¶ A letter of a young gentleman named master Germen Gardynare, written to a friend of his, wherein men may see the demeanour & heresy of John Fryth late burned/ & also the dispicions & reasoning upon the same, had between the same master Germen and him ⸫   

ALbe it I doubt not ye do from time to time understand, such news as be here occurrent, partly by the comen rumour and fame, partly by the letters of your other friends and old acquaintance in these parties, much sooner than I can by any certain messenger advertise you of the same. yet saying that for correspondence unto your goodness here tofore showed towards me in most gentle sort, ye have ever required of me kind remembrance only thereof, and declaration of my desire to accomplish in some part my duty, by often writing unto you, showing how thankfully (what so ever they were) ye would accept my letters: I have thought it my part to follow herein your pleasure, and to trouble you alway with reading my rude letters, though none other matter were contained in them, than ye had both hard and read ere that mine could come unto your hands.  
wherefore having such occasion and argument of writing offered unto me, as whereof neither the comen fame can report all the truth, and which is so tedious as few men would accomber their familiar letters withal/ being nevertheless such as you for your devotion to christian religion be most desirous to know: I have most gladly embraced the same, trusting by the contents of these, to requite in some part the importunytie of mine idle letters written to you before.  
ye have herd how John Fryth sometime scholar in that college whereof ye were after his departing master, was afterward amongs other at Oxenford found busy in setting abroad these hersyes, which lately sprung in Almaigne, by the help of such folk be spread abroad into sundry parts of christendom, tending to nothing else, but to the division and renting asunder of Christ's mystical body his church, the pulling down of all power, and utter subversion of all comen wealths.  
And he being therefore for his amedement punished, of obstynatie fled over the sees unto the fathers of that religion/ where in the company of wyllyam Tyndale, George Joy, (at whose name I am sure ye sigh, seeing yourself to have been so deluded with the hope which once ye conceived of him) and other heretics: he profited so much within a while in ungracious unshamefast boldness, that being not much above the age of xxiiii. years, the arrogant fool nothing doubting the judgement of the hole world, took upon him to teach the ●ole church of christ, revoking us from our error (as he calleth it) of purgatory, wherein we have this xv. hundred years continued/ willing us to trust herein the spirit which now in the end of the world, god hath raised in his young breast to rebuke the world, of their long horrible error and detestable blindness, wherein so many hundred years all men have abiden, save only a small chosen number of blessed babes, whom it hath pleased god to instruct and teach privily in their ears the truth of his gospel from time to time/ which the poor children (fearing by all likelihood to be beaten if they told any tales out of the school) kept close among themself, and like good dyspensatours laid up their treasoure surely and secretly for losing or stealing away, till their master return.  
This young apostle sent from the devil to sow ●ocle among the corn of christ saying no such success or effect of all his pain and travail taken in writing and setting forth that his wholesome work as he looked for/ willing in no wise that by any his negligence or sloth, that brethren might impute unto him the mys●ynge of their purpose: took upon him to come again in to England, & presently to aid, assist, counsel, and comfort the brethren of his guild here, to stand stiff in their abstynacye/ whereof like a perfit doctor he hath given them example himself/ persisting so long obstinate, ●…ll he hath brought his filthy carkace to the temporal fire, and his sel● wretched soul to the fire everlasting, as ye shall more plainly perceive here after.  
For after that he was taken and prisoned in the tower, notwithstanding the danger of his life, with the wroth of god and all good men; which he had all ready purchased ●y his shameful arrogance and abominable heresy declared in his foresaid book: yet (so god of his goodness blindeth the enemies of his doctrine) the shameless heretic so declared himself there, as neither good man nor almost evil, could without abhorring and detesting his wickedness here him named/ for so much as uttering his malice there against god and the doctrine of his church ferther than he had done before, letting pass all other heresies as unworthy to be treated by such an apostle, and leaving them for other no● so highly after his own opinion inspired with their new holy ghost as himself: he set upon the blessed body of our lord in the sacrament of th'altar, denying it to be there presently, and affirming the worship thereof to be idolatry. Me think I see hereat your joints tremble, your▪ dies stare▪ your hears start up, and all the behaviour of your body alter, abhorring these devilish words of this cursed wretch. But who can let the devil to be like himself.  
After that this goodly apostle had written this wholesome book, and sent it out already amongs his brethren: there came unto him a letter from Tyndale warden of their guild, exhorting him not to meddle yet with the blessed sacrament, nor no high matters passing (as he clalleth them) the comen capacyte/ but willed him to creep low by the ground, and follow meekness (for he knew well the young man's arrogance needed the counsel) how be it giving him much devilish counsel withal/ and amongs all other, that if the bishops would fall at a composy●yon and be content to suffer the new testament of his poisoned translation to be sold, than Frith should promise for them both to write no more/ and else they would not spare to write still  
I trow the old apostles had never the wit which these new have, to put the preaching of god's word in compromys, till a further leisure and a more advantage.  
How be it he willeth in the mean season, to grant the belief in the blessed sacrament as indifferent/ but in no wise to confess it for a necessary article of the faith.  
His counsel not to meddle in high matters came to late/ for this letter came after that Frith's book was abroad. But this last counsel to affirm that a man might choose, whither he would believe the body of our lord to be there or not, so that in neither case he worshipped it, the cay●yfe followed so long till he brought his own body into ashes, & his soul to hell/ notwithstanding the great pains taken with him, & gentleness showed unto him for his amedement.  
The fool was so glorious that when he had nothing to say for his opinion: yet would he not revoke it, for losing the glory and renown which he had ones purchased among his brethren/ but then ever fled to this refuge, that his conscience was not satisfied. And if you be desirous to have his fashion & manner plainly declared unto you, no man that hath seen it can declare it better than saint Athanase doth in the Arrians saying.  
In their opinions they be divers 
●nas●a▪ in decretis Nicene sy▪ nodi adversus Euse.  and variable, even as the beasts that be called Chameleontes change their colour. when they be reproved they be ashamed/ when they be questioned with, they stick and stagarre/ and after they take to them unshamefastness, & pretend excuses: But than if any man confute and reprove them in those excuses to: they study till they have found out things that be not/ and according as it is written they devise vain things, for this cause only that they may persysre & stand stiff in their impyetes. And so doing, they do nothing else but openly declare that they facke reason & follow the perversity of the Jew's.  
To show you all the means used for his reconciliation, by the lords and other of the kings most honourable counsel both spiritual and temporal, it were very long. And of some part thereof ye shallbe (I doubt not) informed by other. But whereby ye may sufficiently perceive his obstinacy and arrogance, and how little he was able, for all the boast made of his learning, to say against the troth, I shall write and declare unto you.  
