De vera obedientia.  
An oration made in Latin/ by the right Reverend father in God Stephan bishop of Winche stre/ now Lord chancellor of England.  
With the Preface of Edmonde Bonner than archdeacon of Leicestre/ and the kings majesties Ambassador in Denmark/ and now bishop of London: touching true obedience/ Printed at Hamburgh in Latin/ in officina Francisci Rhodi Mense januario/ 1536.  
And now translated in to English/ and printed eftsoons/ in Rome/ before the castle of. S. Angel/ at the sign of. S. Peter. In november/ Anno do. M.D.Liij.   

The Contents of wynchester's book.  

The king supmme head of the church  
The bishop of Rome hath non au toritie in England.  
The kings Marriage with the lady Anne/ chaste and lawful.  
The Divorce of the lady Katherine done by God's law. etc.  
The authority of God's word/ only to be obeyed.  
men's traditions repugn in most things to God's truth.  
The word of truth lay buried/ when the bish. of Rome ruled here  
The coming again of light confessed.  
foolish and unlawful oaths and vows not to be kept.   
And other which these incarnate devils impudently and traitorously go about to subvert at this day.   

The Preface of the translator to the gentle reader.  
I Have heretofore/ with no small admiration/ read a certain Sermon/ made in Englshe/ before our late sovereign lord King Henry theight/ about xiv. years' past by doctor Tonstall than bishop of Dures 
Tonstal  me/ and set fnrthe in Print/ by like for his owe ne glory or rather purgation/ being suspected (and not without cause) to be a favourer of the pretenced authority and antichristian power of the Bishop of Rome (whereof he is bend at this day with other his complices to show him sell fe/ that Sermon notwithstonding/ not only to be a friendly favourer/ but an open diligent proc tour) and a certain oration also written in Lati ne by doctor Samson than bishop of Chichester/ and now the doublefaced epicureous biteshepe 
Sanson  of Coventry and Lichefelde aswell for the proof and assertion of the kings supremacy by the undoubted truth of God's vufailing word/ as of the just abrogation of the said bishop of Rome's feigned power out of england.  
By which Sermon and oration/ I being indif ferently instructed in the truth for those days/ in some points/ can not choose but marvel somewhat/ at this their so sudden alteration of mind and procedings presently seen to all men's understanding. Howbeit forasmuch as Tonstall hath been long reputed a still dreaming Saturn always imagining mischief/ & Same son an idle bellied carnal epicure/ which for worldly honour and paltering pelfes' sake/ hath ever held with the hare/ and run with the hound/ as they say: and if he were bidden/ 〈◊〉 
〈◊〉.  de say/ Christ were an hangman/ & his father a thief. I counted not much upon them/ nor thought/ that their Sermon and oration proceeded of any persuasion of conscience/ but to serve the time/ as the common practice of that foxie generation is.  
But now of late/ I chanced to read an excel lent and a right notable Oracione entitled De vera obedientia, made in Latinc about xx. 
〈◊〉 〈◊〉.  years' past/ by D. Stephan Gardener than bishop of winchester/ now lord Chancellor and common Cuttethrote of England/ touching aswell the kings supremacy & absolute power (under God) of the church of England/ and the necessary divorce (as he calleth it) of the said King Henry theight/ from the queens mother that now is/ together with the lawful & chaste marriage (for so he termeth that matter) had between the said King & Queen Anne/ 
Quen Anne.  to consist by the unfailing almighty word of God: as also concerning the false feigned authority and usurped power of the bishop of Rome and unlawful or unadvised oaths and vows: joined with the Preface of doughty doctor Bonner/ than archdeacon of Leicestre/ gaping 
Bonne  to be a bishop/ as he is now (by the way of usurpation) of London/ for the commendation and praise of the same Oration.  
And forasmuch as Winchestre confesseth in the same/ his long advised deliberation/ before he was persuaded (by the truth) of the kings supremacy: & seeing he was the cheaf procurer and labourer/ at that time/ of the Kings said divorce/ and second marriage: and now 
Divorc  even he with his blowebolle bocherly brother Bonner/ turning like wethercockes' ersye versie as the wind bloweth/ do not ouly go about traitorously to repel the just/ & right supreme power & authority/ incident by gods own word and law/ to the imperial crown of England/ abusing & bewitching the queens grace's lenity and scrupulous perplexity/ but also (like seditious & most antichristian angels of Satan) to set up their father Antichrist 
Satan's:  of Rome in this realm again: I have thought it good/ to turn the same Oration and Preface in to our vulgar tongue/ that every true English subject may plainly behold/ by these men's fruits/ what they themselves are: dissemblers with Princes/ to whom they own their bound allegiance. deceavers of God's people the queens subjects/ for whom Christ hath sheadde his precious blood/ subver tours of good laws/ confoundours of order/ 
●nemy●os.  murtherours' of men's souls/ enemies of their native country/ shameless liars/ bringers in of Idolatry and superstitious false forged religion/ traitors to the crown of England/ impudent maintainers of filthy whoredom/ blasphemous haters of chaste marriage/ covetous catchers/ donblefaced ꝑiurours/ defaćers' of the nobility/ cuttethrotes of the commonalty/ suppressours of Christ's true church/ settours up of Satanes' synagogue/ merciless ꝑfecutours of Christ's flock/ ravening wolves in sheeps 
Wolves  clothing/ mockers of Christ's glorious Gospel/ servers of time/ & very imps of Antichrist.  
Now to give the certain notes/ to behold that stout champion winchestres double perjury and traitorous villainy the better by: thou shalt mark in reading this oration/ that he affirmed at those days/ that the bishop of Rome's authority in England/ was against Gods wordeand now he iuggleth to bring it in again.  
Than he said/ the king was the supreme head of the church of England next under Christenow he goeth about to impeach the crown of that supremacy. Than he avouched/ that the king might not put away that supremacy from him/ because it is given him of God: now his policy is/ to deceive the queens highness there 
A seducer.  of/ as though it were not given of God.  
Than he affirmed that all true subjects were dettebounden to defend/ maintene & uphold/ the supreme authority of the crown: now he would have all English subjects to be foresworn to the crown/ & help in his father of Rome again. Than he said/ that men's traditions were for the most part repugnant to God's word: now he prefereth such false popish troth 
〈◊〉 on's.  ditiones/ garnishing them with the name of the church/ as thoughfolkes were bound to credite and obey them/ as much or more than the bible. Than he prated/ that in the only scriptures was the truth to be sought for: now the scriptures must be cast out of the doors/ as though they were the chief teachers of untru the. Than he confessed that the true light was hidden/ as long as the bishop of Rome have to do here: now he and his fellow shavelinges say/ and caused Dudley the wicked Duke to 
Dudley  declare by his learning and conscience/ that the truth hath not been opened/ and that England hath been divided from the catholic faith and church/ since that power was abolished.  
Than he affirmed/ that the marriage of King Henry theight with the queens mother/ was unlawful/ and therefore justly divorced/ as of non effect: now he saith that the same marriage was 
Mariaage.  lawful by God's word. Than he affirmed/ that the marriage of the said King with Queen Anne/ was a chaste & a lawful marriage by God's word: now his deeds declare his judgement to be contrary. Than he confessed that the said divorce and second marriage were done by the undoubted word of God/ the censures of the most famous universities of the world/ the iud gement of the church of England/ and by act of perliament/ whereof he himself was the 
Parliament.  procuror in the universities/ and in all points a principal doer: now he layeth all the fault to the archbishop of Cantorburie/ as though it had been tharchbishops only deed. Than he written advisedly of a conscience/ and to be highly regarded with the King: now he is not ashamed to say nay and recant/ to please and rule the Queen. Than he broke the queens head/ in procuring and affirming her to be illegitimate: now he geveth her a plastre/ with his recanting and saying she is legitimate.  
Than he took him leisure/ a fore he would be persuaded: now he runneth post haste in to a contrary Dissuasion. From that time hitherto/ he confesseth he hath done wrong in these cases/ scilicet/ that he hath been a traitor above these xx. years/ and now he would be taken for a true man/ repenting scarce xx. days/ 
A traitor.  and that more for fear & ambitious flattery/ than for truth or conscience.  
These tricks and many such like thou mayest easily espy in this Oration and Preface/ good rader/ whereby thou mayest beware of these in carnate Devilles/ which could so advisedly say 
devils  yea than/ and so impudently/ so rashly/ so periuredly/ and so sleigtily recant and say nay now. Wherefore/ if these be the fruits of holiness/ truth and constancy (as it can not be denied) and the special practices of these worthy pillars of the malignant madame/ the babylonical holy mother church: what may we trust to or look for/ in their litter of romish whelps? If gay Gardiner/ blowbolle Bonner's/ untrusty Tonstall and slowbelied Samson be no more nimble in covering their practices: blame not drunken doctor Weston (for all his 
Weston  burned breach) nor impudent Feckenham with the rest of the saucy swarm of shavelinges/ though their shameless lying/ careless perjury/ and blasphemous iniquity appear openly to all the world. Therefore like as a man may know by their 
Feckenham.  present blasphemous procedings/ what traitorous hearts/ they have covertly born all this while to King Henry theight and king Edw 
To kings.  arde the sixth heretofore/ so may the queens grace and all men beware/ how they credit or lean their conscience to them hereafter. If these 〈◊〉 Rabyes in their Sermons & Orationes/ said & written that truth than: why do the not abide by it and say the same still? If they 〈◊〉 read than: why may not they and their scholars err now? If their words and writings were false than/ for all their advised deliberation: why may not their sayings and doings be as false now/ using post haste and all through ambiti on? If the fathers were false subtle shrews than how may we trust the children now? yea Sir you make much a do with than & now: be content. Than was than/ and now is now: down with your 〈◊〉/ and milk the cow.  
Well answered/ for it is not out of memory/ sen ce drunken burnetailed weston/ was at the cost in his Sermons & lessones/ upon hope of preferrment to the Divinity lecture in Oxeford/ to publish and affirm/ sola fides justificat: so that great malice and contention arose between him and goggle eyed Smyth with dottour Cotes 
Doctor Smith.  about it in open reading and preaching: but now his mastship is content to loose his plaint/ and both sola and fides may go play them. Yet how fayve Smyth was at length to recant his error and to embrace and preach Sola fides justificat, his solemn printed recantation is yet to see. The same true doctrine was con firmed also by. D. Oglethorpe/ Ramriche/ 
Papist.  Draicot/ Pole/ Burn/ and almost by all the rabble of them/ that now have quite banished both Solam & fidem. It is not long sense Doc tour Chadsey subscribed to the Marriage of 〈◊〉 
Chad say.  res and against Transubstantiation with a great 〈◊〉 more/ which cry out now/ Come again to your mother church and repent you Sacramentaries and votaries/ as though it were never they. As for Doctor Ynkepotte/ that 〈◊〉 coxcomb Standishe/ which saith/ 〈◊〉 married against his conscience/ it is the less 〈◊〉/ seeing he is more fit to make a riding fool of/ than a proctor of the convocation. Tonstall in his written Sermon/ chaufeth and fumeth against Reynolde Pole/ reviling him & calling him the kings Archetraitour: but now I trust/ he shallbe/ well come home my lord cardinal/ with blessing Godfather. As for Cardinal Pole/ by report/ Tonstall and Gardiner 
Cardi. pole.  neither the best of them/ is not worthy to wipe his shoes/ neither/ for learning/ judgement nor sobriety of lise. But what should you speak of our Twofaced janus children? Be not so hasty/ Sir. Tempora mutantur, mores deteriorantur. Et qui veritatem dicit, caput fractum habebit. These be wise men/ and love to sleep in a hole skin though they both body & soul go all to the devil. They are so valiant soldiers/ that these. vi. years they have given place/ and came in league with the poor Gospelours/ almost all the pack of them/ like Gnatoes/ with ait, aio, negat, nego. And now when they have espied wickedness to have the upper hand/ they can kill the man/ when he is knocked down to their hands. In deed the holy ghost reveled somewhat of these hellhounds hollow traitorous hearts/ to king Henry theight/ when he left Winchestre in no trust in his testament/ nor allowed him to be of counsel with his son the virtuous king Edward. And could the queens highness provide her never a godly noble or worthy man in all England/ to be her Chancellor/ but him/ that in his open disputation and writing/ hath made her a bastard 
A knave.  her virtuous mother an advouteres/ & her most Royal father an adulterer? and now in public procedings/ hath made her most christian brother and all his court of Parliament aswell no bless as commons no better than heretics? O filthy traitor and pernicious papist/ the very poison of England this day. Of a lean/ laysye/ and lecherous locust of the bottomless pit/ thou art become an outrageous ●ion. And now thou roarest & ragest/ as it ware great Cerberus of hell. 
Cerberus  If God be not merciful & cease his plague over that land/ thou art like to be in utter destruction thereunto. Who hath scene ●uche stoughtnesse in a beggars bratte/ as is ●ow in thee? Well/ when her grace shall perceive/ that God hath troubled her mind/ & cour●ed her realm enough with such doublefaced perjured/ and impudent traitors as this her ●hatterīg Chancellor is she may chance at ●ynght to confess that she hath made to much ●f a scabbed cuckoos bird. Is their non other ●aye to get God's favour/ but by snatching away God's word/ the bread of life/ from God's people? Is their non other mean to have a chaste England/ but to suppress chaste marriage/ & to advance licentious whoremongers in England? was the matter well amended when Doctor Cox was turned out/ & whiss king weston thrust in which in carnal 〈◊〉 goe brent a woman beggar/ in his own parryst with out bishop's gate/ the whole parryst to witness. It was sometime an use at the stew in Wynchestre rents that the most filthy 〈◊〉 res there did brenue their occupiers. But now have the hot holy prelate's of the bishop 〈◊〉 Rome's clergy in England/ such as this was ton is/ religiously taken it up/ and are become in that art more cunning than the whore were. These hungry hot hunters spare 〈◊〉 〈◊〉 pie wench nor beggar by the way/ but their fiery sowdering tools they seal them 〈◊〉 the surgeon's hands. O abominable hypocrite for their wilful contempt of christian marriage God suffereth them to fall into most shamefu abuses. What face are we like to have with a while/ of our English church/ if such be hast Buggorrers be thus advanced to the chief de neryes of the realm/ and thus ruffle it in the scarlettes? A great sort of the queens 〈◊〉 hearted subjects in England/ think it were more meet for wanton weston to be put out for a stalaunt among a race of mares upon the mountains/ or to serve the stews than to be allowed free access with smirking/ and pretty sympring chit chat among honest ladies: & more meet to be coupled with his old packhorse good wife Hugfall in Oxeforde at the tail of a cart/ than 
Hugfall  to be reputed and reverenced/ as a maiden priest/ in good Queen Mary's court. The God of almercies open the eye of her heart to see these fine men's fruits in time/ jest all England smart for it.  
