☞ A supplicatyon made by Robert Barnes doctor in divinity/ unto the most excellent and redoubted prince king henry the eight.  
¶ The articles for which this foresaid doctor Barnes was condemned of our spiritualty/ are confirmed by the scripture/ doctoures and their own law.  
☞ After that he disputeth certain comen places which also he confirmeth with the scripture/ holy doctoures and their own law. ☜   

The comen places which he disputeth are these  

1 The first is/ that alonely faith justifieth before god.  
2 The second/ what the church is and who be the rof/ and where by men may know her  
3 The third/ what the keys of the church be & to whom they were given.  
4 The fourth is/ that the free-will of man after the foul of Adam/ of his natural strength can do nothing but sin.  
5 The fift is/ that it is lawful for all manner of men to read holy scripture  
6 The sixth is/ that men's constitutions which be not grounded in scripture bind not the conscience of man under the pain of deadly sin.  
7 The seventh is/ that all manner of christened men/ both spiritual and temporal are bound when they willbe houseled to receyve the sacrament in both kinds under the pain of deadly sin.  
8 The eight proveth that it is against scripture to honour images and to pray to saints.    

Grace and peace from God the father of our saviour jesus Christ be with your most noble and excellent grace for ever. Amen  
IN most humble wise complaineth unto your grace your continual Orator Robart Barnes/ of the intolerable injuries/ wrongs and oppressions where with the bishops of your royalme vex and have vexed/ contrary unto the word of god and their own laws and doctors/ not only me but also all true preachers and professors of the same/ as they did in condemning me for an heretic: which thing they were not able to prove by the scripture of god/ nor yet shall not/ if it would please your grace indifferently (according to the office where in god hath set you) to here the small as well as the great and to sustain your poor orator against their violence and strength.  
God I take to record that I am right sorry to make this complaint unto your grace against them/ if I could conjecture any other mean to cause them to redress their intolerable oppressions/ where with they daily oppress your poor and true subiectis/ so sore and so violently that with out doubt (if your grace see not shortly a remedy) god must needs punish. For I do not believe that ever he will suffer long so great tyranny against his word & so abominable living as they live/ and that in the name of Christ and his holy church/ verily we do not read in any memories that our fathers have left us/ that ever the people were under so great tyrauny as now your poor subiectis be unto them. It is so far come that what so ever he be/ high or low/ poor or rich/ wise or foolish that speakyth against their hypocrisy (which they call holiness) Ambition/ pride dignity (which they call honour of the church) or vicious living (which can not be cloaked) he is either made a traitor unto your grace or an heretic against holy church/ as though they were kings or God. This may your most exce● grace perfitly know if you call to remembrance those men that they have had to do with ●s it not a marvelous court that they have? these was never man accused afore them of heresy were he learned or not learned but they found him guilty. is not that a marvelous court that never hath innocentes? what court within your realm may say this again? and if any man speak of god's law and right conscience against this damnable tyranny/ little will they stick to make him as heretic. And if that will not help (to colour and maintain their oppression (than add they ●asone against your grace though he be never so true a subject and all unlykly to make any resistance or to think any evil unto your grace: notwithstanding they will not be a shamed to lay unto his charge that he would make an insurrection in your land.  
Now if it please your grace let us consider to what end this uncharitable and unrighteous accusation of the bishops is invented.  
first if there be any man that preach/ dispute/ or put forth in writing any thing not tow ching them/ though it be never so blasphemous against god and his word/ they will not once be moved therewith: the examples thereof are so plain that it needeth no proof. your grace may see what blasphemous rubrykes they allow against the blood off christ/ what shameful and abominable pardons they tolerate and admit/ what disputatyons they do maintain to prove the pope a god and no man as their conclusions and questions be plain in their own laws That the pope is neither a god nor a man. And that the pope is no man/ And whether the pope can sin or not? and that no man may condemn the pope though he bring innumerable souls to hell by his occassyon. Again let any man but ones speak against their cloaked hypocrisy/ or never so little a thing that longeth too them which should hinder their abominations: and there can no scripture/ no place/ no mastership nor excuse in the world save/ but they must either to open shame or cruel death. So that it is plain that their cruelness serveth to no nother end/ but as they should say if that any man will take in hand too preach the verity/ and the true goospell off their Master Chryst purely whereby those things that we take on us/ that is our honour our dignity/ our worldly promosyon/ our dylycyous living/ our gorgeous aparele/ our sumptuous palases/ briefly all thing that we use to our pastime and pleasure shall be manifest too every man/ that we do it contrary to the word off god. So that they shall know opynly by manifest scriptures our f●yned hypocrisy/ and that we ought not to be lords of the parliament/ nor to have no place of worldly honour among the people nor to have dominion over them/ nor that any thing should be ordered after our will but only a●ter the word of god/ nor that we should meddle in any causes but alonely in reading and preaching of the word of god/ with great study diligence and labour/ ye and thereof be content to have but a poor living/ ye and so poor that we shall be constrained oft times both to hunger/ to thrust and to suffer great cold/ as Christ and his apostles were. Now rather than this should come to pass we had liefer gather our strength together and oppress by violence as many as will hold with this learning be he king/ duke/ lord/ baron/ Knight/ Man/ woman/ or child. So that they/ if it please your grace/ go about to make the insurrexion to the maintaining of their worldly pomp and pride/ and not the true preacher: for he intendith to maintain nothing but the word of god and that with suffering persecution (as the nature of the word is) and not with persecuting/ and is also neither able nor likely nor willing if he might to make any resurrexion against your grace/ for he maketh no striving (if he be the true preacher of god) nor fighting for this world/ but sufferith the children of the world to enjoy these worldly things/ and intendeth alonely to bring in to light the most glorious and heavenly word of god/ but that will not the bishops (the children of the world) suffer/ which had rather seek and prove all the craft suttilty and falsehood that they can invent/ than these things should by the word of God come to light/ so that they will make the insurrexion / and not the preacher. notwithstanding they are not a shamed/ thus falsely to lay it to the preachers charge/ and all by cause they would make your grace to maintain their maylyciousnes. So that under the pretence of treason/ they might execute the tyranny of their hartis on lie. For who is that that would be a traitor/ or maintain a traitor/ against your most excellent and noble grace? I think no man/ ye● and I know surely that no man can do it/ with out the great displeasure of the eternal god. For. S. Paul commandeth straightly unto all christian/ to be obedient in all things unto their princes/ saying on this manner/ 
Rom. 13  Let every man submit himself to the authority off the high power. For who so ever resystyth the power/ resystyth the ordinance off god/ & they that resist shall receyve to themselves damnation. Also. S. Peter confermyth this/ 
1. Pet. 2.  saying: submit yourselves unto all manner ordinance off man for the lords sake/ whether it be unto the king/ as unto the chief head/ either unto dukes as unto them that are sent off him for the punishment of evil doers/ but to the praise of them that do well. Here (most noble prince) no man is except from the subjection of your most excellent power/ neither the bishops/ nor yet no nother man. Not with standing if they were so true in deed as they pretend in word/ This gospel should they preach themself faithfully/ poorly/ and sincerely to the people/ as paul commandeth Titus/ and in him all bishops in these words. Warn them (saith he) that they submit themselves to princes and to powers/ and to obey the officers This are they commanded not allonly to observe themselves/ but also to teach the people to obey their princes, which thing if they did faithfully in deed/ as they dissemble in word/ than they would not make so holy martyrs of them/ that have died against the liberty of princes/ in defending of their glory/ as they have done. We have many that be made saints for rebelling against princes/ & for defending of their feigned spiritual liberty though it were in saving a thievish preaste from the gallows/ which had deserved death/ ye and for defending of their temporal possessions/ and that priests should be free/ and all their goods/ not bound to pay tribute. For these articles have they made many holy saints/ but when made they one for defending of god's word and the king's prerogative/ which is allowed by gods word? Never one in all their lives nor never will. where fore your grace may see and perceive/ that they be but dissemblers and hypocrytis/ and neither true in word nor deed. For if they were/ your grace should have more authority than you have in your realm/ and they should have less in the world and more in the word/ but they neither teach it them selves/ nor suffer (with their will) other men to teach it. For if any man take in hand to teach the people/ that there is no temporal power with in the realm but in your hand alonely/ anon they are ready to accuse him of heresy/ by cause he speaketh against the liberties of holy church/ and they will lay to his charge the laws (as they call them) of the church/ which be none other/ but dreamis of their own invention/ made agenste god's law & his holy ordinances/ & cotrarie to the prerogative of all noble princes. This will I prove by/ law that they have/ 
15. Q. 6. Alius item  whose words be these. zacharias did deposse the king of france/ not alonely for his iniquity/ but also by cause he was unprofitable for so great a power: and set in his stead Pipinum the Emperors father/ & did asoille all france of their oath & allegiance/ that they had made unto the old king/ the which thing/ the holy church of rome doth oft timis/ by her authority How think your grace by this law? is this their obedience that they will show/ & also learn other men to be true subjects to their prince/ and they be first rebellious traitors/ & yet will they accuse all other men of treason. I would know of● them all/ who hath deposed any king sith Christ'S passion saving they only? who will be kings fellows/ ye and controllars/ saving they only? 
A cast of Antichrist  is not this a subtile craft of Antychrist/ to warn other men off heretics and of traitors/ and in the mean ceasone while men stand looking for traitors/ cometh he in and playeth the part of an open traitor/ saving only that he coloureth his name/ and calleth himself/ a true subject/ & is ready to accuse other men of treason/ that he might escape himself/ but he is sure/ that he will never accuse none of them/ that speak against the authority of princes/ and give to him full authority/ But if any man/ do begin but to open his mouth/ for to declare that he hath no temporal power/ than rageth he/ and crieth out treason treason: But let us return to their law/ and see how they can prove it by gods word/ and how it standeth with their true subjection/ Is this reasonable/ that the pope/ and they (being by god's law but subiectis) shall deposse a king? What example have they of our master Christ/ or of any of his apostles? what scripture have they to help them? 
we ought not to depose a king though he be wicked.  How dare they be so bold/ as to depose a king/ which is ordained of god/ ye and by his holy word/ having none example/ nor scripture for them? Be they above god and his blessed word? But they will say/ that the king was a wicked man/ I answer/ the chronicles/ give contrary witness/ how that he was a very good man/ and right simple: and by cause he was so simple/ therefore Pipinus which had all the rule under him/ thought him self better worthy to rule than the king/ and so wrote unto the pope and desired him to give sentence/ whether he was better worthy to be king that had all the pains and labours/ or he that had no labour Now the pope/ to make Pipinum his friend/ gave sentence with him/ and deposed the other and made him a monk. This can I well prove by good chronicles Now let your noble grace consider/ if it were right/ not only to depose such a king but also to make him a monk? This have they done with other noble kings/ and no doubt/ but that same or worse/ will they attempt to do unto your grace/ if you displease them/ and at the lest they will do their utter most. Let all the hole rabble off them/ tell your grace/ when a true preacher off Christ's gospel did such a dead; There is no officer that hath need to be afraid off Chrystis gospel/ nor yet of the preachers there off/ For they will give them authority temporalle/ But off these privy traitors/ can no man be to ware. you may see by experience/ how in a manner by their privy treason they have gotten in to their hands/ half your royalme. But let us grant them/ that the king was a wicked man. The scripture commandeth us/ to obey to wicked princes/ and giveth us none authority to depose them/ who was more wicked than Herode/ and yet. S. johan suffered deethe under him. who was wyckedder than pilate? And yet Christ did not put him down but was crucified under him. briefly which off all the princes were good in the apostles days? and yet they deposed none. So that god's word/ and the practise off our Master Chryst/ and his holy apostles are openly against them. More over their own gloss sayeth that he was not deposed/ by cause he was unsuffycient/ but by cause he was wanton and lecherous with women. O my lords if you be not afraid of the vengeance of god/ at the lest take a little shame of the world unto you/ that have so long time with so great tyranny defended these laws that be so opynlye against gods ordinance/ against god's word/ and against the comen ordinance and consent of all the world. And this thing have you done/ to the great injury off noble princes/ to the intolerable subduing off all noble blood/ to the oppression off their true subjects/ to the destruction off all comen wealths. And fynalle to the damnation off many a christened soul. Tell me by your faith/ do you believe that there is a living god/ that is mighty to punish his enymyes? if you believe it/ say unto me can you devise for to avoid his vengeance/ which be so opynly contrayrye to his word? what answer think you to make to him? Think you that he will suffer your word to be hard/ & let his godly word be despised? Think you that it will be sufficient for you to say/ that they be the laws of holy church? Think you that he will be thus taught off you? Than were it time to pluck him down/ and set you up. Nay my lords he is no child/ nor you shall find it no chyldiss game/ thus to trifle & play with his holy word and his blessed ordinance/ ye and that to the despising/ of the maker both of heaven and earth. say what you will/ ye are not able neither by craft/ nor subtlety (and yet be you false enough) to defend this matter/ neither afore god/ nor yet afore our noble prince/ nor a fore any man off learning that will be true to his prince: for which way so ever you turn you/ our Master Christ/ and all his blessed apostles be against you/ and will openly accuse you/ that you be contrary to their word/ and to their deed. Answer ye to them/ answer not to me. if I hold my peace/ they will speak. Nor it will help you but little/ to cry after your old manner heresy/ heresy/ a Traitor/ a traitor: for now you cry against youre selves/ and off those things they do accuse you. Do you think it with the ordinance of god/ that you shall depose a king by cause he liveth in adultery/ or is a lecherous man? If you think it a lawful cause/ why do you not preach it opynly? why do you not lay it to kings charges? why suffer you them to be kings that live in advouttry? why do you not put your laws in execution? you say they be the laws of holy church/ and there by may you depose princes. But if you will put them in execution/ than were it much better/ to be a bishop or a preaste/ than to be a king/ or a duke.  
For you may live in whoredom/ or in any other ungracious living/ ye and that to the destruction off many men's souls/ and yet no man so hardy to reprove you/ as your own law doth openly command in these words. 
Di. 40. Si papa.  Iff the pope do draw with him innumerable people on a heap to the devil of hell/ there to be punished for ever/ yet shall no mortal man presume/ to reprove his sins/ for he must judged all men/ and may be judged off no man &c. Likewise have you an other law in your decretales/ that no lay man may reprove a preate. &c. How think you by these laws/ 
De. here. Cum exiniuncto. et sicut in.  if they be not off the devil/ tell me what is off the devil? you will both reprove/ ye and also depose princes/ but you will neither be deposed/ ner yet reproved off any mortal man. what think you yourselves gods? But how can you depose a king/ and it lieth not in your power to make a king/ For either he is borne a king/ or he cometh to it by election/ or he wynnethe it victoriously by sword. which way so ever he cometh by it/ you can not make him. And will you depose him for fornication/ how would you handyll king David/ 
David. Solomon. Nathan.  and king Solomon/ would you depose them by cause of adultery/ So do you more than the prophet Nathan durst do.  
But let us come to Herod/ 
Herode  that kept his brother's wife/ would you depose him therefore? Than do you more than. S. johan durst do. For he durst no more do but reprove his vice/ and dare you depose him. But let us go forth with your law/ what authority had the pope and you/ to set Pipinum in the room And not rather to let the kingdom chose them a king. Our Master Christ said/ his kingdom was not off this world. But you will be above kings in this world/ and not allonly depose them/ but also set in new at your pleasure. More over by what authority did the pope dispense with the royalme off their oath? your law saith/ that the holy church of Room/ is wont so to do. I pray you off whom hath she learned this same wont? who hath given her this authority? Can she discharge us of our obedience that we own to our princes? is not this off the law of god? standeth it not also with the law of nature? ye do not turks and infidels faithfully obey to their princes? Is not the princes power off god? and will you depose this power? or can you dyspence with this law? 
Actu· 5  S. Peter learneth you that you are more bound to obey god & his law/ than to man/ but you little regard. s. Peter's saying. wherefore what say you to you our alone law? whose words be these? Therebe certain men which say/ 
25. q. 1. Sunt quidam  that the pope may all ways make new laws. The which thing we do not allonly deny/ but we do steadfastly affirm/ that where our lord/ and his apostles openly/ or else holy fathers following them have defined any thing/ that there the pope may make no new law. But rather is bound/ to confirm the thing that is afore preached with his blood. &c. What say you to this law my lords/ that taketh a way from you all manner off power off those thyngiss that be openly in holy scripture/ and commandeth you also to die for the defence of it. Now/ is not the princes power openly in holy scripture? Are not we commanded by gods word/ to obey all manner off princes? Are not we bound to keep our oath by the word of god/ that we have made to our prince? This may be proved by your own law/ 
23. q. 5. Regum officium  saying. We must keep unto princes and powers faith and reverens. &c. My lords herey●d not/ fidem/ and oportet/ And how come you with your dispensation for our oath and say non oportet/ that we are not bound to be obedient to our princes/ if you dispense with us. How can you dispense with us of our oath/ saying it is against gods law? But peradventure you will answer as your gloss doth/ 
Glossa. c. supra.  that ye may be defended that the pope may dispense in those things that be against the apostle/ but not in those things that pertain to the articles the faith. &c. By this law/ the pope may dispense/ that every man shall have two wives. He may also give us licence to live in adultery/ and to rob/ and to kill▪ he may also dispense with us/ that we shall own none obedience to our prince/ nor keep no faythefulnes toward him/ but rebel and be traitors against him (That is the intent of your gloss in this place) for there is none of these/ that be articles off the faith. Here may men see/ what teachers you have been/ and also be toward god and his holy apostles/ and toward your noble princes. The truth is you were never wont longer to hold with them than they did maintain your carnal desires and do those things that you commanded them to do. This could I well prove both by ancient chronicles/ and also by the practs off your own law/ if it were not to long a process. But this dare I well say/ and that under the pain off losing my life/ that if it shall chance our most noble prince (and off your party shall he want none occasions) our to displease you/ or else to restrain your carnal appytytes/ which you call the liberties off the church/ or to diminish your worldly riches/ which you call the goods of the church/ Than shall his grace well know/ ye and also feal it/ that there is no faythefulnes in you But that you will be contrary in all your deeds/ to your feigned words that you now speak. I pray god that I may be a liar. But I know your lordships so well/ that you will not of your honour suffer me to be a liar. And if his grace believe not me/ let his grace read all his chronicles/ and not allonly them/ but all other noble prince's chronicles. And his grace shall never find that they were true children off obedience/ if their prince did dyspleasse them. I think this be experience enough. almighty god forbid/ that ever they should learn you by any more experience. But let us return to your law/ how are they able to defend it by fore your grace? Are not they traitors/ that will make any power with in your royalme/ not allonly so good as yours/ but above yours? Is it not against your prerogative? Is it not against the comen assent off the royalme? who can deny this comen proverb/ but they only. On god/ and on king. But what signifieth your royal Crown/ 
what the crown signifieth.  that your royalme giveth you? Which is underneath worthily and sufficiently fulfilled with your grace's bed/ And so fulfilled/ that underneath can no manhood come in/ so long as your graces is there: that is/ no man may by right usurp any authority that belongeth to your grace with out treason. Furthermore/ your crown is close above/ signifying/ that in earth is there no nother superior power that belongeth to england. Now where will my lords the bishops come in to this Crown? if they come under/ they must thrust out your grace's head/ for the Crown is to little for both your heads. if they come above/ so break they the clossenes off your Crown/ and lie also in your grace's neck/ signifying/ that they will oppress your grace. Let them answer to this/ as well as they can. I would not gladly defend so evil a cause as theirs is. What will they say to. S. Paul/ that was a bishops as well as they/ and never the less obedient unto temporal princes/ ye and that unto infidels. And not alonely he/ but all his ordinance. All his writings/ and all his bishops did agree to the same. And if they will despise. S. Paul/ by cause he was but a beggar/ and no lord off the parliament what will they say to our Master Christ our mighty/ gracious/ and excellent prince/ was not he obedient unto pilate that was an infydelle/ and in authority much less than your grace/ did not he obey in body and goods/ did not he pay tribute unto Cesar/ was not he crucified/ under Pons Pylat/ was not he a spiritual man/ was not his cause righteous/ was not he mighty to defend his cause was not he worthy to be exempted/ was he not anointed (I mean not with oil but with the holy ghost) so well as they/ and yet would keep the order/ that was set by his heavenly father. Did not he sore rebuke Peter/ that would have defended his cause/ and sought for such carnal liberty/ against the power off princes/ Did he not clearly take a way/ the temporal sword from him? we never read that ever he drew it after/ and yet we read that he had causys sufficient. And now cometh Peter's successor/ and he will draw it out/ and head princes there with. who gave master vicar authority/ to do that the the parson durst never do/ ner could never do it/ was his cause never so right (ye though it were to defend christ) with out great rebuke of his master. Thus your grace may see/ how they do usurp/ both the name of christ/ and off his holy apostles/ but they neither agree in word nor deed. what doth it profit/ to call an open whore an honest woman/ the name can not make here honest/ 
Disti. 40. Non est facile. di. 40. multi sacerdote.  so likewise (as their law saith) They be not the children off holy men/ that sit in the rooms of holy men/ but they that do their works. &c. Also in another place. The seat doth not make a preaste/ but the priest maketh the seat. The place doth not sanctify the man/ but the man sanctifieth the place/ All preastie be not holy/ but all holy men be priests. &c. Now if your grace would follow their own law/ what were they less than bishops? Take a way their seat/ that is their worldly pomp and pride/ their outward shining/ & their glorious name/ and what remaineth in them/ surely not one point that belongeth to a bishop/ This may your grace well do/ there is neither law nor conscience can let you ye both the law of god/ and also conscience doth bind you to do it/ how can your grace otherwise be discharged/ except you set other men in their rooms/ that will do those things/ that belongeth by holy scripture to bishops to do? There out cometh their name/ why should they not also be hound to live there after? your grace hath taken some off them from the bochers staulle and made them bishops/ you have taken some out of the cart and set them in Peter's Chair/ who can deny but this your grace may do? (All ways provided that they do those things that belongeth to their office by the word of god/ or else your grace is in danger.) But who can prove/ that they are worthy off this dignity/ that your grace hath heaven them? moche less to be your controllars/ ye and also to be above all your laws/ and to have authority to deposse you. But if your grace would do them right/ you should return them home again/ the bocker to his staulle/ The beggar to his wallet/ the carter to his whip/ and than ask them if they be of the church? and what exemption they have from your obedience? and from your law/ and what authority to deposse kings? But as for this/ your grace can order it much better/ than I can devise. I say it for no nother purpose/ but for to declare your grace's power/ and your goodness toward them/ and likewise their unworthiness/ and ingratitude/ against your most noble grace.  
I will return again to our Master Christ/ when the multitude would have chosen him king did he not fly? 
Io.  So that he did not allonly learn obedience in his doctrine/ but also he did practise it in his outward works and living.  
finally/ they shall never be able to prove to your grace/ but that Chryst and all his apostles were subject/ to the temporal princes/ both in body and goods/ and took no nother rule in this world/ but only to preach the eternal word of god/ and left all worldly rule/ unto temporal princes/ whether they were faithful/ or unfaithful. But now cometh our spiritual fathers (So must we call them allonly of custom and of no deserving) and will command princes to be sworn unto them/ and to defend them/ and their liberties/ with all their gorgyousnes/ and proud dignytyes of this world. which oath/ if the princes will not make to them/ they will interdyte their land/ and private them of their dignity/ ye and also asoyle men off the oath/ that they made to their prince. This is opyn in their law/ de hereticis. 
De hereticis. Ad abolendum.  Ad abolendum. How doth this agre with. S. Paulys commandment/ and with our Master Christ's facts? Is this obeying to princes/ to depelle them their royalme/ if they will not be sworn unto them/ Be these true subjects. Is this the office of bishops/ Be these the successors of Peter/ & Paul. Be these the perfit men that have forsaken all thing and followed Christ. Doubtless they forsake all things/ that they can not get. Be not these perfytt/ forsakers. But they will say that princes be bound to be sworn/ to defend their church/ from heretics or else to be deposed. This is it that I looked for. Whom call you heretics. Who shall judge these men to be heretics. After what law shall they be judged. if you call them heretics/ that speak against your laws/ and against your liberties/ and against your dignity/ than are Christ and all his holy apostles heretics. For they defend (pertinaciter as you say) their learning against your laws/ and that not in one place/ but in every place/ as it is open in holy scripture. But now if you take them for heretics that be against Christ and his holy word/ than is the kings grace sworn to expel you his realm and to defend the church from you. For more contrary than you be/ can no man be. But the very truth is/ that you do intend to make the kings grace but your hangman (this is a shameful name for a prince) but the shame be unto you that are not ashamyd/ to give him the very office off this name/ ye and (by cause you will do nothing but shamfullye) also to mock him/ with a glorious title. For you make him but a minister of your myschevous tyranny so that so often as you have condemned any man/ against right and against gods law/ for an heretic: so often must he come and receyve this man off your hand (for you say with the jews/ that you may kill no man) and so put him to death/ and not once deny it/ nor yet ask you what he hath done to deserve death/ for you are ready to answer him/ and say (as the jews did. If he were not an evil door we would not commit him to your hands. More getteth he not of you/ for you be spiritual men and may kill no man/ but he is bound to do it by your law/ under the pain of losing his royalme. So that he is bound/ to crucify christ so often as you cry Crucifige/ Crucifige. Let every Christian prince consider in his conscience/ whether that the jews did not proceed even on this manner against Christ or no/ ye that was more indifferent than this is/ for there pilate was judge/ and here be they judgis/ and princes be but servants. But I pray you my lords/ where have you gotten this authority over princes/ to compel them to swear to you in any cause/ what and if the king would be an infidel/ would you expel him? what can you do more by right than lay the word of god to him/ and the danger of his infidelity? you have no authority to deposse him/ for christened men must obey to unfaythefulle princes/ did not Christ this? did not Peter this? did not Paul this? doth not the word of god command you this to do? saying.  