His learning (to say the truth for his age) was to be praised, if his arrogance had not made him esteem it more ever than it was. I mean his learning in the tongues and other humanity/ for in any thing else (what so ever he hath kept in store) surely he hath uttered none. For his works of heresies, be but Luther, zwinglius, Hwyskyn, and such other, translate out of latin into english. And in his communication how little he showed by his answers made to my lord my master both presently, and by message, ye shall easily perceive & judge.  
My lord my master (besides the grief that any man should wilfully of grievous arrogance cast away himself both body and soul) bearing a special love and affection toward this young man, because that once he was his scholar, sent for him unto his house, and there began to enter communication with him hereupon/ thinking surely, that if the devil had not all together possessed him, the words of our saviour christ so manifest, the sentence of all learned men before Berengarius & wicklife, as well catholic as heretics, the consent of Christ'S universal church from his blessed passion unto this day should have converted him from his arrogant and malicious pride.  
But he having once alleged upon a certain point, this place of Isaiah. Et acceperunt de manu domini duplicia, understanding therun to for his purpose, premia/ and thereupon the book showed, wherein followed, pro omnibus peccatis suis: being confounded, would no more dispute of any thing/ but said, except my lord were touched with the same spirit wherewith all he was himself, it should not avail to dispute with him. whereunto my lord answered, if I should say likewise to you, and every man to other: then should no man labour to bring in again him, that once were out of the right way. For he should think with himself▪ this man is moved with an other spirit than I am, therefore I should lose my labour. wherefore said he leave this found persuasion, & when ye have said what ye can for your part, hear what I can answer thereunto & say for the other: if your cause be the better/ why should ye not think to win me?  
All this was not enough to encourage him to dispute of the matter any more, but without any proof, required his spirit to be admitted and followed/ nor my lord could have any other answer of him.  
yet after this, considering by all likelihood that if he did answer nothing, indifferent men must think. he could answer nothing: the glorious fool affirmed (see the vanity of arrogance) that all the old doctors of the church were of his opinion and professed, that if the contrary opinion were showed unto him, plainly declared by any doctors of the church, he would knowledge for a troth/ but yet none article of the faith. For that Tyndale (whose counsel as much as came not to late he followed) did in any wise forbid him, willing him not to bind the consciences of the people (what a knavish kind of flattering was this, as though it lay in him to bind and loosen) to believe it as necessary, but to leave unto their own judgements, to take it as them list for a while.  
The man intendeth when he can spy a time, to write against it/ and therefore would be loath this young doctor should have done any thing in derogation of his wo●ke, whom he estymed more than all the old fools of his sect/ and had thought (if god had not prevented him) to have left him as heir of his heresies, to perfit all which he had begun, as appeareth by Tyndales letter sent unto Fryth being in the tower.  
But to return to the matter. All good men understanding this promise of his to follow th'authority of the catholic doctors, rejoiced exceedingly. For they hoped he had meant good faith/ where as he did it only for a brag to get him an opinion and estimation among the rude unlearned, and a glory among his brethren. Other men thought him won, when he would in any part abandon his own wit, and lean to authority.  
Above all other my lord rejoiced, as to whom it seemed, that his scholar whom for his wit he loved ever very heartily, ●adde risen from death to life, trusting that he had left his arrogance and yielded himself to reason/ and therefore began very diligently and earnestly to labour in taking▪ away such causes as moved him to doubt therein. And because it would not sink into his head, that the natural body of our lord could be in two places at ones, more than any other man's body: my lord answered unto him, that in this body be gotten and brought forth against the laws of nature, nature was notso much to be regarded, showing him also, that contrary to the laws of nature, he rose from death, and through the stone, without either broking it orr cushing his body. And it is as much against nature to have. two. bodies in one compass at ones without th'one giving place to tother, as that one body should at one time be hole in two places, which our saviour did not only at that time, but also afterward coming through the door fast shut, without breaking the door or hurting his body/ which having once by death overcomendeth, cold no more be hurt of no creature.  
To this he answered according to Tyndales counsel, that it was a phrase of scripture, to say he came in the gates being shut, in stead of, he came in late after that the gates were shit/ and so knocked and had the gates opened.  
And to the other place of rising through the stone, he said the angel left up the stone, & so our lord rose.  
Jhesu how relygyousely these men handle the scripture, which pratel nothing else put scripture? when the gospel was laid against him, where the women coming to the tomb after his resurrection, doubted how they might attain unto his body for the stone which covered his grave/ and devised who should help them to remove it/ and straight looking towards it again, saw the stone removed, and th'angel at the tomb: to that he answered, why might not the women cast these doubts by the way as they came, as well as when they were there. See you not the exceeding obstinacy of him, who so long as he could have any thing to devise for an answer (were it never so false and foolish as this was) yet would not show himself conformable in any wise/ but would rather say any thing what so ever it were, then either confess the troth or hold his peace.  
Against his devise that th'angel lifted up the stone, that our lord might at his ease come forth, my lord showed unto him saint austin, saying expressly, He went forth the grave being still close. what would he require more plain, who professed to knowledge for troth what so ever were plainly written of any doctor of the church in this matter. yet it took no place with him as plain as this place of saint austin is.  
Saint Hierom also among his answers to Hedibia, declareth this place saying thus.  
Let us not think that th'angel came to open the grave for our lord when he should rise, and turn over the stone. But after that our lord had risen at such hour as pleased him, and is known to no man, to declare what was done, and to have showed by turning over the stone, that the tomb was empty etc.  
What is plain if this declareth not plainly, that the angel removed the stone after that our lord was risen?  
And where as the pharisee would not admit, that the body of our lord might be received of a sinner and enter into him: he showed him saint austin, saying that our saviour gave Judas the price of our redemption. And also an other, where he saith: he gave the same to Judas which he gave to his other apostles/ so that his naughtiness in nothing altered that which was received of him.  
After that Fryth had glossed the first place with a gloze of his own, saying that saint austin there called the mystery by the name of that which it represented: to remove away all doubt therein, & show plainly that how so ever it appeared to our carnal eyes and our other bodily senses, yet in deed there were nothing else but the very body and blood of our lord, my lord showed him an homely written by saint Chrisostome, of that matter/ wherein among many other things spoken with great reverence of the most blessed sacrament, he saith thus.  
Is it breed that thou seest▪ or is it wine, or doth it pass through the as other meats do? God fordid: Look thou think not so. For like as if wax brought unto the fire melt in to it, none of tho●de substance remaineth, nor nothing is thereby increased: so think the things seeming to be there, consumed with the presence of his body.  