Were it not better to have Gods most holy word published to all English men's understanding/ and comfort/ and his blessed Sacraments ministered as he instituted them/ than to have a popping popish priest/ to pattre he neither 
A 〈◊〉 de.  woteth what nor the people that hear him and to worship a little pretty white quoted cake/ in stead of God made by miracle? O Sir/ what is it that these holy hellhounds can not do by mi racle? It is a more easy miracle for them to say that the form of bread is very natural flesh and wine blood/ than to set fire in deed under a woman's cote without coal or candle. Well/ j beseech 
D. We stone.  that for Christ's precious deaths sake good reader/ not to think/ that I have pleasure in 〈◊〉 ling or in carping other men's faults/ but that I would not have that soul/ deceived with these filthy hypocrites: And so I pray thee/ repenting from the bottom of thy heart/ consider/ that this sudden lamentable alteration of religion & states/ cometh of that most just judgement of God 
〈◊〉 tes.  for our impenitency/ and unthankfulness sake and for our sinful abusing of Gods most holy sacred word and sacraments/ to our own horrible lusts & worldly respects: so that where we would not hear and do after the doctrine of God's servants the prophets/ which warned us of these plagues/ it is found true by experience that the holy ghost saith: For the sins of the people/ God maketh hypocrites (as 
Prophe tes.  these polleshorne shavelinges be) to reign and bear the swinging. As for the nobility/ they may remember and know by experience/ what this text (he hath put down the mighty from their seat) means: if they will advisedly behold the order of Gods judgement in them/ because they made a mock and a taunt at the 
〈◊〉. ij.  preaehers in lent last/ whose words we find now most true. Before time (the nobles say) they were fools to be in awe of one man/ the Duke of Northumberlande: Now/ whether they be fools or wisemen/ they are in as much awe or more/ to one beast/ winchestre. He was 
A beast  a gentleman/ as very a tyrannous traitor as he was: this is/ after the old proverb: Passus sub Pontio as cutted as an ape, if the father be a Knave, how should the son escape? He hath been a worthy souldour/ and a noble captain/ this hath been a famysher of the kings soldiers/ and always a very cowherd. He used the nobility after the form 
A cow: arde.  of noble men: this frumpeth them/ as if they were his slaves. He repressed the rebels in Norfolk: this steereth by his deeds/ rebellion throughout England. He deserved thanks for that service doing: This/ all England may curse unto the worlds end. He sought to take the crown traitorously from the Queen: this seeketh to pull away the authority of the 
A traitor.  crown from the Queen & her heirs for ever. In his days/ men were so covetous that they took some: In this beasts days they are so free hearted that they take all. He died like a beast/ as he lived before: this/ except he repent/ can not choose/ but go after. Now Mundus gaudebit, we shall have a merry world: the matter is amended/ the devil and all.  
Marvel not/ good reader/ that God hath in this sudden cheoppe/ taken away the liberty of his most pure plain word/ and the right administration of his blessed sacraments from the people of England/ saying our impenitency and hardness of hearts/ and given 
Impeni tency.  them to an other nation (Scotland) that will bring forth the fruits of repentance. Seeing we will needs be swine/ God would no longer bestow his pearls upon us/ but give us leave to be fed with the draff of masing masses/ mumming matins drowsy diriges/ pykepurse purgatory/ pope's pdones/ latineseruice/ beads bells & bagpipes/ praying to dead Saints/ licinge of relics/ lent 〈◊〉/ Benedicite godfather/ absolution behind the curtain/ oil & cream with other supsti rious baggage/ that devil and all: until with un feigned penitent hearts/ we say with the untriftie son of the Gospel: Father I have sin 
〈◊〉. 〈◊〉.  ned against heaven, and before thee, now I am not worthy to be called thy son, make me like one of thy hired servants. Unto the which hearti repentance/ if we will join unfeigned faith/ pouring out our continual ear nest prayers/ before the throne of the heavenly grace by jesus Christ/ we shall find mercy in time convenient: and though he scourge us with 
A scourge.  these uncircucised soldiers of Satan for a time yet (as David saith) When he is angry/ he will remember mercy: & restore his blessed Gospel to us again with abundance of blessing/ in case we will (like obedient children) take his chasti sing in good pte/ & patiently abide his leisure.  
Now/ to th'intent thou mayest plainly behold and judge rightly/ of these honey mouthed false feigning flatterours/ and ancient enemies of Christ's religion the better and more readily: 
Flatterers.  note Winchestre and Bonner with an indifferent heart/ in their procedings and doings at this day/ and mark their sayings in this Oration following and Preface made at that time: & thou shalt soon see their 〈◊〉 shifts 
Shifts  of yea Sir/ nay Sir/ not as truth/ but as time serveth. And if it like the to confer more of these practitioners/ buy Tonstalles English Sermon/ and Samsons Latin Oration: Than if that heart be not endurately locked & cast up 
Cutthroats.  from discerinng the truth/ thou wilt thrust them up all four togcther in a Tombridge sheath/ & bless the neration. The Lord give the undstanding in all things/ good reader/ & in the fear & love of God to live constantly in true obedience/ patiently abiding his merciful godly will & always in him hearty well to far.   

Edmonde Bonner archdeacon of Leicestre/ the King of England his most excellent majesties Ambassador in Denmark/ To the sincere/ gentle hearted and godly reader.  
For asmuch as there be some (doubtless) even at this present/ as it hath always been the wont of men's judge mentes to be variable & diverse/ which thick/ the controversy/ that is betweve the King 
〈◊〉.  of England and of France his most Royal Majesty/ and the Bishop of Rome/ consists in this point/ because the kings said Majesty hath taken the most excellent and most noble Lady Anne, to his wife: where as in very deed not with stonding/ the matter is far other wise/ and nothing so. Wherefore/ to th'intent all/ that truly and hertily favour the Gospel of 
Gospel.  Christ (which that most godly and most virtuous prince/ doth with all diligent eudevour/ in every place advance/ to the honour of almighty God/ and to the profit and commodity of all christian people) and that hate not/ but loveth truth (which every where/ justly claimeth the upper hand/ and to her/ all things/ though they struggle with her never so much in the beginning/ yet obey and give place at 
give place.  length/ as meet it is they should) may the more fully understand the chief point of that controversy/ & because they shall not be ignorant/ what the hole voice and resolute determination of the best and greatest learned bishops/ with all the nobles and commons of England/ is not only in that cause of matrimony/ but also in the defending of the Gospels doctrine: this oration of the bishop of Winchestre (a man excel 
Wiche: stre.  lently learned in all kind of learning) entitled De vera obedientia, that is/ concerning true obedience/ which he made lately in England/ shallbe published: but as touching this bishops worthy praises/ there shallbe nothing spoken of me at this time/ not only because they are infini te/ but be cause they are far better known to all Christendom/ than becometh me here to make rehearsal. And as for the oration 
Oracy  it self which as it is most learned/ so is it most elegant/ to what purpose should I make any words of it/ seeing it praiseth itself enough/ & sense good wine needeth no tavern bush/ to utter it. But yet in this oration who so ever thou art most gentle read: thou shalt/ beside other matters/ see it notably & learnedly handled/ of what importance and how invincible the power and excellency of God's truth is: which as it may now and than be pressed of enemies/ so it can not possibly be oppressed after such sort/ but it cometh again at length behind the scriene/ more glorious and more welcome. Thou shalt see also/ touching obedience/ that it is subject to truth/ and what is to be judged true obedience. Besides this/ of men's traditions/ which for the most part are utterly repugnant against the truth of God's law. And there by the way/ he speaketh of the kings said highnesses marriage/ which/ by the ripe judgement antoritie and privilege of the most and principal universities of the world/ and than with the consent of the hole church of England/ he contracted with the most clear and most noble Lady/ Queen Anne.  
After that touching the kings majesties title/ as pertaining to the supreme head of the church of England.  
Lastly of all/ of the false pretenced supremacy of the Bishop of Rome/ in the realm of England/ most justly abrogated: and how all other bishops/ being fellow like to him in their function/ yea and in some points above him within their own Provinces/ were before time bound to him by their oath. But be thou most surely persuaded of this/ good reader/ that the bishop of Rome/ though there were no cause else but this marriage/ will easily content himself specially when there is one morsel or 〈◊〉 laid to him to 〈◊〉. But when he seethe so mighty a king/ being a right virtuous and a great learned Prince/ so sincerely and so heartily favour the Gospel of Christ/ and perceaveath the yearly ravenous pray (yea so large a pray/ that it came to as much all most as all the kings revenues) snapped out of his hands/ and that he could no longer exercise his tyranny in the kings majesties realm (alas it hath been to cruel and bitter all this while) nor make laws/ as he hath done many/ to the contumely and reproach of the Majesty of God/ which is evident that he hath done in times past/ under the title of the majesty church/ & the authority of the apostles Pe tree & Panle (when notwtstonding he was a very ravening wolf dressed in sheep's clothing/ calling him self servant of servants) to the great dāmage of the christian common wealth: A man may say/ there begun the mischief: there of rose these discords/ these deadly malices/ & so great trou blous bustling. For if it were not thus/ no man could believe/ that this jupiter of 
〈◊〉  Olympus/ which hath falsely taken upon him power wherein is more brag than hurt/ would have done his best/ that this good/ and godly/ & right gospellike Prince should be falsely betrayed to all the rest of Movarches and Princes. Neither let it move the/ gentle reader/ that the bishop of winchester/ did not afore now apply to this opinion/ for he himself in this oration showeth the cause/ why he did 
〈◊〉  it not. And if he had said never a word/ yet thou knowest well/ what a witty part it is/ for a man to suspend his judgement/ and not be to rash in giving of sentence.  
It is an old said saw: Marry Magdalene profited us less in her quick belief that Christ was risen/ than Thomas that was longer in doubt. A man may rightly call him Fabius/ that with his advised taking of leisure/ restored the matter. Albeit I speak not this as though Winchestre had not bolted out this case secretly with himself before hand (for he 
〈◊〉.  bolted it even to the bran long a go/ out of doubt) but that running fair & softly/ he would furst with his painful study/ pluck the matter out of the dark/ although of itself it was sound enough/ but by reason of sundry opiniones/ it was lapped up and made dark/ & than did he debate it wittyly to and fro/ and so at last (after long and great deliberatiou had in the matter) because there is no better counsellor 
Counsel lour.  than leisure and time/ he would resolutely with his learned and consummate judgement confirm it. Thou shouldst/ gentle reader/ esteem his censure and authority to be of the more weighty credence/ in asmuch as the matter was not rashly/ and at all adventures/ but with judgement (as thou seest) and with wisdom examined and discussed. And this is no new example/ to be against the bishop of Rome/ seeing that not only this man/ but many men many times/ yea & right great learned men/ afore now have done the same/ even in writings/ wherein they both painted him out in his colours/ and made his sleights/ falsehood/ frauds/ and deceitful wylés/ openly known to the world. Therefore if thou at any time heretofore have doubted either of true obedience/ or of the kings majesties marriage/ or title/ either elles of the B. 
Maria goe.  of Rome's false pretenced supremacy/ as if though 〈◊〉 a good smelling nose/ and a sound judge meant/ I think thou didst not/ yet having 〈◊〉 over this oration (which if thou favour the truth/ and hate the tyranny of the bishop of Rome and his develishe fraudulent falsehood shall doubtless wondrefully content thee) throw down thine error/ and acknowledge the truth now freely offered the at length/ considering with thyself/ that it is better late to do so/ than never to repent. Far thou heartily well/ most gentle reader/ and not only love this most valaunt King of England and of France/ who undoubtedly was by the providence of God/ born to defend the Gospel/ but also honour him/ and serve him most obediently: As for this winchestre/ who was long ago without doubt reputed among the greatest learned men/ give him thy good word with honourable commendations.  
Truly said of a false double faced traitor.   

An oration/ made in La tine/ by the right reverend father in God/ Stephan/ bishop of winchester/ now lord chaunchelour of England/ touching true obedience/ and now translated in to English etc.  
AS I considered and secretly weighed with myself the present state of orders in the church of England wherein/ when I saw that very many things, with (whether it were long of men or of times) have been of long season confu silly iombled together somthinges blemished/ & some things decayed/ & almost turned quite up side down/ were by the pfite line & plummet of God's word/ called again/ laid a new/ & restored unto the ancient foundations of God's work: anon came in to my mind (even with a certain reverent) the invincible power & excellency of gods unfailing truth/ with (albeit it seemeth now & than unto man's ꝑsuasion to sustain by sore & long enduring overthrows) yet it remains ever hole/ constant & certayn: & though it be darkened 〈◊〉 men's sleighty jugglings/ & countrefait crafts/ as it were with certain mists for a while yet ● the time of God appointed/ it bursteth out ● and showeth itself clearly/ like the son/ when darkness is banished and chased 
Psalm. Lj.  away: that God may be found just in his saienges/ and have the victory when he is judged. 
Wichestre zealous in that defence of the lafoy we and letter.   
And I doubt not/ but many both learned/ grave/ and right good men were in the self same/ or not much unlike thought that I was in: & where they have been tangled with a certain foolish and cankered vile superstition/ and have wrestled against the truth/ of a long time/ this advised consideration hath pulled away all their scrupulous doubts/ and by the working 
When you were so long in receiving the truth/ what causeth you now/ after so long time sodaily to leap from it.  of God's grace/ hath conveyed and brought them in to the light of the true verity. And to confess plainly of myself/ where I was a very earnest setter forth and defender of the law and of the letter/ as I may so say and where I could do nothing with a worse will nor more against my mind/ than to shrink from any thing that I had been before persuaded in/ what so ever it were: the further that my judgement swerved from the truth in that behalf/ so muchc the more vehemently & eagerly me thought I was astonished/ when I knew the truth: even as a man's eyes being dulled with darkness/ be wont to be amazed at sudden brightness/ when the light breaketh out. For I had not the gift/ that Paul undoubted lie had/ who/ as soon as God had over thrown 
Act. ix.  him/ fell down/ and spoke the words of obedience/ saying/ Lord, what wilt thou have me to do? For that choose vessel had so much pleyntye of the grace of God/ that he confessed by and by/ it was the voice of God/ that checked him/ and called him from his error/ and so committed himself holy to the governance of God/ and obeyed him in all truth/ and did after him in all points without any more ado. But as for me (albeit my judgement hath been alway/ that the true the aught to be obeyed/ which doubtless doth come all together of God) yet in the discussing and trial of the truth/ I did not so easily content myself. But I so framed myself/ that/ as it 
Wichestre circumspect in trying the truth than.  had been in asking the judgement of all my senses unless I perceived/ that I furst of all heard them with mine ears/ smelled them at my nose saw/ them with my eyes/ and felt them with my hands/ I thought I had not seen enough: to the intent I might submit and captivate the wit of my understanding to the truth/ as though I had thoroughly perceived and known it.  
This my leisure taking/ which some perchance reckon for a to much obstinate rebelling/ my myndc is not to ascribe unto mine own wisdom or gravity/ jest any man would think/ I were fain (as they say) to praise myself/ for lack of good neighbours: But I do most constantly affirm and impute it (as right is) unto the soudry working of God/ in setting forth the truth/ of whom/ all men/ when they are taught which be taught in deed/ according to this saying. And you shallbe all taught 
joan. ix.  of God: as every one shall feel him self affected in assenting unto the truth/ so may he talk and make plain mention. But as for the causes/ why this man embraceth the knowledge of the truth when God offereth it/ more speedily/ that man more 〈◊〉/ and an other man never in all his life/ it is neither given to men always to perceive/ nor premitted to search 
Not to be searched fur there than is express said in scriptures.  out/ farther than is expressed in scriptures.  
So that mine intent is not/ persently to render the cause of my slackness/ or to claim that add vised leisure taking/ as a propre inward gift of mine own/ which were not only a token of foolishness with men/ but also a very wickedness towards God: but I would rather yield to the world/ what it was/ that changed mine opinion so much/ and what caused me now at leyngh/ to descent from myself/ and from mine own former words and deeds.  
And in deed (to tell you at a word) that compelled me/ that compelled all men/ when God seethe his time/ even the mighty power of the truth/ whereunto all things at leyngh 
Truth compelled winchester to forsake his father of Ro. nay forsooth a fat bisshoprick but yet he loved high never the worse in his heart:  obey and do there after.  
now I desire and heartily pray thee/ gentle rea der/ to bear friendly with me/ in speaking of true obedience/ and such things/ as for thy sake/ the rules either of Rhetoric or Logic/ require of a writer that is/ that I should/ at the beginnyng/ give the occasion either to be lovingly bend/ or fit to be instruct/ or else to be attentive/ which as yet I have nothing done/ yet give them to me again/ as if thou hadst received them/ and forgive me then/ as though thou were perfectly paid of them in deed.  
For seeing I perceive that I have obeyed truly/ in acknowledging the truth/ I can not choose/ but set forth something openly/ touching true obedience/ and though I am not able to speak of it/ according to the worthiness of the thing/ yet mine endeavour shall be to speak it openly/ and open it plainly.  
And to come speedily to my purpose: I think/ that to obey truly/ is nothing else/ but to obey unto the truth.  