1. Petri. 2  Fere God/ honour your king/ be subject not allonly unto them that be good and easy/ but unto them that be evil. What say you to these words? how can you avoid them? how can you avoid the vengeance of god? But now if it please your grace/ they will lay to my charge/ that I speak against the privileges of holy church/ I will infringe the liberties of holy church: I answer. I know no liberties nor privileges that holy church hath/ but these that Christ hath left here/ Is this liberty in his word to do against Christ's holy word and ordinance/ and to follow men's dreams? Is Christ's holy word/ of so little effect? why did not Christ than give this liberty in his word to holy church? Did he leave that to you to do? Show your commission.  
Call you this a privilege/ to be against your natural prince of the royalme/ and to make him subject unto you which have no title of pre-eminence/ but alonely of tyranny? Than hath holy church gottyn a goodly liberty. But what mean you when you say/ holy church? if you mean yourselves only/ than the kings grace is much bound unto you/ that you do exclude his grace and all his commons out of holy church/ in to the which Christ hath bought them with his most precious blood. And if you understand by holy church the whole congregation/ than are all christened men and all there gods exempted from the kings grace and underneath you/ So that by this means you will make his grace a king with out a royalme/ and he shall have the name/ and you shall have the authority and the foolke. But is this Christ's church? Is this holy church that is so contrary to the lord of all holiness? who hath made her so holy? why did she not claim this liberty/ in christes and his holy apostles days? But now my lords our most noble and gracious prince commandeth you to answer/ and to defend your own laws/ to defend your liberties/ and to lay for you by what title you do usurp his grace's power/ saying that you be but his subiectis. He will know by what authority you do keep any Courts/ or do execute any commandments with in his royalme? what authority you have to prove testaments/ and to take of every pound a sertyn? and to give letters of ministration/ over those gods/ that you never laboured for? What title have you there to? The man was not your subject/ and how come you by the ministration of his goods.  
Also what authority have you to defend your temporal goods with both swords? as it is written in your law. 
15 q. 6 Au●toritatem.  15. q. 6. Auctoritatem. This is more than the kings grace can do/ for he hath but one sword/ and will you have both? But what authority have you to punish them that strike priests? And them that be backbiters/ and slanderers? Furthermore by what authority do you command/ that priests shall not appear before temporal judges? 
23. q. 8 Convenior 33 q. 2. Inter hec  As it is written in your law. 23. q. 8. Conuenior. in the gloss. Also in another place 33. q. 2. Inter hec. Also by what authority/ have you made that princes shall make no statute as concerning the goods of the church. 23 q. 8 Conuenior in the gloss. 
23 q. 8 Convenior.  But if any thing shall be given unto you/ than the Emperor and kings have sufficient power/ but if you shall pay any thing to the maintaining of the kings grace and his comen wealth/ than no man hath authority with out your consent. Have you not wytched the world this long time? But furthermore/ the king's grace would know/ by what authority you have made that a priest shall not be sued afore a temporal judge for whoredom? These be the words of your law. 
Di. 28. c. Cōsulen●m  But unto you that be lay men/ is left no power for to judge off priests/ nor yet to search any thing of their living. &c.  
My lords may no man judge/ of your living but yourselves alone? not the kings grace/ who hath given you this exemption. who hath given you power to be judges over bawdry. Is bawdry a spiritual cause/ Doth bawdry belong to spiritual men? S. paul calleth it the work of the flesh? 
Gala. 5.  and will you call it a spiritual cause? It may well be spiritual of your sprite/ but I am sure it is against the spirit of god. But by this means have you asoyled a great doubt whereat the kings grace and all his noble lords have often mused That is/ how it came that there was so grea● wherdome and bawdry/ among them that b● called spiritual men? But now it is no wonder/ for bawdry is a spiritual cause and belongeth only to the judgement of bishops. But shortly to our purpose/ The king's highness commandeth you straightly/ to show him by what authority that you take causes out of his high Court of complaint/ and to bring them a fore you/ As who should say you would redress both the Kings law/ and also the sentence there of. And not alonely that/ but you will Master the Kings grace and his law. Shortly to recite all the injuries and wrongys' that you do to the king's highness/ to all his noble blood and unto all his true subiectis/ it were to long a process. wherefore briefly I require you by the faith that you own to christ jesus/ and by the oath that you have made to the Kings highness (if you be not dispensed with all) that you answer to these things: you can not deny but these things you do/ wherefore what will you say thereto/ what answer can you make/ have you upholden these things so long/ have you shamed/ troubled & killed so many of the Kings true subiectis for that thing/ which ye can not defend to be true? and if you have nothing for you/ but your own dreamis/ they will not help you. For they be accused with you. And therefore/ the kings highness (if it pleased him) might lay high tresone to your charge/ and also the abominable crime of heresy/ which is all ways in your mouths/ if a man speak but against your old shows. what say you to these things: if they be false/ it is a small matter for you to refelle them by holy scripture/ if they be true/ why give you not place? you shall well know that I will defend earnestly Gods cause and my princes/ and that not out off mine own head/ but out off holy scripture/ which I do neither wring nor wrest/ but only declare it by the practyce off our most gracious Master Christ jesus/ and of all his holy apostles. Can you require any more. It not this sufficient probation? Is not this cause good? Is it not righteous? Is it not to the honour of god? notwithstanding I am sure that I have taken this matter in hand with you/ to my great danger/ if you may have your wills/ But here do I set my life/ and body against yours/ to defend this matter against you/ if it will pless the kings noble grace/ to give me free pardon and to defend me from your violence/ I ask no pardon of any trespass/ that you or any deadly enemy that I have/ can prove that I have done against the kings noble grace/ but that alonely I am compelled to fly your deadly and intollerabylle violence. But if it shall please the kings highness to defend me from your violence in my right/ I will discuss this matter with you by Christ'S word/ And if I be overcome/ I do not refuse death/ and so shall you be shortly rid off me/ And if you be overcome/ it were right that you should be punished. Not withstanding I will desire but amendment. wherefore Most gracious prince/ Humbly and meekly/ I beseech your highness and that in the name of our saviour jesus Chryst/ a fore whom you must give an accumpte off your dignity/ Also I require you by your oath/ that you have sworn to right and to justice/ ye and also by all your honour do I humbly beseech your grace that you will defend me in my right/ as you will be defended of Chryst jesus from all your deadly enemies ye not to defend me/ but gods word/ and your prerogative/ So that I trust your grace will not be disposed/ with your daily bedeman/ that he requireth you so earnestly/ for he desireth of you nothing but that that standeth with gods honour/ with your grace's pre-eminence/ and with good right and conscience/ and also with the oath that your grace hath made both to god and man. This would your grace do/ though I did not require it/ The cause is not mine/ but it is Christ's verity which will neither be mocked nor yet overcome/ It is also your prerogative/ which deserveth defending and also audience/ Though there were no word of god. I do require (as god shall judge me) no wordly promosyon thereby/ but alonely the verity of Christ's word/ and of Christ's ordinance. Which thing if I can prove/ I doubt not but your grace's conscience/ will judge it right that I should be hard/ your grace hath no need of the bishops no more than off me/ but unto Christ'S word/ your grace is bound/ under the pain of everlasting damnation/ from the which neither the bishops/ neither all their power/ neither their pardons/ neither heaven nor earth can deliver you if you be found a transgressor. This is the verity/ let them crack and face/ blast & blow/ Pray/ Sing ● Curse/ absolve/ bring in their custons/ bring in their church/ bring in their laws with all their miters & their crossestaves/ with all their spiritual honour/ they can not help your grace but that the danger shall remain to your grace's parson/ if any thing be amiss: but this your grace knoweth better than I can tell it wherefore I will return again to the cause. It is openly proved that our master Christ/ and all his holy apostles were subject/ both in body and goods to temporal princes/ And took no temporal rule nor jurisdiction on them wherefore I conclude/ that what so ever they be that will be exempt from the temporal power/ Be neither Christ's apostles/ nor Christ's dyssyples/ no nor yet true chrystened men/ though they have Christ'S and Peter and Paul's name/ a hundred times. For Christ'S words be plain which saith/ 
Matt. 20.  you do know that the lords of the gentles have domination over them but so shall it not be among you. And these words were spoken to the apostles and can not be avoided by a little distinction/ as the bishops are wont to avoid all holy scripture. But what so ever they say/ the practyce off our Master Chryst and off all his holy apostles will declare how they understand it. And moreover to stoup their mouths I will show them how holy doctors understood it/ 
Origene Ro. 13.  Orygene upon this text/ Omnis anima/ sayeth on this manner/ All manner off sins that god would have punished/ he would have them punished not by the bishops and rulers of the church/ but by the judgys' off the world etc. be not these words plain? S. Paul sayeth/ Omnis anima/ and origyn saith/ oina crimina/ So that S. Paul taketh away all men from their subjection/ And orygen taketh away all crimes from their correction. what gloss can they make of these words a fore your grace/? if they lay for them the old custom and their laws I will lay a genst them our master Christ S. Paul/ S. peter & Origen. And I will deny their customs/ their church and also their laws. And this will I not do only/ but I will prove it by their own law that I may do it rightfully/ These be their words. 
Disti. 8. c. qui  He that doth dispisse the verity and presume to follow the custom/ either is envious & malicious against his brethren to whom the verity is opened/ or else he is unthankefulle towards god by whose inspiration his church is instruct/ for the lord saith not I am the custom/ but I am the verity etc. these words be plain against all customs and all churches that be against the word of god. 
Distin. 8. c consuetudo  This same thing have they also in another place in these words/ that same custom/ that is crept in unto certain men/ may not let but that the verity must prevail and overcome. For a custom with outh the verity is but an old error &c. These words be plain that all customs be but errors that be against the verity. And as for to deny their church I may lawfully do it/ for that is not the church that is with out and contrary to the word of god for christis church heareth his word only/ as christ saith my sheep hear my voice/ 
joa. 10.  and they follow not a stranger but fly from him/ for they know not his voice. Also in another place/ he that is of god heareth the words of god/ and therefore do not you here/ 
joan. 8.  by cause you be not of god. Here is it opyn that they that be not of god hear not the word of god nor be of his church/ but of the church of the devil which he doth hate. Now have I proved unto your grace/ that I may ryghtously deny there church/ their laws and their customs. Not with standing all this/ yet will I prove by their own law that they have none authority temporal/ but all their authority is alonely in the ministration of gods word which they do sore despise/ these be the words of their law The church that knoweth no corporal weapons/ 
16. q. 3. Porro.  doth patiently abid allonly god which is her defender/ when it shall please him for to have mercy &c. Here is plain that the church knoweth no temporal weapons. Also in another place. The holy church of god hath no sword but the spiritual sword/ with the which she doth not kill/ 
33. q. 2. Inter her.  but quikkyn. These words be plain/ that the church hath no sword but the spiritual sword. Now how come the bishops by the temporal sword? Like wise in another place. I may morn/ I may weep/ I may wail against weapons/ against sodyars/ and against the Gothos. 
23. q. 8. Convenior  For my teris be my weapons/ for such thyngiss be the weapons of priests/ otherwysse I ought not nor I may not resist &c. Here you this my lords? how that S. Ambrosse had none other weapons/ but wepyngis and prayers/ and that he might not in any wysse defend himself with other weapons.  
How think you/ was not he of the church? was not he privileged of god as well as ye? and yet could he not nor ought not defend him nor medylle with the temporal sword Moreover it is open in your own law .24. q. 4. Quesitum. That the temporal sword/ & the ministration of the word are of God/ 
24. q. 4. Quesitum.  and these too be divers and the one may not usurp others authority/ the words of your law be these. The mediator between god and man Christ jesus/ hath divided the offices of both powers in to their proper acts and in to dystincte dygnityes/ 
Di. 10. ●. Quoniam.  willing by his own medycinalle meekness that men's hearts should be lifted up/ and not with man's pride again to be drowned in these inferior things/ so that christian Emperors (As concerning eternal life) should have need of bishops/ and lykwysse the bishops (for the course allonly of these temporal goods/ should use the Emperors laws/ so that the spiritual action should be distyncted from the worldly courses/ and he that should serve god should not wrap himself in worldly businesses &c. Here is plain that your grace must have full power over all worldly coursis/ and the bishops allonly ministration of the word of God: and as your grace may not usurp to preach the word of god/ no more may they usurp any power that belongeth to your sword. This same sentence have they. di 96. c. 
dis. 96. c. cum ad verum  Cum ad verum. So that your grace may openly see by godis law/ by their own law/ by the practice of our master christ & of his apostles and by the exposition of holy doctors that the bishops neither have nor yet may have any power temporal/ but all is allonly in your graces hand/ and you are bound to use it & to execute it/ in your own parson to the uttermost strength that God hath given you. And in no wysse may your grace give this power or part thereof unto other men/ for so doing do you break the ordinance of gods word and declare yourself a fore god that you are unworthy and not sufficient to minister the honour that god of heaven hath freely given unto you. This may not your grace do/ for that were as much afore god as though you would control his ordinance/ or else that you would not meekly a ply yourself with diligence to minister that thing that god hath enjoined your grace unto. Not with standing/ this may your grace do allonly if the business be so great that belongeth to your administration that your grace can not alone discharge them/ than may your grace chose and assyne certain other so many as shall be necessary/ which shall discharge all manner of causes. All ways provided/ that these men shall be but ministers and servants underneath your grace/ and no kings: nor they may not usurp any power as kings by no law perpetual/ but all that they have is by your grace's election and assynement. More over these men may not be of all manner of sorts/ but they must be such men as god hath ordained there unto/ and that have no nother particular administration. As Dukys Erlys'/ Baron's and such temporal lords which be ordained of god for that same purpose to help your grace in all such temporal causes. And it were unright that your grace should set a Duke to preach gods word/ and a bishop to be a judge in westminster hall. For the office of a bishop is only to preach gods word and there in to be a faithful minister which thing if he do/ he is a true bishop a fore god/ for the faithful administration maketh him a bishop and not the name/ neither can the world make him A bishop that doth not preach truly Christ'S word/ but as our master christ saith/ A fore god they be but thiefs and murderers. 
joan. 1●.  And unto them be the words of the prophet writtin/ woe be unto you which do the work of god dysseitfully/ and also S. Paul speaketh in the name of all bishops saying/ w● be unto me if I preach not the gospel/ 
1. Cor. 9  for necessity is put unto me and an office is committed unto me So that if the bishops do not preach the word of god/ they be not necessary/ nor needful unto the body of christ which is the church. For what good doth that member of the body that doth not his ministration. As what profit were it to have an eye/ that would neither see nor yet could se/ or to have afote that would neither go nor could go. The body were well eased if such members were cut a way/ for they be but a burden and a cumbraunce unto the body. So like wise be these bishops that glory allonly in the name and in the dignities of the world/ as our bishops do/ of whom the church of god is nothing learned nor holpen/ but allonly men do learn of them/ all pomp and pride/ Disdain/ Spytefulnes/ fornication/ adultery/ Covituousnes/ And how to oppress our poor brethren And to blaspheme the blessed name of god. These be their works and their examples that the church of god may learn of them/ as all the world can testify. And they that be their best friends and will lie for them with out shame can not prove a fore your grace but that these things be true. Now if it please your grace to remember your conscience/ and think with in your self whether that these bishops be of God or none/ And whether they ought thus to be suffered of your grace or no which if they were a 'mong Infidilles cold not be thus suffered both to rage against god & also against man For doubtless if there came an infidel a 'mong us that were learned in our law/ which is the word of god/ and saw our bishops use so freely their abhominabille pomp and pride and vicious living/ there were no doubt but that he would marvel and rekkyn in his consciens that we lived both with out law of god and of man For there is no law that can allow their living/ wherefore your grace is bound in consciens to see a mendment/ and to see them reformed/ and to set them to do their ministration that they be called unto in the church off god/ and not so to steal and by violence to usurp/ other men's administrations/ and to despise their own duty. And if your grace do thus reform them/ no doubt but you shall have the favour of god: and prosper in all things/ and have a comen wealth well ordered/ and wealthy and true subiectis and faythefulle at your need. For the ordinance of our eternal father is/ that all men high and low/ spiritual or temporal/ rich or poor/ of what state so ever they be shall be obedient unto their prince not in one thing/ but in all things (both in body and godis) that be not against the word of god. So that if the kings grace would require any worldly ordinance over our body or goodis/ that is not against our faith/ 
1. Reg. ●  we are bound to obey and to fulfil it This power was given to kings of god and not by man/ as it is open in the boekes of the kings. So that it shall not be lawful for no man/ with out danger of his soul/ for to break it. For this have the apostles learned and fulfilled both in word and deed. wherefore there may be no resystaunce/ nor rebellion in any wise against our prince for ordering of these temporal goodis/ no though he do unright/ but all must belefte to god and we must only suffer/ and as for the wrong god shall punish it at his pleasure/ but it belongeth not to us to resist. Therefore do I now exhort all true Christian men and women out of the bottom of my heart and by the blessed name of christ jesus which is the judge of quick & deed/ whose judgement no man can a void neither by might/ neither by power neither by wissedom nor by learning/ neither by death nor by life/ neither by man nor by angel/ neither by saint nor by devil/ neither by place high nor love/ that they do fullefille this ordinance of our eternal father with all the strength of their hearts/ and obey and also defend their king at all times when they be required/ against all men/ ye and if it were possible for angels to rebel against their king/ that there also they/ defend him This do I believe to be the truth/ and this is my consciens a fore god/ a fore whom I must answer at the general day of judgement/ where as no falsehood nor hypocrisy can help. where fore I do protestate a fore God/ A fore aungel/ a fore man and a fore heaven and earth/ and all them I call to record that I believe this to be the verity/ and therefore will I abide there by. And this protestation make I/ with out any worldly compulsion/ Alonely compelled by the heavenly word of god.  
Now most gracious prince/ this is the confession of mine obedience that I own unto your grace/ which both I and all true christened men are bound to keep. And this have I declared with open scriptures of god and with the expositions of doctors/ the more diligently/ that I might stop the mouths of mine adversaries which would not else be a shamed too instruct your noble grace/ how that I would intend treason/ and insurrection against your grace. But now your grace may lightly judge whether that they be traitors that will minish your power/ ye and almost take it clear a way/ and not so content except they be also your fellows with in your own realm/ or else I that will be obedient with all meekness and lowliness unto your grace/ and also learn all other men so to be and to give unto your grace all manner off power earthly under god: which thing I do not now allonly learn/ but all ways did learn that same and did intend for to have proceeded further in this cause if it had pleased god that I might have continued/ as mine articles for the which I was condemned do openly declare and testify which thing as soon as the bishops perceived/ they thought it was not good for them that I should continue and therefore they took me and condemned me for an heretic/ with out scripture/ against goods word/ against all good order/ against all good obedience/ against all manhood. And not so content/ but put me to the greatyst shame that their hearts could devise and afterward put me in preson almost three yearys/ and yet not so content but sought all false/ uncharitable and unchrystyned means too bring me to death/ the which no doubt but they had done it/ if they had not feared your grace more than god.  
It is not to be doubted/ but that your grace and also all the world/ hearing how they did use me/ will suspect and judge/ that I have done some intollerabylle crime/ and that I have offended in heresy and too sore against god and his blessed word/ or else the bishops would never have so handled me/ this all the world will think. For they be reverent fathers and holy men/ and great prelate's off Christ's church/ and men off great learning/ and such men that they will not of their honour/ handyll any man so sore/ except it were for a great and an urgent cause. Truth it is that all these things they will be/ but how honourable/ and how charitable they have been unto me/ the cause will declare it self/ if it please your grace no more but too read the articles for the which they have condemned me. And that your grace and all the world might see them/ I have put them forth in print I think your grace shall not find many things in them neither against god nor yet against his holy word/ but against their abominable living and damnable pomp and pride be the most part off them all. Those ware the things/ that I took in hand to destroy/ but these things a fore god/ and a fore all christian men/ be very far from heresy. Notwythstondge/ it was not possible that I and all my friends could devise any reasonable end with them/ but that I should spend all my life in prison/ my trespass (as they said) was so great.  
To speak against princes is at the most but treason/ but to speak against these holy goods is both treason and also heresy/ which is the greatyst crime in earth/ & if heart could devise any greater crime it should be laid unto him/ such heavenly parsons be these/ It is evil meddling for mortal men with immortal gods/ for there is no way to make satisfaction. This have I well proved to my utter undoing/ for I being in preason made divers times means unto certain off them/ as unto my lord of london/ first that it would please his holiness/ to speak with me/ and if he found me in any errors/ that he would be so good as to teach me/ for I desired to learn the verity and if he found me in none/ I would desire his holiness that he would labour for me too my lord Cardynalles majesty that I might come out off preason/ for I was a young man/ and if I had made any fault for want of discretion/ learning/ or wisdom/ I would gladly in time to come by gods grace make a mends/ alonely my request was that he would be so good as to help/ that I might not lose and spend all my life and youth in preason/ but at the lest that I might teach children to write and to read/ and learn them their grammar/ and so too get my living with truth and honesty/ and not ydlye to live in preason. He made me answer that too speak with me he had none occasion/ and I was the man that he never saw and therefore he knew no cause why I should desire too speak with him/ and as for teaching off children he would neither grant me with in preson/ nor with out. Moreover if it please your grace/ at another time I sent certain off my friends unto him again/ to the number of eight or ten of the which a certain were aldermen and of the worshypfullest commeners with in your City of London/ and men of so good substance that no court with in your royalme would have refused them for twenty thousand pound/ these men I desired in the way off charity and for Chryst jesus sake to go to my Lord of london/ and to desire him too be good lord unto me (for my cause was put to him) that I might come out of preson/ and that he would take some charitable end with me/ and what so ever thing that he would require off me lawful and reasonable I would perform it and thereto find him good sureties. This thing did your faithful subjects diligently for me/ Alonely off their cherite and goodness: but what answer they had/ your grace may know off the bishop off london and off them/ Never the less I dare well say (under your grace's favour) that the great Turk could not be more cruel than the bishop off london was/ though his cruelness were colered a little with holy hypocrisy For he would neither grant them any part off their petition/ nor it gladly hear them too speak for me/ but so handled them that they were both afraid too speak with me and also to speak for me to any man/ ye they were afraid to give me meat and drink. This is truth that I say to your grace They be men I trust a live and of great honesty for to testify it/ So that your grace may see/ what cheritable fathers they be/ what holy bishops they be/ what men of the church they be/ that will nothing but vengeance and destruction of their power brethren/ and if a man come in their danger there is no remedy nor no ways to come out/ nor no man may labour for him. So that if a man please them/ than promise they him heaven and earth with all the fruits in them/ ye and also god himself. Contrary wise if a man displeasse them and speak against their abominable living/ a thousand hellies are to little for him/ and neither friend in heaven nor earth can help him/ no Christ'S blood can not profit him/ but he must be dampened with out recover. I will pass over the labour that I made to doctor Steven/ And to D. Allyn. For nothing could help me/ so that I am compelled by intolerable violence and opressyon to complain unto your most noble grace/ humbly and meklye beseeching your grace/ for Christ jesus sake/ and in the honour of god our father in heaven/ that you would call the matter a fore your grace. And if the bishops can yet prove any heresy in mine articles/ I will refuse no manner of pain that your grace shall judge me worthy. notwithstanding (with your grace's favour) I have been sufficiently punished for one trespass. How be it/ I call god to my record/ that in my consciens I neither intended heresy/ nor yet learned heresy in my sermone/ and I doubt not/ but their consciens will also testify the same. Moreover if it please your grace/ they know that I could bring them good testimony and that to a great number out of the university/ where I did preach and was continually twenty years/ that there was never man that hard by me any thing less or more that was worthy after good charity to be suspected for heresy. And yet my lords have thus cruelly condemned me for one sermone/ which they are never able to prove heresy by gods word nor by holy doctors. notwithstanding if it were heresy/ me thinketh Christ's word and his blessed charity would move such holy fathers as they will be/ not to cast a way a man for ever for once erring/ Seeing I offered myself to be taught of them/ and they are not able to make a man. Moreover most gracious prince/ your daily orator had good testimony/ of his sermone from the best of the university/ un to certain men in writing. As unto. D. Steven a letter/ from Master johan puergould/ which hard my sermone/ whose testimony. D. Steven can well report/ unto your grace. Also the vicechauncelar did write a letter unto a merchant of london when the cause had been a fore him uj weeks testifying/ that there could none heresy be proved against me/ and that he durst say/ that I did intend none heresy. Furthermore if it please your grace/ the bishops know how the principal clerks of the university were with me/ if they durst have spoken for them. But all my submission/ all my witness/ all my sureties/ all these learned men/ and all the learning that I could speak could not help/ but I must needs be an heretic/ for I had spoken so much (as they said) against the holy church. Wherefore here be the articles following that were laid against me/ and also the learning/ that the bishops laid against me/ so near as god hath given me remembrance. This do I not to get any worldly vantage or worldly promotion (as god is my judge) for of all the world I can make no more but meat and drink/ the which I doubt not but god shall send me/ for my daily prayer is/ lord give me my daily bred. which I steadfastly believe that he shall do for his words sake/ where so ever I shall become. Never the less where so ever I be I shall be a faithful and a true bedeman of your graces (better service can I not do your grace.) But this do I that your grace may know/ what tyranny the bishops use underneath your name/ for the which your grace shall straightly answer a fore god. where fore humbly I beseech your grace that in time to come you may so over see them that they do not oppress poor men by tyranny/ as they have done long/ and do also daily/ and not alonely that/ but they also learn and compel men to learn/ clearly and openly against Christ's holly gospel and the exposition of doctors. ye and against their own law/ to the ever lasting damnation off many a christian soul/ of the which things I have partly opened unto your grace in certain articles that here follow/ which I have proved by the invyncibylle word of god/ and that not wrong after my sense/ but after the exposition off their own doctors/ wherefore I doubt not but that your noble grace will defend this book from the tyranny of the bishops till they be able to condemn it with Christ's holy word/ and doubt ye not but that the heavenly father and his merciful son Christ jesus/ and the holy comfortar/ shall all ways defend your most excellency & preserve you in his verity and keep you in all prosperity and honour of this world/ and after this miserable life shall they bring you unto an heavenly life that never shall have end. Amen. Now most noble and excellent prince/ humbly/ and with all meekness of heart I desire pardon of your grace for that thing that is either a miss written/ or not with due order nor with due reverence as it ought to be to so noble a prince/ for there is no fought in my heart/ nor will/ But allonly for want off learning/ and experience in writing unto so noble a prince/ thus jesus Christ keep your highness ever. Amen.   