And a lytellafter he sayeth: Suppose the blood of our salvation to flow out of his godly and undefiled side/ and so approaching, receive it with pure lips.  
When Fryth say this Homily (as shameless as he was in answering) he found nothing to answer here unto. But yet retaining still his high looks/ and like one who were consulted rather like a censor & corrector of the catholic doctors, than taught by them to know his folly in respect of this, despising tother places which were alleged unto him, saying as for tother, that they were little to the purpose, but that had pith/ repeating oft, this hath pith, and desired my lord that he would deliver him that part of the homily in writing, which incontinently was delivered. For my lo●d had commanded it to be written out before for the nonce/ and so departed in very good hope, which neverthe less came to none effect. For the next day my lord repairing again unto him, in hope to acomplyshe that which he had begun, found him all an other man than he left him, clean fallen to his old arrogance of his new spirit/ so that demanding of him, how he liked this Homylie, and whether there were any thing else wherein he were not yet satisfied, he could get none other answer of Frith, but that he had slept little after their last communication. And when he was asked why so: he said he had occupied himself in praying to god for knowledge of the truth in this matter. And feigning himself assured that god had herd his prayer, said it stood not with his conscience to confess that faith/ and therefore he knew that opinion was not true? As though, if it had been so, god would by special inspiration have revealed it unto him.  
The great clerk had not learned, that he who mistrusted the word of god, and believed not the preachers sent by him, should die in his incredit light without receiving either sign or special demonstration/ according to th'answer made unto the rich man in the gospel, who would 
Luce. 16  have had the lazare sent to his friends to teach them the troth/ and diverse answers made by our saviour to the unfaithful Jews.  
Thus this detestable wretch abode in malice obstinate/ but in his answers so inconstant and variable, that he would sometime show himself content to believe any doctors of the church/ sometime he was sure, if it were otherwise, god would show it unto himself/ that at length it seemed unto my lord of London, in whose diocese he was, most meet to proceed with him iudycyally/ and either cure the infect sheep, or if it were desperate, cast it out of the fold. wherefore on Friday the. xx. day of June, calling unto him my lord my master and my lord of Lyncoln, and calling Fryth before them, examining him openly in poles/ and finding him still obstinate, finally left him to the secular power, as he had right well deserved.  
But what pain they took with him first, how fatherly they laboured and travailed for th'amendment of that ungracious child/ and of an other also, which only for company of Fryth held the same opinion, without grounding himself upon and scripture but Frithes bare word & his spirit, wherewith he was himself also possessed, and therefore left also with Fryth. Of an other heretic also one Thomas philip's, which was examined the thursday next ensuenge, I shall not need to write unto you/ for there be other enough which both● can and I am sure would, advertise you of that which was openly done. wherefore leaving to write of these matters, whereof ye either are already,, or shallbe better ad nertysed by other: I shall write what means my lord my master used/ for that only can I best declare unto you.  
After the body of Fryth was despaired to have saved the soul, which the fool himself regarded not as he seemed, nor thought peradventure for all his hypocrisy, of no life to come after this, but only as the heathen do to live by glory: surely the latter day of my being with him, he said plainly that he thought no saints soul came in heaven before the day of doom/ but in the mean season reposed himself he wist not where. And some of his sect say that the soul of our saviour Christ himself (O what blasphemous wretches be these) is not yet in heaven. But malice hath no bounds.  
After that he was condemned as you have herd, and delivered to the temporal officers, my lord sent unto him a chapellayn of his with Rupert who on the sixth chapter of John declareth the matter so plain, and so rejecteth Frith's objections, as though it had be specially written against him. which author he refused, alleging that no learned man did ever refer that place to the sacrament of th'altar/ & that therefore Rupert was not learned and understood the place amiss. which his slender objection my lord understanding, and hoping of some good effect if that were put away: sent me the next day with the third tome of saint Chrysostome, where he in the xliiii, xlv, and. xlvi. homily, not only referreth that place to the most blessed sacrament/ but also proveth by the same, the bodily presence of our lord there  
I showed him only the. xlv. which in deed (if any drop of grace had remained in him) had been enough.  
Hereby a man may see, how much his brag passed his learning, who durst so precisely affirm, that no learned man referred that place to the sacrament/ which not only saint Chrysostome, but also all other catholic doctors (as ye know) do/ because Luther, who differeth from them in the bodily presence of our lord, and else not in substance of the sacramental sign, is content, not to have that place referred to the sacrament, which maketh so sore against them both.  
After salutation I put him in remembrance, first of his answer made to my lords chapellayn, which he knowledged to be so/ & than told him, how my lord being loath he should cast away himself for ignorance, had sent him there Chrysostome, whom he must needs confess for learned, referring the said place of John to the blessed sacrament, for which only cause he had reject Rupert as unlearned. well, said he, let me see it.  
After that he had read a good part of the homily, so far as hanged together pertaining to that question I asked what he could allege why he should not knowledge the authority of Rupert, seeing that Chrysostome (whom he could not deny to be excellently learned) understood that same place of the most blessed sacrament as Rupert did. To which after that he had mused a little, he answered that he gave no great credence to Rupert for diverse causes, whereof nevertheless he named no more but this only, that he was after Gregoryes days the pope/ and yet he told not so much as which Gregory he meant.  
when I saw him, in whom after the comen rumour I thought to have found some learning & knowledge in these matres▪ (specially knowing him ever before in other sciences to have showed himself of a good wit and understanding) utter no more cunning than he did, but only trifle and play with every thing, studying after that he had object one thing, what he might babble when that were taken away, and so estyming of that he spoke, what by all lyghtelyhode he could speak or answer in this matter, which seemed to be nothing else but inventions of his own brain, which I thought myself able enough with the grace of god, either to put of, or at the lest to bear (for neither should he nor the devil himself for any appearance of reason, make me believe one arrogant fool better than all good chryst● men consenting in one) and being loath to bring home the heavy news of desperation: I began to pass somewhat my commission, and adu●ture farther than peradventure became either my years or my learning/ not doubting though my years were but young and my learning very small (considering how many hundred times his years were under the age of the church, which he taketh in hand to reach this new lesson, more than my years were under his/ and how ●o comparison is between the spirit which Crist promised & sent his church, and this new ghost of Luther's, full of lies, division, and all falsehood/ for what comparison cambe between god and the devil/ to dispute the matter with him, who with arrogance only and allegation of a strange spirit laboured to overcome the troth so long rooted in all christian hearts which is of itself without any foreign aid invincible. wherefore seeing Ru●et rejected, only because he liked not master Fryth, & spoke to plain against him, so that no gloze would serve to make them two agre: I began to press him with that place of Chrysostome, which I had showed him, desiring him to consider and way it diligently, saying I nothing doubted if he so did, but it should clearly appear▪ v●… him, that the troth was against him. whereupon taking the book again into his hands, he red over again the same place stopping ever and gloryenge at any mention of the mystery/ and glozing with his own devise where any thing pricked him.  