And God is that truth (as scripture recordeth) 
Truth to be sought only in scriptures.  where in he geveth his chief light unto us/ so much/ that who so ever seeketh it in any other place/ and goth about to fet it out of men's puddles and quallmyres/ and not out of the most pure and clear fountain itself/ they draw & bring up now and than/ I wot not what/ fowl and miry gear/ uneffectual and to no purpose/ for the quenching of men's thirsty desires/ which perteigneth all together properly unto the truth itself. For it is only he/ that geveth us the wholesome water of the truth/ whereof/ he that drinketh/ in obeying the faith which jesus Christ hath published/ he shall also bring forth the fruit of true obedience/ so that he shall never be thirsty.  
For albeit God in the old law/ when he had determined in slain sacrifices and offerings/ to shadow and signify/ his own sincere and pure service and honour (which the true wurshippers should do now in spirit and truth) and for that cause gave straight commandment/ that those slain sacrifices and oblaciones should be had in high honour and devotion/ to show/ how much more dearly he esteemed obedience/ he hath manifestly declared in many places of the scriptures/ that he setteth more by obedience/ than by all oblaciones & sacrifices. For so 
f. 〈◊〉 xv.  speaketh Samuel out of the spirit of God/ unto Saul: Would the Lord have offerings and sacrifices (saith he) and not rather that the lords word should be obeyed? Obedience is better, than burned offerings, and to take head, is more, than to offer the fat oframmes. Moses also in Deuteronomio, 
Deu. xj  commending obedience unto the people/ saith: Lo (saith Moses) I set before your faces this day, blessing and cursing. Blessing, if you obey unto the command mentes of the Lord your God, which I command this day: and cursing, if you do 
Rome j  not obey. Of this true obedience Saint 
Faith requireth obedience.  Paul maketh mention/ in these words writing to the Romans/ where he saith/ he received grace and apostleship/ that faith might be obeyed among all people. etc. For faith requireth 
Than a trne faith maketh no reckoning of his own.  obedience/ that is that we acknowledging the will of God in Christ/ which is the word of the father/ & being made partakers of the grace of god/ by his merit/ should also/ through the same Christ our lord/ both believe in obeying/ and obey in believing.  
And who so ever putteth his perfit belief and hope in God/ looketh for reward at his only have des/ and without God counteth not upon his own works/ and deeds/ but pointeth them their limits/ so that he rendereth them unto God/ as though they were done of God/ from whom all good things proceed/ and acknowledgeth God to be the only beginning and finishing of all goodness: that man is doubtless he/ that may be said/ to obey truly/ that is to say/ in following the truth/ and for true these sake in contemning all things/ that this deceaveable world/ is wont both to make show of/ and to magnify.  
And to th'intent mankind should clearly and plainly/ not only with ears/ but also with eyes/ understand and see this truth of obedience/ that is to say/ to th'intent as many as are children/ should be drawn/ both ontwardely/ and inwardly/ of the heavenly father/ to attain that truth: the word (jesus Christ) proceeded from the father in to the virgin/ and taking upon him a very true and a mortal body/ become flesh/ and the very same/ both God and man dwelled among us/ 
joan. j  showing his glory in sigues & power as the 
No man hath seen God/ at any tie  glory of the only begotten son of the father/ and told us plainly of God/ whom no man hath seen at any time/ and went before/ and showed us the true ways of obedience/ that like as by the disobedience of one man/ many become sinners/ so by the obedience of one/ many should be made righteous/ and that/ death (wone the sin of disobedience brought in) being overcome/ men should truly live in deed/ in Christ/ by virtue of obedience.  
For to believe surely in God/ and to cleave constantly unto him/ which the scripture calleth a righteous man's life/ is doubtless to obey him/ and in exercising obedience/ to chasten the body/ to bring the flesh in to servitute/ to subdue the kingdom of sin/ as much as lieth in us: to depend of God/ to make our membres servants of righteousness/ to set light by our own commodity/ and for God's sake/ to care for other men's/ to trust that God high 
Matth. xxij.  self will be our reward/ and without God/ or besides God/ to count nothing pleasant 
〈◊〉. xx.  or delectable.  
This is to love the Lord/ with all our heart/ which is a jealous God/ that can not away with any man/ that serveth every master/ but he requireth to have the man all holle to himself/ and not to be hewn in pieces/ to serve two divers masters commandments/ but he will be only worshipped/ and he willbe only served of them that be his. 
God's secret will revealed in Christ.   
This secret will of God/ being (by his 〈◊〉 cheable devise) hidden from the beginning/ is now in the end of the world/ reveled unto us/ by our Christ/ the 〈◊〉 sacrifice and ransom of mankind/ who in appeaceing the most 〈◊〉 deserved wrath of God/ hath declared the wholesome doctrine of obedience in his deeds/ and hath suffered for us/ leaving us an ensample/ that we should follow his footsteps/ with 〈◊〉 we will consider/ we shall plainly find/ 〈◊〉 to be true obedience/ which (all other matters set apart) executeth and practiceth the will 〈◊〉 God/ expressed to mankind in the word/ which is Christ/ and being stirred up of god/ 〈◊〉 also the effect & end unto god/ which 〈◊〉 the gift/ both to will and to work/ according to his own good will. Therefore when Chr stes mother troubled him/ as he was teaching in the temple/ and occupied in the office of 〈◊〉 obediencc/ Dost thou not know, quoth he that I must needs be about my father's 〈◊〉 nes? to show manefestly/ that even the affecci 〈◊〉 of nature/ aught to obey the will of God/ that nothing aught to be done/ before the 〈◊〉 mandment of God/ by obedience. As the 〈◊〉 
joan 〈◊〉.  there commanded me (saith he) so I 〈◊〉  
And in an other place/ I am not sent, but unto 
Mat. 〈◊〉  the lost sheep of the house of Israel: showing thereby/ that nothing aught to be desired/ that should blemish the office of true obedience.  
When the hour of Christ's passion drew near/ and when he had made that form of prayer/ that should be most convenient for our weak frailty/ at the peril of death/ Father, if it be possible, let this cup pass from me: he added straightways (to declare the victory 
Matth. 〈◊〉.  of obedience/ more plainly) Not as I will, but as thou wilt. Which his father's commandments/ God the son obeyed to the uttermost in the mystery of our redemption/ to show us how we should obey/ and because (as the 〈◊〉 saydesawe is) we should not spill the wine with pouring in water/ and loose all the fruit of obedience/ he hath also with his own most true and most certain words/ taught us in 〈◊〉 other place (and performed the same also in his deeds) that he sought not his own glory/ through his obedience/ but his fathers. I (saith he) seek not mine own glory, but my fathers. If I (saith he) glorify myself 
joan. 〈◊〉.  my glory is nothing. And in an other place/ he geveth us more plain warning of this/ say 〈◊〉/ Let your light (saith he) so shine before men, that they may glorify your father, 
Mat. v.  which is in heaven. If we trust upon commendation or vain glory at men's hands/ we loose our reward/ and shall appear 
Take 〈◊〉 of that be time therefore.  one day before the presence of almighty God/ with empty vessels like the foolish virgins/ and shall suffer a most grievous repulse of the spouse at his coming. Therefore let not thy left hand know what thy right hand doth: 
Mat. 〈◊〉.  left hand matter is vugayne/ and wicked what so ever proceedeth of the flesh. Do not therefore 
Mat. uj Defile not god des matters with the devices of men.  defile nor mar God's matters with man's devises/ but obey secretly from the flesh/ and God shall reward the in secret.  
And hereunto I suppose it may be applied/ that. S. Paul writeth/ saying: Not he that is a jew openly, is a jew: neither is the circumcision of the flesh, that is done openly, circumcision, but he that is a jew secretly, is a right jew, and the circumcision 
Kum. ij.  of the heart, is the circumcision, that consists in the spirit, and not in the letter, whose praise is not of men but of God.  
Let the lord therefore be both our part/ and the hole sum of our inheritance/ who 
Psalm. xuj.  only shall restore a sure inheritance unto us: that is to say/ let us obey God for 〈◊〉 sake/ which only is true obedience: which returns thider/ whence it came/ and where it proceeded of truth/ it goeth in to truth/ and is contained of all one beginning and ending.  
By this manner of order/ it seemeth that Saint Paul set forth the rule of obedience/ when 
Col. iij.  he bad servants/ be obedient unto their masters for God's sake/ declaring plainly/ that God is the author and rewarder of that just obedient service/ that servants do unto their bodily masters: so that what so ever shall certainly appear to be done in his name/ we may not doubt/ but he will accept and take it in good part. And according thereto/ it appeareth to be written in the Gospel:  
blessed shall you be, when men hate you, and persecute you etc. For the son of 
Mat. v.  man's sake, rejoice and be glad, for your reward is great in heaven. For if we suffer 〈◊〉 justly for our faults (as. S. Petre saith) what gramercy is it to us?  
For that is exhibited unto that laws & not unto god/ even as that is not worthy of any reward at God's hand/ how godly so ever it seem in outward appearance/ that hunteth after any earthy matter/ glory/ or estimation of man/ with is that ppretie of hypocrites/ unto whom the saying of God is mentioned: Thou haste rceaved thy reward. For so shall the man be cursed/ that dbeyeth not God/ which happeneth two manner of ways/ 
〈◊〉 cur 〈◊〉 of god 〈◊〉 ma 〈◊〉 of 〈◊〉.  either when we put the commandments of God in practice in outward show before men/ or else for ambitious vain glory/ or vantage sake/ whereof I have spoken something already before. As for the final judgement of this matter/ God hath particularly reserved it unto himself/ to be pronounced at the day of his just judgement/ most earnestly inhibiting us/ that we pronounce not rashly of any man's heart in that behalf/ yea/ thouh they do all together as evil/ as we have done in this kind of sin/ as he hath not prohibited men 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉.  to talk of all things/ or in that/ that men are permitted to judge of/ when we cloak true obedience with countrefait obedience/ and neglecting that/ that God commandeth we provide us other ware to keep us occupied withal/ turning the deaf ear to that most sore sentence of God's truth: In vain do you worship 
Mat. xv  me, in the commandments and doctrines of men, seeing you have broken my praeceptes for your own tradition.  
And to the intent we do not so/ we aught furst of all to take heed/ that we keep surely that mark/ which is certai and is signed with the syngre of God/ whereby we may make a distinction between God's causes and man's/ that they be not shuffled together. Furst of all therefore/ reckon upon this for a certainty/ that the talk of God/ contained in the holy scriptures/ by the declaration of the holy ghost/ doth report unto us the most certain true word of God/ that we may thereby understand & learn his will/ and the certainty of his commandments and doctrine/ to the intent/ bein goe instruct that way of commandments/ we may go strait to the country everlasting. Than Sir/ what is commanded in them? Many things are commanded in them surely: whereof some things in the old testament were chief spoken/ not to justify the soul inwardly/ but for the keeping of the people in order/ which in this new people regenerate in Christ/ be vanished away even as it were by the light of truth succeeding darkness/ which it were superfluous/ and not to the purpose/ to treat of at this present/ for so much as mine intent is to speak only of those precepts/ which God determined to signify/ not unto one only sort of people/ but by one sort of people/ unto all nationes/ whereof not so much as one 〈◊〉 or one title could be pretermitted.  
And these/ of some men are called/ moral precepts/ which/ forasmuch as they perteigne also to holiness and chastity of life and manners/ they are denied to abide still perfitily in their full strength & virtue. And there of we may be per suaded/ as well by many other places/ as namely by this place of the gospel/ where Christ teaching the people/ pronounceth so plainly/ that we shall not enter in to the kingdom of heaven/ unless our righteousness exceed the righteousness of the scribes and Pharisees. In which saying/ albeit Christ did not altogether allow the righteousues of the Pharisees/ because it was only a human and a carnal righteousness/ that is to say/ it consists in outward hypocrisy of deeds/ and sprung not out of that fountain of the spirit/ whom the only grace of God (in the same Christ's merits) causeth to spout water: yet by this conference/ we take it/ that he showed and admonished us/ the pure behaviour/ which the law required in the Scribes and Pharisees/ and not to remit nor to set it at liberty by the doctrine of the Gospel/ but by that signification of words/ to enlarge the limits of holiness and chastity/ and to require the increase and going forward there of/ in this new law of the Gospel. For the liberty which is given unto us by the Gospel/ and is thought tohave abrogated Moses law/ pertaineth not to that intent/ that we may forget the moral precepts and haunt a light dissolute/ & filthy manner of life/ but that we should be free from sin/ & become the servants of righteousness/ and that/ look what the will of God/ teacheth us in the scriptures/ to tend unto godliness/ we should haunt that/ and embrace that/ according to god's commandment/ so as the sta te of our obedience may be constantly certain of the which moral precepts in the old law/ to speak of some (for my purpose is not to make present rehearsal particularly of them all) the Leviticalle precepts/ touching forbidden & incestuous marriages/ as far as they concern chaste and pure wedlock/ where in the hole custom of 〈◊〉 life is contained/ and the original fountain of the increase of people consists/ are always reputed to be such sort/ that being in deed given furst to the jews/ (because they should be declared to advance the Law of nature) they should pertain to all manner of people in the hole world for 〈◊〉. Where in doubtless/ both the voice of nature and the commandment 
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉/ 〈◊〉 say/ 〈◊〉 he 〈◊〉 not by God's 〈◊〉 have the la dy Katherine.  of God/ have forbidden/ what so ever is 〈◊〉 rye to the condition of them both.  
☞ And among these/ seeing/ there is a 〈◊〉 dement that a man shall not marry his brother's wife/ what aught or could the king of 〈◊〉 de his most excellent Majesty have done/ other wise than. 
(.) Than that vish. of Cantorbury was not all that doer/ but that church & parliament.  by the hole consent of the people/ & judgement of his church/ he hath done? that is/ that he should be dyvorced from unlawful marriage/ and use lawful and permitted copulacion: and obeying (as meet it was) comformablye unto the commandment/ he should cast of her/ whom neither law nor right permitted him to retain/ and take him to chaste and law full marriage. Wherein/. T. for afmuche as the judgement of god's word might have sufficed/ where unto all men aught to obey without stopping or staying/ yet the kings most royal Majesty was content to have the assisting consents of men of notable gravity/ and the censures of the most famous. D. universities of that world. And all to the intent/ that men shoulde/ think/ he did/ that he both might do/ and aught to do uprightly well/ seeing the best learned and worthy good men have subscribed/ un to it: and that he showed such obedience in so doing/ as the truth of god's word/ seemeth to 
it were so by god's word than 〈◊〉 do 〈◊〉 say nay now? Why doth D. 〈◊〉 ley 〈◊〉 prison if this 〈◊〉cion be true? 〈◊〉 by 〈◊〉 double sayings you 〈◊〉 a double 〈◊〉 tor & a very 〈◊〉 〈◊〉 he.  require of every godly and good man/ so as it might be said that he both obeyed God/ and obeyed truly: of whom/ forasmuch as I am purposed to speak/ I could not pass over with si lence/ that/ that occasion had commodiously offered/ upon this matter.  
But let us return to the purpose/ which chief standeth in this point/ that/ we show/ that he obeyeth truly/ which walketh in the law of the lord and blenchet not out of the way of God's commandments/ but with an humble and willing heart committeth himself to Gods will/ never to refuse the authority of God/ and to obey both him and all them/ whom God commandeth him to obey for his sake. In deed/ God/ according to his 〈◊〉 great and unspeakable goodness toward mankind/ to increase abundance of glory in us/ whereby he might establish present matter for us/ to exercise ourselves godly and thank worthily in/ substituted men/ who being put in authority as his vicegerents/ should require obedience/ which we must do unto them with no less fruit/ for God's sake/ than we should do it (what honour so ever it were) 〈◊〉 unto God himself.  
And in that place he hath set princes/ whom/ 
Prices represent God's Image/ & excel all men. 〈◊〉. Pet. 〈◊〉 Pro.  as representours of his Image unto men/ he would have to be reputed in the supreme/ and most high/ room/ and to excel among all other human creatures/ as Saint Petre writeth: and that that same prince's reign by his authority/ as the holy proverbs make report By me (saith God) Kings reign/ in so much/ that after Paul's saying/ who so ever resisteth 
〈◊〉.  power/ resisteth the ordinance of God. Which Paul opening that plainly unto Titus/ which he speaketh here generally/ commanded him/ to warn all men/ to obey their Princes. And there be other men appointed also of God/ to require obedience/ howbeit in an inferior order. For the wife being in subjection to her husband/ the servant to the master/ and to whom so ever any man is in subjection/ they must also obey their governors for God's sake. Whereof it chanceth now and than that some men/ not understanding the sense of God's law rightly/ stand in doubt/ when two governors commandments given at all one self same time/ vary/ and be contrary and manifestly repugnant one to the other/ whether of them aught furst and 〈◊〉 principally to be obeyed.  