HEre follow the articles which the bishops did condemn for heresy the year of our lord a thousand fyve hundred and five and twenty the ninth day of february/ which articles were gathered out of a sermone that doctor barns made in saint Edward's church in cambridge the .24. day of december/ and were presented to the bishops by a master off art called Master Terelle/ a man of no learning as all the bishops do knowright well/ and yet was he sufficient to accuse me of herisye for these articles which as god knoweth hath neither judgement in faith/ nor yet in heresy/ but as far as I can conjecture and suspect the getherars of these articles were doctor Rydley and doctor Preston/ chaplains to the bishop off London/ notwithstanding none of them both/ nor yet no nother man durst ever take upon them for to prove them heresy in so much that doctor Rydley did say that it was never his mind that they should be presented as heresy/ but (as he said) they were very evil and uncherytablye spoken against the bishops saying there was none of them present. This is the some and the full cause of my condemnation/ for this was always laid to me a fore the vice chauncelar before whom they handled this matter secretly in the comen schools (the doors looked) and in the vicehaunchelars chamber for they knew well that all men of learning were against them) and to this I answered no nother thing but that the bishops did never use to come to sermons where fore if we should never reprove their abominable living but when they were present/ than should it be to long. More over/ though they were absent yet were there present of their counsel & of their court the which would tell them that that I had spoken/ for I had spoken it for that purpose but there was no man a 'mong them all that could ever say of his consciens but that these things that I had spoken against the bishops were true/ ye and a great deal more/ And yet must I poor man be condemned for an heretic. They may (by cause they be lord lie bishops) live in all abominable and mischevous living with out shame and with out reprove/ and I must be condemned for an heretic by cause I speak it. They may do it/ but I may not speak it/ but god shall shortly either make an end of them or else of all the world for such abominable living as they live/ the father of heaven for the love of his blessed son Christ jesus be merciful unto us Amen  

The first article  
If thou believe that thou art more bound to serve god to morrow which is Christemasseday or of Ester day or off whytsonsunday for any holiness that is in one day more than in another/ than art thou no faythefulle christian man/ but superstitions/ and S. Paul is against the saying you do observe days years/ 
Galat. 4.  months and tides/ for unto a faithful christenman every day ought to be christemasseday Easter-Day & whitsonsunday. The which thing the father's considering that thou didst not observe ye and that thou wouldst never observe if it were left to thy iudgemet for thou art given so much to wordly businesses/ for that cause they have assigned the certain days to come to the church/ to pray together/ to here the word of god together/ and to receyve the blessed sacrament together/ what fault find you in this article? by cause I say that one day is not holyar than another? I pray you what is the cause/ or what nature is in one day that is not in another where by that that should be holyar than the other? By cause (you will say) that we hallow the remembrance of Christ's birth & of Christ's resurrection in one day and not in another. This thing I say must you do every day for christ is every day borne/ every day risen/ every day ascended up And this must you believe steadfastly/ that he was borne for you/ and rysse to kill your death/ & ascended for your justification/ this must you sanctify in your hearts every day/ and not one day.  
Now vary we but in this thing you say that we are bound to sanctify but one Christemasday in the year/ and that is superstitiousness and heresy say I/ not that I condemn your one day/ but that you set it to one day alonely that we are bound to do every day. Briefly my lord of Rochester a lowed this article saying he would not condemn it for heresy for an C. li. (this was a great some of money) but it was foolishly said (quoth he) to preach this a fore the bodchars off cambryge/ as who say they were all bochers that were at the sermon. But the bishop of bathe asked me whether we might labour on the holy days or not seeing it is written thou shalt observe thy holy day.  
I answered/ that christian men were not bound to abstain from bodily labour by that commandment/ for it was so given to the juys/ and if we were bound to abstain from boddyly labour by that commandment/ than was the kings grace and all his counsel/ my lord cardinal & all his counsel in the way off damnation/ for they causse men to carry their stuff on the holy day what day so ever it be when they will remove/ at this reason all my lords were a stonnyed/ and wist not what to say: they were loath to condemn my lord Cardinal's grace/ saying he was so holy a prelate of Christ's church/ and the fact they could not deny wherefore at the last my lord of Rochester remembered himself (he is an old man and his blood is cold a bout his heart) and answered of this manner. A goodly reason. I will make you a like reason/ the bishop of winchester sufferth the stuys ergo the stuys be lawful/ at this reason was I a basshyd and sore afraid & durst not answer to it/ for I perceyved that it was as lawful for our noble prince to carry stuff on the holy day (which is not against the word of god) As it is for an harlot of the stuys to live in open whoredom which is against the word of god/ And yet my lords the bishops of their great charity and of their innumerble spiritual treasure sufferth both. Brevelye it were to long to recite all the madness that they did use with me (I will not say cruellnes) and yet earnestly they condemned me/ but I will recite the saying of doctors which I laid for me/ but they were not regarded. S. Hierom saith. 
Ad Ga. 4.  Therefore be certain days assigned that we should come together/ not that that day in the which we come to get her is holiar than another/ but all days be like and equal and Christ is not alonely crucified in parasceven and risen only on the sunday/ but the day of resurrection is all ways/ & all ways may we eat of our lords flesh. 
Ep●. ●19  &c. Here. s. Hierom saith the self word that I spoke and of these words was I moved to speak as god doth know. Also. S. austin/ we must observe the sabbath day/ not that we should rekkyn ourself not to labour/ but that all thing that we do work well/ must have an intention to the everlasting rest/ wherefore we must observe the holy day not by corporal idyllenes/ and unto the letter/ but spiritually must we rest from vices and concupiscensies where fore a 'mong all the ten commandments that of the sabbath day alonely is commanded to be figuratlye observed and not by corporal idyllnes. 
Aduersus judeos  &c. Also Tertulian. The carnal circumcision is put a way and extyncted at his time/ Solykwyse the observation off the sabbath day is declared to be for a time/ for we must keep the sabbath day not allonly the seventh day/ but at all times as Esai saith &c. But here my lord of Rochester said/ first that I understood not Tertulian secondarily/ that he was an heretic/ but I pass over mine answer for this is but a lordly word & he could on neither wise save his honour/ but yet standeth my scripture fast/ &. S. Hieron &. S. Augustyn/ & also their own law whose words be these/ 
De consecra. di. 3. c pervenit  It is come unto me that certain men which be of an evil sprytte have sowed sertyn evil things a 'mong you and contrary to the holy faith/ so that they do forbid that men should work on the sabbath day/ the which men what other thing shall we call them but the preachers of antichrist/ the which antychryst shall make the sabbath day and the sunday to be kept from all manner of work. This law clearly declareth you to be antichrists/ this is more than I said I have great marvel that the bishop of bathe being so mighty a lord in condemning of heretics was not learned in this law saying it is his own faculty.   

The second Article  
NOw dare no man preach the true and the very gospel of god and in especial they that be feeble and fear/ but I trust/ ye and I pray to god that it may shortly come/ that false and manifest errors may be plainly showed/ There be sertyn men like conditioned to dogs/ if they hear any man that is not their contryman or that they love not nor know not/ that say any thing against them/ than cry they an heretic/ an heretic/ ad Ignem ad ignem/ These be the dogs that fear true preachers. What heresy find you in this article.   

The third article.  
We make now a days many martyrs/ I trust we shall have many more shortly for the verity could never be preached plainly/ but persecution did follow. Here did my lord of bathe inquire of me/ if I reckoned them for martyrs that were burnt at bruselliss/ I answered that I knew not their cause wherefore they died but I reckoned as many men to be martyrs as were persecuted and died for the word of god/ but he said he would make me fry for this.   

¶ The four article.  
THese laws/ These lawyers/ these justiciarys/ that say that a man may lawfully ask his own good a fore a judge/ & contend in judgement for they have destroyed all paciens/ devotion/ and faith in christian people.   

¶ The .v. Article  
THis pleatinge in judgement is manifestly against the gospel. 
●. Cor. 6  Luc. 12. Homo quis me constituit judicem/ And contrary to. S. paul/ I am o●o delictum est. &c. The some of these two articles is/ that a christian man may not contend in judgement with his brother for his private wealth/ how think you is this heresy? what say you to. S. paul/ which sayeth Now is there utterly sin a 'mong you by cause you go to law one with another why rather suffer you not wrong/ why rather suffer you not your selves to be? obbid? May not I speak these words/ be they not of holy scripture? was not I a preacher and a doctor? was not this authority sufficient? 
Matt. 5.  Also our Master sayeth if any man will sue the at the law and take thy cote from thee/ let him have thy cloak also/ would not our master that we should rather suffer wrong/ than to go to law for our private wealth? May not I say these words/ wherefore were they wryttyn by the holy ghost? but that they should be learned? But let us go to your doctors/ 
Athanasius ad cor. 6.  Athanasius on. S. paulis text/ There is utterly sin a 'mong you/ that is to say it is to your condemnation and to your ignominy that you do exercise iudycialles a 'mong you/ wherefore do you not rather suffer wrong? 
S. Hieron. ad cor. 6  Also. S. Hierom/ it is sin unto you that you do against the commandment of christ/ that you have judgements a 'mong you that which ought all ways to keep peasse/ ye though it were with the loss of your temporal goods/ where fore do you not rather suffer wrong? where as you ought by the commandment of the gospel/ and by the exampyll of the lord patiently to suffer/ there do you the contrary/ not allonly not suffer/ but you do wrong unto them that do no wrong. &c. Mark how. S. Hierom calleth it a precept and a commandment and no counsel. Also Haymo saith/ 
Haymo. ad cor. 6  it is offence and sin in you that you have judicials: for accusation ingenderth stryffe/ Stryffe ingenderth discord/ discord ingenderythe hatred. And lest peradventure they would say this is no sign to require mine own/ there fore saith the apostyll/ truly it is sin unto you/ for you do against the commandment of the lord the which saith/ 
Luc. 6.  he that taketh a way thy good ask it not again/ wherefore do you not rather suffer wrong? wherefore do you not rather suffer loss? that you might fulfil the commandement of the lord. &c. Mark how he calleth it the commandment of god and it is sin to ask our own with contention/ 
14. Q. d his ita  And your own law saith They are forbydyn to contend in judgement/ it must be thus understand that they may not stand a fore a judge for them self but for other men. &c Now what have I said in mine article that holy scripture/ holy docturs and also your own law do not say/ but unto this said my lord off Saint Ass that these scriptures were but counsels and no precepts/ & alleged lira for him of this text/ si vis ꝑfectus esse/ to whom I did lay the authority of. S. paul that calleth it sin which it could not be if it were but a counsel. Also the authority of. S. Hierom/ which calleth it openly a precept but to this he answered shaking of his head piteously & said/ A good. M. doctor if you were learned in duns you would say other wise/ but the self bishop could say to a certain doctor (which had great marvel why thy handled me so) that I had opyn urong but he could not do thereto but after this came a doctor of law (whom I know not) and said that their law had condemned this opinion and declared those scriptures to be but counsels/ but I denied that and said I knew no such law. and suddenly Doctor Stevyn showed me their law/ whose words be these/ Illud evangelii/ 
14. Q. 1. his ita.  si quis abstulerit. &c. non est precipientis sed exhortantis. But I dare say that Doctor steuen knew that this was but a small evasion and of none authority/ and therefore he would show me no more of the law for it followeth/ what so ever he be that doth not obey the commandment is gytly and worthy of pain for it is sin not to obey to the commandment off god. 
14. Q. 1. quisquis  &c. These be Saint austin's words in their own law/ Now let every chastened man judge whether that the contrary words be of sufficient authority to resel the holy words of scripture or no/ & if they avoid scripture yet can they not avoid holy doctors thou which by their own law be of greater authority in expounding scripture than the pope is: but than can doctor wolman/ & he brought this text/ if thy brother do offend that than tell the church/ what is that (said he) tell the church/ to whom I answered that this place made not for suing at the law aleging S. Augustine for me/ for it speaketh of the crymies that should be reproved by the congregation/ and not of the correction of the temporal sword/ For it followeth if he hear not the church/ count him as an hethyn and as a publycane/ this is the utter most pain that our master Christ assigneth there/ the which is no pain of the temporal law/ but at this answer was he moved and said if I did abide by it I should be burnt/ this was a sharp sentence of so great a man as he is/ but and if he had been half so well learned in scripture as he is great/ he would have given a more cheritable sentence. But Apelles was a jolly wiss fellow that said once to a shoemaker/ Ne suitor ultra crepidan It is not an. C. year a go sins that same Master doctor was butler in that same house where off I was master and prior/ and now to give such a straight sentence? this is a soddyn mutation. But here is it plain that I have spoken never a word but that holy scripture/ holy doctors and their own law say the same/ both in sentence and in words. wherefore I can not see how they can condemn this article/ for herysy/ and I dare say for them that they rekkyn it none heresy/ but peradventure they understand it not nor they did not condemn me for this article. But here after follow the heresies.   

The .6. Article.  
I will never believe nor I can never believe that one man may be by the law off God a bishop of two or iii Cyttys ye of an whole country/ 
Titum. 1.  for it is contrary to. S. Paul which saith/ I have left the be hind to set in every city a bishop. And if you find in one place of scripture that they be called Epyscopi/ thou shalt find in divers other places that they be called contrary wise presbiteri.  
I was brought a fore my lord cardynalle in to his galary and there he read all mine articles till he came to this and there he stopped and said that this touched him and there fore he asked me if I thought it wrong that one bishop should have so many Cyttys underneath him/ un to whom I answered that I could no further go/ than S. Paul's text which set in every Cytty a bishop. Than asked he me if I thought it now unright (seeing the ordinance of the church) that one bishop should have so many Cyttiss: I answered that I knew none ordinance of the church as concerning this thing but. S. paulys saying only never the less I did see a contrary custom and practyce in the world/ but I know nor the orygynalle there of/ than said he that in the apostles time there were divers Cities some seven mile some six mile long and over them was there set but one bishop and of their subbarbis: so likewise now a bishop hath but one City to his Cathedral church and the country about it was as subbarbis un to it. My thought this was farfetched/ but I durst not deny it by cause it was of so great authority / but this dare I say that his holiness can neither prove it by scripture not yet by any auctory of doctors nor yet by any practyce of the apostles/ 
Athanasius  but let us see what the doctors say to mine article/ Athenasyus doth declare this text of the apostle/ I have left the by hind &c. He would not commit unto one bishop a whole ylde/ but he did enjoin that every city should have his proper pastor supposing that be this means they should more diligently over see that people and also that the labour should be more easy to bear &c. 
Chrisostom  Also Chrisostom on that same text/ He would not that a whole country should be permitted unto one man/ but he enjoined unto every man his cure by that means he knew that the labour should be more easy and the subiectis should be with more diligence governydde if the teachers were not distract with the governing of many churcs but had cure and charge of one church only &c. My thinketh these be plain words and able to move a man to speak as much as I died/ but grant that you may have all these cytis yet can you make it none heresy/ for my lord cardynalle granteth that it is but against him and against you which be no gods/ but I must be an heretic there is no remedy you will have it so/ and who is abille to say nay? not all scripture.   

The .7. Article.  
IT can not be proved by scripture that a man of the church should have so great temporal possessions/ but they will say if they had not so great possessions/ they could not keep so many seruantis/ so many dogs/ so many horses as xl or l and mayntane so great pomp and pride and live so diliciously. what heresy find you in this? is it heresy to speak against your horses and your hounds and your abhominabille living? and doubtless I did not say but that you might have possessions but alonely I spoke against the superfluousness and the abuse of them/ but I pray you how can you prove it by scripture/ that a man in as much as he is a bishop must have temporal possessions I am in the negative prove you your affirmative this am I sure of that chrysostom saith/ A bishop ought to have nothing but meat and drink and cloth/ I will bring no scriptures for you regard them not. 
Ad Tymo c. 5.    

The .8. Article  
SVer jam that they cannot by the law off god/ have no jurisdiction secular and yet they chaling both powries which if they have why do they not put them both in use? for they must say as the juys said/ we may kill noman. This is the article that did bite you for you can not be content with the office of a bishop but you will be also kings but how that standeth with gods law and with your oath I have declared it to our nobille prince I doubt not but he will put you to the trial of these articles.   

The .9. Article.  
They say they be the successors of christ and of his apostles/ but I can see them follow none but judas/ for they bear the purse/ and if they had not so great possessions I am sure an. C. would speak against them where now dare not one for loss of their promosyon As for this article I will over come you with the witness of all the world: you may well condemn it for heresy/ but it is as true as your pater noster/ judas sold our master but once/ and you sell him as often as he cometh in your hands.   

The .10. article.  
THere is not the greatyst pharisye in this church/ but I am sure I prick him with these words and he knowithe that these things be true though he say the contrary and that do I well know. This article did I speak by cause of doctor Riddle which on a time granted in master doctor buttes house that the bishops were clear out of order And therefore I say that I know it   

The .11. Article.  
THese ordinary bishops and prelattes do follow that false prophet balaan for they would curse the people but by the provision of god they are compelled toblesse than/ that is to say/ to teach them to live well though they themself live most myschevously & so the Assis which they ride a 'pon that is the comen people have their lives in abomination This is the heresy for it speaketh against the holy fathers which be almost as holy as balam's ass which did once speak the word of god to a good purpose and so do they never/ but I grant that I did offend in calling you ordinary bishops for I should have called you inordinate butcher's/ and as for that that I compare you to balaam it is your own law two q. seven. Secutisunt/ And c Nos si. And as for your living all the world knoweth it.   

The .12. Article  
THey set up an Idolle to dyseave the people with all which is called Baal peor/ Or baal phegor which is interpretated gasping that is their laws and constitutions that gasp and gape to maintain their worldly honour/ they cause us do sacrifice by fair women that is by their carnal affections and sweat words that god of Israel is for gottyn/ and so by their sweat words and benedyctyon they deceive simple people. These be the false masters that. 
2. Pet. 2.  S. Peter speaketh of/ these be the fountayns with out water: for they give no good doctrine to the people. where is the heresy in this? by cause I compare your laws to baal/ but look whether the interpretation of the word do agree with the nature of your laws or not? what do all your laws but minish the authority of princes/ and of all other lords and exalt yours only? call you not that a gasping Idolle? let this article stand till you be able to prove it heresy.   

The .13. Article.  
NOw they sell us/ they sell the people/ they sell holy orders/ they sell church hallowing/ there is no better marchandysse in cheapside/ wilt thou know what is the price of a church hallowing? no less than xl shelinges/ they sell pardons & remyssions of sins as openly as a cow and an ox is sold for they never grant them with out money. The suffrigan of ely did ask of master johan pure gold xl shelinges and the offering for hallowing of. S. Edwardes in Cambrige/ ye and he would not do it so good cheap/ but by cause he had a goddoughter buried in the church yard/ But this may be proved by exampillies enough for bring ye forth one church in all england that you have hallowed with out money or with out hope of money/ and I will grant my conclusion false/ and as for your pardons all the world knoweth your handling I dare say it is the best merchandise in the world as you handill it.   

The .14. article  
wilt thou know what their benedictyon is worth? They had rather give the ten benedictions than one halfpenny. Is not this a sore heresy? you ride thorough streets and towns blessing man and stone but you never give halfpenny to man nor to child.   

The .15. Article.  
NOw is come a pardon whereby they say that they have power to send an hundred souls to heaven/ and if they may so do with out any further respect than may they likewise send another hundred to hell for it followeth in the text quodcunque ligaveris/ that is what soever thou bindest Is not this a sore heresy to say that you may not rule this matter at your judgement/ but this is a marvelous text/ Quodcunque ligaveris/ for it bindeth in hell and losythe in heaven/ and openeth men's purses and coffers in earth/ it deposith princes/ it interdyteth lands it losyth a man out of his cote/ ye & often times it loseth a man from his wife/ ye and the horse out of the cart. And all is done by this text Quodcunque ligaveris/ is not this a mervelous text that hath so great power? I know not such another in a● the hole Bible.   

The .16. Article.  
IT is abominable to here how they preach and teach that they may absolve a pena & a culpa/ which I am sure that it is impossible as they understand it. Make of this what you can/ and look of your own scholastical doctors.   

The .17. Article.  
What is the cause that they forbid us thou we should not discuss how great their power is but by cause that they would make all men fools & hold us in ignorance/ your own school men say that the popis power is so great that no man can nor may discuss it/ but this is for from herysy.   

The .18. Article.  
THey have a law most abominable and contrary to gods law and charity to excommunicate the people four times in a year/ that is to say the men that raise the rent off an house/ that must you understand if it belong not to the church/ for if it belong to the church/ thou mayst raise it every month once and no man shall curse the. Also they curse them that be not buried in their parish church/ that must be understand if that they be rich men/ for if they be poor they may be buried among the friars. The bishop of bathe said there was no such manner to curse men. And all the world knoweth the contrary. Moreover I red these articles in the book of the general curse that belongeth to. 〈◊〉 Benyttes church in cambryge and there did I mark it with mine own hand/ and yet the bishops were not a shamed to deny it.   

The .19. Article.  
THey have mytres with glistering precicious stonis/ They have glovies for catching cold in the mids of their ceremonies They have rings and oches and other ceremonies/ so many that there is in a manner now no thing else in the church/ but all jewish manners. will you make this heresy by cause I speak against your damnable and pompous miters/ I think such ornaments were to be condemned even among hethyn men I will not say a 'mong christian men/ but this dare I say that there was never no god among hethyn men that ever delytted in such ornaments and yet you will serve the god of heaven by them/ and your poor brother whom christ hath redeemed with his precious blood dieth in preson and opynly in the streets and hangeth him self for nessessyte/ and yet will not you bestow on him so much as one of your precious stones/ tell me one bishop that ever broke his mitre to the helping of a poor man? was there never man in necessity in england? but all the world may see what you be/ these things be sensible enough   

The .20. Article  
THese miters I can not tell from whence they do come except they take them from the juys bishops/ and if they take them from the juys/ than let them also take their sacrifices and their oblations from them and offer calves and lambs as they died/ and than have we nothing to do with them for we be christian men and no juice. I pray you tell me where you find but one prick in holy scripture of your mitres? our master did institute bishops/ and Saint Paul setteth out what is their office and also what is their ornamentis/ and yet speaketh never a word of your miters but I dare boldy say that if you be put to the trial you shall be fain to run to the old law. But can I be an heretic if I condemned clearly your miters and said they were of the devil? when you prove them to be of Christ's institution than will I be an heretic.   

The .21. Article  
THese miters with two hornis I can not tell what they should signify except it be the hornis of the false prophet of whom it is spoken with these hornis shalt thou blow a fore the all syria/ 
3. Reg.  and so did he mock their rings and all their ornamentis and ecclesiastical ceremonies. It will come to my saying that you be bishops of the old law for you have nothing to defend your tynges your ornaments and your ceremonis/ but for to maintain these deposse you kings and princes/ Interdyte lands/ and burn man wife and child: and when you have all done/ you have defended but a devilish token of pride. The doctors/ that would favour your proud tokyns and expound them to the best have declared that the two horns of your miters did signify the new and the old testament that you should be learned in them both/ Now I saw that this exposition did not agree with that thing/ for no man can be less learned in them than you be/ wherefore my thought it was but a vain exposition and therefore I compared them to the two hornis of the false prophet/ by cause (as you know) this false prophet said unto the king that he should with these two horns blow a fore him all syria/ and yet he lied for the king was the first man that was slain/ so likewise you say unto the kings if they follow your counsel & maintain your authority and be rulid after you than shall they over come all their enemies as sin death/ and hell/ and yet you lie/ for you must needs bring those things to damation and to destruction for you have not the word of god for you/ wherefore you must be false prophets. Here have I compared off a similitude your miters to the two horns and you to false prophets/ what if this be false/ what if I can not prove it? yet can you make me none heretic/ for than must you make those men heretics/ that have compared the forks of your miters to the new and the old testaments and you to the true apostles for they have made a greater lie than I have done/ and they are never able to prove it/ & as for me/ I will prove my saying true (if you will stand to scripture) or else will I be take for an heretic.   