As first at this, we be one body and members of his flesh and bones. Very well ꝙ he, so we be/ for saying that he took our very nature upon him in the virgin mary, we be one body with him, one blood, the same bones, the same sinews, the same members/ according as David said unto the jews: Os meum & caro mea vos.  
And this is it said he that deceiveth you/ ye refer that which is spoken of our communyte with him by his birth, to his presence in the sacrament of th'altar.  
Nay said I not so. But the scriptures and interpreters of the same, showing most evidently both the natural cognation we have with him by his incarnation, and the spiritual union the church being his mystical body/ and likewise in the most blessed sacrament showing both his corporal presence there, and also the mystical representation of his passion, he and such other where the sacrament were mentioned, drew all to the mystery though the words plainly repugned, dividing the mystery from the thing it self/ or else for a shift, when the words were so plainly spoken of the very substance, that they could not be referred to the mystery, turn them to his incarnation, though the words were precisely written of the sacrament.  
And that good holy fathers preventing by the spirit of god the malice of the devil, though none heretic had yet been so shameless as to hold the contrary, had nevertheless most plainly and apertly divided the mystery from the thing self/ and yet showed both twain to be in that blessed saccament. which thing might I said unto him (if he list not to blind himself) clearly appear unto him by many other places, and by this also of Chrysostom, which I had brought unto him, where followed.  
But that not only by love, but also in very deed, we might be turned in to that flesh, that is done by the meat which he hath given unto us.  
Here he saith said I, that by the meat which he gave us, we be turned into that flesh and not by his birth/ & not only mystycally by love but also in very deed.  
How can you with all your gloss invert this from his corporal presence, with either of your gloss.  
He answered it was troth, that receiving the mystery and signification, in deed we were by faith turned into him/ and that the mystery there bare the name of that which it ●●th signify, as it doth in many places else in scripture.  
And being asked than, why he put this article, that, unto the name of flesh, if it were not to declare not a bare signification, but the very flesh which he spoke of before: he made no answer, but desired he might be suffered to read forth/ shaking of this matter with a certain girning laughter after his fashion, as though it had been nothing to the purpose/ which made me even then almost despair of any good effect, and suffered him to read forth.  
when he came to this place, which christ did, because he would bind us with more charity, and because be would she we his desire toward us/ not only suffering himself to be seen unto those which desired him, but also to be touched and eaten, & the teeth to be set in his flesh, and all men to be fulfilled with the desire of him.  
Here he thought to have had me in a jolly snare, & asked if that place (as precisely as it wrote) were not spiritually to be understanden/ & whither in deed we did tear the flesh of our saviour with our teeth or not.  
I told him that I believed in very deed as the words were, that we set our teeth in his blessed body, & yet tear it not. For in what part of the host so ever we set our teeth, in that same part is his whole very body. As I believe that when the pressed broke the host, he tore not the body of our lord, for that were to put him every day to a new passion/ but that every part of the host was his hole body/ and that he who made all thing of nought, could compass this to.  
Here he laughed and read forth, with many gloss by the wayelytell to the purpose/ till he came to the place were he compareth the lambs blood in th'old law to his blood, which was thereby figured saying thus. But if the figure thereof had so great strength in the temple of the Hebrews in the mids of Egypte sprynkeled upon the threshold: much more the trouch.  
This troth he said was referred only to the passion of our saviour, and the shedding of his blood/ and not to the sacrament of thaltar. when I replied, that in this place saint Chrysostome treateth of the sacrament and not of the passion, he answered magno supercisio, with a solemn countenance, that this was nothing to the purpose, and that (I iwis) he had looked & read over that place when he was at his liberty. And therewithal he shut the book and be gan to comen.  
where first he began to induce me, that all were to be understanden in mystery by a place of saint Chrysostome in a homily which my lord himself had given him before. And hereby ye shall see the simplicity and the plains of this evangelical man, and how with false dissimulation he laboured to have gotten me to his opinion.  
Saint Chrysostome (saith he) willeth the people to call away their wits from the words as they be spoken, and understand them spiritually/ telling them that else they lied when the pressed said, up with your mind and your hearts, and they answer, we have to our lord. where as in deed saint Chrysostome in that place only blamed them, which not considering how reverently they ought there to behave themself, spent in babeling of other matters that time, wherein they should have prepared them for the holy word.  
See the mischievous matter of this wicked wretch, how deceitfully, and how like his father the devil with dying and false alleging, he went about to trap me trusting so to have deluded me and to have shaken me of therewithal, because he thought I had not red that place before.  
who can doubt knowing herein his wilful and malicious perversity, of what deceitful mind he offered to condescend unto the authority of the catholic doctors? For if he had faithfully intended to follow their doctrine, he would never so maliciously and wittingly (for he had diligently as he said himself studied that place) have falsely alleged that author, for such purpose as he knew well he meant not/ nor no man reading the place could so have taken it. These are saint Chrysostoms' words.  
O thou man what do●… thou? hast 
Chriso▪ in sermone admonito. d●●●ch●.  thou not m●de a promise unto the pressed, who said up with your mind and your heart/ and thou didst answer him again: we have to our lord. Dost thou not fear and art thou not ashamed? Thou art taken with a lie even at that same tyme. Oh, the board is furnished with the sacraments/ the lamb of god is offered for thee, the pressed is in care and anxiete for thy sake, spiritual fire flameth from the outer, the Seraphi●s also are there present, & cou●● their face with six wings, all bodyles powers make intercession with the pressed for thee, spiritual fire is come down from heaven, the blood is received in the chalice out of the immaculate side for thy purification. And art thou not than ashamed Fearest thou not? art thou not confounded, nor dost thou not reconcile thyself to god? O thou man doth not thy conscience pryche thee? The week hath. viii. score &. viii. hours, & of them god hath for himself taken out but one hour, and that thou spendest upon seculare business and laughing matters, and in keeping company. with what trust shalt thou than go to god's board. O with how polluted and foul a conscience. If thou hadst stinking dirt in thy hands, durst thou approach nigh unto the hem of a kings garment. Dost thou see breed or wine? whither be they voided into the draught as other meatis be: god forbid. think not so. For the wise as wax if it be brought to the fire, it waxeth like unto the fire, none of th'old substance thereof remaineth, nor other substance is thereby increased: so think here to, that the sacraments be consumed with the substance of the body. And therefore when ye go to god's board think not that ye receive god & body at a man's hand, but that ye receive it of the seraphins fire with the tongues, which fire Esay foresaw you receive/ Count and reckon that that wholesome blood in a manet floweth out of the divine and undefysed side, and so draw near and receive it with pure and clean lips.  