As for example: The master biddeth the servant do a thing/ and the king commandeth him to do a clean contrary thing/ and bo the at one time/ and in one moment.  
And forasmuch as they aught both to be obeyed for god's sake/ by the word of God/ the very nature of things/ can not admit/ both their commandments/ to be applied in at all one self same time/ and of all one self same man here in like as it might perchance be doubted of some man that hatheth not yet his wits/ much exercised/ whether of them the servant is bound chief and most principally to obey/ even so unto him/ that marketh well other like causes/ the solution of such a question shall anon plainly appear/ that nature itself frameth the matter so/ that the inferiors must also serve and give place to the superiors.  
Therefore in this propoundeth example/ the servant must not obey his master/ but the king/ as his superior master/ as him/ whom both/ the master and servant are bound to obey.  
And for asmuch as we acknowledge/ that there is one above both the servant/ master/ and King/ even God/ which is the King of Kings and Lord of Lords/ of whom all things/ things/ by whom all things/ and in whom all things are: his commandments all men aught 
〈◊〉 men aught to obey God's command 〈◊〉 though Prince's command a contrary.  to obey/ principally and afore all things/ both servant/ master/ & king: that they may appear/ to have obeyed all men for Gods sake/ but noman without God/ nor against God.  
Therefore is the wife praised that obeyeth her husband/ yea/ unto death. For it is better to obey God than men.  
Thus in asmuch as it is manifest/ that an order aught to be kept in obedience/ and that our duty is to obey every one chief/ after such sort/ as he excels other in order and prerogative by the testimony of God's law: I think it 
〈◊〉. u  requisite for me (seeing I am speaking of the necessary degree of orders) to touch also in this place/ that cause/ which is commonly in ure/ and spoken of at this day almost in all men's hands and in all 〈◊〉 mouths: whether the hole consent of English men be grounded upon 
The king's supremacy grounded 〈◊〉 God's law.  God's law/ in that they declare and honour the most victorious and most noble prince Henry th'eight King of England and of Frauncc/ defender of the faith/ and Lord of Ireland/ to be in earth the supreme head of the church of England/ and is granted unto him/ by authority thereof/ in the open court of parliament/ freely to use his right/ and to call himself supreme head of the church of England/ as well in name as in deed. Wherein/ there is no newly invented matter wrought/ only their will was/ to have the power pertaining to a prince/ by God's law/ to be the 
All men bound to defend their pri ces supremacy: than he not to suffer it to be pulled from the crown though the Ouene would forego it.  more clearly expressed/ with a more fit term to express it by/ namely for this purpose/ to withdraw that countrefait vain opinion out of the common people's minds/ which the false pretenced power of the bishop of Rome/ had/ for the space of certain years/ blinded them with all/ to the great impeaschement of the king's authority/ which all men are bound to wish/ and to their uttermost power/ see kept safe/ restored and defended from wrongs.  
Wherein surely I see no cause/ why any man should be offended/ that the king is called the head of church of England/ rather than the head of the realm of England. Here now I appeal unto thee/ gentle reader/ to set apart the terming of term words in the mean sea son & to weigh the matter self. For I am not ignorant/ of the force of both the 〈◊〉 of speeches/ and that this word (church) 
What the church is.  signifieth not every congregaciou/ but with an adiec 〈◊〉 (as/ I hate the malignant church) but that only multitude of people/ which being 〈◊〉 in the profession of Christ/ is grown in to one body. For this came in by custom/ that this term/ church/ which else is a common term/ become (notwithstonding) the proper name of a more excellent body. But this word (Realm) is more plainly known/ and comprehendeth all subjects of the kings dominions/ who so ever they be/ and of what condition so ever they be/ whether the be jews'/ Barbarianes/ Saracenes/ Turks or Christianes'.  
Than/ seeing in this matter/ which I have in hand/ the matter that is meant by it/ is of such sort/ that is agreeth indifferently with both manner of speeches/ and seeing the church of England consists of the same sorts of people at this day/ that are comprised in this word/ realm/ of whom/ the king his called the head: shall he not/ being called the head of the realm of England/ be also the head of the same men/ when they are named the church of England? Shall the terming of words/ inas much as they have non other use/ but to signify the things/ be of such force in this cause/ as to turn the nature of the things themselves up side down? that one man should be taken in 〈◊〉 estate of being/ and an other in his estate/ all one according to the diversity of names? I know well enough/ that/ by relation of names/ the offices are sometimes changed/ and that the self same all one man/ as he is called by this name or that name/ must also do the parts of office agreeing to that name. But if the king be the head of 
The 〈◊〉 beinh head of the 〈◊〉 me 〈◊〉 also be 〈◊〉 head of the 〈◊〉  the realm/ that is as much/ as a man would say/ he hath so many/ as are within the dominion of the realm/ united all unto himself/ as unto one body/ that they may take him for their supreme head/ can it be by any possible means/ through the mutation of the name/ for all one self same man/ to be in subjection to this head/ and not to be in subjection to this head/ in all one kind of subjection/ that is to say/ for God's sake?  
For there is no subjection against God. What a folly were it than/ for a man to confess/ that all one man (if you lust to call him johan) dwelling in England/ is in subjection to the king/ as unto the head: & if you call him a christian/ of the same for te/ to say that he is not a subject? For in that his abiding is in England/ he is of that realm/ & in that he is a christian/ dwelling in England/ he is deemed to be of the church of England. They king (say they) is the head of the realm but not of the church: whereas/ notwtstonding/ the church of England/ is nothing else/ but the congregation of men and women/ of the clergy and of the 
that chur thee/ is both of the laity and cler 〈◊〉.  laity/ united in Christ's profession: that is to say/ it is justly to be called the church/ because it is a communion of christian people/ and of the place/ it is to be named/ the church of England/ as is the church of France/ the church of Spain/ & the church of Rome. So that they/ which confess the king to be supreme head of the realm/ and yet grant him not to be supreme head of the church (on Gods na me) being one congregotion in the same realm (which is either their own ignorance/ or their own malice) this is their plain meaning/ that the king is the head of the unfaith full/ and not of the faithful: except the king/ himself be an infidel/ that either an infidel king doth bear rule over a faithful or unfaithfnll people/ or else the same king copuling himself to the Christian church/ geveth over (from thenceforth) his authority and power. I wonder exceedingly/ that any such one is found/ that can mean thus: and yet I can not find/ what thadversaries have to say/ for them sell fes/ but thus/ As for any other sure and grounded allegation/ they bring non/ but such as hengeth together in no point/ nor agreeth 〈◊〉 itself. The king (say they) 〈◊〉 head of the realm/ but not of the church. O what an 
If they begin to believe but now/ than their belief was no belief/ before now.  absurd and foolish saying is that? As though/ because the people beginneth now to believe in God/ it were a just cause/ why they should be no more in subjection to the king/ God's lief tenant/ but be exempt quite from his body. But Paul taught not so/ which said/ that the authority of masters over their servants should not be changed or dyminished through professing of Christ/ but warned them to keep it still in perfit authority/ bidding servants/ to be obedient unto their bodily masters for god's sake. The converting of a wife unto faith/ withdraweth nothing from th'authority of 
Col. iij  her husband/ for he is the head of the wife/ still/ and because she/ after she had professed the faith/ should show no token of misorder/ whereby she might pluck the minds of some from religion/ Saint Petres mind was/ that wives having professed the faith/ should leave of the office of preaching/ which they executed by words/ and win (without the word) their husbands through their chaste conversation.  
Therefore/ the authority of the Maistre/ towards the servant/ and the right of the husband's superiority over that wife/ is not lost by the mean of religion: & shall it be lost to that king? who/ forasmuch as he (yea though he be an infidel) representeth/ as it were the image of God upon earth/ so that he is called the head and the guide of the people/ shall his state be nipped of because of the christian profession? & shall he be called no more the head of the people/ which is the church/ but the nearer he draweth to God by faith (which is the only mea ne to come to God/ shall he so much the further go away from God's image? and shall he begin to be had in so much less reverence with the people/ for that names sake/ that he aught most chief to be honoured for? Truly/ if he be the head of the people/ and that by the ordinance of God/ as no man sayeth nay/ yea even aswell when the people/ as the prince be most far dissevered from God through infidelity how much more now/ seeing they accord through the power of God in one profession of faith/ & by that means are a church/ aught 
The kin 〈◊〉 before 〈◊〉 dark 〈◊〉 nov 〈◊〉 the true 〈◊〉.  he to retain the name of supreme head? And that he may worthily be taken for the head of that church still/ he representeth the office that he occupieth in God's stead/ much more honour rably now than before time/ when he wandered in the darkness of infidelitic. Paul 〈◊〉 difference/ biddeth men obey those princes/ that bear the 
〈◊〉. xiii.  sword. Saint Petre speaketh of kings by 
〈◊〉. Pe. 〈◊〉.  name/ Christ himself commandeth tribute to be paid unto 〈◊〉/ and checked his disciples/ 
Matt. twenty-three.  for streyving/ who should be the greatest. Kings of the naciones (quod he) bear rule 
Luc. xxij.  over them/ declaring plainly in so great variety of degrees & ordres/ which God doth garnish this world withal/ that the dominion and authority pertaineth to none but to princes.  
But here some man will say to me: you travail about that/ that no man is in doubt of. For who ever 〈◊〉/ that the prince aught to be obeyed? it is most certain/ that he that will not obey the Prince/ is 〈◊〉 to die for it: as it is comprehended in the old law/ and also con firmed in the new law. But we must see (will he say (that the king do not pass the 〈◊〉 appointed him/ as though there must be an 〈◊〉 trer for the ordringe of his limits. For it is certain/ that obedience is due/ but how far the limits of requiring obedience extend/ that is all the hole question that can be 〈◊〉. What manner of limits are those/ that you tell me or seeing the scripture hath none such? but generally speaking of obedience/ which the subject is bound to do unto the prince/ the wife unto the husband/ or the serva 〈◊〉 to the master it hath not added so much as one syllable of excepition/ but only hath 
Not man's word to be obeyed against god's word.  preserved the obedience due to God/ safe and hold/ that we should not harken unto any man's word in all the world against God. Else the sentences/ that command obedience/ be indiffinite/ or without exception/ but are of indifferent force universally/ so that it is 〈◊〉 lost labour for you/ to tell me of limits/ which can not be proved by any testimony of scripture/ We are commanded doubtless to obey/ In that consists our office/ which if we mind to go about/ with the favour of God and man/ we must needs show humbleness of heart/ in obeying authority/ how grievous so ever it be/ for god's sake/ not questioning nor enquiring/ what the king/ what the master/ or what the 〈◊〉 aught or may command other to do. And if they take upon them/ either of their own head/ or when it is offered them/ more than right and reason is/ they have a lord/ unto whom they either stand or fall/ and that shall one day sit in judgement even of them. Yet for all this/ some man will say: Yea but you promised in the beginning/ to speak of that/ which you are about now to avoid your hands of/ having forgotten your purpose/ as it appeareth. No Sir/ say I/ I avoid not my hands of it/ but I say/ it is sufficiently confirmed/ by these that we have 
He is wicked addeth or dimi nisheth to god's woe de. 〈◊〉 are 〈◊〉 a devil.  spoken of before/ that Princes aught to be obeied/ by the commandment of God: yea & to be obeyed without exception/ as a thing/ whereof there is no mention in that law/ which if thou put any thing to/ or take any thing fro/ thou art a wicked man: what would we have more?  
For if I must take in hand to interpret the general doctrine of obedience/ as it aught to be & shall confer and compare scripture to scripture/ & search out the true & right meaning of the scripture/ as the most godly and greatest 
the doctrine of 〈◊〉 bedience to be in terpreted by conference of scriptures.  learned men are both wont and aught to do: I see no cause in deed/ why I should do any less than they did. Therefore let us considre/ what those scriptures say/ which are alleged on the contrary part. Obey your rulers, saith Paul to 〈◊〉: which place/ and the xiii. to the Romans/ some expound of the Bishop of Ro. authority/ which they call/ the ecclesiastical power. Also in the acts of the apostles/ Take 
Act. xx 〈◊〉 res 〈◊〉 ged for that bish. of Rom.  heed to yourselves, and to the hole flock, among whom the holy ghost hath set you to be overseers, to govern the church of God, whom he hath purchased, with his own blood. And jest we should pass over any thing/ although it is meant to an other purpose/ let us not omit that/ that Petre speaketh/ concerning the Royal priesthood. For this text: Whatso ever thou shall bind in earth etc. pertaineth to an other matter/ and this: Feed my sheep: besides that/ that Christ spoke with his own mouth/ means no more/ but that I have already showed/ was commanded/ concerning the government of the church. These sentences and such like/ though they be understonden/ as those men would have them/ that is/ that bishops & ministers of the word of God in the church/ are nothing against the kings authority (but that he may be called the head of the church) no more/ than the obedience due to that king/ is any thing nipped or diminyshed/ in that/ that the wife is commanded to obey her husband/ & that servant his master/ as it were with general speech of words. Forlike as with the layers/ as they themselves term it/ there be now & than sundry iurisdicciones that proceed out of all one thing/ & yet they mar not one an other: but they consist & concur by the mutual help of one to an other: even so in that the government of the church is committed to the apostles/ & to those that succeed in their rooms/ may not be thought to abrogate or diminish that/ that God hath committed unto princes/ in any condition. The person/ vicar or the parish priests cure of his parisheners/ is never the less/ because the bishop aught also to oversee: neither may the bishops jurisdiction be deemed of non effect/ because he must take the archbishop for his superior. For the curate/ the bishop & tharchbishop do govern the church every one in their degree & order.  