The .22. Article  
THey have baculum pastoralem to take sheep with/ but it is not like a sheppeherds hook/ for it is intricat and manifold crooked & turneth all ways in so that it may be called a maze/ for it hath neither beginning nor ending and it is more like to knock swine & voluys in the head with than to take sheep. They have also pillars/ and pollaxes and other ceremonies which no doubt but they be but trifles and things of nought. I pray you what is the cause that you call your staff a shepperdes' staff? you help no man with it/ you comfort no man/ you lift up no man with it/ but you have stricken down kings and kingdoms with it/ and knocked in the head dukes & Erlys' with it/ call you this a shepperdes' staff? there is a space in the shepperdes' staff for the foot to come out again/ but your staff turneth and windeth all ways inward an never outward/ signyfying that what so ever he be that cometh with in your danger how that he never cometh out again/ this exposition your deeds do declare/ let them be examined that you have had to do with. But these be the articles for the which I must needs be an heretic but all the world may see how shamefully that I have erred against your holynessies in saying the truth. But my lord cardinal reasoned with me in this article/ all the other he passed over saving this and the sixth article/ here did he ask if I thought it good and reasonable that he should lay down his pillars and pollaxes and coin them: I made him answer that I thought it well done. Than said he/ how think you were it better for me (being in the honour and dignity that I am in) to coin my pillars and pollaries and to give the money to five or two beggars than for to maintain the comen wealth by them as I do/ Do you not rekkyn the comen wealth better than five or six beggars? to this I did answer that I rekkened it more to the honour off god and to the salvation of his soul and also to the comfort of his poor brethren/ that they were coined and given in alms. And as for the comen wealth did not hang off them for as his grace knew the comen wealth as a for his grate and must be when his grace is gone/ and the pillars and pole-axes came with him and should also go away with him/ Not with standing if the comen wealth were in such a condition that it had need off them/ than might his grace so long use them or any other thing so long as the comen wealth needed them/ not with standing I said/ thus much did I not say in my sermone against them/ but allonly I damned in my sermone the Gorgeous pomp and pride of all exterior ornaments/ Than he said well you say very well/ But as well as it was said I am sure that these words made me an heretic/ for if these words had not been therein/ mine adversaries durst never a showed their faces against me/ but now they knew well that I could never be in dyfferently hard/ for if I had got the victory than must all the bishops and my lord cardinal/ have laid down all their gorgeous ornaments for the which they had rather burn twenty such heretics as I am/ as all the world knoweth/ but god is mighty and of me hath he showed his power/ for I dare say they never intended thing moor in their lives than they did to destroy me/ and yet god of his mercy hath saved me against all violence/ un to his godly wisdom is the cause alonely known. The bishop of london after my departing said unto a substantial man that I was not deed (for I dare say his consciens did not rekkyn me such an heretic that I would have killed myself as the voice went/ but yet would he have done it gladly of his charity) but I was in Amsterdan/ where I was never in my life (as god knoweth nor yet in the country this ten years) and certyn men did there speak with me and he fanyd sertyn words that they should say to me and I to them/ and added there unto that my lord cardinal would have me again or it should cost him a great some of money which I do not clearly remember/ I have marvel that my lord is not a shamed/ thus shamefully and thus lordly to lie/ all though he might do it by authority/ And where my lord cardinal and he would spend so much money to have me again I have great marvel off it/ what can they make of me? I am a sympylle pour wretch and worth no man's monny in the world (saving of theirs) not the tenth penny that they will give for me/ and to burn me or to destroy me can not so greatly profit them/ for when I am deed the son and the moan/ the starrys and the element/ water and fire ye & also stonies shall defend this cause against them/ sooner than the verity should perish. But if they be so charitable to good works/ and to spend their monny so well they have presoners and pour men enough in the land let them bestow their monny of them/ and as for me I do promise them here by this present wrytting/ and by the faith that I own to christ jesus and by that fidelity that I own to my prince/ that if they will be bound unto our noble prince after the manner of his law/ and after good consciens and right that they shall do me no violence nor wrong but discuss and dispute these articles & all other that I have written/ after the holy word off god & by Christ's holy scripture with me/ Than will I (assoon as I may know it) present myself unto our most noble prince/ there offering myself to his grace that I will either prove these things by gods word against you all/ or else I will suffer at his grace's pleasure whom the father of heaven ever preserve in honour Amen/ And if you refuse this condition/ than say that you be neither good nor cheritabyl for I dare say you can desire no more of a christian man.   

¶ The xxiij article  
PReastes do mumble/ and roar out their dyryges and masses in the church and church yards for their founder's/ curious to speak their words dystinctlye/ but I ensure them that their prayers shall do them no good/ but only acceptacio divina. As for this article the bishops did not make much off for they perceived that it was gathered with out any sentence/ for my saying was That men should make their prayers in such a faith and with such a devotion that god might accept them/ and not so ydylly and with out all devotion babyl and say their diriges/ allonly of boundage and of custom/ and not of devotion/ I brought the saying of the apostyl for me which saith/ but let your petitions in prayer appear before god. And also/ he that asketh let him ask in faith nothing doubting.   

¶ The xxiiij article  
THere is no prayer acceptable too god/ Except it be fetched from the fire off the altar. This article was also gathered with out any sentence/ for my adversaries did not greatly care what they made of such articles as pertained too learning and edifying and therefore they never erred so much as they did in them/ For in those articles that were against the bishops they did great diligence and in the most part of them gathered they my very true sentence and mine own words as concerning those things that made against the bishops/ though in those things they left out uncheritablye/ those words that made for my declaration and also for the probation of my saying/ The which I have also here left aught alonely adding the articles as they laid them against me that all men may see the worst that they had against me: for all men may think that they will neither lay the best nor yet the truth against me/ but this article did I thus preach/ that men should not in their petitions and prayers put their good works nor their good deeds and their merits and for them desire God to be merciful unto them/ but they should desire the father of heaven to be merciful unto them allonly for Christ's merits/ for they were the things where by both we and our prayers were accepted in the sigh of the father/ and to prove this I brought sertyn scriptures as this what so ever ye shall ask the father in my name/ he shall give it you. 
joan. 14.  And also the figure of the old law/ where there was no sacrifice done but with that fire that was take from the altar. Now did I say that Christ was our altar/ but this mine adversaries understood not/ But I have marvel what this article doth a 'mong the other heretycalle articles/ I think they do not rekkyn it heresy.   

The .25. Article  
HE did not pray for the three estates of holy church/ neither made he his prayers in the begining of the sermon according to the old custom but at the last end/ and for the true knowledge of all christian men making no prayer to our lady/ nor for the souls in purgatory/ nor for grace expedient. If the bishops had had any indyfferencye in them or any wisdom or learning they would have been a shamed that such articles should have be brought a fore them/ what is this to the purpose of heresy that I did not pray for the three estates of holy church? and yet they grant that I prayed for all true christian men and that men might come to the true knowledge: is not all the church contained in this? But they be mad men with out all consideration/ they be so blinded in their worldly honour that God doth all ways send them such shame. And that I did not pray to our lady nor for the souls in purgatory/ what is that to heresy? for than were the apostles heretics/ for they did not pray in their sermons to our lady nor yet for the souls in purgatory. And as for praying for grace expedient that is not the preacher bound to do opynly: But my thinketh by these articles that god gave me a great grace/ that I durst so boldly reprove the abominable living of the bishops not fearing the danger that should come there of/ but this I leave to others men's judgement/ and I dare say boldy that if I had spoken tentymys as much against the authority of our noble prince/ and against all his dukes and lords/ and had take all power/ both temporal and spiritual from them and given it to our ydyll belligodes the bishops/ than had I been a faithful christian man for I had defended the lybertis of the holy church/ ye and if the kings grace would have put me to death I doubt not but they would have made of me an holy stinking martyr as they have done of many other for such causes but God send them his grace Amen.    

NOw if your grace do not take upon you/ to hear the disputation and the probation of this article out of the very ground of holy scripture/ my lordies the bishops will condemn it afore they read it as their manner is to do with all thyngiss that please them not/ and which they understand not/ and than Cry they herese/ heresy/ a heretic/ a heretic/ he ought not to be hard for his matters be condemned by the church/ and by holy father's/ and by all long customs and by all manner of laws. unto whom/ with your grace's favour I make this answer. I would know of them/ if all these thyngiss that they have here reckoned can overcome christ and his holy word/ or set the holygost to school/ and if they can not/ why should not I be hard/ that do require it in the name of christ/ and also bring for me his holy word/ And as for the holy fathers they have understand Godis word as I do/ There fore though they will not hear me/ yet must they needs here them/ Neverthe less (if it please your grace) it w●re no right to bind us all ways to the judgement/ of our old fathers for than what need we the gift of wisdom what need we the gift of understanding? but let us use their wisdom/ and their understanding/ what need we to study/ to make any new things? for the fathers have made all. briefly what need we any singular gifts of god? For we can the nothing that is singular with them/ for the fathers have done all/ But what right were it/ thus to bind us more to our father's/ than our fathers were bound to theirs? why did they not all believe the first father? ye why did they not all believe christ the master of all fathers? 
1. Tess. v.  Briefly why doth. S. Paul command us that we should prove all thyngiss/ and a bide by that that is good/ what need we to prove that thing/ which we are bound to receive? our judgement is not looked for in the thing which we are bound to receive/ and than what need. S. Paul to say/ hold that thing that is good/ for all the fathers be good/ and none bad/ and whether they be good or bad we must receive them after the bishops learning/ but than how shall we follow. say. joans counsel/ that biddeth us to be ware of Antichrist? for he shall be in all agys'/ and with out doubt he shall be no despised parson in the world/ nor no fool/ nor unlearned/ nor with out the colour of holiness/ nor with out the name of a father/ no nor unto man's judgement/ with out a good spirit And therefore/ that men should not be deceived with these exterior dysgysynge/ as with holy hyprocrisy/ with the name of learning/ with the name of fatherhod ye with the name of christ/ he byddythe men prove of whence the sprities be/ whether they deny christ or none: for he that denieth that jesus christ is come in the flesh/ is antichrist/ 
1. joan. 4.  Now if these lords or any off the fathers do deny/ that christ is come in the flesh than are they antichristes/ But my lords will say that they do not deny/ nor none off their fathers do deny that christ is come in the flesh/ for they do grant that christ is borne of a virgin/ and is very god and man/ and did here live on earth and preached & thought and did many great miracles/ & afterward died and ascended up to heaven and there sitteth on the right hand of the father with many other things more/ which they do not allonly grant but are also ready to die in the cause: wherefore they will say/ that this is nothing against them nor yet against their fathers.  
My lords I pray god it be not/ but give us the liberty that the apostylle gevythe us here/ to prove your spreties/ & than shall we know off whence you are. First all those things be true that you have granted of christ/ but. S. johan will that we must prove you nerare then thus/ for in this is no probation of the spreties/ for the devils grant all or the most part of these/ and if there should come one that would deny with open words any of these artykyllis/ men would give him none audience/ nor they would not hear him/ wherefore there were no fear off such men/ for as soon as they open their mouths to speak against any of these/ a none we condemn them with out any further judgement wherefore. S. johan must needs speak of other craftyar heretics than these/ which grant all those things with many other more (to man's judgement) ye & all they do/ they do it in Christ's name & preach in Christ's name/ & do many good works in Christ's name/ ye & paraduentuer all so do miracles in Christ's name/ and yet never the less under the great craft and subtilty of the devil they deny Christ/ Is not this a marvelous thing? how can this be? How can they deny christ and also grant christ? how can they preach christ/ and yet deny christ? But all this craft and subtilty use they in christis name/ & all by cause they will deny Christ/ for the more that antichrist preachyth christ/ the more will he deny him. For when he hath once got him authority by Christ's name/ than will he rage's/ and wax secretly mad against Christ/ and yet will he preach Christ/ and also deny Christ and so subtilely deny him/ that with out we stick fast to holy scriptures/ and have the sprite of god/ we shall not perceive him/ therefore let us now prove his spirit/ and we shall soon see that he is not off god. But first we must declare/ and perfitly know what is christ. Not allonly by the name/ for that Antichrist granteth/ but we must search out the property/ and the nature/ and the very effect of christ/ and so shall we soon know him▪ In holy scripture Christ is nothing else but a saviour/ a redeemer/ a iustifyar/ and a perfect peace maker between god and man. 
Mat. ●. 1. Cor. ●. Esa. 53.  This testimony did the angel give off him in these words/ he shall save his people from their sins/ and also. S. Paul Christ is made our rightwiseness our sanctification and our redemption/ moreover the prophet wyttnesyth the same saying/ for the wrechidnes of my people have I strykyn him/ so that here have we christ with his properties/ now if we will confess that christ is borne in to this world/ than must we grant with our hearts that christ is all our justice/ all our redemption/ all our wisdom/ all our holiness/ alonely the purcheser of grace/ alonely the peace maker/ between god & man. Briefly all goodness that we have/ that it is of him/ by him/ & for his sake only. And that we have no need of nothing but of him only/ & we desire no nother salvation/ nor no nother satisfaction/ nor any help of any other creature/ other heavenly or earthly but off him only/ for as. s. Pe. saith/ there is no nother name given unto men/ where in they must be saved. 
Actu. 4. Act. 13.  And also. S. Paul/ by him are all that believe justified from all things. Moreover. S. johan witnesseth the same in these words (he it is that hath obtained grace for our sins and in another place▪ 
1. joan. 2. 1. joan. 4  He sent his son to make agreement for our sins. Now my lords/ here have you Christ and his very nature full and whole/ and he that denieth any thing/ or any part of these things/ or take any of them and apply them or give the glory of them to any other person than to Christ only/ the same man robythe Christ of his honour/ and denieth christ/ and is very antichrist. wherefore my lords/ first what say you unto this article/ un to these propertis of Christ/ if you grant it/ than are we at a point for it saith that faith in jesus Christ only iustifythe afore god/ secundarilye if you deny it (as I am sure you will for you had liefer deny your creed then grant it) how can you than a void/ but that you be the very antichristis/ of whom. S. johan speaketh for now have we tried your spretis that they be not of god/ for you deny Christ. That is/ you deny the very nature/ & the property of Christ. you grant the name/ but you deny the virtue: you grant that he dissended from heaven/ but you deny the profit thereof/ for he descended from heaven for our health/ this deny you and yet it is your creed. you grant that he was borne/ but you deny the purpose: you grant that he is rysyn from death/ but you deny the profit there of/ for he rose to justify us. you grant that he is a saviour but you deny that he is allonly the saviour. I pray you wherefore was he borne? to justify us in part? to redeem us in part? to do satisfaction for part of our sins/ so that we must have another to make satisfaction for the other part? Say what you will if you give not all/ and fully and alonely to one christ/ than deny you christ/ and the holy ghost &. S. johan doth declare you to be contrary to christ. This may also be proved/ by a plain scripture of the holy ghost which is this. No man in heaven nor in earth/ neither under the earth/ was abylle to open the book/ or to look on the book/ till the lamb came unto whom the seniors spoke/ on this manner. Thou art worthy to take the book/ and to open the selys there of for thou wast killed & haste redeemed us by thy blood. How say you to this my lords? In heaven was there none found/ neither by the angyllis/ nor yet by the seniors/ worthy to open the book but christ only/ and will you find that they could not find? will you set an helper to christ/ whom they set alone? but I pray you tell us what he shall be. All the world knoweth that they be good works/ but now from whence come your good works? whether from heaven/ or out of the earth/ or from under the earth? if they were in any of these places/ where were they when the Angels and the senyers sought them? have you found them whom they could not find? but let this pass. I pray you what will you lay for your good works? or by what title will you bring them in to join them with the lamb in opening off the book? The seniors have laid for them that the lamb alonely was worthy to open the book by cause he was slain/ and redeemed them with his precious blood. Now what cause lay you for your good works? The lamb hath alonely died for us. The lamb hath alonely shed his blood for us. The lamb hath alonely redeemed us. These things hath he done alone. Now if these be sufficient/ than hath he alone made satisfaction/ and is allonly worthy to open the book. Moreover/ This tytyll is given to the lamb by them that be in heaven/ and how dare you (being but stinking carrion) give it either in part or in hole to any other? Also they that be in heaven confess that this lamb is allonly worthy to redeem them/ be your works better than they? Or can your works help them? if they can/ than is not the lamb alonely worthy to redeem them/ if your works do not help them than are they alonely justified be the lamb/ and if they be/ why shall not we also? Moreover the seniors fall down by fore the lamb/ giving him alonely praise/ And shall your good works stand up by the lamb/ than be they better than the seniors. But let us prove this thing by opyn scriptures/ That no man shall be able too deny it? Saint Paul took so great labours to prove this artykyll/ as he never took in no nother/ and all because he would make it plain/ and stoup the mouths off the again sayers/ But all this will not help them/ that have not the spirit of god/ Never the less we will by gods favour/ do the best we can too confound the crooked enemies of Christ's blood/ and though we can not make them his friends/ at the lest we will so handylle them/ that they shall be a shamed openly to speak against him/ as they have done long time/ And so will we handylle them (by gods help) that all the world shall know that they glory in Christ'S name and by him be they also high promoted in this world that they can not be higher & yet deserve they of christ/ worst or all men. But let us go to our purpose. S. paul saith/ All men be sinners/ and want the glory of god/ but they are justified freely by his grace/ 
Ro. 3  thorough the redemption that is in christ jesus. What is this that all men have sinned & ye are iustyfyde freely? How shall a sinner do good works? how can he deserve to be justified? what call you freely? if there be any deserving less or more/ than is it not freely. what call you by his grace? if it be any part of works/ than it is not of grace/ for as. S. paul saith/ Than grace were not grace. 
Ro. 11.  here can be none evasion/ that words be so plain if you bring in any help of works/ than for so much is not our redemption freely/ nor yet is it of grace/ but partly of works/ and than do you destroy all. S. paul/ and his whole disputation/ for he contendyth against works/ and clearly excludyth works in justyfycation/ and bryngythe in grace only/ Now that that is excluded in the whole by contention/ can not be brought in/ in part to the cause. This is opyn in his words/ where he saith. Where is now thy rejoicing? it is excluded/ By what law? by the law off workys? Nay: but by the law off faith/ we do judge and give sentence that a man is justifyde by faith with out the works off the law/ Here you not/ that the gloriation off workys is excluded/ and yet will you boast your works? Here you not plainly Saint Paul's sentence/ that judgeth clearly with faith/ and against all works in this cause/ how can you a void this? is it not clear. What can you answer too it? Is not this Paulis proposion that he took to prove/ faith only iustifythe? It were but lost labour for Paul to prove that works did help to justification/ for that the ivys did grant. In so much that they gloried against the gentyllis/ which had no manner of works/ and for that despised them as peopell unworthy to be justified/ but peradventure you will make a blind & a damnable evasion/ and say that Paul condemneth the works of the old law/ as unworthy to justification/ but not the works of the new law/ are you now satisfied in your conscience? Think you that you have well asso●yd. S. Paul's argument? think you that this is sufficient to avoid. S. Paul that hath taken so great labour to prove this cause? think you that you shall be thus discharged a fore god? if you do/ than go boldly in to the straight judgement off god with this evasion/ and doubt you not but there shall you find. S. Paul as stiffly and as strongly against you and your new works as ever he was against the juice and their old works/ and if he did condemn the works of the law/ that were institute by the mouth of god/ think you that those works that you have invented out of your idylle brain shall be there a lowed? briefly what works can you do/ or excogitate (that be good) which be not in the old law/ Ergo he speaketh of all manner of works/ for the la includythe all works that ever god instituted/ but let me stoup your mouths with. S. Paul. Doth not he bring to prove his cause/ the example of the great father Abraham/ whom no manner off works culde justify/ but faith only/ think you that S. Paul doth speak here of the works of the old law? nay doubtless. For how could Abraham do the works of the law/ and there was no law given four C. & xxx years after? where fore S. paul constraineth you to conclude that no manner of good works (though they be so good as Abraham's works) can help to justification. But yet you have another evasyon & that is of your gloss/ how that S. Paul speaketh of cerimonial works/ how they do not justify. 
Glossa.  This distinction is but for mad men/ and for them that be not learned which are glad whane they may avoid holy scripture/ though it be noting to purpose but alonely with ydille and vain words I pray you what need S. paul to prove that the ceremonials did not iustyfy/ was there ever any Jew that looked to be justified by them? Nay doubtless. For they were not given to justification. where fore what man would think that S. Paul (except mad men and unlearned assis) would take so great labour to prove that thing/ that every man did grant/ where fore say what you can Here standeth holy S. paul stiffly and strongly for me and against you and saith that we be freely and alonely justified by faith with out allemaner of works. 
Ambro ad Rom. ●  But let us see what your own doctors say to this text S. Ambrose declareth it on this manner. They are justified freely/ for they doing nothing nor nothing deserving/ alonely by faith are justified by the gift of god &c. here you not/ that men working nothing at all/ nor nothing deserving/ are justified by faith only/ ye & that freely? you were wont to say that faith doth justify/ but not alonely and therefore would you cry/ For. Sola. Sola. Sola. only/ only/ only. Here have you him/ and to help him you have also gratis that is freely/ and also dono de● that is by the gift of god/ and nihil operantes that is working nothing at al. if these words do not exclude works and allow faith only/ I can not tell what words will do it. And lest that S. Ambrose should not be sufficient in this cause/ I will also bring you Origyne on this same text whose words be these  