If the man wanted not learning to understand it (as in deed he did not) how can his fautors show that he wanted not plainness, faithfulness, and honesty, in so declaring it.  
Hereby a man may plainly see, by what means they allure men to their sect/ whither by the words of god as they pretend, or by their own inventions, false dissimulations and lies. which I would to god all the world knew as well, as all they who have commened with these members of the devil, these gates of hell, not being before of their own naughtiness corrupt, do spy and plainly perceive.  
when I had ones made answer unto his allegation: the subtle evan gelyst saying his falsehood took none effect but spied, & laid manifestly to his charge, otherwise than he hoped it should have been, was all astonied, and sat still a good while, with out either speaking or making any semblance to speak. At the length I did interrupt his silence/ & showing myself to marvel that he who pretended so much symplycyte, so ardent a desire to know the truth, would nevertheless in deed labour after such sinister fashion, to blind the troth, desired him that he would at the last, rather meekly follow the troth, than to draw and hail every thing to his purpose/ and so arrogantly (at that word he gyrned again) set unto every place his gloze, as though, when he promised to believe the doctors of that church, it had been promised him again, that we should understand them as he list, and not as the words gave.  
why I pray you (said he) be not you fain to gloze those words whe● on you ground yourself moste? And where the words be, this is my body, are not you fain to say in this is my body, or in this is contained my body. ye see how like a learned man this was spoken.  
The kings highness in his most excellent and erudite assertion of the sacraments, laid this against Luther, who saith that the blessed body of our lord is in the sacrament, the substance of breed nevertheless remaining as it was before, whose saying can not stand with the words of our saviour, without such a gloze as who so ever putteth unto the words of god, is accursed of him, and to be detested of the world. And Fryth thought this had made gaily against the catholoque faith, which without either adding or diminishing any thing in the words of god, is to believe that the most blessed sacrament is his very body, which was betrayed for us.  
I am sure said he, ye would not say that that which ye see or perceyué by your other senses is his body, forthan should ye say that the form of breed and wine, were his body.  
I asked him where he learned that new logic, to say that by this word this, were showed the outward resemblance of any thing to the senses, and not the matter or substance therein contained. And asked him whither when he said this a stone or a stock, he meant the colour, or bigness, or smothenes, or other accidents, or else the substance, the very stone it self.  
He would have persuaded me farther, because I might (he said) wells with mine eye, that it was very breed/ whereupon I answered, that in this high matter of faith, that argument was very faint, while in things natural, a poor painter might sometime beguile both mine eye and his to. And therefore I willed him rather to mistrust his senses whereby we be daily deceived, than the words of god which never can fail, how impossible so ever they appear unto our sight.  
He said he mistrusted not the words of god, but believed them as he understood them/ that was, that god gave the name of his body to that thing, which only betokened his body.  
I answered him to show that it was no bare token of his body, but his very body in deed, our lord said, this is my body which shallbe betrayed for you/ and no mystery, no sacrament nor signification of his body was betrayed for us, but his very natural body, which hinge on the cross.  
when he persisted still, saying it ought to be understanden for the token of his body which was betrayed: I began more earnestly to detest his arrogance in my mind, who did not only falsely allege and fond gloze the words of men, but also durst take upon him to expound the words of our saviour himself, contrary to his own exposition.  
Nay not so quoth he. For saint austin ad Adimantum saith, that our lord calleth the sign of his body his body.  
So do all christian men (said I) call it a sign, a token, a figure, a sacrament, a mystery, a signification, and what such name ye list to call it/ and yet both call it and affirm it, to be his blessed body to.  
And what saint austin mente in that one place, writing unto an heretic whom he laboured to convince in an other matter, may easily be perceived by many other places of his works, where he speaketh most catholykely and reverently of the blessed sacrament. which I told him might well appear unto him, by such places of the said saint austin as were alleged against him at his examination. And if saint austin had been of his opinion in deed, as in deed he was not: yet had not his opinion alone have been to be preferred before the faith of all the other old holy doctors and saints, & against th'authority of the whole church of god.  
But this hath ever been a craft of heretics, by false alleging or false understanding of some one catholic doctor, whose authority were much reputed among good men, to pretend that there opinion were also catholic.  
So did the preachers of the cyrcuncycyon with saint James, the Arrianes with Origene, and Theognostus, the Donatists with faint Cypryane, the Origenystes with saint Hierome & Theophilus, these misty mystical heretics with saint austin evil understanden, and all the rabble of Luther's sect, with words miss taken among some writings of Erasmus, wherein how plainly & sincerely they have ever dealt, & yet do, any man may see who hath understanding in the latin tongue, and list to read their acts.  
After all this commoning long with him of his arrogance & folly, among other things, I bade him show me that ever any man before Berengarius time, did profess this opinion which he took for so true▪ that he took upon him to confute the contrary/ wherein specially was so great jeopardy and apparel of the hole destruction of Christ's church. For if this be idolatry, all christian men these many hundred years have commmytted idolatry.  
For what so ever they thought in heart, in very deed they gave it the worship dew only to god, because of the godhead there joined with the flesh and the soul. And their dissimulation excuseth them not from idolatry, if they thought themself to do amiss, but rather increased their fault, doing it against their own conscience, to the ruin of other souls.  
when he could show none but one Betrame in Charles days the great: than I told him that thopinion which he denieth, might be proved unto him to have been so well allowed by all learned men both catholic and heretics before that Betrame his days, that the holy men as saint Ireneus & saint Hilary, both in their disputations had grounded themself upon that point, to confute other heresies which himself now denied.  
Then began he as it had been in a tragedy, to ruffle and cry why had not the bishop told him this/ complaining sore, that they had showed him no such place/ so that a man would have thought him very sorry, that he knew it not before, and desirous to know it then, which proved afterward clean contrary.  
To that I answered, that unto such places as the bishops had showed him, he would (as it were by certain violence) put to his own gloze, and understand them as he list/ which likewise he would have done in this, though now he list to glory and say, they hid this place from him, and that else he would have been reform.  