Than like as every one of them doing their office/ seem not to hindre one an other/ but to help one an other/ evenso/ in the we find/ the government of the church was committed to the apostles/ & to those that succeed in their room/ that which beforehand is committed of God to princes/ is in no wise taken away. But forasmuch as government hath need of many things/ especially teaching & pre-eminence occording to the sundry distribution of gifts/ unto some/ God hath committed the office of teaching/ & the ministery of the sacraments in all one body/ & to some pre-eminence/ not to be adversaries/ but as diverse membres agreed in one body/ so in government they should accord together/ & every one go about is own office with charity. But here me think/ I hear some men startle/ & as it were/ wondrous earnestly chide/ because I had rather use a new making of distinction, than that old accustomed Hun trum distinccion, which as those men think/ doth put a handesom difference between the governements of a Prince/ and of the church: that is/ that the Prince should govern in temporal matters/ and the church in spiritual: after the which distinction/ the Prince/ as the moon which is called the less light/ should have charge of such matters/ as are of the night/ but the other/ which be of the spirit & of the day light/ he must reserve to the son alone/ to be discussed. Forsooth a blind distinction/ and full of darkness. For if thou leave unto a christian Prince the na me of a king still/ so that his duty is/ not only to be the chief over the people/ in God's stead/ but also to govern them/ and rule them: 
〈◊〉 what 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Furst I ask/ what way shall a christian Prince take in government/ to lead christian people by: the way of truth/ which leadeth unto life/ or the way of lies/ which hasteth to death? For there is no mid way found. If he shall take the way of truth/ what charge of temporal matters/ tell you me of/ when the scripture 
〈◊〉. 〈◊〉. uj  crieth: Seek furst the kingdom of God, as for other things they must not be sought for, for God's liberality must give them? Must every man in his own ytuate care seek the kingdom of god & must a prince in his administration/ neclecte it/ or at lest/ not care for it? This is the matter surely/ because the good men 
They did not so wisely invent that devise but you as subtelly follow that same steps.  were afraid/ jest any king should wax to holy and in this behalf/ lest he should fall unto virtue to earnestly/ they invented a fine device/ thinking it a witty part/ to appoint a king his office/ so as he take no thought/ whether his peo ple be good or not (I mean/ after the goodness that is meet for the profession of christian men) so that they be not notoriously cried out upon for abominable impiety & wicked deeds/ so as they seem not to become/ more like beasts than men. Therefore it must be that kings charge/ to see/ that they steal not/ nor murder/ and that the lay folk oppress not the good people. But as for all manner of horedomes/ or worse than whoredom and what so ever those men do/ whose title and raiment would make a man to think the contrary in them: though their behaviours be never so far out of order/ the king must let it alone/ and pass not on it. For those are spiritual matters/ that is to say/ spiritual men's sins/ which they bid 
trusting of prelate's over much marreth all.  the King/ let them alone withal: as though it were enough for him/ to govern his people in temporal affairs/ & that it were not for him to know any further. This in deed is the most speedy way to mar all/ & far contrary from his office that occupieth God's rowne in earth. 
ij. 〈◊〉. u  Is this to feed the people? which word the scripture useth to kings? Nay/ Saint Dunstane 
Dunstane a holy man/ & my dog other  (which was a very holy and a right good man) sometime archbishop of Cantorbury/ did a great deal after an other sort/ with great rejoicing/ interpret the charge of a prince in cor recting the manners of the church/ being gladly well apaid of the kings saying/ when he told him/ he would join sweorde to sweorde/ to thintent the light dissolute manners of the Holy Kirckemen, might be framed in to the right trade of life. By the one sword/ alluding to the saying of Paul/ which the ministers of the word/ exercise in preaching and excommunicating: by that other sword/ she wing a supremacy oppoynted by the law of God/ whereunto/ as many as are the kings subjects (which is the congregation/ that we call the church) are all bound throughly to obey. For the king is commanded/ to govern the people: and the prophet warning Princes of 
Prince's aught to be learned in scrptures.  their duty/ sayeth to them: Now you kings get you understanding, & be learned you that are judges of the land. But if we admit these men's interpretation/ than should princes have no more understanding/ nor be further learned/ than to be negligent almost in all things/ that is to say/ they should not meddle with the one half of the people/ if they serve the lord in name & apparel: & as for the rest of the people/ they should correct them/ not to refrain from all gross sins/ but from some. But the pphetes interpretation/ is an other manner of matter/ which he bringeth in after ward/ saying: Serve the Lord in fear, what this means/ we must understand and learn it of Gods own mouth. For God's mouth speaketh plainly in the holy scriptures both of of the old testament and new. Touching kin 
Examples of princes authorities out of the 〈◊〉 res.  goe Salomons administration/ this doth scripture report: King Solomon, according to his father's appointment, ordained the offices of the priesters in their ministries, and Levites in their order, that they might give thanks, and 〈◊〉 before the priests after the order of every day, and porters in their divisions gate by gate. Here you do here that king Solomon take cure also of holy or 
ij. Parali. xxviij.  spiritual matters/ not unadvisedly/ but by thappointmentappointment of David his father/ of whom god/ by the prophet/ protesteth/ that he had found a man after his own heart. So that the same history of Solomon/ speaketh of this sort following: For so had the man of God commanded, neither did they omit any of the kings commandments, neither the priests nor Levites, of all that he had commanded.  
Whereto should I here make rehearsal of king 
〈◊〉. Par. 〈◊〉.  josoph at his carefulncs/ that set up the high judgement seat of the priests and levites households in Jerusalem? By what authority did he so/ but by his Regal power? taking it to be his office/ rather to take charge concerning 
〈◊〉. Par. cxviii.  Divine matters than human. What a bold deed had that been of king 〈◊〉/ even the very furst year and the furst month of his reign/ so to have busied himself with the administration of divine matters/ if the discipline of his regal office/ which he received of God/ had not required it? that is to say that a King ordained of God (which is that eternal spirit) should ta ke charge of spiritual and eternal affairs/ before and rather than corporal matters/ and things that shall perish in time. This Ezechias therefore/ the scripture commends so highly/ that there was none of all the Kings of juda/ which observed all the lords precepts like unto him. For his will was to seek the lord with all his hole heart/ as he did in deed and pros pered/ as the scripture testifieth. 〈◊〉. Par. xxviij. What did this Ezechias/ I say? In the very furst year & furst month of his reign/ he did not only build up the gates of the lords house again/ but also gave diligence to reform the priests themselves/ and to repair the lively building/ that was decayed. For he not only admonished that priests/ that dwelled together on the east street of the city/ of their negligence in their office/ but also like a man of authority/ said: Hearken oh you Levites and priests: be you sanctified and make clean the house of the Lord, the God of your fathers, & put a way all uncleanness from the sayntuarie. etc. I pray you/ what could he speak more imp riously? For he spoke not/ as one/ that exhorted them/ as inferiors/ or those that be follow like/ use to take in themselves with all/ to cause the communication of the matter/ to be the more easily taken. Which manner of talk is requisite some time in a gentle godly heart in an others man's cause. And if Ezechias lusted to have spoken after that rate/ he would not have said/ Be you santified/ but let us be santified: not make you clean, but let us make clean: not put you away, but let us put away: or if the matter had been such/ that it would not admit fellowship/ if a private man should hawished or declared those cases/ it had become him neither to make himself fellow like with the matter to be required/ to exhort them/ nor to require it by the way of commandment.  
But the right good prince Ezechias/ being taught of God/ what his Regal office/ charge and administration was/ used such manner talk unto the priests/ as should declare that authority and power of the speaker. Therefore he speaketh in the imperative mode: Hearken, make clean, and put away. And the priests themselves (as it appeareth in the same place) did/ as that king had justly bidden them/ and obeyed his commandment. Thus were those kings 
God willbe angry in these days 〈◊〉 unlearned Pri res.  learned/ that fully and entrely applied their office/ by God's authority among God's people. And these things will God require at princes hands/ a great deal more in these days: that/ they should harken/ how the prophet exhortet them/ to lay hand upon this manner of learning/ to govern the people by/ and to serve the lord with fear & trembling: and to 'cause the people/ not to be such as they 
How can that be if God's book be taken from them.  lust themselves to be/ but a worthy and 〈◊〉 acceptable people unto the lord/ as much 〈◊〉 in them were possible/ & so to be found faithful stuardes/ in that day/ when they shall yield 〈◊〉 te of the administration/ which they took upon them. 〈◊〉 them therefore hear what that wiseman saith: Hear o you kings and understand, mark 
Sap. uj  with your ears, you that are rulers of the multitude, for power is given unto you of the lord, and strength from the highest, which shall inquire, what your works be. Therefore Princes must not pass the time/ in 〈◊〉/ negligence/ and Idleness/ but con tinually serve the lord. For their duty is/ to be so much the more careful in the office that God hath given them (as one hath written) as they see themselves the more bound in yielding accompta. For it is a great talon/ that God hath put princes in trust withal: that is/ that they should not only rule the people/ but also rule them rightly/ not in any one part alo ne but in all particularly: and so to look unto the lords vinyeard/ which men think they have taken in hand to keep in good husbandry/ that they not only pluck out such things as are noisome/ but also trim it and lay new dung to it: and to leave no point of husbandry undone/ that the vinyeard may bring forth fruit more pleynteously/ which the good man of the house shall require in his season.  
For who is able to save princes harmless/ or bear them out/ that/ where they have taken upon themselves/ all the hole charge to govern the people by God's authority/ they may compact afterward/ that the greater part shall have the charge of the other/ and they in the mean while/ as though they had done their office gaily well/ take their ease/ and care for nothing? And where a word was once spoken/ by cause of the reverence of their present virtue/ and not by the truth of their authority: shall men/ though it were spoken of a man so affected/ usurp it for that end to mock out the charge of God's authority? I mean/ the 〈◊〉 of Constantine: I will not judge you, of whom I myself aught to be judged. 
〈◊〉 tine the emperiour.   
God speaketh generally/ he excepteth no man/ he committeth the people unto the prince's 〈◊〉 ge/ sometime naughty people/ to a naughty prince. If sometime good people to a good prince/ than he putteth him so much the more 〈◊〉 trust/ that men may surely think/ he hath 〈◊〉 supremacy over all the people/ according to 〈◊〉 commandments of God/ and not over on part of the people/ after the tradiciones of 〈◊〉 which people/ being 〈◊〉 together in one be 〈◊〉 of Christ/ seeing it is a church: what 〈◊〉 ditty is it/ that a prince/ which is called 〈◊〉 head of that people/ should not be called 〈◊〉 so the head of the church/ which that people maketh? You will say perchance/ Christ only is the head of the church. We all confess it/ or else we could 〈◊〉 properly coustitute a church/ but the church of malignauntes. In deed we acknowledge that Christ is the 
Nota.  head of the church/ & that he reigneth with the father in heaven/ who is our advocate/ sitting on the father's right hand/ and maketh intercession for us.  
But as concerning that Christ/ the mediator of God/ and men/ both God and man/ is the head of the church/ that church hath 〈◊〉 addition/ forasmuch as the church of England/ is not the church/ alone/ but also the church of France/ of Spain/ and of Rome/ for the church is not circumscripte to any place/ but where so ever it be in all the wide world/ even among the Turks/ where God hath sealed up his own children unto himself/ who (as the Gospel saith) draweth all/ unto whom he 
joan. 1.  hath given power to become his children.  
Therefore late this be out of controversy/ about the which it were wickedness to contend/ I will not say/ Dispute. And to avoid this/ that their remain no cause of evil report of it/ 〈◊〉 is to this word/ head/ added in Earth: and to this word/ church/ is added/ of England. Of which church of England/ the supreme 
〈◊〉 〈◊〉 〈◊〉 by 〈◊〉.  head in earth/ forasmuch as both scriptures and reasons do allow it/ as a thing inexistent unto the name of a prince and of a king/ all English people/ thought it meet/ to have that matter expressed i plain words/ both 
〈◊〉 〈◊〉 of ty 〈◊〉 is not allo wed but prescrip 〈◊〉 of 〈◊〉.  the commons/ and the father's/ yea/ and even those/ that were reputed to be from that jurisdiction/ be prescription of time/ and not by prescription of truth. For/ why should they not consent to the truth? In deed the newness and unwont novelty of the word neither could/ nor aught make men any thing afraid: For/ after it appeared/ that the thing itself/ which was expressed by name/ was not only true/ but also ancient: it came of advised 
〈◊〉 〈◊〉 supre me head 〈◊〉 written in that kings style.  judgement and not of temerity/ that some notable name should be set forth/ to steer up the hollow hearts and feeble judgements of some men unto the consideration of the truth by and to advertise the subjects by that name/ that the prince is the hole Prince of all the people/ and not of part: and that the same body of the people/ growing in to that condition/ to be called the church/ is not one handed/ nor cut of by the stumps/ but that it consists perfectly hole/ the same Prince being as the head: 
the office of a prince is to take charge 〈◊〉 divine matters.  whose office is/ to take charge/ not only of human matters/ but much more of divine matters/ that is/ to distribute fitely unto every member of the body/ their proper offices/ that he/ with his eyes/ with his ears/ and with his mouth according to the care/ whereby he hath the government/ by the gift of God/ in ministering unto the body/ and charging every one with their duty/ he may apply that manner of office/ that God shall doubtless/ one day/ call for a reckoning of/ at the hands of a christian Prince/ having the government of christian people. Thus much to wching the neweltie of the name. For else the matter itself/ hath both many and right weighty examples/ not those only/ which I have before rehearsed out of the old law/ but many other also/ not come parable in deed with them (in that they are grounded upon God's word) in gravity and weighty importance: howbeit/ for asmuch as they are pertinent to the cause/ they are not to be omitted. Than Sir/ who did ever disallow justinianes fact/ that made laws/ 
〈◊〉 anus.  concerning the glorious Trinity/ & the catholic faith/ of bishops/ of men of the clergy/ of heretics/ and others/ such like? Which laws he either made in vain/ or else he decla read/ that he had the charge of that part of the people also/ which aught to be of the greater purity and of the more holiness/ as he say the himself he had/ having pertained in this behalf/ unto the judgement of the truth/ out of all peradventure. How often do we read/ that the causes of heresy/ have been debated before Emperors and Prince's/ and discussed by their trial? If we will bolt out the ancient lawas of kings of England in times past/ how many shall we findc/ concerning religion and the chnrche/ made/ proclaimed/ and bidden to be put in execution/ by the commandment & authority of those kings? Yea/ say they/ they made such statutes/ as defenders of the church/ and not as authors and heads of the church. Who was head than in the mean space? Who had the government? Who had the principal charge? I wot/ what their ans were willbe: Marry Sir/ the Bishop of Rome. That shall we see here after. In the mean while/ it must needs be granted/ that the king's dignity hath been always above the chiefest Bishops in England/ and that/ under the name of defender of the church (which title was given unto kings/ even of them/ that granted least) they did and exercised those thin 
How a prince is defender of the church.  ges albeit not in all things yet in most things that representeth the dignity and office of the head in the church. For princes were the defenders of the church/ even as the head maynteneth and defendeth the body. And as we may see it chance almost in every place at this day/ that some that be 〈◊〉 in many things/ covet the name for all that. And contrary wise those Prince's/ which have been such in deed and in office/ that they aught justly to have been called heads/ have refrained only/ to be called heads. For they have made statutes by their authority and by their own lafoy was/ for to inquire of heresy/ wheri consists the chief and principal point of office/ which is yet still/ and hath always been observed even unto these days. But now have they permitted many things unto the Bishops and 
the authority & immunity of bish. given by princes.  clergy/ and have granted them many inmuni ties/ the grant whereof aught to be a wondrous great argument/ either that Princes have been hitherto desired in vain to grant that/ that is an other man's/ which aught to pertain nothing unto him/ and that they gave/ that they had not themselves/ which is a plain absurdity/ or else that they had power to exercise themselves/ that they granted to other: and that therefore/ they remitted and departed in so doing/ with part of their own right. Which being even so/ Princes have been always heads/ matter in deed/ even than/ when they were called only defenders/ if this be to be the head unto the body: to bear rule over all the people/ to command/ remit/ and sometime to bear with all the membres thereof/ as much as tendeth to the use of all the whole body/ and so to order and moderate every thing/ that the glory of God/ and the profession of the faith may be advanced from day to day. But these men will sayc: Princes have acknowledged the Bishop of Rome/ to be the head of the universal church: to him they have given condign honour/ as to supreme head/ to him they have submitted selves/ his authority they have acknowledged/ reverenceing him as their father/ and reioyceing that he called them sons/ so that if we should esteem the right by the deeds/ & if it be enough to teach deeds for the prose of the right/ so as/ what so ever is apparently done/ we must confess it to be done rightefully: than doubtless the Bishops of Rome's cause shallbe on the better hand.  