Orig. ad Rom. li. 3. cap. 3.  Paul saith that the justification of faith is alonely sufficient. So that if a man/ do believe alonely he is justified though there be no works done of him at all/ by faith was the thief justified with out the works of the law/ wherefore a man is justified by faith/ un to whom/ as conserving justification the works of the law/ help nothing &c. What say you by Origyn/ that saith how men be justified/ though they do no good works at all/ for works do help nothing to justification/ but faith only Be not these plain words/ graunt these words/ and we will ask no more of you/ here have you also Sola. Sola. Sola. so that you need not Cry no more for Sola. For you have more than you can well a void/ Also Origen bringeth an opyn example of the thief that no man can deny who can have less good works than a thief which is neither good before god nor man. 
Rom. 9  Also paul in the ix chapter bryngithe in the gentle/ which knoweth nothing of God/ nor hath done no good works/ but contrary blasphemyde god/ and his holy name and hath always lyvyde in idolatry and been an utter enemy unto all goodness/ he bringythe in also the Jew full of good works of the law/ which hath also great zeal to god/ 
Rom. 10.  and to his works/ ye and of that Paul beareth him witness briefly he bringeth in for him such a Jew that no man can complain of/ but is full of good works ye take all the best of the juys together (For it were madness for paul to speak of the damnable ivys that were opyn wrechiss and damnable by the judgement of the law) with all their good works/ and yet S. Paul doth exclude them and repellithe them clearly from justification with all their good zeal/ and with all their good works and concludithe with plain words/ that the gentle which was full of damnable works/ and had neither zeal nor love unto goodness is justified by faith only/ These be S. Paul's words. 
Rom. 9  We say that the gentiles which followed not rightwiseness have obtained rightwiseness I mean the rightwiseness which cometh of faith. But Israel which followed the law of rightwiseness/ cold not attain unto rightwiseness/ where fore? because they sought it not by faith but as it were by the works of the law. Be not these plain words that the gentiles which followed no rightwiseness/ nor had no mind there unto/ be justified freely by faith? Is not here. Sola fides/ only faith? More over the Jew is reproved with all his zeal with all his love with all his study and with all his good works. Is not this a marvelous thing? yes verily. And so marvelous that you shall never understand it with out you believe. But peradventure here shall be said that the good works of the juice did not profit them/ by cause they had no faith. But if they had had faith/ than would they help to their justification. To this I make answer/ troth it is that good works did not proufyt that juys for want of faith/ but this is false they works should have holp to justification with faith For S. Paul proveth clearly that good works help nothing to justification nor eville works let not the justification that cometh by faith/ And this he proveth by the exampille of the gentle/ which had no good works but all evil and all damnable works/ and yet is justified by faith.  
Moreover the Jew hath the zeal of god and all manner of good works with all thing that the world can devisse & all this could not help him where fore the glory of justification remanyth only to faith. Also S. paul provithe plainly in these words that works have no place in justification/ to him that workyth is the reward not given of favour but of duty To him that workythe not/ 
Rom. 4.  but belevithe on him that justifythe the wicked man/ is faith counted for rightwiseness. How think you by these words? be they not opynly against all works? saith he not that justyfication is imputed unto him that workith not but alonely belevythe in him that iustyfythe the wicked man? I pray you what good works doth the wicked man? Mark also how he saith that rightwiseness is imputed unto him/ Ergo it is not deserved. For that that is deserved/ is not imputed of favour/ but it must be given of duty. How think you is not this Sola fides only faith▪ you know that there be but works and faith that do justitie/ and S. Paul excludythe workys clearly Ergo faith alone remaineth/ but peradventure you will say (As you be full of holy hypocrisy) that works with faith do justify/ Never the less of meekness and lowliness/ and avoiding of all boast of your goodness you will give all the glory to faith/ as unto the principal thing & with out the which no works can help/ not with standing works be good and do help to justification/ though of meekness you will not know it. Is not this damnble hypocrisy ye and that with god which were intolerable if it were with men. But how can you prove by scripture that this hypocrisy of yours is true/ that works are worthy of any glory of justification? Is not this opyn lying on faith to give all to him and yet (as you say) he is not worthy off all? for works be worthy of part/ if faith be not worthy alonely/ Confess it opynly/ and give workys his praise/ and faith her praisse/ and say not one thing with your mouth and think another in your hartis for god serchith the privities of hartis: who hath required off you such a meekness? who hath desired that you should so lie on faith? what can your lies profit god? but I pray you how can works help to justification less or more/ when they be neither done nor yet thought of? who is justified but a wicked man? which thynkythe nothing of good works But these meek lies deserve none answer wherefore let us hear what holy doctors say on this text. 
Ambrosius  Saint Ambrose saith on this manner/ It was so decreed of god/ that after the law/ he should require unto salvation alonely the faith of grace. which thing he proveth by the exampille of the prophet saying/ blessed is that man to whom god doth impute justification with out works/ he saith that they be blessed/ of whom god hath determed with out labour/ with out all manner of observation/ allonly by faith that they shall be justified by fore god. Blessed are they whose sins be forgiven. Clearly they are blessed/ un to whom with out labour/ or with out any work their iniquities be remitted and their sins be covered and no manner of works required of them/ but allonly that they should believe. &c.  
Be not these words plain? God hath decreed that he shall require nothing to justification but faith/ and he is blessed to whom God imputeth justification with out all manner works/ with out all manner of observations/ also their sins be covered/ and no manner of works of penance required of them but allonly to believe/ here have you Sola fides and tantum fides/ and here can you not say/ that. S. Ambrose speaketh alonely of works of the law/ but of all manner of works/ of all manner of observations/ ye and also of penance. Peradventure you will say/ as a great doctor said once to me/ 
D. wethe●all●  that. S. Ambrose did understand it of young children/ that were newly baptized/ then their faith should save alonely with out works.  
How think you is not this a likely answer for a great doctor of divinity/ for a great duns man? for so great a preacher? are not. S. Paul and S. Ambrose well avoided and clarkly? But I made him this objection/ that this epistle was written of. S. Paul to the Romans/ which were men and no children and also the words of scripture speak of the man and not of the child/ and S. Ambrose saith blessed is that man/ but at this objection/ he was not a lytylle moved/ but swore by the blessed god/ let Ambrose/ and Austyne say what they will/ he would never believe but that works did help to justification. This was a lordly word off a prelate/ and of a pillar of Christ's church/ but what meddling is with such mad men. But yet peradventure you will say/ as you were wont to do (when you can not a void a plain saying of a doctor) how that I take a piece off the doctor/ as moche as maketh for my purpose/ notwithstanding he saith otherwisse in another place which I do not bring. what is that to me/ yet is not my doctor thus a voided/ for you can not deny/ but this is his saying/ and a pone this place of scripture/ and this doth agree with scripture/ or else he doth expound scripture evil/ wherefore you must answer/ to the saying of the doctor in this place/ for this is the place that is laid a genst you and this is the place/ where by other places must be expounded and if you dare deny him in this place than will I deny him in all other places/ by that same authority (than be the holy doctors clearly gone. Never the less holy scripture standeth opynly against you which if you deny I will not alonely prove you heretics/ but I will also accuse you of heresy/ wherefore take heed what you do/ but yet peradventure you will (as you be very lordly) say that I understand not. S. Ambrose nor holy doctors/ as my lord off Rochester said/ how I understood not tertulian/ he had no nother evasyon to save his honour with/ but this is not enough so to say/ but you must prove it and other men must judge it) between you and me/ here have I translated a great many off the sayings off doctors in to english/ let other men judge whether I understand them or none/ Go ye to the latin and let us see what other sense you can take out/ but I say boldly unto you all/ and you shall also find it true (if we may be in dyfferently hard) that all you together/ shall have but lyttylle judgement in those things that be in latin which I do not understand. This do I say not too boast myself/ but to provoke you to dispute/ and to show what you can do against these articles and in proving that I understand not the doctors/ in these causes. I mean that you must prove it/ by learning/ and not by your old tyranny. Now if you will save your honour/ fly not a way from learning/ un too violence/ But make request unto our most noble prince meekly that both you and I may be hard in differently/ and if you overcome me than are you at a short conclusion in all these matters/ And in time to come/ doubt you not but every man will beware of them/ But if you will not do this/ but take you to your old cruel violence yet remember that god standeth against you/ and all the world may openly know/ that you have not the holy verity/ but the damnable wrong/ ye and that maintained/ with extreme violence and tyranny/ by the which things/ the Great Turk/ & infidels and also devils of hell/ are able (if they be suffered) to prove that they have the verity. But my lords remember/ that our god is alive whose cause we defend/ a fore whom I dare well say/ you are already confounded in your conscience wherefore doubt you not but that terebille vengeance hangeth over you/ which when it cometh/ cometh shortly. How are you abil to defend a thing/ that you can not prove openly by holy scripture? Say what you will your conscience will murmur and grudge and will never besatisfide with mens dremis/ nor yet with tyranny. Think you that your laws and your inventions can be a sufficient rule for christian men to live by? and too save their conscience thereby? Think you/ that your cause is sufficiently proved when you have compelled poor men by violence to grant it? Than may we destroy all scriptures/ and receive allonly your tyranny. But my lords this matter is not righted by your judgement/ but by our Master Christ's and his blessed word/ a fore whose straight judgement/ you shall be judged/ & that straightly. For when all your grace/ all your honour/ all your dignity/ all your pomp & pride/ briefly all that your hearts do now rejoice in shall lie in the dust/ than shall you be called to a straight reckoning: it is no light game nor no child's play. Mark it well for it lithe in your neck. but what needeth me to lose many words/ for if you be half so full of grace/ as you say you be of good works/ than will you rekkyn it better than I can move you. But a gain to our pourposse. Saint Paul proveth the justification of faith only/ in these words. 
Gala. 2.  No man is justified by the works of the law but by the faith of jesus Christ/ and we do believe in jesus Christ/ that we may be justified/ by the faith of Christ/ and not by the works of the law? How think you/ doth not Saint Paul exclude workys and bring in allonly faith/ ye and that the works of the law which were the best works in the world: and he believeth to be justified only by the faith of jesus Christ/ and not by works/ and that proveth he in these words/ 
Gala. 3.  That no man is justified by the law a for god it is manifest/ for a rightwisman livyth by faith. Here you not how a rightwise man liveth by faith? what call you living by faith? if he live any part by works/ than liveth he not by faith but partly by works/ Than is Saint paulys probation unperfect. But let us see how your doctors do expound this text. 
Athanasius Gala. 3.  Now doth he plainly show/ that faith allonly hath the virtue in him to iustyfy/ and bringyth abacuk saying/ of faith (and not of the law) shall a rightwise man live/ he addeth well a fore god/ for a fore man peradventure they shall be reckoned rightwise/ that stykke to the law/ but not afore god. &c. Here have you Sola. Only. And also that this holy justificacyon is a fore god/ and after his judgement/ and not after men's judgement. wherefore glory as moche as you can of your good works/ They can not alonely not justify you/ But also they be of no valour but damnable and very sin/ if there be no faith/ So for are they from helping too justification. 
August. in prologo. Psal. 31.  This doth. S. Augustyne witness in these words. Those same works that be done a fore faith/ though they seem unto men laudable/ yet are they butt vain/ And I do judge them/ as great strength/ and as swift running out of the way. where for let no man count his good works by fore faith/ where as faith is not there is no good work/ the intention maketh a good work/ but faith do the guide that intention. &c.  
Here Augustyne condemneth all your good works a fore faith/ and saith that they be nothing worth/ But vain and things out of the way/ How can such things help too justifiacyon? Mark also how that your good intention (where upon you boast that you do so many good works by it) can not help you for heys blind and knoweth not what to do (though he stand well in his own conseyte) with out faith which is his guide. So that all things a fore faith are but very blindness But as soon as faith cometh/ he doth both justyfy and also maketh the works good/ which were a fore sin, But my lordies/ you think to justyfy men a fore god/ as you do fulfil your office a fore the world/ that is by works of hypocrisy/ and by works that have the name of holiness/ and not the deed/ and by vain and glorious names/ and with your vain blessyngys' and sanctifications/ and with your damnable pardons/ & with your whysling absolutions/ by such works as these be that have but the shadow of holiness & in deed be but sin/ Think you to satissefye god/ like wysse as with your bostinge & craking & with proud lokis & with your high thretninge & with your gorgius pomp & pride/ you do make the world believe that you be the very successors of peter & paul when in very deed you are the very Antychrysties that Scriptur speaketh of/ & that the world hath lokid so long for/ And yet so mad be we to look for Antichrist/ when he is long come in to the game place and playeth his part to the uttermost. For let any man that lokythe for antichrist tell me what antichrist shall do when he cometh/ that you do not openly/ and yet will you be Christ'S bishops/ So that poor Christ must bear in his nek/ all your damnable and a bomynable living. But let us see what Saint barnard saith off good works. I do abhor (saith he) what soever thing is of me/ 
Barnar. super Can. sermo. 67  except peradventure/ that that be mine that god hath made me his. By grace hath he justified me freely/ and by that hath he delivered me from the bondage of sin. Thou haste not chosen me (saith christ) but I have chosen thee/ nor I found no merits in thee/ that might move me to chosse thee/ but I prevented all thy merits. where fore thus by faith have I married the unto me/ and not by the works of the law. I have married that also in justis/ but not in the justis of the law/ but in that justis which is of faith. Now this remaynythe/ that thou do judge a right judgement between the and me/ give thou judgement where in that I have married thee/ where it is open that thy merits did not come between/ but my pleasure & will &c. S. Barnard doth despise all his good works and taketh him only to grace/ but you stick partly to your works and not alonely to grace/ had. S. barnard no good works to stick to? And yet he saith that there was no merits/ nor any goodness/ but that we were freely chosen. wherefore he provoketh you and all such as you be/ to judge ryghtwisely between god and you/ the which hath prevented all your goodness/ and that of his own will and off his own pleasure/ how can he find any goodness/ that preventythe all goodness? So that here have you clearly/ that good works off the law/ or moral good works as you feign/ do nothing help to justification/ for they be prevented of justification. This is also well proved by. 
Augus. de Spiri. et ●it. cap. 12.  S. Augustyn/ saying. wherefore these things considered and declared after the strength/ that it hath pleased god to give us/ we do gether that a man can not be justified/ by the preceptis off good living/ that is/ not by the law of works/ but by the law off faith/ not by the letter/ but by the spirit not by the merits of works/ but by free grace. &c. Here you this? Not by merits of works but by free grace/ what call you free grace/ but with out all things saving grace/ what call you not off works/ but that works help nothing. For if works did help/ than would he not say/ not of works but not of works only/ but part of works & part of faith/ but he excludeth works fully/ & only. Again the same thing that purchessythe us remission of our sins/ doth also purchase justification/ for justification is nothing but remission of sins. Now faith purchessith us remission of sins/ ergo by faith be we justified Now that faith doth purchase remission of sins/ it is well proved by this article of our faith/ credo remissionem peccatorum/ I believe remission of sins/ now if I have not this remission for faith than faith dissevythe me/ for I do believe alonely/ because I would have remission of sins/ what needeth me to believe remission of sins/ if I may deserve it by works? also our master Christ declareth openly that no manner of works what so ever they be can justify a fore god. These be his words/ when you have done all things that be commanded you yet say that we are unprofitable servants if you be unprofitable than be you not justified/ 
Luce. 17  and iff you can not be justified when you have done all things/ how will you be justified when you do in a manner nothing/ and specially off those that be commanded you/ wherefore this is plain that your works can not help you to justification/ for when you have done all ye● are you unprofitable.  
But let us prove this by an open example. I put this case my lords (unto you I speak) that our most noble prince would call you all a fore him and say/ my lords so it is that it hath pleased us to call you unto the spiritual dignity of bishops/ and to make you of our council/ and lords of our royalme & also of our parliament/ how would we know of you/ which of you all hath deserved it or rekkeneth himself worthy by his deserving less or more of this dignity/ what will you say to this? what will you answer to the kings grace? Is there one among you all/ that dare be so bold/ as to say to the kings grace that he hath not given it unto him freely/ but that he hath done the king so faithful service that he was bound to give it unto him ye and that of his deserving/ If there were one that were so proud (as doubtless you be presumptuous enough) as to say this/ think you that the kings grace would not lay to his charge/ how that he had not done half his duty/ but were rather bound/ to do ten times as much more/ and yet the kings grace were not bound to give him a bisshoperyke/ for he had done but his duty/ and not all that/ now if your good works and all your faithfulle service/ be not able to deserve a bisshoperyke off the kings grace/ how will you be abylle by your works/ to deserve heaven and justification a fore the king of all kings? when you have answered to this a fore the kings grace/ than come and dispute with god the justification of your works/ and yet shall they be sore unlike. wherefore I conclude of these scriptures/ and off these doctors that the faith that we have in Christ Jesus'/ & in his blessed blood doth alonely and sufficiently justify us a fore god with out the help off any works.  
And though that all scripture be nothing else/ but a whole probation of this artikell (that is alonely a perfit commendation and a praise of christ & of his blessed merits/ that he hath deserved for us) yet will I pass over to bring in any more places/ for they that are not content with these scriptures will not be satisfied nor yet content to give alonely glory to God/ though I brought in all the new testament/ ye christ himself could not satisfy them if he were here/ no nor yet though heaven and earth and all creatures there in/ were nothing else but probations of this article/ it would not help.  
Where fore I let such infideles pass and leave them to the judgement of god/ alonely certyfyenge them of this one thing that is infallible how the day shall come/ that it shall repent them/ ye and that sorar than I can either write or think/ that they did not believe the lest prick of holy scripture but unto our purpose.  
The very true way of justification is this/ 
The manner of justification  first cometh God for the love of christ Jesus'/ and alonely of his mere mercy/ and gevythe us freely the gift of faith where by we do believe God and his holy word/ and stick fast un the promises off God/ and believe that though heaven/ and earth and all that is in them should perish and come to nought/ yet god shall be found true in his promises: for this faiths sake be we the elect children of god. This is not such a faith as men dream/ when they believe that there is won god/ and believe that he is eternal/ believe also that he made the world of nought ye and believe that the gospel is true/ and all thing that god speakyth must be true and fulfilled/ with other such things/ This I say is not the faith that we be justified by/ for the infideles have this faith/ and also we may attain to these things/ by the strength of reason/ but the faith that shall justify us/ must be of another manner strength/ for it must come from heaven/ and not from the strength of reason. It must also make me believe that god the maker of heaven and earth is not alonely a father/ but also my father: ye and that thorough the favour that Christ hath purchased me/ from the which favour/ neither heaven nor earth/ tribulation nor persecution/ death nor hell can divide me/ but to this stick I fast/ that he is not alonely my father/ but also a merciful father/ ye and that unto me mercifulle/ and so mercifulle/ that he will not impute my sins unto me/ Though they be never so great (so long as I hang on the blessed blood of Christ jesus) he is also a lyberalle father/ ye and that unto me lyberalle/ which will not alonely promise me all things/ but also give them me whether they be necessary to the body or to the soul. He is also not alonely liberal/ but mighty to perform all things that he promisyth unto me. Briefly this faith maketh me to hang clearly off god and off his blessed promises and not too fere death nor none affliction/ nor persecutions/ nor tribulation/ but too dispysse all these things/ and not allonly these/ but to dispisse also mine own self/ mine own body/ mine own life for Christ's sake. finally of a fleshly best it maketh me a spiritual man/ of a damnabille child/ it maketh me a heavenly son/ Of a servant of the devil/ it maketh me a free man of gods/ both delivered from the law/ from sin/ from dathe/ fro the devil/ and from all misery that might hurt me My lords this is the faith that doth justify/ and be cause it is given from heaven in to our hartis by the spirit off god/ therefore it can be no ydille thing/ But it must nediss do all manner of things/ that be too the honour off god/ and also to the profit of our neighbour/ in so much that at all times necessary it must nediss work well/ and also bring forth all good works/ that may be to the profit and helping off any man. But these works be not done/ too justify the man/ but a just man must needs do them/ Not unto his profit/ but allonly to other men's profits/ even as our Master Christ/ suffered hunger and thirst/ and persecution and took great labours in preaching of his word/ ye and also suffered death all these things I say did he not to further or to profit himself/ But for our merit and for our profit/ so likewise doth a just man his works. And as a good tree in time off year bringeth forth a god appylle/ not to make him good for he is good afore/ nor yet this apple is not to his profit/ But unto other men's not withstanding the good nature that is in him must needs bring it forth/ so likewise the just man must needs do good works/ not by them to be justified/ but allonly in them to serve his brother: for he hath no need of them/ as concerning his justification. wherefore now here have you the very true cause off justification/ that is faith allonly/ And also the very true way and manner of doing good works/ And how that no man can do good works but a justified man/ As our Master Christ saith/ either make the tree good and than his fruit most be good/ 
Mat. 7.  Or else the tree evil and his fruit also evil for a good tree must needs bring forth good fruit/ And a bad/ evil fruit. But now let me answer to their scriptures and too their carnal reasons that they bring to prove that works do justify.  

Soluetons' to the scripture which they falsely allege  first cometh the flesslye and damnable reason/ And the saith if we be justified allonly by faith what need we to do any good works what need we to crucify or to mortify our flesh/ for all these will not profit us/ and we shall be saved though we do none of them al. Thus did blind reason dispute with Saint Paul when that he had proved/ that god off his mere mercy/ had delivered us freely from the damnable bondage off the law/ A none he judged that he might do what he would/ for he was no longer underneath the law/ To this Saint Paul answereth/ that if we obey unto the works of sin/ than are we the servants off sin/ and if we obey to the works off justice than are we the servants off justys'/ so that if we truly have that same faith that justyfythe us/ we shall desire too do no neither works but those that belong too justification/ not that the works do justify us/ but that we must needs do these works/ as the very true fruits off justificacyon/ and therefore those men that will do no good works by cause they be justified alonely by faith/ be not the children of god nor the children of justification/ and of that is this a sure and an evident token/ for if they were the very true children off god/ they would be the gladder to do good works/ by cause that they are justified freely. Therefore should they also be moved freely to work/ if it were for no nother purpose/ nor profit/ but allonly to do the will off their merciful god/ that hath so freely justified them/ and also to profit their neighbour/ whom they are bound to serve of very true charity.  
Take an exampell/ here is a thief that is condemned by right and by law to be hanged whom the kings grace of his mercy/ doth freely deliver from the gallows/ and gevythe him his pardon/ Now this thief thus delivered will not keep himself a true man nor do those works that belong to a true man to do/ but falleth again to steling by cause the king pardoned him so freely/ and rekenyth that the king is so merciful that he will hang no thiefs but deliver them all of his mercy with out their deserving/ Now how think you will the king be merciful unto this thief when he cometh again to the gallows? nay truly/ but if he had done those things that the king's pardon deserved/ than had he come no more in danger/ but should have been still in the king's favour. Then cometh my lord off Rochester/ and he saith the faith doth be gynne a justification in us/ But works do perform it and make it parfyt/ and by cause that no man shall think that I lay it unto him unrightwisly I will recite his own words. 
Arti. 1.  Per fidem initiari dicitur justicia solum/ non autem consummari nam consummata justicia non aliter quam exoperibus natis/ et in lucem editis acquiri potest/ Opera consummate iustificant/ Fides primum inchoat. &c. What christened man would think that a bishop would thus triffylle and play with god's holy word? god's word is so plain/ that no man can avoid it how that faith justyfythe allonly/ and now cometh my lord of Rochester/ with a little and a vain distinction invented of his own brain with out authority of scripture and will clearly/ a void all scriptures/ and all the whole disputation of Saint Paul. But my lord/ Say to me of your conscience how do you rekkyn to a void the vengeance off god/ sith you thus tryfyll and despise gods holy word? Think you that this vain distinction/ will be alowid afore jesus christ for whose glory we do contend and strive & a fore whom we do handylle this matter I do think verily/ that your own consciens doth sore accuse you for thus blaspheming the holy word off god/ wherefore my lord for Christ'S sake remember that you be aged and shall not long tarry here/ and these vain dystinctions that you have invented too the pleasure of men/ And to the great perverting of god's holy word shall be to your everlasting damnation. And at the least ways if you sear not the terribyll vengeance of god/ remember the shame of this world/ and think not that all men be so mad and so unlearned/ as for to be deceived by this trifling distinctyon Seeing that the word of god is so plain against it/ 
Ephe. 2.  Doth not Saint Paul say that our justification is alonely of faith/ and not of works? How can you avoid this same/ Non ex operibus/ Not of works? if that works do make justification perfit/ than are not Saint paul's words true. Also S. paul saith/ that we be the children of god by faith/ and if we be the children we are also the heirs. Now what imperfection find you in children and in heirs? Christian men desire no more but this/ and all this have they by faith only/ and will you say that faith doth but begin a justifycacyon? Besides that you know well that S. paul doth prove in all the whole pistle ta the Romanies and also to the galatians/ that faith doth justify/ ye and that by contention against works/ Now how can you bring in works to make justification perfy●t/ and S. paul hath excluded them. Moreover/ why did not the jews against whose works. S. paul disputith/ bring in this distinction for them/ briefly what will you say to all the doctors that I have here recited which say that Sola fides/ only faith doth justify/ but doubtless if you were not a lord this distinction were not worthy off an answer. Another damnable reason have you that is an opyn and a plain lie/ which is this Thou saist that works do not justify/ nor yet help to justification but faith only Ergo thou dystroyest all good works and wilt that no man shall work well/ but alonely believe. I answer if there were any shame in you/ you might well be a shamed of these open lies/ Tell me one that is learned/ that ever did say or learn/ that men should do no good works. Many there be that say works do not justify/ As Saint Paul and all his scolars/ but no man denythe good works/ But I mervell not at you/ for you do but the works off your father/ which was a liar and a mutherar from the begening I pray you what consequent is this after your own logic/ works do not justify/ Ergo we need not to do them/ but dyspysse them: for they be off no value/ Take a like consequent/ you say that the king's grace doth not justifi Ergo you dysspyse him/ Ergo he is no longer king/ Also the son and moan do not justify Ergo you destroy them/ but such a damnable lie must Saint Paul nediss suffer/ when he had proved that faith only did justyfy/ Than came your overthwaert fathers/ and said Ergo thou distroyest the law/ for thou lernest that it justifieth not/ God forbid saith Saint Paul/ for we do learn the very way to fulfil the law/ 
Roma. 3.  that is faith/ where by the law alonely is fulfilled and with out the which/ all the works of the law be but sin/ So do we likewise learn the very true way where by that all good works must be done As first a man by faith to be justified and than a Just man/ must needs do good works which afore were but sin/ and now be all good/ ye his eating/ drinking and sleeping are good.  
But by side all these have you sertyn scriptures. 
jaco. 2.  First of Saint james/ whose words be these. Wilt thou understand o thou vain man/ that faith with out dedis is deed/ was not Abraham our father justified of his dediss when he offered his son Isaac on the Altar/ Likewise/ was not Raab the harlot justified when she received the Mesengers/ and sent them out another way? I answer/ if I denied this pystelle to be Saint jamys/ you could not prove it by the authority of the church/ for she hath always doubted of it/ as it is open/ In ecclestica hystoria. More over/ I have invynsible scriptures to prove that it can not be. 
Li. 2. cap. 23. Li. 3. Ca 25.  Saint james. first where he bryngythe that Abraham was justified by offering of his son Isaac/ That is clean contrary/ first unto Moses/ where as the very original is/ For it is openly declared. Gene the xv. chapter where these words were spoken off Abraham/ 
james pistle is improved  Abraham did believe/ and it was reputed to him for justification where there is no word of Isaac/ for he was neither borne/ nor yet promised/ and yet Abraham must needs be justified for the holy ghost saith it/ and when the words were spoken to him of justification he was at the most/ but lxxxvi years old/ as it is declared in the xvi chapter/ But when Isaac was promised him by name/ Than was he xcix yeries old/ as it is opyn in the xvij chapter/ And the year after was Isaac borne/ and when Isaac was borne/ was Abraham an. C. years old as it is plain in the xxi chapter/ Now would I know off you that will defend this Epystylle/ where by that Abraham was justified/ from that he was lxxxvi years old till he was an. C. years old? you can not say by offering off Isaac for you see that he is not borne.  
Moreover Isaac must be off lawful age afore that his father did offer him/ and at the lest he was seven years old/ for he could speak perfyttly/ and say to his father/ behold/ here is fire and stykkys where is the oblation/ as it is open the .22. chapter/ now how will you justify Abraham in the mean time/ from lxxxuj. yeris old/ till an. C. and from an. C. till the offering of Isaac which at the lest was seven yeries/ so that Abraham must nediss be justified xxj. yeries afore he offered his son/ ergo by that work was he not justified.  
Moreover in the xxij chapter. where he did offer his son is there never a word spoken off justification/ which must nediss have been spoken if he had therefore been justified/ but alonely is there said/ now do I know that thou fearyst god/ which is an effect and a work of justification/ and no cause of justification. Moreover the Macabytes bring the same exampylle of Abraham that his faith was imputed unto him for justification. 
1. Mac· 2.  Also. S. Paul of whose auctory and learning no christian man doth chafe/ bryngythe the same example both to the romans and to the galatians to pro●e that faith only did justify Abraham a fore the birth of Isaac/ which doth plainly signify that he would prove that Abraham was justified afore/ and with out the offering of Isaac/ also in the pystylle to the hebrews is it open that Abraham was justified by faith only/ ye and that long afore Isaac was borne. Furthermore as concerning the example of Raab/ it is open in the book of joshua that she did say these words unto the messengers/ 
joshua. 2  I do know that the lord shall give you this land/ for truly there is a great fear come a pone us/ and all the dwellers of this land do pine away for sorrow. we have herd that the lord. hath dried up the re● see a fore your entering in whane you came out of Egypt/ we have hard what things you have done to the two kings of the amorites. &c. your lord god is he the which is in heaven above/ and in earth beneath/ wherefore swear you unto me that as I have showed you mercy/ that you shall likewise do unto me and un to my father's howssold▪ &c. Be not these words off a great faith? Doth not she believe the promises of god? and of that faith she received the mesengers/ or else she had never received them/ and of that faith she requierythe also mercy/ when god hath fulfilled his promise/ wherefore of this faith was she justified/ and this faith made here to do well unto the mesengers/ 
Hebr. 11.  therefore saith the epistle to the Hebrews/ That Raab the harlot thorough faith did not perish with the unbelieving persons. Here may you see that Moses/ and S. Paul and other places of scripture do expound these scriptures contrary to your epistle/ and that not with dark words but with so plain words that no christian man can say the contrary. wherefore I can not believe that you are able to defend this pistle to be S. jamesys/ but notwithstanding all these things/ I will grant you this pistle to be of authority that you may have some thing to dispute with/ what will you conclude out of that/ that works do justify? That were sore against Christ's blood/ for than did christ die in vain/ 
Aug. 8●. q. c. 76.  it is also against the exposition of. S. Augustyn/ whose words be these. S. Paul saith that a man may be justified by faith with out any works going by fore justification/ but when a man is justified by faith/ how can he but work well though that he before working nothing right wisely is now come to the justification of faith not by merits of good works but by the grace of god/ the which grace in him/ now can not be ydylle saying that now thorough love he worketh well. And if he depart out of this life after that he belevythe/ the justification of faith abydythe by him/ not by his works going a fore justification/ for by his merits came he not unto that justification but by grace/ nor by his works that follow justification/ for he is not suffered to live in this life/ wherefore paul and jamys be not contrary for Paul spekythe of works that go by fore faith/ and jamys speaketh off the works that follow the justification of faith. &c.  
Here have you plain that. S. Augustyne saith that no manner of works/ neither that go by fore neither that come after help to justification but allonly they follow justification/ and a just man must needs do good works. Here have you also/ that. S. james speaketh of works that follow justification and not of works that help to justify for there be none such.  
Here have you also that the justification off faith is so parfytt that it saveth a man only the which is against my lord of Rochester's dystynation/ for if works did make perfytt justification/ than a man could not be saved with out the perfection of works/ wherefore it will be hard for my lord of Rochester to save his honesty. S. Augustine is so open against him but I fear me that the proverb that a wysse man did once learn me (whane men are come to great honour they do so much regard it that clearly they for get all honesty) will here be found to true.  
Also you have another scripture for you which is this By fore god they are not justified which here the law but they which do the law shall be justified/ of this text you glory/ and cry opera/ opera/ works/ works/ 
Rom. 2.  but if you would consider the mind of. S. Paul you should well perceive/ that he meaneth not how works should deserve justification/ for than could not he have concluded this against the juys for they did the works of the law to the utter most and yet were they not justified/ wherefore. S. Paul meaneth by the hearers of the law all them that do the utter works of the law for fere/ or for reward/ or of hypocrisy/ or else by them to be justified: the doers calleth he them that do the works of the law after the intent of the law/ and as the law commandeth them/ that is in the true faith off Christ Jesus'/ which is the very end of the law an● the fulfilling of the law (as. S. Paul saith) to all them that believe. wherefore all men be but hearers allonly of the law/ till the time that they have the faith of Christ Jesus'/ which is imputed unto them for justis/ and the works of the law be no cause of justification/ but allonly an outward testimony and witness that the law is fulfilled inwardly in their conscience a fore God & so fulfilled that it hath no accasation against them for christ hath made satisfaction for them/ of the which they be partakers by their faith/ and so the law must be content to admit all these men to be fulfyllars and doars of the law. 
Au. despi●● lit.  And now that you shall not say that this is my dream/ here be. S. Augustine's words/ the doers of the law shall be justified/ so must it be understand that we may know/ that they can no nother wysse be the doers of the law except they be first justified not that justification belongyth unto doars but that justification doth precede all manner of doing. &c.  
Here you not that justification is first given that men might be abylle to do the works of the law? 
Glossa  This is also the exposition of your comen gloss/ I have marvel you study it no better.  
Also you have another scripture/ and that is this/ Cornelius a gentile did great alms/ and prayed unto god all ways/ 
Acto. 10  unto whom that angel spoke on this manner. Thy prayers and thy allmesses are come up in to remembrance in the presence of god/ of this text you gether that his good works did help to justify him/ I answer the holy ghost hath opinlie declared himself there/ for he saith that this Cornelius was a devote man and one that feared god/ how could this be with out that God had taught him inwardly by faith/ ye how could he know god and that devotely/ but by faith? Ergo he was justified a fore god by his faith/ but the world knew not his justification/ and therefore that holy ghost doth declare his inward justification when he saith that he was devote and feared god & also doth show opynly the fruits of this justification/ when he saith that he did allemesse. Moreover you have there that the holy ghost fell on them afore they were baptized in water the which declareth opynly that they were justifide a fore god/ This is well declared also in your own law whose words be these/ Cornelius Centurio/ 
2. q. 7 Non onnes Episcopi.  being yet a heathen man/ was justifyde by the gift of the holy ghost. here have you plainly that he was justified by the gift of the holy ghost a fore all good works/ For he was an hethyn man. Another scripture ye have which is this/ if I have all faith/ So that I may transeposse monntayns and have no charity I am nothing/ of this gether you that faith with out charity can not justify/ I answer This can you not gether of S. paul for it is open that he speaketh not of that thing where by that men may be justified/ but allonly he teacheth how they that be justified must work with cherite: it is also plain that he speaketh not of faith that doth justify inwardly/ but of that faith that doth work outwardly The which is called a gift of the holy ghost/ as the gift of tongues/ The gift of prophicyes/ the gift of healing/ the gift of interpretation/ as it is opyn in the chapter afore Now this faith is not given to justify/ but allonly to do miracles/ wonders and signs by/ and therefore saith paul/ if I had all faith so that I could move mountains. 
Mat. 7.  Also it is open that sertyn men shall say unto Chryst be hold we have done miracles and cast out devils in thy name & yet he shall say to them/ truly I know you not/ So that this faith is a gift of god that iustifythe not/ no more than the gift of sciens or prophicies And sometime is it in the church & some time not/ and it is never of necessity there to be/ but the faith that we speak of which doth believe the promises of God/ and styckythe fast to the blessed blood of Christ/ hath no nother virtue but to justify/ & must needs justify where so ever he is/ and he sticketh so fast to gods word/ that he looketh for no miracles. This faith is never out of the church/ 
joan. 17.  for it is the life of the church/ and it is the faith that our master Christ prayed for that it might never fail/ and therefore S. Paul when he describythe this faith/ he calleth it a faith that worketh by charity/ not that it justifieth by cherite/ for as he saith there plainly/ 
Gala. 5.  it is neither circumcision/ nor yet uncircumsition that is of any vallure in christ Iesu/ but faith. Here doth he plainly exclude from justification the highest work of the law circumcision/ and setteth faith alone: not the gift of faith that doth miracles/ but the gift of faith that worketh by charity/ and that you shall not think this to be my dream here bring I you Athanasius whose words be these.  