He blamed therein my hasty judgement, which nevertheless he declared to be true the next day after, for not withstanding that he promised to knowledge the catholic opinion for a troth upon sight of those places: yet having the books brought unto him, the places showed and suffered to read a much as he list, at length he slipped away/ saying they were somewhat to the purpose, but not so much as I said they were.  
when I bade him show, what I had promised which was not there, he said the places were not so vehement as he looked they should have been, whereunto an other lay man a gentylmamnes servant, whom I brought with me being much better learned (without master Fryth kept a great deal more in store then ever I knew him utter) then either of us both, & yet was younger I ween than master Fryth to, answered, that if it had needed, vehemency to persuade it, & had not been a very plain open well known troth of it self, it had not been meet to be made by those holy doctors a ground in an other disputation, wherefore that was rather a commendation than a fault which he had found. Among other dygressyons the said young man asked him what first moved him to leave the contrary opinion of that he held then, which once he believed, & believe this so steadfastly, that he would die for it whereunto he answered that he believed it not, but thought it only more probable than other part, so that his conscience would not suffer him to reprove it/ and therefore thought the bishops did him great wrong, to give sentence against him as an heretic, who offered himself to be reform, which he performed nevertheless never a whit, and miracles he showed none. saying than we be bidden prove the spirits whether they be of god or no, what good man can admit that spirit, which showing no virtue nor knowledged inspireth only arrogance and blasphemy.  
Besides this he had promised at my departing from him the first day, if I could show him where it were spoken expressly, that the substance of the breed were changed by the consecration, or that those were not breed still after the consecration, or that a sinner did receive the body of christ, he would knowledge it for troth: for at the length, seeing himself not able to answer such places of holy doctors as had been laid against him, for the corporal presence, of our lord in the blessed sacrament, nor yet to save the matter with no gloze of his own, but that he must needs confess that we received the natural body of our lord in the sacrament: he than went about to save the matter by this, that good men receiving the mystery of our lords body, did by faith receive also his natural body/ which sinners could not do, for they can not do it with assurance, being guilty in their own consciences. which saying was contrary to his first opinion/ for first he defended precisely that there was no natural body/ but the sacrament only without the body/ the contrary whereof he saw so determined by doctors of the church and holy saints of every age, that he could not gloze them to deny his natural presence, but yet he granted it so, that in effect he denied it, showing himself withal so obstinate a fool, that he had rather say that thing in some words which he would in other words straight way deny, than plainly confess the troth. For he confessed our lords presence there naturally, but by faith. I marvel how he could be so foolish, or think any man else so foolish, as to be induced to believe, that receiving by faith were natural receiving, specially saying both saint Chrysostome and saint Cyryllus (which were alleged unto him) make a difference between receiving by love or faith, and natural receiving/ both which they show to be in the receiving of the blessed sacrament. And this great clerk would have us ween that both were one/ & then were those old saints no very good clerks, which so divided them.  
But to return to his promises who herd ever of such an unshamefast brag, as to say, if any of these things were showed him, that he would confess the catholic faith for true, when all those were showed him most evidently before. For who can speak more plainly that a sinner receiveth the body of our lord, then doth saint austin, saying that our lord gave the price of our redemption to Judas? was any thing else, than his body and blood, the price of our redemption? and that was it that as saint austin saith, he gave to Judas at his maundy  
And that the substance of breed is clear consumed, and none other substance remaining there but of the blessed body of our lord, who can speak more plainly than saint Chrysostome, saying, that the things represented to our eyes, be consumed with the presence of the body, as wax is with fire/ so that none of the old substance thereof remaineth, nor other substance is thereby increased.  
And yet this simple man would have seemed both to believe saint Chrysostome, and yet doubt of the change of the breed/ and also believe saint austin, and yet doubting for all that whither sinners receive the body of our lord/ using none other answer but this only, that (when we asked him how his saying could agree with these places alleged unto him) himself had well advised these places, and that they satisfied not his conscience. For ever when I had showed him such places as I promised him, and then required him to keep his promise and knowledge the troth: he answered nothing else, but that yet his conscience would not serve him so to say for all that/ & added thereunto, that those places which seemed unto us so plainly to prove that we said, seemed the contrary unto him. when he was bidden show some cause why: then was the spirit up again.  
A wondrous wise spirit, which served only, when he had neither authority nor reason to show for that he said. And miracles he showed not that ever any had been done for their opinion/ but contemned all miracles that ever had been done for ours/ saying that we be bidden prove the spirits.  
when we save him abide by nothing that he promised/ we asked him what he meant to offer such promises as he thought not to keep/ and say if it could be showed him in any doctor of the church, that he would knowledge it for truth. He said it was not yet plainly showed him in express words, that either a sinner received the body of our lord, or yet that there remained no substance of the breed, or that the natural body of our lord were received any other wise than by faith. wherefore (though we spied well his fair promises made before, were but dissimulations, and that it were not possible for all doctors that be and have been, to write so plain as to make Frith call them plain) yet minding for their cause which were present at the lest to confound him: we showed him of every one of these sentences diverse places plain unto every man's judgement saving only his own, which only he esteemed. Of which for example I shall rehearse you some besides those ye have herd here all ready, saint Chrysostome saith thus. For if those which defoil the kings purple rob, be punished no less than those that tear it: what marvel of those that with unclean conscience receive the body of christ, suffer the same punishment that they who nailed him to the cross.  
It is a wonder to any man which knoweth not the unshamefastness of this arrogant fool, how he could after this deny (knowledging this man to be of authority) but that a sinner receiveth the same body which was nailed on the cross. yet to this could we have none other answer of him, but that it did not fully persuade his conscience, nor satisfy him, pretending nevertheless that he would gladly know and knowledge the troth.  
we showed him also the words of saint Eusebius, wherein that holy man not only declareth by plain words, the conversion of the breed and wine into the flesh and blood of our lord in the blessed sacrament of the altar, but, also maketh it open by the spiritual conversion of man into the mystical body of christ, thorough the sacrament of baptism. For who can doubt but he can do the less that can do the more. But a less thing is it to turn the breed and wine into his own flesh and blood in the sacrament of the altar, than an evil deadly sinful man into a good lively member of his mystical body by grace in the blessed sacrament of baptism. For if be it a less thing (as in deed it is) to turn breed and wine into his own flesh and blood, than to make the whole world of nought: than must it needs be a greater thing to turn an evil man into a good, and make a deadly sinner, a lively member of his mystycale body. For as ye wot well saint austin saith Maius est iustificare impium quam creare coesum & terram. A greater thing it is to turn an evil man into a good, than to create both heaven and earth of nought. The words of saint Eusebius of which I speak that were showed unto Fryth, are these.  