I would not be reputed so vain or so 〈◊〉 a man (which is that formust end of my thought) 
winchester not ipudent/ no full loath.  as to clock or to say nay/ to those things that have been done/ and yet when I shall grant to such things as can not be denied/ me thinketh/ that like as virtue/ when it is most thrown under foot/ and soiled with vices/ yet it showeth his efficacy/ by one shift or other/ that we may understand it to be presently oppressed/ but not utterly extinct/ even so in the mean season/ deeds/ which seem to dymynishe the right title/ and authority of the prince/ a certain light of the truth hath always peeped out/ as it were/ out of most deep darkness/ whereby he that mark it more nearly and more surely/ might ꝑceave/ that these deeds were not whole nor perfit/ ne grounded upon just foundaciones/ but had a greater appearance of truth/ than true in deed/ & tokens of honour rather borrowed than paid. For if that opinion had ever sunk in to Prince's hearts/ that the Bishop of Rome had been Christ's vicar on earth/ that is/ the head ordained of God to be over all/ unto whom all things should bow/ all things should obey/ without whom/ nothing must be reckoned holy nor sacred/ whose blessing should always give prosperity/ whose curse adversity/ or if the Bissoppes of Rome were persuaded/ that it were so: the bishops 
If that bis. of Ro. were christes vicar/ he would not have practised iugglinges.  of Rome would not have practised strange arts/ and carnal fetches/ rather than strong testimony of God's truth/ if they could yet to this day have borough out any such/ in the defence of their authority: neither dared the princes have been so bold/ every ove in his time/ as to nip away that same authority (which they seemed to grant in words and terms of speech) after that fashion in their procedings/ and doings/ not in corners but openly in the face of the world: I speak of such princes/ whose excellent religious devotion/ the world now after their deaths/ reverenceth and worshippeth: and reckoneth them among the number of Saintes verily if our elders had believed/ that God had committed the charge of all the hole world/ unto the bishop of Rome/ what wilful boldness caused them/ to make so many sta tutes against/ and contrary to that charge and power advancing itself/ under that pretence? and as they would have done many other thin ges/ yet they dared never have been so bold/ to do/ that they did/ to have purposed to blyndefelde him/ from looking about him/ and to stop his eyes/ whom they extemed for a watchman set of God/ in the higher place/ to see? I think. it was meet/ to 〈◊〉 so great a diligence in God's vicar/ for that he being burdened with the cure and charge of all churches/ jest the peo ple should want shepherds/ made provision with iij. sorts of under sheperdes. Against the superior/ or against him/ it is not lawful to make any law. For inferiors prescribe not laws to the superiors/ neither do they lawfully make penalties against their government/ how wicked/ or intolerable so ever it be. Therefore our elders/ and princes/ that were before time/ when they assembled together to counsel upon matters of the common weal/ taking deliberate advisement in their open counsels/ have by statutes and laws determinately thought it meet put out that quick sight in the bishops of Rome's eyes/ that it should not serve them to look over/ so far as unto us: yea/ those princes seem that they knew own right authority/ and that they were not all ignorant of the original beginning and nature of the Bishop of Rome's power: and yet the bis shops of Rome thought it good to allow 
A 〈◊〉 foxes.  both their judgements and doings/ in that behalf/ so much/ that they have not only/ not found fault with those Prince's/ which both made such statutes and kept them/ but also dissembling the foil that they had taken/ commended those Princes/ for their fidelity and 
you are a whelp of the same hear.  obedience. Yea Marry Sir/ the bishops of Rome were circumspect/ and the more witty men in their generation/ following in this case the example of subtle merchants/ that of an unthrifty bargain/ when they have scant hall fe/ yet they hold them content/ reckoning it all won that they had/ because of right they could have claimed vothing. As for our elders/ when they perceived the bishop of Rome's authority by his fruits/ and judged him not to be God's vicar/ they thought/ that 〈◊〉 authority must be born withal/ and not clean cast out (for so reason permitted at that time) but their expressed deeds do most manifestly declare/ that they were of the same judgement/ 
that 〈◊〉 & temerity of prin 〈◊〉 putteth not away that authority that god giveth them.  that we are of. Nevertheless/ as every man's heart serveth him/ so doth he either clay me his own/ & useth it/ like a stout hearted man/ or else being content with the commodity that is offered him/ letteth the rest alone/ and wotteth what he thinketh. And seeing the matter standeth even so/ there is no reason/ why the rest of their doings should trouble them/ how contrary in outward appearance so ever they seem/ by the which they could nip away nothing from God's law/ and dymynyshe, 
errors of miss doings hurteth not the truth of the things.  their power/ through temerity or by negligence. Let men call the Bishops of Rome/ father's: let them call them/ heads: let them advance them with what names/ they lust: yet the truth of things/ is not impeched by errors of things misdone.  
The church of Rome/ was in the old time/ either by reason of outward holiness or by 
the church of Rome godly in the old time.  mighty power/ not only of great fame/ but also of high authority: when I speak of authority/ I follow Tully's meaning/ who/ in that weighty importance of witness bearing/ attributeth authority unto such as be witty and wealthy men/ because of the common people's judgement/ 
Authority after Tully's mid etc  though it be not always a right/ as he saith/ yet because it is not easily altered. For else the authority/ that the bishob of Rome should be thought to have by God's law/ is non authority with us in deed/ like as no manner of foreign 
Remembre this lesson your sell fe/ elles you willbe 〈◊〉 one day.  bishop also hath authority among us.  
Neither let it/ in this case/ be prejudicial unto the truth/ that men have done here tofore in sundry counsailles/ to flourish out the matter withal: that is to say/ either serving their own turn/ or 〈◊〉 place to the time/ or else blinded through ignorance. Let the truth of God's word have the victory now/ which it 
Time may not prescribe against truth.  it give no more authority unto these Bishops of Rome/ than to all other bishops/ that is/ to fede & bring up the people/ within their diocese committed to their 〈◊〉 charge/ with the ministration of the word of God/ and of his sacraments: let not time prescribe against God's truth/ neither let it be judged/ that the 
Prices may not put away their supremacy/ because they have it of God.  Prices or that people were blinded with ignorance/ circumvented with subtlety/ or greedy of gains/ either induced through any other respect/ to do/ that they neither aught nor could possibly by any means have done. Because men have used/ to ask the Bishop of Rome counsel in governing the church/ is it not lawful therefore to do any thing without his counsel? And because Princes have suffered their subjects/ to ask his counsel/ did they by that means give over their own authority/ which/ because 
Let matters amiss be called home again to that line of God's word.  it is committed unto them by God/ it is not lawful for them to put away? Let the matters/ that have/ in times past/ been made a mingle mangle/ be called again to the true square of God's word: let the grounds of both their powers be weighed/ and like as we have by testimony of God's word showed before/ that a Princes mighty power is not gotten by flattery/ or by privilege of the people/ 
〈◊〉 that high priests were subjects to princes.  but given of God/ let us also considre/ whether the self same God have given any power to the bishop of Rome/ that aught to hinder the supreme power of princes. And in this matter/ we need not to make much a do in searching out the scriptures of the old testament/ wherein/ we have aswell touched somewhat all ready as also it is most manifest in many other places/ that the priests were in subjection to that high princes. 
Exo. 〈◊〉  Did not Aaron take Moses for his sovereign lord/ which is the manner of speech of him that acknowledgeth superior authority? Did 
j Reg. 〈◊〉.  not Achimelech the high Priest use the same word of subjection/ when he spoke to Saul/ the king of Israel; Did not Solomon put Abiathar the high priest to death? what did 
〈◊〉. Re. 〈◊〉  King Alexander (as it appeareth in the book of Maccabees) writ to jonatha/ saying? 
j 〈◊〉 x  Now have we this day ordained the to be the high priest of thy people. Do not these sayings/ sufficiently declare/ that the power of Princes/ as above even the highest priests of all? I speak nothing/ that Demetrius gave 
j Mach. 〈◊〉.  unto Simon the office of the high priest/ and so to others after him. I pass also over many other more. For the multitude of examples out of God's law doth not so strongly confirm as show the truth. For this is the difference between God's law/ and man's: 
〈◊〉 awe con 〈◊〉 〈◊〉 〈◊〉/ & 〈◊〉  Gods law is constant/ but man's law is ever subject unto vanity/ & so unto variety. In God's word therefore/ it is always true/ that is one's set out by example for truth/ as/ to prove the supreme power and authority of princes/ the example of 〈◊〉 alone/ which is registered in God's book/ and commended unto us/ might instly have sufficed. It remaineth than/ that the bishop of Rome/ must either bring out the tables of the new testament/ or non. But furst/ to speak universally of the new law/ how can any syllable in Christ's words/ help his authority/ seeing the self same Christ/ doth so openly protest both in words and in deeds/ that he sought not a earthly kingdom/ nor would claim any such kind of kingdom/ but (the state of ordres remaining still) he set forth and taught the form of heavenly 
Christ altered not the state 〈◊〉 〈◊〉.  conversation/ and the just governance of the inward mind/ through the grace of god/ which he by his open doings most plainly declared/ to consist/ not in high ruffling estate nor in ruling the roast/ but contrary wise/ in hu militie and contempt of worldly things/ when he suffered that most bitter & cruel kind of death for our sakes. And the points of office/ of him 
the office of him occupieth chri stes 〈◊〉 me.  that is his vicar/ if he do his office faithfully/ are/ not to bear rule/ but to be in subjection/ not to command princes/ but to acknowledge himself to be under their power & commandment/ not only when they command things indiffe rend/ and easily to bedone/ but also when they command things not indifferent/ so they be not wicked: in checks/ in scourgings/ and beatings unto death/ yea even to the death of the cross. In deed/ these are Christ's footsteps/ & this is the majesty of rule bearing in Christ: This/ I say/ is the true power of Christ/ unto us both wondrous/ and exceeding wholesome: by the which also is power given to us/ to become the children of God. This he taught and express said in his doings/ touching that kingdom of Israel. His dreaming disciples he always rebuked: but he never hindered Cesares tribute/ nor any man's authority/ one jot by his deeds. And seeing it is so/ I ween/ I have made it manifest/ if we consider Christ's deeds/ which may not be altered nor doubtefully interpreted: we shall find plainly/ that all is clean contrary/ that the bis shop of Rome challengeth to him self/ as Christ's vicar. This therefore only remaineth/ that he flee to the words of the evangelists/ which (how so ever men have varied in the interpretation) all men know well enough/ how they stand in the text. But what looketh he for/ in 
〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉.  them? Marry Sir/ this. Whether Christ/ the way/ the truth and the life/ spoke ever any thingh/ wheri he should disagree from his own deeds? that where he never sought authority among men/ he gave it not withstanding to the bishop of Rome/ to use as his vicar. This in deed is the sum of the question/ in words (as it is pro pounded) blasphemous/ and wicked/ but yet it painteth out the matter/ that I have in hand. For where in all other matters/ as the evangelist reporteth/ jesus began to do and to teach/ & to teach that he did: And in this one only matters/ which we now treat of/ if he taught any whit of that/ which the bishop of Rome claimeth at this day to himself/ by Christ's title/ that is/ to be above Princes/ by Christ's words/ we must needs confess/ that Christ taught in words/ that whereof he not only showed no example in himself/ but showed clean contrary in all the hole course of his life before. Let this therefore remain still in the 'cause/ that Christ's deeds stand on our side/ which may not be wrested by no man's interpretation: only the question is i Christ's words/ with now & than/ manues interpretation is so saucy as to blemish.  
Albeit he that shall stand with the bishop of Rome in this cause/ might furst of all/ stick fast in this point: that there is not found in the holy scriptures/ so much as one syllable/ of the bishop of Rome/ so that what interpretation of Christ's words so ever he will stand to/ he might seem to loose his action/ as they say. For what is the consequency then? Christ would have Petre to be above Princes/ asit appeareth it was never his mind. Ergo he would have the bishop of Rome to be so to. Why/ because he his Petres successor? I say no more/ but I would he were. And than/ in that case/ I doubt not/ but he should be above all men/ though not in haut estate of worldly power (as out of doubt he ha' the non such) yet in admiration and reverence of in ward virtue/ and in that point/ Christ would have those that his be/ to excel and be ring leaders even above emperors: as those/ unto whom/ being his Ambassadors/ he gave the keys of the kingdom of heaven/ and among them/ unto Petre/ which in all their names/ 
Petre spoke one for them all.  had spoken so wholesome a confession/ to acknowledge jesus/ to be the son of the living God. Which confession/ like as flesh and blood had not revealed/ even so was there no prerogative given unto flesh and blood in Petre/ what so ever was given/ but to the chiefer part/ which was the spirit/ to the intent/ that being endued the more pleynteously with the Grace of God/ he should be the ring leader in virtue & might of the word of God/ and in the power of ruling affecciones. Yfwe should so interpret Christ's words/ as if they meant some extern power/ in rule bearing/ which all other folks/ should acknowledge themselves to be under/ yea even Princes to/ albeit the same self God have set them in the superior rowne/ so that nothing else could be allcged/ how could that sentence of Christ stand together? The disciple 
〈◊〉. xiii  is not greater than his master, namely if the disciple would not be content to be in subjection/ as Christ was/ but execute the supreme power himself/ which his lord would never take upon him. In scriptures/ there is no mention made of Petres supremacy/ and Eusebeus in Ecclesiastica historia/ reporteth/ that Clemens in sexto li. Dispositionum, affirmed/ that Petre/ johan/ and james/ after the ascension of our savour/ 
〈◊〉 〈◊〉 fthe aostles.  although he had set them almost above all the apostles/ yet they took not the glory of supremacy upon them/ but that james/ which is called/ justus/ was ordained the bishop of the apostles. Notwithstonding for the authorities 
Supre macie may be taken 〈◊〉 versely  sake of them/ which have not 〈◊〉 the word of supremacy/ I do not so much refuse the word self/ but I flee to the interpretation of the word/ that it may agreed with the right propre meaning of the Gospel/ expressed in Christ's deeds. Admit/ that Petre were chief/ admit he had the supremacy of Christ/ what of that? was a kingdom/ lordship/ or preemi nence given him/ with the supremacy? Because he was bidden to confirm his brethren in faith/ was it given him/ to bear rule over his brethren/ therefore? Christ's humble estate knew no such kind of speech/ nor matter. For though Christ (as touching his God head) was equal unto the father/ with whom he was in the beginning and in all things/ which he created/ speak/ or did/ he was always/ together with that holy ghost/ the indivisible worker (one substance of three persons in divinity) although I say/ according to this majesty/ he hath always had all power/ to subdue all things unto himself: he was alive/ he is alive/ & he shall live: he hath reigned/ he reigneth/ & he shall reign God for ever more: yet for his exceeding mercy towards mankind/ he made him self of no reputation/ taking the form of 
〈◊〉. ij. 〈◊〉 〈◊〉 hold 〈◊〉 receive 〈◊〉  a servant/ being in apparel found as a man/ and a very opprobry/ as the prophet saith: to make it plain and open/ that those things/ which were highly esteemed with men/ as empires/ dominiones/ and high authorities/ being/ as it were/ stops and impediments to the attaining of eternal felicity/ are rather to be cast away and contemned/ than to be greedily sought for/ and ambiciously coveted/ yea they are not 
neddling 〈◊〉 many 〈◊〉 narreth 〈◊〉 〈◊〉.  to be received though they offer themselves/ but under this condition/ that we receive them/ as matter offered of God/ to travail in/ for the exercise of Godliness sake/ every one in his vocation. Which/ the greater it is/ and the more things it is tangled withal/ the harder it willbe 
〈◊〉 to 〈◊〉 sell 〈◊〉 therore.  to do it so well/ as every one would be glad and fain to do/ that faithfully contendeth to come to the country that ever shall endure. So that we must understand/ that Christ meant 
What houliers/ 〈◊〉 〈◊〉  never a word of any supremacy of worldly ad ministration/ but he appointed his soldiers/ whom he furnished/ to encounter as it were in the vaward against the continual frauds/ perpetual/ battle and wars of the world/ the flesh and the dyvell/ to be the forewardest/ & as it were the ensign bearours/ in the very foremost rank. Whom he knew/ to be of better courage in faith/ to break the more dangerous ray of thenemies/ because they were not tangled nor letted with any charge of worldly matters/ and might by their example of constance/ encourange/ allure/ and provoke other of the weaker sort/ to become soldiers of that band also. In which kind of warfare/ though Christ/ making choice of his own/ gave the uppermost standing to Petre/ among the brethren/ it was no marvel: seeing he had so armed him/ that he knew before hand/ though he would give back from the enemy perhaps for a time/ yet he would not give it over so/ but to it again stotaly/ and fight like a tall fellow for the defence of the truth. Ha'/ was Petre the chief than? No man saith nay. For he confessed Christ/ to be the very son of the living God/ furst. And Petre was of as constant and steadfast minds/ in defending of the same truth/ at all times/ as any man was. He was the furst after Christ/ that taught the jews. And in thassembly of thapostles/ when one should needs speak in all their names/ Petre/ sometime as the matter required/ was chief in the tale telling. Therefore I will not say nay to the argument/ which they call: Argumentum à coniugatis, but that Saint Petre/ being by so many ways and reasons/ the furst/ might also be thought to be chief among thapostles. For like as the wise man hath wisdom/ in that he is a wise man: so hath the chief man the chief place or supremacy. What than? he that is chief of all the Phisicianes/ hath not he also the supremacy among Phisicianes? For why should he not? Among Painters also/ if there were any in these days/ as cunning as Appelles or Pharrhasius was/ and were called therefore the head painter/ would we not say/ that he had the supremacy among painters? yea doubtless. In universities/ again/ if it were agreed by all 〈◊〉 consenteth/ that 〈◊〉 of Parrise/ as being a university most playnteously furnished and occupied with great learned men/ should be called the head university of the world/ might not the name of supremacy be fit for it/ being chief among other universities/ yes doubtless. But let us come nearer to the matter. If a man/ when he had set one man to govern the hole household/ wherein inasmuch as he had a great fort of young men/ whom he would fain have taught and instructed in good arts/ and would provide many scholeruaisters'/ and among other/ there were one man excellently well learned above the rest/ whom/ as a notable man among other/ he would call the chief of all the schoolmasters that he had got: and to whose instruction he would commit/ those that he setteth most by: hath not he/ seeing he is chief schoolmaster/ the supremacy? yes. For the chief person can not choose/ but have chief rule in any matter: For these two words/ Primus, which is furst/ principal/ or chief/ & Primatus, which is chief rule/ pre-eminence/ and is here rightly englished/ supremacy/ are coniugata, that is to say/ linked together/ the one depending of the other/ not only in speech/ but also in matter. Nevertheless this question may be asked: he/ of whom I spoke/ the chief schoolmaster in this household/ if there should fall any controversy/ touching manners/ or order/ whether of their autoritics should be esteemed above the other/ his/ unto whom the household was committed/ or his/ that is called to instruct the youth? he that is called the chief/ as I said/ and therefore he hath the supremacy. Who doubteth/ but his room is the greater/ that hath charge of the household? why so? For it standeth most with reason/ because order is sometime changed by relation. And that/ which in one relation is supreme and chief/ in an other or in a contrary relation/ hath 〈◊〉 an inferior place/ and often times the lowest place of all. And so God the son/ is equal with the father/ after his divinity/ but he is less than the father/ after is humanity.  