Atha. ad Rom.  There are two manner of faithies won is justifying as that of the which it is spoken/ thy/ faith hath saved thee/ Another is called the gift of god where by miracles be done/ of the which it is written if you have faith as a grain of mustered seed. &c.  
So that here have you plain that faith doth justify only/ and parfyttly/ a fore all manner of works/ that is/ faith is given of god freely in to our souls unto the which faith justification is allonly promised and is alonely imputed and rekkened of god/ never the less this faith in time and place convenient/ is of that strength that he must needs work by charity/ not for to be justified there by/ for if he were not afore justified/ it were not possible that he could have charity/ for after your own scolle men an infidel can not have cheryte/ but that he is a freseruant unto god for the love that he hath unto him/ the which love seeketh not in god his own profit nor his own advantage/ for than were he wykked but seeketh alonely the will off god and the profit of other men/ and worketh neither/ for love of heaven nor yet for fere of hell/ for he knoweth well that heaven/ with all the joys there of is preared for him from the begening of the world/ not by him/ but by his father and it must needs follow: as contrary wysse the infydelle and the wicked man doth not work his wicked deeds/ by cause he would have hell or everlasting damnation to his reward/ but he would rather the contrary/ not withstondinge/ hell and everlasting damnation must needs follow his wicked deeds.  
finally a rightwise man is a free servant of gods/ and worketh not as an hyereling for if it were possible that there were no heaven yet would he do no less good/ for his respect is to the maker and the lord of all rewards.  
Now most excellent and gracious prince/ it is not unknown unto all the world that my lords the bishops have purchesed your grace this tytylle to be defender off the faith/ our lord strength your grace that you may perform it/ nothwithstonding there was never none of all the bishops/ that would take so great pain for your grace's sake/ as to declare what was the very true faith which your grace was bound to defend/ but they left your grace as a man shut in a dark house that would fain come out/ but he cold not find the door for want of light. So like wysse/ they gave unto your grace The tytylle of defending the faith/ but they never declared what it was/ but all ways left your grace to the name of faith and to the old opinion that went of faith but never clearly set out what it was/ where fore most nobille prince/ for to declare my true and faithful service that I have unto your most noble hyenes I have taken the labours and painies/ to the uttermost power of my small gift to declare this artykille/ so plainly and so strongly/ not alonely by the heavenly word of god/ but also by the clarkly expositions of holy doctors/ that no faythefulle man can have any place to doubt in it/ wherefore most excellent prince with all humble subjection/ and with all due honour and reverence/ I beseech your grace to receive graciously my faithefulle and true heart. For if I could do your noble grace any better service (It should not be undone. Now do I not doubt but that your grace will defend this poor and sympille labour of mine/ from the violence of the bishops) that they shall not condemn it by tyranny/ nor with out learning as their manner is to do/ and for that cause have I dedicated the whole book/ unto your most noble grace/ unto whom it can not be unknown/ how greatly it were against your honour to suffer the bishops to condemn by tyranny with out reason and learning so plain scriptures of god & so clear expositions of holy doctors. How were your grace abille to answer to it a fore the dreadful throne of christ jesus? This present life is short/ and soon faylythe us/ but if we suffer the godly word/ of the everlasting God to be overtrodyn and oppressed by violence/ there remaynythe nothing to us but everlasting woe and damnation/ for we are lost for ever. For ever is a great time and god will not be mocked/ for as the holy ghost saith/ if we do dispisse so great health how shall we escape? 
Hebr. 2. Ibidem. 10.  also in another place/ it is an horrible and a ferfulle thing to fall in the hondies of the living god wherefore I doubt not but that your grace will more regard the holy verity of christ jesus and also your soul health/ than any outward shining of this dyssevable world And here by this present writing do I offer my self unto your most nobylle grace to prove all things that I have here written against the bishops and all manner of men that will hold with them in this cause/ ye and that under the pain that your most noble grace shall set this do I not to prefer myself/ but alonely that I can not suffer the glorious blood of christ jesus to be extincted and trodyn under the foot by violence. I require no defence of none evil cause/ but alonely I require your grace's favour and defence from violence and oppression as god is my judge who preserve your most Noble and excellent grace to his pleasure and honour ever Amen   

What is holy church/ and who be thereof and where by men may know her.  
THe name of that holy church/ have those men of long time usurped presumptuously & with out all shame/ that were the greatyst enymys the holy church could have in earth/ For they did no more agree with the manners of holy church/ than darkness and light/ than god & the devil. For where holy church heard no man but Christ only/ They would here all manner of men saving christ/ & never hear him/ except it were to their profit or glory. where as holy church was ruled in this world/ they would rule all the world/ and where as holy church would be holy by christ only/ they would be holy by their own help/ And where as holy church was all ways dispisid/ and persecuted of the world/ They would be honoured of the world and persecutors of all men/ And where as holy church was inwardly decked with spiritual virtues they would be outwardly shining in spiritual array. & where as holy church would be chayste in sprite they would with their mouths vow chastity/ and spend all their lives in whoredom/ And where as holy church did all ways show meekness in the world/ they would be so proud that heart could devise no more/ Briefly what so ever thing that was agreabylle with the church/ of that had they never a crumb but allonly by violence usurped the name off holy church/ So that if a man had had a crown or a long gown and a white smock over his gown/ than was there no remedy but he must nediss be of the church/ ye and holy church herself/ So that if a barber had made a bull a crone/ and a Tailor jachnappis a long gown and brought an ass forth in a white rochitte/ than no man might doubt but that there were holy church & every man must fall down to receive clean remission a pena & a culpa/ tociens quociens/ for there can the successors of peter & paul & they that have the dispensation of Christ's blood/ & the meritis of holy saints/ and the suffragiss of holy church to distribute/ & the keyberrars of heaven & hell/ who can deny but this is truth? It is to open to need any probation/ for we see it daily afore our yies So that if a man will compare our master Christ that is the very head of holy church unto these pelattis (that call themself his vicars) he shall find but small agreement/ by twene the person & the vicar: and he that will consider. S. peter &. S. paul/ with all other holy apostillis shall think that either they were none of holy church or else oure prelatris ● for they agree in nothing/ ye & he may rekkyn yt. S. peter &. S. paul were stark fools & right mad men that lived so despectuus a liff. what need me to make many words/ or to tell their names that I speak of/ There is no doubt but the galled horise will bewray himself. But shortly/ it the devil would come in his own person disgysyo/ Tell me how it were possible that he could be more contrary to christ & his holy apostillis/ than those men that call themself the holy church/ ye take a way the name off the church/ & set in her stead the name of the devil & how will you than know a bishop from the devil? By their works? nay truly/ for they be all one & yet will ye be the heads of chrystis church/ ye the holy church here selfe/ not so ye wicked not so. Wherefore that this blessed spouse of christ/ may be known from the open & abominable whores & harlatis/ therefore will I (by godis grace) set out what holy church is & where by men shall know her  
This word Ecclesia/ both in the new testament and the old/ is take oftyntymys for the hole congregation and the whole multitude of the people both good and bad/ as it is in the book of numeri/ 
Nun. 20  why have you brought the congregation or church of god in to wilderness? also in another place/ 
3. Regum. 8  The king turned his face and blessed the whole congregation or church of Israel/ 
●. Corin. 4  and all the church of Israel stood. likewise in the new testament S. Paul to the Corinthians/ I have sent unto you Tymothe the which shall learn you my ways/ that be in christ Iesu/ 
1. Corin. 11  as I do learn every where in all congregations. Also in an other place do you dispisse the congregation of god? and shame them that have not? In all these placis and in many more is it opyn that this greek word ecclesia is take for the hole congregation both of good and bad/ where fore this is not the church that we will greatly speak of/ for in this church are juice and Saracens/ murderers and thiefs/ baudies and harlots though we know them not. 
Ephesi. 5.  But there is another holy church of the which S. paul speaketh you men love your wivys/ as christ hath loved the church/ and hath given himself for her/ that he might santyfye her/ And cleanse her in the fountain off water thorough the word of life/ to make her to himself a glorious church with out spot or wrynkille/ or any such thing/ but that she might be holy and with out blame. Here have you the very true church of christ/ that is so puer and so clean with out spot. But whereby is she puer and clean? not by her own meritis nor by her own might/ not by exterior array/ not by gold nor silver nor yet by precious stonies/ neither by miters nor crosestaves/ nor by pillars nor polaxis/ but whereby then? by Chryst only which hath given himself for that intent that he would make her clean and there fore saith S. Paul/ He gave himself that he might sanctify her/ that he might cleanse her & make her to himself a glorious church. Also in another place: you are wasshid/ you are sanctifyde/ you are justified in the name of jesus christ/ and in the spirit of god. See my lords/ how the church is washed by christ and by his holy spirit/ and not by your blessingis/ 
1. Corin. ●  not by your sprytualle ornamentis/ nor by your spritualle holy water/ for these things can not help the holy church for she is holy in sprytte and not in outward hypocrisy/ she is also cleansed by Christ's blessed blood/ and not by outward disgysyngiss. This doth S. Augustine well prove saying Of christ is the church made fair/ first was she filthy in sins/ 
Augustinus de verbis dni ser. 50  afterward by pardon and by grace was she made fair & c here S. Augustine saith that christ hath made his church fair/ and that by his grace and his pardon/ And not by your pardons/ nor by your grace for this church/ stondythe by Christis election/ and not by yours: and if Christ have not wasshid you and chosen you than be you none of this church though you ride with a thousand spiritual horses/ and have all the spretual tokyns in earth/ 
joan. 6.  for and if the son of god have dylyverd you than are you truly delivered/ ye can not make by all your power and holiness that we shall all ways find good ale or wine where there hangeth out a green sign/ And will you with your spiritual signs and tokins make the church of god to follow you/ or by them assign out where the church shall be? nay nay my lords/ it will not be: but they that believe that Chryst hath washed them from their sins/ and stick fast unto his meryttis and to the promise made to them in him only/ they be the church of god/ and so puer and so clean that it shall not be lawful no not for Peter to say that they be unclean/ but where they be Jew or greek/ king or subject/ Carter or cardinalle/ bucher or bishop/ Tancardeberar or cān●lcater/ free or bound/ friar or fydler/ Monk or Miller if they believe in Christis word/ and stick fast to his blessed promises/ & trust only in the meryttis of his blessed blood/ they be the holy church of god ye and the very true church a fore god/ and you with all your spiritual tokyns/ and with all your exterior cleanness/ remain in your filthiness of sin/ from the which all your blessings/ all your pardons/ All your spiritualyte/ all your holiness/ can not cleanse you/ nor bring you in to this church: Boast/ Crack/ Blast/ Bless/ Curse till your holly yies start out of your head it will not help you/ for Christ chousythe his church/ at his judgement & not at yours. The holy ghost is free/ and in speryth where he will/ he will neither be bound/ to Pope nor cardinal/ archbishop nor bishop/ Abbot nor prior/ Deken nor Archedeken/ Parson nor Vyckar/ too Nun nor Frear. briefly come all the hol● tabbylle of you together that call yourself the holy church (and exclude all other) ye and take son/ moan/ and stars to help you with all the friends you have in heaven and earth and yet shall you not be of holy church except that you have the spirit of christ and be wasshid in his blessed blood/ For the holy church of christ is nothing else but that congregation/ that is sanctified in spirit/ redeemed with Christis blood/ and stykkyth fast and sure alonely to the promissis that be made therein.  
So that the church is a spiritual thing and no exterior thing but invisible from carnal yies (I say not that they be invisible that be of the church/ but that holy church in her self is invisyble) as faith is/ and her puernes and cleanness is a fore christ only/ and not a fore the world/ for the world hath no judgement nor knowledge of her but all her honour and cleanness is afore Christ sure and fast/ and if thereapere any of her goodness unto the world/ of that she maketh no reckoning/ nor thinketh her self any thing the better/ that the world judgeth well of her: for all her trust is in christ only. She suffereth the world rage and blaspheme both against her and against christ her maker. She standeth fast and belevythe steadfastly/ that that shall have a shamfulle end/ and everlasting damnation to reward. Brevely/ her meditations and her thoughts are heavenly and all that she doth is spiritual. For she can not err she cleaveth so fast to the word of god that is the verity.  
And for this cause saint Paul/ calleth her the pillar and ground of truth/ not that she is so sure of and in her own strength/ but that she stykkyth so fast to the living god and to his blessed word/ this is the very true church/ that is scattered thorough all the world/ & is neither bound to parson by the reason of dignity/ nor yet to any place by the reason of feigned holiness/ But she is a free thing thorough all the world as S. Augustine doth witness in these words/ 
Augusti. ser. 99 de tempore.  The holy church are we/ but I do not say we as one should say/ we that be here alonely/ that hear me now/ but as many as be here faithful christened men in this church/ that is to say in this City/ As many as be in this region/ as many as be beyounde the see/ as many as be in all the whole world (for from the rising of the son till the going down is the name of god prayssed) so is the holy church our mother &c. Here have you plainly/ that the holy church is the congregation of faithefulle men where so ever they be in the world. And neither the pope/ nor yet his cardinals be more this church or of this church than the poorest man in earth/ for this church standeth alonely in the spiritual faith of christ jesus/ and not in dignyties nor honours of the world/ as Liranus doth declare in these words The church doth not stand in men by the reason of spritualle power/ 
Lyram mar. ca 19  or secular dignity/ For many princes & many pope's/ and other inferior persons have swerved from the faith/ wherefore that church doth stand in those parsons in whom is the true knowledge and confession of faith/ and of verity &c. O my lords what will you say to lira? I have great marvel that you burn him not. It is high time to condemn him for an heretic/ for he speaketh against your law xxiv. q. 1. Quodcumque. where as your gloss declareth that god suffereth not The romechurche for to err/ and lyra saith plain that many popis have erred. And also that the church standeth not in dignity but in confession of christ and of his blessed verity.  
But now here will be objected that I fain such a church/ as our logicians do intencionem secundam that is a thing that is no where. Where shall a man find a church that is so puer and so clean that hath neither spot/ nor wrynkille in hare and that is with out all sin/ saying that all men must of truth say/ 
Matt. 6, 1. joan. 1.  forgive us our trespass? And if any man say (be he never so rightwise) that he hath no sign than is he a liar/ and there is no verity in him/ To this I answer/ 
Ephesi. 5.  that this holy church hath sin in her and yet is she puer and clean/ Mark S. paulis words. Christ hath given himself for her that he might make her glorious/ So that the cleanness of this holy church is the mercy of god toward her thorough christ for whose sake he laithe nothing to her charge ye and if any other parson would/ he is ready to give her his cleanness/ and to let her by faith claim of right his puernes for her own. For between them all is comen/ as be between man and wife. So that if the church look on her own meritis and of her own works/ she is full of sin and must nediss say dimit mihi debita. The which she nedid not to say if she had none. But if she refer her self unto the merittis' of her blessed husband christ jesus/ and to the cleanness that she hath in his blood/ than is she with out spot For by the reason that she stickith by faith so fast unto her husband christ and doth a bide in confession of her sin/ and requyerith mercy for them/ therefore is there nothing laid to her charge/ but all thing is forgiven her.  
And therefore saith. S. Paul/ there is no damnation unto them that be in Christ jesus. And that this may be the plainer I will bring you. 
Augustinus de verbis apostoli. s. 29.  S. Augustine's words/ the which was vexed of the donatists with this same reason that is laid against me/ his words be these. The whole church saith/ forgive us our sins/ wherefore she hath spots and wrynkylles/ but by knowledging of them/ her wrynkylles be extended & stretched out/ by knowledging/ her spots are washed away. The church a biddeth in prayer that she might be cleansed by knowledging of her sins. As long as we live here so standeth it/ and when we shall depart out of this body/ all such things be forgiven to every man/ wherefore by this mean the church of god/ is in the treasures of god/ with out spot and wrynkylles: and therefore here do we not live with out sin/ but we shall pass from hence with out sin. &c. Here have you clearly that the church of god is cleansed & puryfide by christ for knowledging of her sins/ & not by her own puernes wherefore such a church there must needs be/ though that the carnalle yeah can not see h●re/ nor fleshly reason can judge of her. wherefore we believe this article by faith that holy church is a communion or fellowship of holy men/ and know it not by saying or feeling/ as we do the felishype of drapers or mercers/ for than were it none article of the faith. And it is plain that all your exterior signs/ with all your holy ornaments/ as your holy miters/ your holy crossestavys/ your holy pillars and polaxis/ your holy red gloves/ your holy ouches/ and pour holy rings/ your holy anointed fingers/ your holy vestmentis/ your holly challisys / & your holy golden shows/ ye & take also to help you. S. Thomas of Canterberies holy show with all the holy boats of holy monks & all these together can not make one crumb of holiness in you/ nor help you one prick forward/ that you may be with in this church. For if these things could help/ than were it no mastery to make an ass to be of the church of god. But our holy mother the church hath another holiness/ that cometh from god the father thorough the sweat blood of his blessed son jesus Christ/ in whom is all her confidens & trust. unto whom she sticketh only by steadfast faith/ by whose pureness she is also puer in that that she doth confess her uncleanness/ for she believeth steadfastly that she hath an advocate for her sin to the father of heaven/ which is christ jesus. 
1. joan. 2.  And he is the satisfaction for her sins. And he of his marcy & not of her merits hath chossen her for to be his/ and by cause she is his/ therefore must she be clean so long as she abideth in him. This is well declared in. 
joan. 15  S. johan where our Master Christ is compared to the vine and all the members of holy church to the branches/ that as the branches/ can bring forth no fruit of themself/ so can holy church of her self bring forth no goodness except she remain in christ by perfit faith. This is well proved by your own law whose words be these/ therefore is the church holy/ by cause she believeth rightwyselye in god. &c. 
De con. Di 4. c. prima igitur.  Here you not the cause wherefore the church is holy? by cause she believeth rightwyselye in god/ that is she believeth in nothing but in him/ and she believeth nor heareth nor word but his/ as our Master christ beareth witness/ my sheep here my voice/ and another man's voice do they not know/ also in another place/ he that is of god/ herythe the words of god/ how commythe this that the church of god hath so sure a judgement/ that she knoweth the voice of Christ from other voycis? and can not err in her judgement? By cause that Christ hath chosen her/ and by cause she is learned of god as our master Christ saith/ and by cause she hath (as. 
1 johan. 2.  S. johan saith) the inward ointment off god/ that techyth his all manner of verity/ so that she can not err/ but why can she not err? by cause she may do what she will? By cause that all thing that she doth/ is well done? by cause she may make new rules and new laws at her pleasure? By cause she may invent a new service of god that is not in scripture at her will? Nay nay my lords. For she is but a woman & must be ruled by her husband/ ye she is but a sheep and must here the voice of her sheppard/ and so long as she doth/ so long can she not err by cause the voice of here shepperd can not be false.  