Let no man doubt, but that the natures of breed and wine which were there before, may at a trecke of god's power by the presence of his majesty be changed into the nature of our lords body, while we see that man himself by the cunning of the heavenly mercy, is made the body of christ. For as every person that cometh to the faith, before the words of baptism is yet in the bands of the old det/ but after the words be ones pronounced, is by and by cleansed of all the dregs of sin: even so the creatures that shall be consecrated with the ●●uenly words, when they are said upon the holy altars before they be consecrate, by the invocation and calling on of the high god, there is the substance of breed and wine/ but after Christ'S word● once spoken, it is the body and blood of Christ. And what marvel is it of those things that he was able with his word to create and make of nought, he can when they be created convert and turn them with his word? ye it seemeth to be a less marvel for him to convert & turn that that he hath made of nought into a better thing.  
furthermore where as Fryth affirmed and said, that in the sacrament of the altar Christ was in none other wise received than spiritually by faith only/ we showed him very plain and open words of saint Cyrylles to the contrary/ who to confure this false opinion that Fryth held, and to prove that we be joined and knit unto christ, not only by faith but also by natural participation of his flesh & blood, saith thus.  
We deny not but that by right faith and pure charity we be spiritually joined with Chryst. But that ther● is no mean whereby we be joined with him after the flesh, that is the thing forsooth that we utterly deny, and that is we say far from the mind of the holy scriptures. For who doubteth that christ in such wise is a vine to, and we the branches, whence we get life from. hearken unto Poule, who saith that we be all one body in christ. For all though we be many, yet in him we be all one/ for we take all part of one breed. Doth he peradventure think that we know not the virtue of the mystical blessing, which while it is done in us, doth it not make Chryst to dwel● in us corporally to, thorough the communication of Christ'S flesh. For why be the membres of faithful folk the membres of christ. Do ye not know (saith he) that your membres be membres of Chryst? shall I than make the membres of christ the membres of a strumpet? God forbid. Our saviour also saith: he that eateth my flesh and drinketh my blood, dwelleth in me and I in him. Wherefore it must be considered, that Chryst is in us not only habitually by charity, but also by natural participation. For like wise as if a man take wax that is mosten with fire, & with other wax that is in like manner melted, so mingle it that both ●wayne be made one: so by the communion of Christ'S body and blood he is in us and we him. For this corruptible nature of the body could else in no wise have been brought to incorrupty by●ite and life, but if the body of natural life (that is to wit the body of christ) were joined with it.  
Finally after many more places of divers old holy saints & very cunning doctors alleged unto Frith all which here to rehearse were a very long business, we laid before him a place of saint Hieromes, whose words be these.  
God forbid that I should any 
●. Hieroni. in episto. 1. ●d ●●e●iodorum.  evil speak of them, that succeeding into the place of th'apostles, with they● holy mouth consecrate the body of christ, by whom also we be made christian men/ who having the heyes of the kingdom of heaven, are se● judges in a manner before the general judgement, & keep the spouse of our lord with sober chastity.  
How plain these places be, ye se plainly/ and yet he denied them to be plain enough.  
After that we had showed him these places, with many more so plain, that he could find no gloss for them, but only fled to his conscience and his spirit, unto which only they seemed not plain: I began to repeat that I had promised unto him, and he to me/ desiring him either to show that I had not kept my promise, or else to keep his. Then he desired us both to be content with his answer. wherefore seeing no more trust in his word and promise, nor no better hope of amendment, we were purposed to depart/ save only that we abode to see th'end of an other man's communication with him/ wishing rather than hoping any good to ensue. After whose communication ended, we resorted again unto him, not to dispute any more with him by authority, against all which he would ever at length use his own conscience for a shoot anchor, when all reason and craft failed, but only to lament with him his foolish or rather malicious obstynacie and arrogance, so much esteeming his own fantasy, that none authority might drive it from him/ not of those whose learning and virtue he could not doubt of, having by their painful death and sharp life, borne witness to that doctrine which they taught, and whom god by many miracles hath declared for holy saints/ requy●yng him to follow rather their judgement then his own fantasy. ye have not yet showed said he that this was their doctrine. we have showed said I so plain words of theirs for our faith, that ye can not yet devise how to make them agree with your opinion.  
Moreover said we there is with us one authority passing all these, the spirit of god promised to Christ'S church, which teacheth all men being in the unity of Christ's church, to confess as we do.  
Here began a new disputation, what was the church, whither known or unvisible, comen of both good and bad, or else of elects only. For he said that the faith was ever preserved among the elects. when I asked him how than the fathers which allege the authority of the church, knew the church which was of authority, if it were not a known church/ ye by my faith ꝙ he, if it were not for your church ye could say very little. For that is your only shift when ye come to extremity.  
By my faith you say very troth ꝙ I, for if it were not by the authority of the church, I see not how we should prove this gospel which we read and reach, to be Christ's. And than to show him that this word church, not only spoken of the universal church, but also spoken of any part of the same, betokeneth both good and bad, which we ought in any thing to follow, were like wise to be understanden: I asked him how he understood that place, Tell the church? and whither he did therein admit saint Chrisostomes' authority, expounding, dic ecclesiae, praesulibus scilicet & praesidentibus, which he said he did. Than I asked him, if god did not by this place authorize that church of his comen to good and bad, and bind us to follow the judgement thereof/ adding a fore pain if we did not. when he denied not thee/ I said▪ than must ye needs grant, that where we be commanded to follow the judgement of the church, it is meant of known men of the church, whether they be good or bad.  
In small matters (said he) brethren be commanded to follow the judgement of their curate, & it is his part to set them at one.  
Then he that was with me asked him, where he learned that gloze▪ and if a greater matter chanced, whither it should have no judge, because of the greatness/ specially having therefore most need to be judged. whereupon taking occasion/ I put him his own case for example, saying▪ if I saw you busy in teaching such doctrine as offended me, and that you neither would for mine admonition or any other else, leave it, ought I not than to tell the church hereof: he said yes. And which church I pray you? your unknown church of only elects▪ or else the comen known church of good and bad, of which we spoke before, and the governors of the same, which church than if you disobeyed, ought we not than and were we not bound by the word of god, to take you as 〈…〉 heathen.  