Also God the son/ in that he is God/ is in the beginning/ and is the beginning it self: but in that he is the son of God/ he is the second person in number: 〈◊〉 without all consideration of time/ he is without beginning as God the father is. But to fet examples/ out inferior matters: Do we not fee all one man to use diverse offices at home/ like Arithmetical figures/ now to occupy the furst and chief room/ than the second/ afterward the third/ & sometime a lower room/ as the cause/ wherein he is occupied/ and place/ where company meeteth/ do require? Do we not see him/ that sitteth highest among judges/ and for that cause/ is called/ the chief judge/ when he is required/ to be present in extraordinary judgements/ as it is often seen/ placed after others in the third or fourth room? But in divine offices/ I pray you/ how great a supremacy as I may to call it/ hath the chappelayne over his master/ as long as he is in divine ministration? And 〈◊〉 when he is out of the place/ and cast of his gaire/ he leaveth his supremacy behind him.  
And it is no marvel. For in this case/ the matter standeth so/ that who so mindeth to retain the name of the chief person & chief office still/ must not swerve from the thing/ whereunto the nun was applied and setto. Therefore to return unto examples. Admit/ there were a fa mous chief Physician/ that is to say/ were as cunning in Physic as any man/ and so/ because the matter so requireth it/ he keepeth still/ his pre-eminence/ yea Sir/ but while he meddleth with Physic: But forasmuch as there is an other manner of office in the administration of the common weal/ let him be content also with his second form/ & strive not to bear rule over other/ because he is the chief Physician: neither let him take autortie upon him to be a commander of the rest of the Phisicianes/ which is not given him in his pre-eminence/ not because he could not give it him/ which so preferred him/ but because it was not his pleasure to give it him for it was no reason why he should: or else which is the sorest thing to speak of all/ why he did not: Marry Sir/ because he made him not absolutely chief/ but he called him the chief Physician. Admit also a curious 〈◊〉 payntour/ to be chief payntour/ let him strive also to continued still in his chief payntourship/ jest an other pass him in cunning/ and so have the name of chief payntour from him/ because he is more worthy than he. Let the university of Parrise rejoice not so much of the honour of the name/ as to study to make it good/ that it attributed by the name. Finally let this schoolmaster/ which is called to teach children/ because the good man of the house thought not the person of the man/ but the virtue hidden under the person/ whorthye the honour of chief schoolmaster/ remember and remember again/ that he is not honoured/ but burdened with the name/ and let him study rather according to the the intent of the name/ to show himself chief/ in the office of teaching/ than to abuse the vain title of a name/ and as though he were chief absolutely without condition/ yet neglecting his office/ and so losing his supremacy/ to contend and strive/ about the name and term of it/ with them/ that as being set in authority to govern the household/ have the true and absolute supremacy in deed: and to mingle God's matters/ and the worlds matters together/ so that he may overcome/ by right or by wrong/ and have it as him lusteth: as for his function & office/ he taketh no more thought for/ but is 
& as you do yet except it be with the poison of popish heresies good men 〈◊〉 all way the rule.  wholly bend in that. As it appeareth now for a great while/ that the bishops of Rome have done/ which not regarding those things/ that were added unto Petres supremacy/ and accomplishing the name of supremacy being annexed unto some certain points of office/ as they accon plishe all things/ they have propounded the bore name unto the world/ that they might be taken for chief/ yea/ and chiefer than the chiefest: not remembering in the mean time/ how/ 
that is as true as the Gospel: 〈◊〉 you 〈◊〉 as bad as 〈◊〉 death to be.  in all other matters/ they are inferior to the lowest that is. 〈◊〉 I do not compare/ the faults of the men with the condition of the cause/ wherein I might have very large matter to speak/ I know/ they are not always good men/ that bear the swinge/ and yet the naughtiness of the man doth not hinder his authority. I know this also/ that we have all sinned/ & need the grace of God. But as concerning/ that which is annexed unto the cause/ can not be kept 
For so the you have amended the matter gaily since 〈◊〉 time.  in silence/ jest any man cast this saying of Paul in my dish/ that/ in the same I preach to others/ I myself be found to blame.  
For how great lack I sinned in myself in mine own office doing/ mine own conscience knoweth. But who is it/ that shallbe found a faithful stuarde/ as Paul saith? who also in the same place speaketh further: judge not before the time come. Therefore will not I wade in this matter/ any broader nor further/ than cause requireth: that is/ as modestly as I can with that truth/ to reselle him that calleth him self chief untruly/ & to wish him this at lest/ if nothing else/ that he may be chief in those titles/ wherein he aught to be chief/ that he might worthily be called the chief/ and wherein Petre was/ by whom he claimeth the supremacy to himself/ as by succession. Wherefore let him now excel othters/ in confessing Christ/ & let him so far be worthily taken for chief among all men/ even by the law of god: which if Boniface had perceived/ he nedde not to have gotten that/ by privilege of Phocas themperor/ as it had been by 
Phocas  begging/ which by the assistance of God's grace/ he might have won to himself by himself. Moreover let the Bishop of Rome be chief in teaching and preaching Christ a fore other/ & so long let him have the supremacy of that kind of office. But what a folly were it/ when many are running in a race/ that some one should winne by his ambitious importnuitie much favour of the lokers on/ where he/ being appointed in deed to run among others/ when he is now either made lame through his own fault/ or otherwise unmeet to run/ yet shallbe reported/ that he overrun them all/ and came furst of all to the prick/ where as saving that he came 〈◊〉 in apparel made to run withal/ he sitteth him down among the lookers on/ & clowteth a toorde as for any other consideration of his requests/ he allegeth non/ but that he was born & bred of them (on God's name) where in times past were the best runners/ and were therefore called the chief. A goodly reason forsooth/ and worthy of him/ that 〈◊〉 joyous of vain and false titles/ and contenteth himself/ to be flattered/ above measure. But like as a sure friend/ if he had any would not only wish him better mind/ but also would turn him/ if he might by right admonition/ from that foolish desire of privilege: and tell him/ what a very folly it is/ for a man/ have a mind to be named & called that in words/ which he is not in very deed. even so would I also wish unto the bishops of Rome/ whom it is manifest/ have been in like sort affected (I will not overshoot my words) & yet still at this present (as I hear) surcease not their old cankered mind: that they were counseled of some body/ not to contend to be called supremes/ as long as they are still postremes: But if their delight were to be so called/ they should see/ by what things that title was got/ and by what things/ it was properly attributed. For like as in a well ordered city/ those that are chief in riches/ are not therefore chief in authority: even so in Christ's church/ they are not put in authority above other/ that exceed other in pomp/ lordly estate and riches. And therefore if the supremacy of the church of Rome in times past/ with great consent of the world/ stood/ in the office of preaching God's word/ if in advaunceing the cure and 
now he bringeth i hresies & so do you 〈◊〉 your pestilent masses & other such.  charge of Christ's name if in prompt valiantness of mind/ to defend the truth/ and to keep the faith of Christ from heresies/ as it is most plain that in those days it did/ when the bishops of Rome (yea almost non but they) at the furst beginning of the spring of the church/ were diligent to heal the furor of tyrants raging against christian people: I ween/ there is never a christian prince in the world/ but if he saw the bishops of Rome/ contend about that sum primacy faithfully/ that they might godly and zealously pass all other bishops (that the church of Christ/ where so ever it is scattered/ hath) in godliness in faith/ and religious devotion/ and would strive to go so far before/ that in this race they might be worthily called the furst. If the princes/ I say/ might see this in them/ they would with good will/ call them by those true names/ that they saw with their eyes: & him that they spied to be furst/ they would call chief/ in that match game: and in that kyndc of supremacy/ they would reverence him with due honour/ according to his virtue. And with this opinion/ seemeth our elders were induced (which openion also dured unto our time) that 
〈◊〉 how hypocrisy cambegile men of simple wits.  they would give the bishops of Rome wages/ for their pains/ which called themselves the servants of God's servants, not only in name/ as they do now/ but matter in deed in those days. Howbeit the name of a servant/ signifieth a service. For a servant commandeth not his labours to be set out/ but he setteth them asale/ as it were in an open place/ to provoke some body to hire him. Wherein notwithstonding/ some make such a show of their labours/ in commending their diligence and fidelity/ and make them so sale keen/ that they 'cause many to be desirous of them: and bring them in that mind/ that/ when their business might both better and more speedily be dispatched at home/ yet they think/ nothing can be comely nor well done/ without their counsel. And forasmuch as we see that daily chance/ in sundry kinds of craftsmen/ & in every trifling matter: it is no marvel/ though it be so in religion/ wherein/ all men wish/ that all things were ordered/ according to the most perfit example/ wherein for all that/ many men partly distrust their own wits/ partly use currupte wits/ in that/ they esteem strange ware more than domestical stuf: no man aught/ I say/ to think it any marvel/ though the glorious name of the church of Rome/ being at that time famous in excellent virtue/ drawing and alluring almost all the parts of the world/ in to admiration of it/ for virtues sake/ which is the most sure bond/ knit all men to it/ and caused that church/ whom all men might see so notably virtuous/ to be reverenced/ as the chief & principal church among other. And Godly men beautified it also with those names/ which the Ro mishe bishops make boast of to the world/ as though they were set forth by oracle from God/ to the supremacy withal/ not the supremacy of virtue/ but the supremacy of power/ and that earthly/ a extern & a fleshly power/ such a one as Christ never exercised/ nor committed it at any time to any 〈◊〉 to exercise/ as far as we may gather out of holy scriptures. whereout notwithstanding/ seeing some men have picked out somthinges/ wherewith they would confirm it to be commanded and ordained of Christ/ whereunto the people and the princes/ would even of their own voluntary will/ because of their great virtue/ wherewith they were alured/ as it had been men drawn up with an admounde stone/ would have granted them/ that is/ that they would not only honour and reverence that church of Rome/ and the bishop thereof/ but also advance them with those titles: which godly affection is wont to devise and uttere/ wherein good men do sometime errc: yet forasmuch/ as because many men have set forth many books touching this matter/ and by reason of mutual conflict of men reasoning with it and against it/ it is more than manifest that those place of scripture/ are wrested from their true and proper meaning/ to defend that authority/ I though it not meet/ to do that is done already/ and in making rehearsal of them/ to make men think/ I had given them a pig of an others mamnessowe. Wherein the mean space/ lest I should seem to cast away all menues writings/ I do not so much contend about the supremacy so they rack it out no further/ than it appeareth to be meant from the beginning But this I utterly deny/ that God ordained the bishop of Rome to be the chief/ as touching any absolute worldly power: of this is the question/ in this point the hole cause consists.  
In this matter/ I ween/ I have made it plain enough/ that Christ's deeds stand on ourside/ and that the name of supremacy usurped of our elders maketh nothing against us: and that the title/ having a right interpretation joined unto the power/ which the bishop of Rome claimeth now to himself/ maketh nothing for his purpose/ and moreover/ that the prerogatives/ which God gave unto Petre/ crowning his own gifts in him/ help the Bishop of Rome's cause nothing at all: which: prerogatives were not given unto flesh and blood/ but to be a testimo 
You are a good son for teaching your father so good a 〈◊〉 as neither of you taketh heed to.  nigh of that excellent profession of his faith.  
And such would God (whose liberal goodness doth never waste) give yet still/ unto these bis shops of Rome/ if they followed th'exampleexample of Petres faith.  
But if the bishops of Rome go about/ keep in state still and hold up the decays of their power (whose building was nought/ and therefore hath wried on the one side long a go) with props and stays/ devised by man's brain/ rather than to let it shrink down to that state/ that the truth were able to defend & bear out: well/ beware jest they catch a sorer fall/ I will guess no sorer a thing. Only let them consider/ 
It 〈◊〉 best for you to take this 〈◊〉 sail also Mat. 〈◊〉:  that at length truth hath the victory/ and that the light of the Gospel/ is now come in place of darkness: and that the lighis reproveth the things that are not allowable. All men see/ what these words of the Gospel mean. Thou art Petre, and upon this rock will I build my church. Men perceive the mysteries/ both of Christ's three times ask 
the light of the Go spell came in/ when bish. of Ro. 〈◊〉 drynen out.  of Petre/ of Petres thrice denying/ and of the paying of tribute money for him/ It is understanden at this present/ what it is/ to be the chief of the apostles: & what it is/ to fede the sheep/ whom God giveth charge of: this gaire almost every body hath in their mouths. Yea/ some cry out/ that they have been juggled withal and deceived. And (as their nature & disposition is) some speak less/ and more temperately than som. and some there be also/ which/ perceiving they have been so long/ falsely beguiled/ as much as they can refrain/ say never a word for shame. Well/ all sorts of people/ are agreed upon this point/ with most steadfast consent: learned and unlearned/ both men & women/ that no manner of person/ born and brought up in England/ hath aught to do with Rome. All manner 
Than as many as deceive the truth havenot ● do with the bish. of Ro.  of people/ receiving and embracing the truth/ do with one hole consent/ acknowledge/ honour and reverence the king for the supreme head of the church upon earth. They bid the bishop of Rome farewell: whose labour/ how so ever it hath been received in times past/ even so now as unprofitable and discommodious/ they have no more devotion to it/ as a thing/ wherein a man should have no devotion/ but to turn such a chappelayn/ out of the doors/ will he nill he/ as being hired or prayed to ministre divine service/ hath not showed himself faithful and diligent/ in his office/ unto them/ that he should have looked to have received his wages of/ for his pains taken. For a man had rather have a faithful servant to minister in deed/ in whose name/ the true token of doing/ which is the right use of calling/ may appear: than in stead of a servant to have one/ that taketh upon him to be lord of lords/ in his doings/ though in the mean space/ he calleth himself servant of servants.  
And yet all men/ for christian charites sake/ pray for him and wish him well/ among whom I am one specially: that Paul that now is/ may so excel his predecessors in Saint Paul's gistes/ that/ like as Saint Paul hath comprehended all the mysteries of our religion/ in one only epistle/ to the Romans: so this Paul 
the same we 〈◊〉 de pray for you, but 〈◊〉 your 〈◊〉 〈◊〉 te wilfulness maketh us afra de to pray 〈◊〉 you.  may now writ from Rome/ to them that be under his obedience/ such things/ as tend to the true glory of Christ/ and concern the advauncement of faith/ rather than such ware/ as hath crept in to the world/ these years past/ from those high potentates 〈◊〉 store houses. To be short/ God send him good life/ and well to far in the lord.  