De pene Dis. 2. Si in glossa. 24. q. 1 A recta et in Glossa.  This may be proved by your own law whose words be these/ the whole church can not err/ also in another place/ the congregation of faith full men must needs be which also can not err. &c. These words be plain what church it is that can not err/ that is the congregation of faithful men that be gathered in Christ's name/ which have Christ's spret which have the holy ointment of god/ which abide fast by Christ's word/ and here no nother man's voice but his. Now my lords gather you all together with all the laws that you can make/ and all the holiness/ that you can devysse/ & Cry/ the church/ the church/ & the counsels/ the counsels that were lawfully gathered in the power of the holy ghost (all this may you say and yet lie) and if you have not in deed the holy ghost with in you/ and iff you do hear any other voice than Christ's/ then are you not of the church/ but of the devil/ and thiefs and murderers as christ saith. For you come a fore him/ that is you come in to the fold of Christ with out him/ you bring not his voice/ but you come with your own voice/ with your own statutis/ with your own word/ and with your own mandamus/ mandamus/ precipimus/ precipimus/ excommunicamms/ excommunicamus These be the voices of murderers and thiefs and not of Christ/ therefore you can not but err/ for you be not taught of god/ you have not the holy ointment you have not the word of god for you/ you here not the voice of the true shepperd/ there fore must you needs err in all your counsels. This is another manner of rule than my lord of iochester doth assine to examen your counsels by/ for he saith/ where that the pope and the counsel doth not agree all in one there will he suspect the counsel not to be right. who did ever here such a rule of a christened man? ye and of a bishop? ye and of a doctor of divinity/ where hath he learned this divinity? to reckon a counsel to be true/ by cause that the pope and so many men do agree in one/ ye & that such men as have so often times erred in their counsels/ as he doth declare himself reckoning the counsel of Constantinople that had .330. bishops and yet did err/ and he knew no nother cause/ but by cause the pope did not agree to them/ is not this a reasonable cause? can not the pope err? let him red● his own law. Dis. 19 Anastasius/ & Dis. 40. Si papa and also .24. q. 1. A recta in the gloss/ & there shall he find that the pope hath erred wherefore than should the matter stand in his judgement? Now how will he by this rule save the counsels of constance/ and of basel where in both councils the pope's were condemned for heretics? as the same counsels make mention/ also that the counsels have erred that granteth he himself/ but peradventure he will say/ that they were not full counsels. Now is it well a mended/ what dysticcionis (as concerning the verity in a counsel that hath a thousand bishops and in another that hath fyve thousand can the multitude help to the verity? Than had the turk the verity and we the falsed/ 
3. Reg. 2 3. Reg. 18.  than had the prophet Micheas the worse part for he was alone against four hundred/ so was the verity by the prophets of Baale/ and not by Elyas/ for they were four hundred and fifty and he was but one man. briefly Christis flock is all ways the smallyste number in this world/ but yet it is the best/ not that the smallest number maketh christis flock/ but that Christ's church standeth neither by the greatest number nor yet by the smallest/ nor by the judgement or numbering of man/ but by the calling and election of god/ wherefore let my lord bring forth/ what counsel that he will and if they have not the word of god/ I will not alonely say they may err/ but also that they do err in very deed. And the will I prove by the greatest lawyar that they have called Panormitanus whose words be these/ 
De ●ectio ●. s●gnifica  that counsel may err as it hath erred/ as concerning the contract of matrimony / inter raptorem et raptam/ 
The counsel of mell delci did ●rre  and the saying of. S. Hierom was afterward preferred a ●oue the statute of the counsel as it is proved. 36. q. 2. Tria/ for in things concerning the faith is the saying of a private person to be preferred a fore the saying of the pope if he have better reasons and scriptures of the new and the old testament for him than the pope/ nor it can not help to say that the counsel can not err by cause that Christ did pray for his church that her faith should not fail/ for I answer to this/ that though the general counsel do represent the whole universalle church/ nevertheless in very deed there is not the very universalle church/ but representative. For the universal church standeth in the elect●on of all faithful men & all faith full men of the world make the universal church/ whose head & spouse is christ jesus & the pope is but the vycker of Christ & not the very head of the church/ this is the church that can not err. &c. Here it is open that the counsel may err/ and that a private person having scriptures for him is to be hard a fore the pope and also the conselle having no scriptures for them/ you have also what is the very true church which can not err/ which thing can not be verified of your counsels for they be neither with out error nor yet the holy church but that they do represent the church as a legate representeth a kings person but of the followeth not that he is the king or hath as much power as the king/ or is a above the king or that he may rule the king/ 
Augustinus de bap. Ki. 2. c. 3. contra dona●as  this may also be proved by. S. Augustine whose words be these/ those counsels that be gathered in every province must with out give place to the authority of the full counsellis which be gathered of all Christendom/ and also those full counsellis oft timis must be a mended by the full counsels that come after/ if any thing be opened by any experience that was a fore shut/ and if any thing be known that was hyddyn. And this may be done with out any shadow of superstitious pride/ with out any boasted arrogancy with out any contention of malycius envy/ but with holy meekness/ with holy peasse/ and with christened charity. &c. Here it is plain that your full counsels may be a mended and reformed/ the which thing need not/ if they could not err ye and if they did not err in deed. Moreover you must needs grant that there is a rule where by your counsels must be examined/ and where by sentence must be given which of your counsels be true and which false/ by the which rule if your counsels be not ordered/ they must needs err and be false/ and of the devil wherefore gather all your counsels together and yet of them can you not make holy church/ But peradventure there may be many in your counsels good and perfit men and of holy church/ But they and you together make not the universal holy church that can not err/ Neither have you any authority over holy church/ further than the holy scripture off god/ But as soon as you for sake Chryst and his holy word/ so soon are you the congregation of the devil/ and thiefs and murderers/ and yet for all this there must nediss be an holy church of christ in earth that is neither bound to jerusalem nor to Counstantinopill/ nor yet to Rome as though she were like unto/ the Ass and the foolle.  
But now will there be objected/ that our Master Christ commandeth/ 
Ma●. 1●  if my brother offend me that I should complain to the church/ Now is this church that I have set out spiritual & no man knoweth her but God only/ she is also scattered thorough out the world/ wherefore how can a man complain to that church? I answer our master Christ doth plainly speak of a man that hath wrong/ the which must needs be a particular and a certain man/ and therefore like wysse he byddythe him complain not to the universal church/ but to the particular church. Now this particular church/ if she be of god/ and a true member of the universal church/ she will judge rightwisely after Christ's words/ and after the probations brought a fore her/ never the less often times cometh it that this particular church doth fully and wholly err and judgeth unright and excommunycateth him/ that is blessed of god/ 
24. q. 3. Si quis et. c. cum aliquis  as it is open in your own law/ whose words be these/ often times he that is cast out is with in/ and he that is with out is kept with in. &c. Here have you plainly that the particular church may err/ wherefore that church that can not err is all only the universal church which is called the communion and the fellowship of saynctis/ the which addition was made by holy fathers (for in Cyprian'S time was there no mention of it) by all likelihood to declare the presumption of certain men/ and of certain congregations that reckoned themself to be holy church. wherefore my lords see well to lest the holy ghost have pricked you with this addition/ for you have all ways made yourself holy church/ ye and that with out any holiness. Now have I declared unto you/ what is holy church/ that is the congregation of faithful men thorough out all the world: and where by she is holy/ that is/ by Christ's holiness and by Christ's blood/ and also what is the cause that she can not err/ by cause that she keepeth her self so fast to the word of god/ which is a perfect and a true rule. 
●ow a man may know the church.  Now must we declare by what signs and tokens that we may know that in this place or in that place there be certain members of this holy church/ for though she be in her self sprytualle and cannot be perfitly known/ by our exterior senses/ yet never the less we may have certain tokens/ of her spritualle presence/ where by we may reckon that in this place and in that place be sertyne of her members. As by a natural example/ though the soul of man in her self be spritualle and invisible yet may we have sure tokens of her presence/ as hearing moving/ speaking/ smelling/ with such other. So likewise/ where the word of god is truly and perfitly preached with out the damnable dreams of men/ and where it is well of the herars received/ and also where we see good works that do openly agree with the doctrine off the gospel these be good and sure tokens where by that we may judge/ that there be some men of holy church.  
As to the first/ where as the gospel is truly preached it must needs light in some mens hartis/ as the prophet wyttnesseth/ my word/ shall not return a gain to me frustrate/ but it shall do all thing that I will/ and it shall prosper/ 
Esaie. 55.  in those things/ un to the which I did send it.  
Also. S. Paul saith faith cometh by hearing / and hearing cometh by the word of god/ 
Rom. x.  and therefore it is open in holy scripture that when Peter spoke the words of god the holy ghost fell down on them all. 
Actu. 10.  wherefore it is open that gods word can never be preached in vain/ but some men must needs receive it/ and there by be made of holy church/ though that men do not know them neither by their names nor yet by their faces/ for this word is received in to their hearts. The second token is/ that the resevers of this word do work well there after as. 
1. Tessa. 2.  s. Paul declareth of his herars when you received of us the word where with god was preached/ you received it not as the word of men/ but even (as it was in deed/) the word of god which worketh in you that believe. So that if men do work after the word of god it is a good token that there be men off the church/ though that we (hypocrisy is so subtylle and so secret) may be often times dysseved by these outward works/ but nevertheless cherite judgeth well of all things that have a good outward shine/ and be not openly against the word of god/ but it is no jeopardy though cherite be dysseved/ for he is open to all jeopardies but faith is never disseved. Now to our purpose/ that where the word of god is preached truly/ it is a good & a perfit token that there be some men of Christ's church/ this may be proved by chrisostimus words/ they that be in judea let them i'll up in to the mountains/ that is to say they that be in chrystendun/ let them give themself to scriptures. wherefore commandeth he that all christened men in that time should fly unto scriptures/ for in that time in the which heresies have obtained in to the church/ there can be no true probation of christendom nor no nother refuge unto christian men willing to know the verity off faith/ but the scriptures of god. afore by many ways was it showed which was the church of Christ/ and which was the congregation of gentiles/ but now there is no notherway to know unto them that will know which is the very true church of Christ/ but alonely by scriptures. By works first was the church of christ known when the conversation of christian men/ other of all or of many were holy/ the which holiness had not the wicked men/ but now christian men/ be as evil or worse than heretics or gentles ye and greater continency is found among them/ than a 'mong christian men. wherefore he that will know which is the very church of christ/ how shall he know but by scriptures only/ wherefore our lord considering that so great confusion of things should come in the latter days/ therefore commandeth he that christian men which be in christendom willing to reserve the steadfastness of true faith should fly unto no nother thing but unto scriptures for if they have respect unto other things they shall be slandered and shall perish/ not understanding which is the true church. &c.  
These words need no exposition they be plain I enough they do also exclude all manner of learning saving holy scripture/ wherefore se how you can with honesty save your holy laws/ and defend them against Chrisostom. Moreover if chrisostom complain of the incontenency that was in his days/ how would he complain if he now lived and saw the bawdry & fornication/ that is in the church? Also he sendeth men to scriptures that will know the holy church/ and not unto the holy church for in the church were heresys/ but not in scripture.  
Also. 
Ephe. 2.  S. Paul wyttnesyth the same saying/ you are bylte a 'pon the foundation of the apostylles and prophets/ here have you plainly that the very true church is grounded ye and founded of holy scripture/ and therefore where so ever that the word of god is preached/ that is a good token that there be some men of Christ's church. But now as to the fruits and works of this church/ she doth alonely fetch out her manner of living/ and all her good works out of the holy word of god/ and she faynyth not nor dremythe any other new holiness or new invented works that be not in scripture but she is content with Christ's learning and believeth/ that christ hath sufficiently taught her all manner of good works that be to the honour of our heavenly father. Therefore inventeth she no nother way to heaven but followeth christ only/ in suffering oppressions and persecutions/ blasphemings and all other things that may be laid unto her/ which as. S/ Augustine saith she learned of our Master Christ. 
Augustinus  Our holy mother the church thorough out all the world scattered for and long/ in her true head Christ jesus taught/ hath learned not to fere the contumelies of the cross nor yet of death but more and more is she strengthened not in resystinge but in suffering. &c.  
Now my lords compare yourself to this rule of. S. Augustine/ and let us see how you can bring yourself in to the church? or else to prove yourself to be holy? The church sufferth persecutions (for as. S. Paul saith/ they that will live devoutly in christ must suffer persecution) and you withstand all things and suffer nothing/ 
● Timo. 3.  you oppress every man and you will be oppressed of no man/ you persecute every man and no man may speak aworde against you/ no though it be never so true/ you cast every man in preson/ and no man may touch you but he shall be cursed/ you compel every man to say as you say/ and you will not once say as Christ saith/ and as for your holiness all the world knoweth what it is/ for it standeth in clothing & in dekking/ in watching & sleeping/ in eating and in drinking this meat or that meat/ this drink or that drink/ in pattering and numbling these psalms or that psalms with out devotion. Briefly all your holiness is in books/ bells/ candles/ challeses/ oil cream water/ horses/ hounds pallycis/ and all that is mighty and glorious in the world there on hang you/ there in glory you/ there on crack you/ there on boast you/ there upon build you. Is this the natures of the church? is this holiness? of whom have you learned these manners? you can not deny but these be truth/ and if you would deny it/ all the world is wyttnes against you/ ye & also your own facts and deeds/ of whom have you learned this holiness? 
Hilarius. count Arianos  not of christ nor yet of his holy church/ but you have learned it of the Arians/ that were the servants of the devil/ as Hylarius writeth in these words/ the church doth threaten/ with banyshementes and presonmentes/ and she compelleth men to believe her/ which was exiled and cast in preson/ no whangeth she/ on the dignity of her fellyshyp the which was consecrated/ by the threatenings of persecutors/ she causeth priests to fly that was in cressid by the chassing away of priests/ she glorieth that she is loved of the world/ the which could never be Christ's except the world did hat her. &c.  
How think you my lords? do not you all these things? that be laid to the Arians charge? your own friends/ ye your own conscience must needs accuse you of all these things/ and yet will you be called Christ's children I lay nothing to you/ but the holy doctors lay unto you.  
But let us see what. 
Barnardus super can. s. 33  S. barnard saith on you/ they call 'emself the ministers of christ but they serve Antichrist/ they go gorgeously a rayed of our lords goods/ un to whom they give none honour/ and of these goods commythe/ the harlots decking that thou sayst daily/ the game players disguising/ and kings aparrelle/ of this cometh gold in their brydylles/ in their sadylles/ and in their spurs so that their spurs be bryghtter than the aultres: of this cometh their plenteous wine pressys and their full sellers/ bolking from this unto that/ of this cometh their tons of sweet wynies/ of this be their baggys' so filled/ for such things as these be/ will they be rulers of the church/ as dekyns/ arch dekyns/ bishops/ and arch bishops. &c.  
My lords I had thought/ to have added cardinals and legates abbots and priors/ to have made the company more holly/ but I durst not. How think you/ of whom doth he speak whane he saith bishops and archbishops? what holiness doth he reprove/ whane he speaketh of gorgius array/ of harlots dekking/ of game players dysgysing/ of golden spurs/ saddylles and brydylles? if there were an. C. that did use it more than you yet must you needs grant that he speaketh of you/ he passyth me sore/ in condemminge of your holy ornaments/ for he calleth you the servants off Antichrist/ and your holy ornaments harlots decking and game players disguising/ & he saith that you are neither the church nor ol the church/ but the servants of Antichrist/ how think you by. S. barnard it is time to condemn him/ for he speaketh against holy church and all her holy ornaments/ this dare I well say/ that if the best christian man with in the royalme should preach these words of. S. barnard you would not stick to condemn him for an heretic/ but you were wont to call him swett bernard/ but my thinketh that he is sour I enough in this thing/ wherefore dispute the matter with him that you may come in to the church/ and not with me.  
Finis. ☜   

What the keys of the church are and to whom they be given.  
TO declare this matter our school men have wrapped them self in such doubts that they were never able to come out of them/ nor yet to satisfy them seluys nor no good Christenmans consciens: for all that they write is but dreams off their own invention/ and as paul calleth them the doctryns of the devil against the holy word of god/ 
1 Timo. 4  & wring and wresting the blessed word of god to there purpose/ alonely considering how they might/ by right or by wrong stablish the authority of miserable men/ not considering the intent of the holy ghost which intended nothing else in all places of scripture/ but to open unto us christ/ and the losing from our sin by him only The which thing our dreamers/ and inventors of all subject lies did never perseve/ nor never sought for/ but by despising the holy word of god/ and stykking so fast to their own corrupted reasons/ did they foul in to innumerable heresies dyssentions and contentions/ and brawlinge of words/ and scolding like harlo●tes/ so that none of them could agree with another. where fore that saying of the holy prophet may well be verified of them.  

Psal. 80.  My people have not hard my voice and Israel hath take no heed unto me/ and there fore have I let them pass after the desyeres of their own hearts/ and therefore they shall follow their own inventions/ this is always the sore vengeance of God/ whane we will not believe and receive alonely his word/ than doth he let us pass/ so that we can do nothing but err. Not with standing we are so blinded that we think darknies light/ and errors verity  
This is opynly proved/ by all our great Clarkely scolemen/ and that it may be opyn to all men/ I will recite what they learn of the keys Duns and all his scolars say that these keys be nothing else/ 
Scotus. 4. sent. di. 18  but an authority given to priests where by they give sentence/ that heaven must be opened to this man and schyt unto the other: so that heaven is opened and shut at the sentence of the priest/ This is his learning▪ who could have invented such a doctrine/ but the devil himself? who ca●e speak agretter heresy than this is? who can speak more opynly against christ and his holy scripture? If the authority of the priest be the keys of heaven/ and can open and shit heaven/ than need w● no nother thing to our salvation/ but the authority of the priest/ than can no man be saved with out the authority of the priest/ than cane there no priests be damned/ For they have the keys of heaven/ I think they will not be so mad: as by their authority to shytt themself with the devil. briefly what need have we of Christ and of his holy word/ For the authority of the priest is the key of heaven/ but let me bring their own words that the matter may be plainer 
Nicho. de orbel. d●. utsupra.   
The key in this purpose is take after the similitude of a material key which is the next instrument to shut & to open a door by where by we enter in to the house So likewise/ the authority to give sentence that heaven must be opened unto this man/ is called the key. &c/ To use many words in refelling this damnable opinion it needeth not/ But against them all/ I will set the authority of Saint Hierom whose words be these/ I shall give the the keys of heaven This place/ 
Hiero in M. c. ●6.  the bishops and the prystiss not understanding have usurped unto them some what of the pharisys pride/ so that they think that they may condemn innocentis/ and lose them that be guilty/ when a fore god not the sentence of the priest but the life of the guilty is regarded. &c. Here you have plainly that the credence of the priest is not looked on/ nor abil to lose a sinner a fore god/ Mark also that Saint Hieron saith you understand not this place. Moreover I would know of you all/ where you can bring me one exampyll in scripture/ that the sentence of a priest hath losed a sinner/ or bound a rightwise man/ and if it can not do this/ than is there another thing a 'bove the sentence of a priest Furthermore that your authority should be the keys of heaven/ it is against reason and against your own learning/ for duns and also lyra of this same text/ 
Scotus. 4. sen dist. 15 Quest. 1.  Quodcunque ligaveris/ do plainly declare/ that your key of authority may err/ Now if it may err/ than is it not the right key to the lock of heaven/ for the right key can never err in his own lock/ wherefore at the most you can make it but a picklock which belongeth to robbers and thiefs only. Moreover if this were the key/ than should we never be in surety whether heaven were opened or not. First we have no promise nor no word of god/ made unto this key/ And again we can not know when it openeth heaven and when not/ for it may err after your own doctors and if it chance for to err than are not heaven gates opened/ So that be this means we shall be all ways in doubt/ whether we by lossyd from our sin or not. Wherefore we must seek out another key that is the very true key to the lock the which cannot err/ of the which we shall be in surety and with out all doubt/ But ere we declare what this key is/ we will first show the nature and the property of this key.  
Saint Augustine saith That must be called a key where by the hardness of our hartis are opened unto faith/ 
Aug. ser: 2. de sane.  and where by the secrettnes of minds are made manifest/ A key it is (saith he) the which doth both opyn the conscience to the knowledge of sin/ and also includyth grace/ un to the wholesomeness of the everlasting mystery. &c. This is the definition of this key that we speak of after/ Saint Augustyne/ Now compare your power unto this definition/ and see how they do agree. first what can your power do (which you call your key) to remove a way the hardness of the heart/ and to bring in faith? Again what can your key judge of the secretness of man's mind? Thirdly what can your power do to man's conscience to make him to knowledge his sin? ye where by do you know your own sin? by your power? than have all priests a like knowledge. finally what grace doth your power include in him? that may bring us to everlasting joy? where fore you see that this definition agreeth as well with your key/ as Chalk and Cheese.  
There fore must we seek another key/ that hath all these properties. This is nothing else/ but the holy word of god/ whereby that we reseve faith in to our hartis as. S. paul saith/ 
Rom. ●0.  Faith is by hearing and hearing is by the words of god/ and for this cause the holy prophet calleth it a lantern saying. 
Psal. 118.  Thy word is a lantern unto my fet/ and it is light unto my paths. 
Ibidem  By this word do we receive life as the prophet saith/ Thy speech shall quickyn me Also the secretties of our hearts be opened by this word as. Saint paul declareth saying if there come one that doth not believe/ he is reproved by the word off all men and the secretis of his heart are opened/ 
●. Cor. ●4.  By this word also is declared unto us grace and everlasting life as. 
●. Thy. ●.  S. paul saith/ christ hath put a way death/ & hath brought life and immortality unto light thorough the gospel/ This is thou thing only where by that our conscience is loosed and mad fire from sin. Therefore saith the holy prophet there is much peasse unto them that love the law of god/ 
Psal. 118.  and there is no slander unto them/ much peasse is nothing elliss but remission of sins/ ye & that with out any doubt/ for he that is loosed by the word of god/ that is/ he that hath the open word of god for him that his sins be for given him he can not be slandered/ that is/ there is nothing can make him to doubt/ but though heaven & hell life and death do thretyn him/ he is not offended he is not slandered/ but bideth fast and knoweth surely that all these things must perish/ but the word of god bideth for ever/ Wherefore this is the very key that judgeth the thoughts & the intentis of the heart/ as. S. paul saith: 
Hebre. 4.  By this have we also the very knowledge of our sin/ as. S. paul declareth to the Romans'/ 
Roma. 3.  by this is also declared unto us grace/ & also remission of our sins if we believe it. Wherefore this must nediss be the very true key as you may see evidently thorough out all scripture and not your boasted and craked power/ for there is no such thing nor yet can be in man/ that can lose the soul of man from his sin. Wherefore/ it is damnable and devilish learning and cometh of the presumtuus pride of man to learn that man hath a power in him/ by the which power man's soul is bound or loosed from sin/ But this is all that man hath/ he is a minister/ and a dyspensator of the heavenly word of god/ for whose sake ou●e sins be remitted when we believe it/ and our sins be retained when we do despise it/ Therefore the blessed word of god is the very key and in that is all the might and powe● to loss our sins/ and man is but a minister and a servant unto this word this may be proved/ by our Master Christ's words where he saith. Go your way in to all the world/ and preach the gospel unto all creators/ 
Matt vi.  he that doth believe and is baptized shall be saved/ but he that doth not believe shall be damned Here may you plainly see/ That the apostyllies he but ministers & servants & have no power but alonely ministration The keys that they have where by they must lose men & bind is the very word of god & therefore saith our. M. christ he the believeth shall be saved/ & he that doth not believe shall be damnid By this word did the holy apostles declare grace thorough christ/ and learned men to set all their hope of salvation in christ only/ by this word did they learn men to knowledge their sin/ and to seek for grace & full & whole to hope remission & forgiveness of their sins by christ only. Briefly by these keys/ is opened all goodness if they be received/ And all goodness is shut from us if we receive them not Now where this key is received by faith there is all thyngiss lossyd/ that is/ all sins be forgiven/ and the conscience is made fire. And where it commythe not in nor is not received by faith/ there all thyngiss be shit and bond. 
Actu. 2  Of this manner did the holy apostles bind and lose whane they preached this holy word of god unto the people/ As we have an opyn example of. S. Petter/ that preached this holy word/ and at his preaching the herars were pricked in their hartis/ and asked better what they might do and he answered them repent and be baptized every one of you in the name of jesus for remission of your sins and you shall receive the gift of the holy ghost/ where fore as many as received his word were baptized. Here have you plainly/ the very true manner of lossing from sins/ as the holy apostles used it/ that is whane the people believed the word that they preached/ than they declared how their sins were remitted for Christ's sake & not thorough any poor that they had/ for they were but ministers. But the very power was in the word of god where by they were delivered from their sins This is well proved by our master Christ's word where he saith unto them/ go and preach saying/ 
Matt. 10.  That the kingdom of heaven is at hand/ what is this the kingdom of heaven? not any power that is in man/ But remission of sins shall be given to them that receive your word/ and not that reseve either your power or your parsons and therefore followeth it. In what house you enter/ say first peace be with you/ and if the house be worthy/ your peace shall come a pone the same/ that is to say if they receive your word and believe it/ then shall your peace/ that is the peace of the gospel which you bring with you/ shall give them quietness of conscience and lose them from all sin. But if the house be not worthy/ your peace shall return to you again & who so ever shall not receive you nor will here your preaching when you depart out of that house shake of the dust from your fet/ I say unto you it shall be easier for Sodom and Gomorra in the day of judgement than for that City/ what is this your piece shall return a gain? no thing else but that they shall not be partakers there of but shall remain bound in their sin/ And why? by cause they receive not your people or your power nay truly/ but by cause they here not your preaching/ It is not to be doubted/ but that many men/ by hearing the apostles preaching the word of god/ were losed from their sins and yet never spoke with the apostles. Where fore the reseving of the word/ and not of thou apostle lossithe us from our sins/ & for that cause the flame did declare by their departing from them that would not believe the word/ that they remained still in their sins/ For as S. Mark saith/ your deperting shall be a testimony against them/ that is to say a token of their condemnation. 
Mar. 6.  we have also an opyn practices of S. Paul how he did bind them that did not receive his preaching to whom he saith these words/ 
Acto. 18.  your blood a pone your hedis I will depart from hens in cleanness unto the gentiles.  
Now have you plainly how the holy apostille did bind and loss/ and with what key they did it that is by preaching of the holy word of god/ And by cause this thing should be done with out any error and that no man should doubt in it/ 
jona· 20.  he gave them the holy ghost saying these word/ whose sins you do for give shall be for given and whose sins you do retain shall be retained To these words addyth S. Luke Thane opened he their wit that they might onderstonde the scriptures/ so that where S. joan saith/ 
Luc. 24.  he gave them the holy ghost Luke saith/ he opened there wit to understand scripture/ it followeth in Luke Thus and Thus is it writtyn that Christ must suffer death and rise a gain the third day and that repentance/ 
Luc. 24.  and remission of sins should be preached in his name a 'mong all nations. Now where S. joan saith/ whosse sins you do loss shall be lossid &c. That saith Luke in these words remission of sins must be preached in his name So that whosse sins you do loss shall be loosed is nothing else but that you must preach remission of sins in my name/ and as many as receive this word you shall loss them by this word and as many as do not receive it you shall bind them by that same word/ That this is the sentence of these two places it is opyn by that that they speak all of one story and of that thing that was done all in one day/ 
Acto. 17.  this doth also S. paul prove well where he reciteth the words of luke saying/ Christ must needs suffer and rise a gain from death/ and this jesus is christ/ here is it plain that S. Paul losed men from their sins by preaching remession thorough christ so that you have opynly here the practice of the holy apostyls how the did bind and loss by preaching the word of good. They did bind with the word whane it was not believed. They did loss by the word whane it was believed Thus did they by one word preach both salvation and damnation but unto divers men/ This virtue of the word doth S. paul declare in these words/ 
2. Corin. ●  we are unto god the sweet savour of christ both a 'mong them that are saved/ and also among them which perish/ To the one part are we the savour of death unto death/ un to the other part are we the savour of life unto life. What is this savour nothing else but the gospel/ which is unto one savour of life that is nothing else but lossinge and remission of sins And un to the other it is the savour of death unto death/ that is occasion of binding & retening in sin/ This doth paul also declare in another place/ 
1. Corin. ●  The preaching of the cross is to them that perish foolishness. but unto us which are saved it is the power of god/ what is the power of god? nothing else but remission and losing from our sins What is foolishness nothing else but they despise the gospel and rekyn it of no value and of no power/ where fore they remain bound in their sin. Thus is it declared that one word of god worketh in divers men divers operations/ in the one it workith life that is remission of sins/ in the other workythe it death and is take for foolishness/ that is it declareth them bound and retained in their damnable sins and yet in himself/ he is of one goodness & of one nature/ but the diversity commythe/ of them that be the resevers. This may be proved by a natural example/ the dew of heaven cometh down indifferently a pone all grunde/ but in the one it bringeth forth good corn & swear fruits And in the other it bringeth forth nettilles & brombilles/ that be nothing worth but to the fire/ 
Heb. 6.  This example have you in the pystille to the hebrews for this same purpose/ likewise by one word do the holy apost●lle and Christ's ministers loss and bind/ but this do they not by charmeing coungering juggling and whyslinge absolutions as you do/ But by preaching the holy word of God which whane it is believed doth quiet and loss our consiens from all sin/ and offereth it us thorough christ only/ But when it is not believed than doth it bind us & retain us in sin So that this holy word is the very true key of heaven/ for by it heaven is opened and shut.  