To this he would not answer directly/ but said take me as you will. ●aye not so said I, we must order our will if we would do well▪ And for mine own part I am desirous to know the troth. I pray you tell me, whither I am bound by the word of god so to take you/ & doing otherwise, whither I break the commandment of god or no, specially knowing their private judgement herein to have be preiudycate by the hole catholic church of christ. ye may take me saith he here as you● conscience serveth you. But if I were beyond the sees from whence I came, I should not be condemned for this, and you should be excommunicate for the contrary.  
yet said I, there is but one truth, and one church which professeth the truth: so that one of these two churches is not of god. If our church be not the right church/ then within these few years before these new gospelers began to institute their churches, and found these new fangle opinions, there was no church at all. yes said he the faith was ever proserued among the elects. Then the young man which was with me, saying him thus torn the wheel, & return ever again to that which he had said before, though it were never so fond and plainly confuted: began to reprove his vanity, who could for shame allege that again, which so lately was answered unto/ and exhorted him to declare that either we were not bound to believe the judgement of the church, or that their judgement who condemned him dyffered from the judgement of the hole church/ or else to abide no longer in that miserable estate, wherein that all christian men should be commanded by god to take him as an heathen/ and he himself be in the most dreadful indignation of god. when he replied again of his conscience, which would not suffer him to admit this opinion: we desired him either to inform our conscience, or suffer his to be informed/ saying ●●e had for us the word of god, p●●nyshynge with temporal▪ shame and also eternal pain, the disobeyers of his church (for there followeth as y● know quodcumque ligaveritis etc.) & h● had nothing for him but his own fanta●ye, and one place of faint austin exponed after his device; contrary to many other most plain and evident places, wherein the same author showed himself most constantly to believe that which the church believeth and teacheth.  
when for all this we could have none other answer but of his conscience, declaring first unto these which were present the untruth of his promises, who though all were showed unto him which he required to be showed, would not yet knowledge the truth: I prayed god to amend him, intending to depart.  
But the other young man calling to remembrance, how boldly Fryth had denied any worship to be d●… to the blessed sacrament, though it were in deed the very body of our lord/ and trusting that Frith saying plainly proved unto him, that not only some worship, but most high and divine worship were dew to the blessed sacrament, would not be so shameless as to deny the corporal presence of our lord, showed him a place of saint austin expownding Adorate scabellum pedum ●ius/ plainly declaring by express words, that not only he sinned not who did worship the sacrament, but that also he sinned who did not worship the sacrament with the honour dew only to god. So that if it were sin not to worship it/ the matter was not as he said indifferent to believe whither it were the very body of our lord. For of necessity he that worshippeth it, must think it our lords very body, or else he committeth idolotry in worshipping it after such sort. wherewith he was abashed & said▪ He marveled that saint austin would write so/ saying that this honour which saint austin named after the scolemen (the man would feign have seemed universally learned) was not dew to the body or soul, but only to the di●ynyte of christ▪ which we said that this place therefore of saint austin, showed well that he and all such as alleged saint austin to say that the sacrament was only a sign, lied on him/ for he in this place (as the church believeth) knowledgeth the son of god to be naturally present there, both body soul and also godhead, & therefore sayeth that he sinneth who doth not honour the sacrament with the honour dew to god only. Then began he after his old fashion to trifle, saying that god was present every where. Then I asked whither because god was present in every place, he durst worship the post which stood there, with the honour dew only to god. The shameless wretch blushed then once, and stutted and stammered, devising in the mean season an answer which was this at length, that he could not think saint austin would write so/ and yet said he if it were so (& there advised him a pretty while) a man might (and after an other like pause) terge versari/ but I wool not. which I believed not, saying him already do the contrary. And therefore lamenting first with him for our old acquaintance to see him in that case, & praying god that he might knowledge the truth. I bade him farewell. And tother which were there departed saving one, whose labour nevertheless & charity showed toward him, availed nothing, but only to his merit that took the pain. For this fool persisted still in his unwylfulnesse even unto the fire, whither he went, as I have known and heard many go to the gibbet, counterfeiting an excessive outward gladness, either to lighten their inward pensiveness, or to make their judges be hated, or else for a glory, because they would have it said they died like men, dying in deed most like desperate wretches of all other.  
Thus ye fe what end his pride & arrogance, confirmed with the devilish flattering of Tyndale and joy with such other, not only pray sing his learning unto him more than enough, but also writing that in him and his success was all their hope and trust, hath brought this miserable wretch unto. which for his own sake only that he should so cast away his soul, being so dearly bought, and destroy by the devils instigation such good qualities as god had given unto him to employ in his service, is much to be lamented: else I trust & doubt not, almighty god hath permitted and suffered, ordered also and disposed his punishment and correction in example and relief of many other. For both it hath abated the pride of those that would have been heretics, and somewhat abashed these privy enemies of Crist and his church, who as saint Ambrose saith be much more to be feared then such as expressly show & profess their malicious purpose and mind. For these may easily be overcome or avoided/ but the apparel is in such, as agreeing with us in the most part, in some one point labour to subvert the troth. For these entice the simple people, which hearing them say much that they know for troth, believe them in the rest, and so slide in as it were into the ●ertes of the unlearned multitude, where the subdayne violence of tother make them redound rather than enter. These be like unto the rooks, which hid under the water, do hurt before they be spied. Against the which saint Hierome was compelled to cry out: would to god this serpentine generation would either plainly confess our part, or constantly defend their own, that we might know whom ●● ought to love or i'll. But now they hate us (saith he) as enemies, whose saith they dare not openly deny. with many other words, sore complaining of their devilish malice and wiliness. From the contagyouse infection of which sort and kind, I beseech our lord for his tender mercy evermore preserve us/ & send than that such be, which with the corrupt stinking waters of their own digging, altar and turn the sweet taste of gods holy and most wholesome doctrine into very deadly poison, send them I say the grace to amend/ and leaving of their own mad inventions, with all meekness, to hearken unto th'old accustomed teaching of his catholic church. who also long preserve you to his gracious pleasure, in bodily health and joy spiritual. From Ashare the first day of August, by the hand of faithfully your own with my service & prayer, Germyn Gardynare.   

The faults escaped in the prenting of this book.  
Fo. pag. li. the faults the amendementes.  
iii. two. xxii. master masters vi. in margin  Anasta. Athanasine ix. two. xiiii. orr cushing or crushing xii. i. xiii. say. saw xiiii. i. xi. would will xx. i. viii. threshold thresholde● xx. two. xxii●. word board xx. two. xxiiii. matter malice xxiiii. i. xxi. this a stone this is a stone x vi. two. xviii. &. xxiii. Betrame Bertrame xxvii. i. seven. bishop bishops xxviii. two. i. knowledged knowledge xxviii. two. viii. those there xxxii. i. xx. if be it a if it be a xxxii. two. xiiii. trecke bekke   

printed by w. Rastell in Fleetstreet in saint Brydys' church yard. Anno a Christo nato 1534.  
Cum privilegio.