But I will return to my purpose: that is/ that I may move all men to obedience/ which only in the commandments of God/ & for God's sake/ maketh us happy & blessed. And commandments of God/ be clear/ & lighten our eyes/ that we stumble not in darkness: they are righteous/ they 
God's word pure 〈◊〉 truth maketh not 〈◊〉 heretiquesbu keepeth them from heresy  are honest/ they are also not only profitable always to the life both of soul and body/ but also necessary/ and not sore nor heard to be observed/ for they have a respect unto the yoke/ that they detain and keep still in labour/ yea but with a sweatnes/ they are a burden/ but yet a lighteone. For it cometh to pass by the grace of God/ which is made by jesus Christ/ that things impossible unto the flesh/ are accompli shed by the spirit with cheerfulness/ by love/ that is powered in our hearts/ by the holy ghost/ which is given us/ and seeing we are now renewed in the spirit of our mind/ and become spiritual: we may say with Saint Paul: We are able to do all things in him, that streynghtneth us, that is to say/ Christ. There is no cause than/ to make us afraude/ of the weighty importance of the thing/ which through the benefit of Christ/ by means of 
men's interpretations not to be followed  his most precious and most glorious death/ is made most easy/ to them/ with acknowledging their weakness of flesh/ commit themselves wholly to Gods trust/ through obedience/ with a sure confidence in God. Let us therefore make us/ ready/ to obey God in his precepts/ which/ as 
I beseech god/ keep his 〈◊〉 〈◊〉 among us & than 〈◊〉 nysorne shallbe spied well enough.  they be not hard/ so they are not many in nom bre. 〈◊〉 that loveth his neighbour (saith Panle) hath fulfilled the law: what can be spoken more briefly/ or kuitte up in less room? And because this word (love) hath an iterpretation/ we must needs afore all things/ follow that interpretation/ which is set forth in scriptures/ by him/ that made the law and published it. Let us than follow the order/ that God hath prescribed/ and not go about with our interpretacton/ to confound and pervert the membres of his body the church/ which he hath set in order & disposed in particulares accordingly/ 
Look how good counsai the traitor giveth & yet will neither follow it hï sell fe nor suffer other.  that one in the congregation should teach/ and an other have the pre-eminence/ which is appointed to princes/ and forsaking and neglecting those things/ which either men's wisdom or subtle brain hath invented/ let us follow the truth itself: let us obey it/ let us do after it/ which only maketh true obedience.  
And here I could have made an end of my tale/ had not some folks foolish words been/ that had almost pulled me down backward and enforced me to render account of myself/ what caused me to be so hardy/ as to writ one word/ concerning any manner of obedtence/ namely true obedience/ seeing I nevertheless/ entreprising to teach obedience/ disclose mine own does obedience/ and give the ousette against his power and authority/ for whose defeuse I was called once to be a patron/ and bound by mine oath to defend and maitene his authority to my possible power? where is the keeping of oaths become/ say they? Where is fidelity? What may a man believe now a days? Whom may a man trust? for he was made a bishop and by the privilege of the Bishop of Rome/ admitted in to the order of Bishops/ and consecrated by his commandment/ and sworn upon the holy evangelists to defend the rights of the church of Rome: all which things he willingly and with all his heart obeyed/ and permised to perform. So/ say they/ even the very self same man/ to the most horrible example of breach of his fidelity/ and forgotting the solemn o'th'/ he made/ or if not through forgotefulnes/ yet (which is the worse of the two) having contemned and defied his oath and fidelity/ he professeth himself an open enemy of the church of Rome/ and to shoot his poisoned shafts the more surely against it/ he borroweth a piece of artillery as it were of obedience/ and thinketh he lieth closely in covert/ as though his sides were overhilled/ when for all that/ he lieth open and naked to all menues sights/ both like a fool and a naughty man. Such men/ as will talk on this sort/ I am afraid/ & in great doubt/ how I shall satisfy them. For they will allege perhaps/ to amend the matter withal/ a certain prejudice of soul/ I wot not what/ wherewith their mind being blown full/ they will spew out that that I shall speak/ even as it were a vessel being top full of water/ that receiveth no more liquor/ when it is poured upon. But they that shall hear these men's talk/ and than on the other side will indifferently read my saying/ with an empty and free mind/ and not all ready brink full: I doubt not/ but I shall show unto them/ and persuade them so/ that their words as weighty as men think them (in deed they accuse me of perjury and slander (condemn them for false reporters/ that speak them: and that they aught no more to move me/ against whom they be reported/ than the blombling sound of an old barrel/ as they say. For in oaths or promises/ the form 
unlaufnll oaths no● to kep● How should● foolish or unlawful vows b● bond to be kept when such oaths a●● not?  aught not so much to be respected/ as that matter. But let a man/ say/ swear/ or promise' as faithfully as he can/ that thing that he aught not to do nor perform/ the promise shall not be above the nature of the matter self: neither shall that form in these cases/ change the condition of the matter/ but the faithfully made o'th'/ if it be stark nought/ or not good/ is better broken/ than under pretence of the oath/ as though it were the bond of widkednes/ it should be performed & kept: unless we must be persuaded/ that constancy is commendable in naughty and and perverse matters/ and that it is a greater fault to turn again in the mid way than still to run always nought. And for the more clear demonstration of this matter/ I take this to be the most fit example. A certain married man/ when he thought by most just likelyhodes/ that his furst wife had been undoubtedly dead: as a man that had been free from marriage/ by the authority of the church/ took another woman/ which was a fair damosel/ & 
An example/ fatched not far of.  thought to be a maid/ to wife by consent of her parents: by whom/ after they had dwelled a few years together/ and he had children by her: Lo/ his former wife unlooked for/ came again/ as it were peeping behind the post. Well/ she requireth to have her husband again/ that had done evil in marrying an other woman. Than the man being astonied at that/ as a matter almost incredible/ and driven at the furst to deny her to be his wife: than to ask her what tokens she could tell him/ and last of all/ because he was wondrous loath to be divorced from her/ that he had married the later/ to make as long delays as he could: and at length to call her to the law/ & there to make all the shift he could/ to defend his second wife's cause. But when he was cast/ he gave place to the truth/ and taketh his furst wife to him again by the judgement of the church. In this case now/ if the woman/ that he married last be justly put from him/ or for sorrow and heaviness speakig never a word/ her Parents or friends would cry out: Out upon men's manners? out upon it/ what a world is this? & after this sort would make such a like wondremcnt/ as these men seem to use against me: thou hellhound/ thou wicked covenant breaker/ dost thou forsake and cast of this woman now/ unto whom thou madest once so faithful a promise in the open face of the church/ when God himself was a present witness? hast thou forgotten the words which thou spakest in the temple/ the minister of God rehearsing them unto thee/ in the presences of so many people/ this woman/ that thou hast now shamefully cast up/ being present/ & making covenant & promise' to the in like sort again? Didst not thou one's desire us for her/ and madest much entreaty to have her to thy wife/ and promisedest us upon thy oath/ that thou wouldest use her as the good wife of thy house for ever/ and never to forsake her during thy life? Art thou not ashamed/ seeing thou hast such children by her/ to cast her of now/ as though she were an whore? and now when thou leavest her to take her part/ that caused the to be divorced from her? Where is the keeping of oaths become? where is fidelity? what may a man believe now a days? whom may a man trust? The husband forsaketh the wife.  
Which manner of communicttion/ as it may be born withal in the woman's heaviness/ both for the great grief of her present calamity/ and because she is the weaker vessel/ even so when it is spoken of other men's mouths/ which would have folks to thick/ they speak pithily/ it would make men think/ they were stark fools/ and in open company/ every body would laugh at them/ and in trial of law noman couldc abide them. But after a certain space/ if a man would answer your womau: and say: woman you do not well to accuse him/ that you want now to be your husband and defender: For what fault find you now in him? For as long as the farther wife held her away/ he loved you/ he honoured you/ he used you as his wife: yea so much/ that when the furst wife came again/ whom he thought had been dead/ he was not rash in giving credence unto her/ nor suddenly assented unto her: he could do no more for your sake/ than he did. If he had fallen to whores/ and so forsaken you/ your quarrel had been somewhat. But now/ what cast you him in the tethe/ with faith breaking/ which to keep his faith/ departed from you/ and kept him to that other wife/ that he had lawfully married before? Why do you complain still? the woman/ I ween/ would give over: in deed she had no cause to complain. If she had not been a maiden/ as she was taken for/ but an evil dispo sed woman/ & had occasioned this man's first wife/ to be sent in to some far ylondes/ to have this man to her husband in the mean time/ & cau 
say youtrue do you love change of women/ as he did?  sed the furst marriage to be broken: whether should be thought to be more in the fault? this man/ that married (as he thought) rightly/ were in no fault: and the subtle woman were in that greatest fault/ as one that delighted to have an other woe man's husband. And if a man would consider this gaire/ shall he not see/ as it were in a glass/ that very image of that husband in me. For in deed I/ seeing I believed/ that no such truth of obedience/ 
So 〈◊〉 thiketh you forgot it now again.  had been/ or if it had been sought for/ I would never have found it: I coupled myself in second covenant/ & thereto plighted my truth/ with whom I thought I had lawfully dwelled & kept lawful company withal: But when the truth came/ which is every man's furst wife/ married to him in baptism/ 
I pray you loose it not/ now it is found to your hand. & so do married priests go from their second knot & follow yeiudgemēt of Gods word/ whereby his church is governed: which saith To avoi de fornication let every manhave his own wife. Hearken to your own reason my lorda/ Doctor dubbleface.  which will require the furst promise/ at all men's hands to her I applied/ to her I cleaved: & from my second knot/ as of none affect/ by the iud gement of my church/ I departed. And shall any man think it indifferent/ that I shall be called a liar/ because I obey the truth? Because I serve God/ in obey eng my Prince/ that I shallbe reported to be a contemner of the sacraments/ or an oath breaker? And that/ that is fond laid to the husbands charge/ after he is divorced/ because he performed not his promise/ that he aught not to have made: shall that in this cause be grevously and earnestly tromped in my way/ because I am by most grave judgement of the truth/ divorced from the church of Rome/ which it was not lawful for me to keep still and am compelled to take my wife Truth to me/ when she cometh again at length peeping behind the scrine/ & to cleave constantly unto her? If he could teach me/ that she is not the truth/ whom/ I have received formy wife/ claiming again my furst promise (as he shall never do it) let him call me by what names he will.  
But if he will let that pass/ and make a 〈◊〉 about the oath/ it is to be feared/ lest all 〈◊〉 will begin to abhor that subtlety/ which is grounded in making of oaths against 〈◊〉 truth. Therefore take away the oath from 〈◊〉 cause/ for the oath aught to be a servant of 〈◊〉 the/ & can not nor aught to be prejudicial unto the truth. 〈◊〉 that by his oath promises 〈◊〉 lawful things/ doth not right: but he that 〈◊〉 〈◊〉keth an unlawful o'th'/ and goeth on still to put it in execution/ thrusteth down himself deeper and deeper/ from whence he can never escape/ except he con out arseward. Wherefore it were to great an absurdity/ that a man should be 
They are less hurtful than you/ for they only speak evil/ but you both say evil & do worse.  counted to do a notorious crime/ and to disho nest and shame himself/ in that point/ wherein he goeth about to do better. And according to this consideration/ it is decreed/ that not so much as by the civil laws/ a man is bound to per form unhonest or unlawful promises/ jest it might be though/ that these laws do rather commend perseverance in crimes/ than repentance. And in the ecclesiastical decrees/ it is also established/ that no man is bound to perform an unlawful o'th'/ seeing an oath can 
Me thinketh you should be ashamed to speak against priests maiage/ if this rea son be true/ as it is in de de/ that you make here.  not bind a man to wickedness. This only remaineth/ that when these men/ which accuse me of perjury/ are driven back/ that they can say no more perjury to my charge/ they will go about to burden me with unadvised temerity/ for promising by mine oath/ that was not lawful form to perform. Well Sir/ but I thought it had been lawful/ and not I alone/ but with the judgement of many men. For the word of Truth/ lying than buried a long season/ was thought to be no let. But now when she is come home again/ & hath confirmed herself unto me by so many proves/ that it is even she/ why should I not embrace mine own true wife/ even Dame Truth herself/ unto whom I plighted my truth/ & in that accomplisment of the same/ there is non offence/ much less any notorious crime? well/ there is 
Than a man may make an unadvised vow/ after xxi. years/ being un learned seeing you a mische vous well learned man/ madean unaduy sed oath of your age.  no cause/ why I should be afraid of other folks evil reports/ as long as Idoo my duty to her alone/ & according to her mind/ obey my prince/ the supreme head in earth of that church of Englaude/ & than do mine endeavour/ to accomplish the other parts of true obedience/ which belong properly to a christian man/ so as when I have passed over the pilgrimage of this life/ in obedience & truth/ I may obtain eternal life/ that author & gever whereof/ is jesus Christ/ who/ to draw all unto the father/ obeying the father in all things/ suffered death for our salvation/ & both in word/ & deed taugt obedience which/ forasmuch as it is full of truth/ shall at leinght pmote all that faithfully stick unto it/ to the very truth self/ which is God blessed for evermore Amen.  
Affair tale, a good tale, God quite you for your tale. Very weal said/ we'll obeyed/ as that is sproken in ale.  
FINIS.   

jacob iiij. Purificate corda, duplices animo. Eccle. ij. We duplici cord.  
¶ Resistance of the Gospel/ is a most manifest sign of damnation.  
The wrath of God is revealed from heaven over 
Rom. 〈◊〉.  all wickedness & unrightousnesse of men/ which witholdeth the truth of God in falsehood.  
They are without excuse/ in as much as when they knew God/ they glorified him not as God/ neither were they thank full/ but waxed full of vanytes in their imaginations. And their foolish hearts were blinded. When they counted themselves wise/ they become very fools/ etc.  
All men obey not the Gospel. 
Rom. x.   
We are Christ's good saver to God/ both amon 
ij. Cor. ij.  ge them that are saved/ & also among them that perisheth. To the one sort/ we are the saver of death unto death. To the other sort/ be we the saver of life unto life.  
If our Gospel be hid/ it is hid to them that are lost/ 
ij. Cor. 〈◊〉  whose minds the God of this world hath blinded for want of faith/ lest the light of Christ's glory which is true knowledge/ were manifest unto them/ which is God's image.  
Walk not as the pagans do/ in your own 
〈◊〉. iiij.  imaginations/ all blinded in your own devices/ & void of God's ways. which evil chanced to them by their ignorance/ and wilful blindness/ to work things to their damnation.  
Continued in one spirit & faith of the Gospel. 
Phil. j  Fear in no wise the adversaries thereof. for to them it is a token of perdition/ & to you a sign of salvation/ & that from God. For to you is it given/ not only to believe in Christ/ but also to suffer for his sake.  
God shall send the unbelievers strong delusion/ 
ij. 〈◊〉.  that they might believe lies/ & so be dampened for refusing the truth/ & cleaving to unrightwiseness.  

To the Readers Reader  
I exhort you dear brethren/ in the fear of God to try all sprites/ whether they be of God or nay. j joan. iiij. and consent not in your hearts to wickedness/ lest you perish altogether with the wicked. For many false prophets are come abroad in this wicked age/ to bring into damnable error. if it were possible/ the very elect, Math. xxiv. Take Saint Peter's armour. resist that busy devil which now compasseth you round about/ not with worldly weapon/ but with prayer. And be always mighty and strong in the faith. j Petre. u pray that England for unthankfulness to God/ be not brought into such a bondage and slavery/ as in King William bastards time. Mark in the Chronyckles the prophecy of Saint Edward/ concerning the most vile nation. Few wurdes may suffice a man that hath wit/ a fool is never taught. 〈◊〉 shortly to have from me the practices of prelate's/ compiled by William Tyndale the true martyr of God with the augmentations of joan Bale/ & a plenteous table in the end thereof/ to give the more ample warning. Thus far thou we'll in the lord lord god   
GOD IS MY HELPER