Chriso. in M. c. 15. De doctr. christi. li. 1 c. 15. et. 18.  This doth Chrisostom well prove in these words/ The key is the word and the knowledge of scriptures/ where by the got of verity is opened unto men &c. S. Augustine doth also witness the same saying. These keys hath he given to the church/ that what she bindeth in earth shall be bound in heaven/ and what she losythe in earth shall be loused in heaven/ That is so say/ who so ever doth not believe that his sins be forgiven him in the church/ they be not forgevyn him: But he that doth believe/ and avert himself from his sins being with in the church by that same faith and amendment is he made whole &c. Here have you opynly that by believing the word of god our sins be losed/ and by unbelieve be we bound in our sins/ but now must we search to whom these keys be gevyn They may not allonly begeven to Peter/ for than Paul/ and the two sons of thunder had them not Nor they may not be given/ 
Augustin in joan Trac. 124.  to one more than to the other for Christ was indifferent and they were all his apostillis and their confession was all one/ wherefore no doubt but these keys were given unto all Christ's apostyllis un to the whole church/ as Saint Augustyn doth decare openly upon johan. 
24. q. 1. Q●odcūque  This may be also proved by the words of your own law which be these/ if peter have power alonely to bind and to loss than doth it not the church/ but if this be down in the church/ than did better when he received the keys/ signify holy church/ &c. Here have you openly that peter had not alonely the keys/ but he received them in the name of the church wherefore they be long to all christian men/ This doth Origene well prove in these words. Tu es petrus. &c. 
Origenes Super. M. Ho. 1.  Thes words were spoken unto peter/ un to all apostles unto all manner of perfit faithful men for all they are petrus/ and in all them is builded the church of christ/ and against none of them can the gatis of h●ll prevail Dost thou rekkyn that the keys of heaven were allonly given to peter/ and that no nother christian man did receive than? &c. Here is it clearly that all christian men be peter & all they have received the keys of heaven/ and hell can not prevail against them. S. August. doth also testify the same in these words/ wherefore the church/ which is foundid & grounded in christ/ 
Super Io● Trac. 1●▪ c. 21.  of him hath received in peter the keys of heaven/ that is/ to say power to bind & loss. &c. Thus is it plain that these keys are given to the whole church of christ for her faith/ and they be the comen treasure of the church & belong no more to one man than to another/ but because that all men can not use these keys all together/ for that would make a confusion/ therefore doth the church that is the congregation of faythefulle men commit the ministration of these keys/ that is of the preaching the word of god/ un to sertyn men whom they think most able and best learned in the word of god the which men thus chossen be but ministers of the comen treasure/ and no lords over it/ for the church may deposse them/ that is she may take a way the opyn and the comen ministration that she committed unto them/ if they use it not well/ and than they be but as other christian men having no comen office nor ministration in the church/ where fore they may neither preach/ nor yet minister sacramentis opynly but as other christian men may do privately/ in their own housys/ or in other places where men be gathered which will here of christ/ there I say both they and all other christian men/ may speak and learn Christ's word/ and declare it after the gift that is given unto them of god/ and they that do believe this word thus preached by christian men/ be by the power of the keys losed from their fin and bound if they believe not. For all the church and every part of the church have power to execute these keys/ allonly that the opyn order be not broken/ 
1. Cori. 14.  This doth S. paul declare saying/ you may all interpretate scriptures but see that all thyngiss be done after an order/ Now to keep an order & that nothing should be done after a confuse manner/ therefore the church assigneth sertyn men to be the opyn and the comen ministers of this treasure the which be but allonly ministers/ & no lords/ And of this comen treasure and not of their privatte treasure as S. paul saith/ let a man so rekkyn us as the ministers of christ/ 
1. Co. 4 Item. 3.  & dispensators of the ministry of god/ Also in another place/ what is paul? what it apollo? but ministers by whom you have believed/ Also S. Peter your predicessor commandethe you/ 
1. Pet. 5.  that you should not exercysse any dominion over the congregation/ but give example to the flock Be not these plain scriptures how you be no lords but ministers of Christ's treasure/ & you leave the ministration & usurp authority. S. Peter whose successors you boast yourselves to be/ commandeth you that you should use no dominion over the congregation/ why do you not succeed him in this thing? you should be alonely but ministers & keyeberers of these keys/ 
In. M. c. 23.  as Chrisostom proveth in these words/ the keyeberrars are priests unto whom is committed the word to teach and to interpretate scriptures. &c. Here you not how you be but keyeberrars & teachers of the word of god. This doth. S. Ambrose witness in these words/ sins be forgiven by the word of god whose interpretar is the deacon. &c. 
li. de Cain et abell  Mark that sins be forgiven by the word of god of that which you be but interpretars. where is now I pray you your lordly power? which you call the keys of heaven/ is not scripture & the practices of the apostles & the exposition of holy doctors openly against you? will you usurp a thing/ that is contrary to all these? I pray you where find you in all holy scripture/ but one that Peter or Paul did asoyle/ after the manner of your keys. And yet no doubt but they had the keys/ ye & also did use them wherefore it is to me greet mervell/ of whom you have learned your usage/ & where you have gotten such keys. It maketh no matter to me though you cry as you are wont. Father's Fathers/ Counsels/ Counsels/ the church/ the church/ For it will not help you/ you see opinly/ that I have the holy word of god/ and our Master Christ/ which is elder than our fathers I have also the practice of the holy apostillis that understand this thing better than all your counsellis/ But let us grant that you have fathers and counsels for you/ That is the next way to deceive the church of god/ By whom can christian men be disseved/ but by such men as be of authority/ and dignity of the world? This you know that men can not bedesseved by horses/ nor by caluys/ but it must be by men and not by foolish men (For who will regard fools) but by them that berekkened of wisdom and of reputation in the world/ And not by one wise man (for another wysse man may be of as good reputation and wisdom as he) but it must be by many/ or else it can have no shine nor colour of excellency/ ye and by such a multitude that reason can not suspect/ so that there is never so great danger unto the church of god/ as whane all these thyngiss come together/ and therefore saith the holy prophet/ 
〈◊〉  blessed is the man that followeth not the counsels of wylkyd men/ you know that counsels can be no small thing/ nor no foolish thing Nor the wicked men themself do rekkyn it for no small thing but for the gretiste thing/ and the wysyst thing/ and the strongist that they can think or devisse/ and no doubt but it hath a fore reason and a fore all the world a great apparens of no small wisdom/ and is so strong that every man is compelled to receive it/ ye & also those men have authority/ for as the prophet saith they site in the cheyre/ the which doth both signify great learning & also great authority/ And yet saith the prophet that blessed is he that followeth not their counsellis nor sitteth in their chair? Now if these things could be judged by comen reason or else they seemed so evil/ that all the world could judge them what need the holy ghost to make so much a do or to write so strongly against them? ye and to say that blessed is he that hears them not/ where fore he must needs speak of such myschyffe and of such falsehood/ and of such errors as have all those things for them that you bring of you/ That is fatherhod/ wisdom/ learning/ authority/ multitude/ and long custom/ The which things be able to pervert any man be he never so wysse or never so holy if he stick not fast to the word of god only/ and therefore saith the prophet blessed is he whose will and meditation is night and day (that is continually) in the law of god/ unto the which if all your councels/ All your father's/ All your custons/ briefly all that you bring for you be compared/ than shall we see whether it be true and of god or not/ for of themself they have no truth/ but be inventions of corrupted reason) & persuasions of the devil to pervert the holy church of god.  
But my lords let us go to reason/ Tell me by your honour is it reasonable that the holy church of god/ redeemed with Christ's precious blood/ and asolyd by him from all her sins should be now bound unto you and to your absolution? and that she should not be released/ but thorough your power? seeing that you be but ministers and servants ordained of Christ unto her profit and not to your honour? This will I declare by an example.  
I put this casse that there be a prisoner bound fast in chains over the which you have the custody and the keeping after the king's commandment / now the king's grace saith unto you loss me that fellow/ & let him go free out of preson under this condition that he shall promiss to serve no prince but me only/ what will you louse him or not/ Can you or dare you keep him longer if you would/ Or can you compel him to make any other composition with you/ than alonely to serve the king/ if you would keep him longer in prison did you not run in the king's displeasure/ & if he did promiss you any other composition/ were he bound there to? Nay doubtless. Moreover in losing of him/ what thing do you by your authority/ ye what thing do you at all but that you are ministers unto the kings commandment and a servant to the pour fellow. The ministration and service is yowars/ But the authority is the kings of the which you have never a crumb.  
Take an other example/ if it would pless the kings grace to make any of you an embassatoure and give you a commission and commandyment/ to fetch whom in to his land a banished man unto whom the kings grace writeth his pardon with such words and under such condition as it plesythe his grace/ Now this pardon delivereth he to you/ for to bear and to declare unto the banished man/ Here would I know of you/ what you can do for this banished man more than is written in your commission/ Also what can you do against him in these things that the kings grace hath pardoned him/ you can neither add nor take a way from the king's pardon/ you can no more do but declare it unto the party/ And if he receive it than may he as law fully/ and as freely come in to the land as you may/ and you can not say/ by right that you have by your authority discharged him or given him any pardon of his banishment/ but alonely you have delivered and declared unto him/ the king's pardon which when he had received with the condysyons there in/ than is he discharged of his banishment/ And if he will not receive the king's pardon/ Than can you neither help him/ in to the land/ nor yet discharge him of his transegressyon/ but alonely you leave him/ and declare unto him/ ye and that by the king's words that he is a banished man and so shall remain till he receive the king's pardon/ So like wysse the word of god where in is pardon for all sinners is committed unto you to preach and to declare/ which if they reseve by faith they are free and loosed from their sins/ but if they do not they are bound not by your authority/ for you be but ministers and servants/ and can no further go than your commission/ but by the authority of god only/ wherefore see well to your conscience how you can discharge yourself a fore god that do so presumptuously usurp his authority/ of the which you have neither word nor exampylle in scripture. Moreover how can you prove this manner of absolution. Ego ab soluo te auctoritate mihi commissa/ for to be lawful/ I pray you where was there ever any authority committed unto man to take away sin? There is no authority committid unto man/ but alonely ministration of the word/ Now your absolution/ maketh mention off authority ye & that with out the word/ & agret many of you understand not the word. Duns saith/ ꝙ absolucio sacerdotis/ est disposicio necessitans ad remissionem culpe/ how think you be these feet words for a christian man if your absolution be necessari than can not god take a way sin with out you/ nor you with out him/ but god and you together take away sin/ whother will you now? will you ascend so high/ will you be cheek mats with god? I think shortly you will also be gods/ the Pharisees did rekken much better of god than you do/ for they said/ that god only did absolve from sins/ and you say I do assoil/ ye and that by authority/ so that you far pass the Pharisees/ but let us see what S. Augustine saith of such men/ many sins be forgiven thee/ he prophysed of men that be to come. 
Luc. 7. Augus. li. Quinquaginta homeliarum. ho. 23.  There were men to come that would say/ I forgive sins I justify/ I sanctify/ I make whole so many as I baptize wherefore the juice did better understand the remission off sins than heretics do/ for the juys said/ what man is this that forgiveth sins/ and the heretic saith/ I forgive/ I make clean/ I sanctify. &c.  
These words be plain enough against you/ for you say we have authority to remit sins. And. S. Augustine saith you be heretics for so saying. you can not deny/ but. S. Augustine reproveth your own absolution/ where in you say that your absolution is requisite of necessity to remission of sins the which is nothing else/ but clearly denying of Christ of his blessed blood and also of his holy word/ but if we had grace we might perceive that neither you/ nor your absolution/ nor yet any thing that you do were of god/ for all that you do us clearly done for money and for no nother cause. Rekken one thing that you do/ as concerning your ministration/ but that you will have money for it/ not so much as washing of a heap of stonnes. where by have you gotten all your great possessions/ but alonely under the colour/ that you be Christ's holy bishops. 
Money is a merchant  For money you make whoredom as lawfulle as matrimony. For money/ stolen good shall be better than heritage. For monnny/ you make usury lawfulle merchandis. For money/ all sins be virtue ye and also have great pardon to them For monny/ you sell man/ wife/ maid and child king and Land. For money you make as good merchandis/ of women's prevytyes/ as a goldsmith doth of gilted plat. you will rekken that this is a shame for me to writ/ but it is more shame for you to do it/ and iff you did not these shamfulle deeds I should have none occasion to make this shamfulle writing/ take you away the cause and I will take a way the writing. ye you are not so content/ but you sell Christ you sell the blessed sacrament off his flesh and blood/ you sell his holy word/ you sell all other sacraments/ briefly you sell/ all manner of thing that ever he left in earth to the comfort of man's soul/ and all for money/ ye and not so content but you make also molawes and more statutes/ and dispense with them for money/ and all these things do you/ by the authority of the keys/ that both open heaven and hell/ and a man's coffer and also his purse ye and sometime they loss the coat from his back. Our master Christ saith unto you/ you have received it fire give it free again/ and you give nothing free/ but I know your answer you will say that you sell not your mass nor sacraments nor the word of god/ but the labour that you have about them. O thou devil when wilt thou be with out an excuse/ when wilt thou grant they self guilty? Tell meye that be with out shame/ if you do sell but your labour is it not sore and an unlawfulle prise to sell it so dear? what bishop can deserve by his labour a thousand pound by year/ and yet some of them have a great delle more/ and labour nothing at all. How dear will these men sell their labour if they should be tankerdeberars/ they would make water derar than wine/ ye tell me what labour there is with in the royalme that is half so dear sold as their idleness is? But you bellygodes did not Christ's apostles take painies and labours/ a bought the ministration of the word? and in fulfilling of their office/ more in one day than you ●oo in all your lives/ and yet was it not lawfulle for them more to receive than a living: for our Master Christ said/ the work man is worthy of his met/ 
Mat. 10  so that our master would that they should receive no more but necessary/ 
1. Cor. 9·  Also S. Paul saith our lord did orden that they which preach the gospel should live on the gospel/ mark how he saith they that preach the gospel/ now which of you all doth preach the gospel/ 
Hierom.  not one and yet will you enjoy these innumerable possessions. Saint Hierom saith on his same text/ you must live on the gospel/ 
Chrisosto ad Ti. 5.  but not be rich/ also Chrisostom saith/ I say boldly that the bishops and prelate's off the church/ may have nothing but meat and drink & cloth. &c. Here have you planly/ that if you did labour faith fully & truly in the go gospel/ you could have but a living there on/ & no lordly possessions/ but now do you nothing in the world/ but exercysse tyranny on them that would preach the gospel/ & make laws & statutes/ to destroy them/ 
Chri. s. 6. de anathemate  & the holy gospel of god/ so that Chrisostom speaketh well of you/ Be hold I see men that have no true sense of holy scripture/ ye they understand nothing at all thereof/ & to pass over many things (for I am a shamed to call them mad men/ try fyllars & wranglars) they be such as know not what they say nor of what thing they speak/ but alonely be they mighty & bold to make laws/ & to curse & condemn those things of the which they know no thing at all. &c. Be not these your works? who can say/ but that these words be spoken of you? who maketh statutes & laws but you? who curseth & condemneth but you? how can you lay these things from you? how can you avoid them? so long shall they be laid against you/ till you can bring in one that is guilty of them/ I tkynke that will be long/ & yet will you have these greet possessions/ & be also greet lords doing nothing there fore at all/ but allonly play the part of a bishop/ as a Christemasse game player/ doth of a king/ & as a puppet which springeth up & down & crythe pepe peep and goeth his way/ so do you make a countenance of greet holiness/ & of greet perfection/ but all the world can testify what you do in deed. Moreover you are more bound to the gospel/ then all other men be in the world for there by have you all your honour/ all your riches/ all your lordly possessions/ & if the gospel were not/ men would no more regard you/ than they do cobblers/ & yet deserve you worst of all men of the gospel/ wherefore I can no more say unto you/ but the words of our. m. christ/ woe be unto you hypocrites the which shut heaven gates a fore ohter men/ and as. S. Luke saith/ 
Mat. 23. Luce. 11  you have taken away the key of sciens/ and neither enter in your self/ nor yet suffer other that come to enter in/ now let me see/ how all your keys/ and all your power can asoylle you from this same woe that our Master Christ doth here lay unto you? This word of god bindeth you to everlasting dan nation let us see if your pykelocke can open this lock/ than will I say that you have the keys off heaven or else not. I think you may seek all your clog with keys and find not one that will open this lock.  
Finis.   

¶ Fre will of man/ after the foul of Adam/ of his natural strength/ cane do nothing but sin. ☜  
IN this article will we not dispute/ what man may do by the comen influence given him of god/ over these inferior and worldly things/ as what power he hath in eating & drinking/ in sleeping and speaking/ in buying and selling/ and in all other sache natural things that be given of god indifferently to all men both to good and bad: but here will we search what strength is in man of his natural power/ with out the spirit of god/ for to will or to do those things that be acceptable afore god/ un to the fulfilling of the will of god/ as to believe in god/ to love god after his commandements/ to love justice for it self/ to take god for his father/ to rekken him to be mercifulle unto him to feet god lovyngely/ with all other things that men do call good works/ this is the thing that we will search to know. 
johan. 15  Now that he can do nothing in these causis by his fire will/ our Master Christ proveth it in these words he that a bideth in me and I in him/ bringeth forth much fruit/ for with out me can you do nothing/ iff a man a bide not in me/ he is cast out as a branch/ and he shall burn. Here it is open that freewill with out grace can do nothing I do not speak of eating and drynkking (though that be of grace) but nothing that is frutefulle/ that is merytorius that is worthy off thank/ that is acceptable a sore god. For he that hath not Christ in him/ is cast out/ this is the first fruit of freewill: than wydderth he/ that is the second fruit/ this wythering helpeth him nothing to goodness/ he must wydder let him do his best: than is he gathered & cast in the sire/ this is the third fruit/ what can he in the fire do/ nothing but burn/ he can not lie there as a thing indifferent/ but he must needs burn/ and he can not come out of the fire by his own strength/ let him intend as much as he can/ his intention can not help him/ nor yet further him. So that all the might of frewylle whane he is left alone/ is nothing else but first to be cast out/ and second to wither so decayeth he/ thirdly to be cast in the fire/ all this is worse and worse: finally he burneth/ this is worst of all for here is he passed help/ so that this is the strength that freewill hath/ to bring himself to utter destruction. Now where will our Duns men/ bring in their bonum conatum/ they are so long in bringing of it in/ that freewill is brought to the fire and there can he neither save himself from burning/ nor yet help him self out/ but to this my lord/ of Rochester answereth in a certain place/ that freewill can do no good meritorius/ sed tamen non omnino facit nihil/ what is this to say but Nihil. if he do no good that is meritorius/ nor worthy of thank a fore god/ I pray you what doth he but Nihil our disputation is/ what goodness that he can do with out grace/ and you grant/ that he can do no goodness/ & yet you say that he can do something/ is not this a worthy saying for a bishop/ for a doctor/ that will learn other men how to use themself with god/ is not this a goodly saying to prove that man hath frewille thereby? but by such vain words/ damnable blasphemus/ doth he deseve the simple people/ and maketh them believe (by such words as they understand not) that they have a natural might and power to deserve heaven/ & to do all manner of goodness. But let us see how. 
Super Io●nem trac. 81.  S. Augustine understandeth this text of. S. johan/ lest any man should suppose that the branch of him self could bring forth/ at the lest ways a little fruit/ therefore saith he not/ with out me can you do a lytylle/ but with out me can you do nothing/ therefore whether it be lytylle/ or whether it be much/ with out him cane it not be done/ with out whom is nothing done. won of two things must the branch needs do/ either a bide in the vine/ or else burn in the fire if it be not in the vine/ then is it in the fire. &c My lord where will you bring in here/ your something that freewill doth. S. Augustine saith/ with out grace can frewylle do/ neither little nor much/ for if she be not in Christ/ she burneth in the fire/ call you that somewhat? where be now Master Dunsys men with their bonum conatum/ bonum studium/ & applicacionem ad bonum here must they needs lie in the fire/ with all their good intentes/ with their good preparations/ & their holy dispositions. Also. 
2. Co. 3.  s. Paul/ we are not sufficient/ to think any thing of our self/ as it were of ourself/ but our sufficiency is of god/ what is this that we are not able to think any thing of ourself? what can be a smaller thing than to think? & yet this small thing cane we not do/ it is also open that Paul meaneth not of the thinking that cometh by natural power/ for that god doth not let/ but letteth it ꝓsede after his first ordinance/ as we have open experience in infideles/ but here he speaketh off such a thinking as is acceptable/ & thankful afore god/ and therefore followeth it/ god hath made us worthy ministers of the new testament/ here is it open that he speaketh of that thinking/ that is a singular and a special gift off god/ and not of the comen gift of nature/ for that were nothing/ to the ministration of the gospel. 
Barnard Lib. arbit.  But let us see what. S. Barnard saith of this text/ what shall we say? is this allonly all the merytte of free will that he doth alonely consent? ye doubtless. Not that that same consent in the which is all his merytt/ is not of god/ whane that we can neither think (the which is less than to consent) any thing of ourself as though we were sufficient of ourself/ these words be not mine/ but the apostles the which giveth unto god and not to his fire will/ all manner of thing that can be good/ that is to say/ to think/ to will/ or to perform. &c.  
Hear you not that all things/ that can be good. s. Barnard giveth to god? Now what strength hath fire will/ he can neither think good/ nor will/ nor yet perform it/ what remaineth? I know nothing but either it is included in thinking/ in willing/ or in performing/ and all these begeven to god. Also our Master Christ sayeth shall men gether grappies of thorns/ 
Mat. 7.  or figs of brombylle busshies An evil tree cane bring forth no good fruit. what meaneth our Master when he saith/ that grapes be not gathered of thorns? nothing else/ but that the fruit must belike the nature of the tree/ & therefore saith he/ a evil tree/ cane not bring forth good fruit/ now can you not deny/ but that freewill with out grace is an evil tree/ ergo his fruit must needs be evelle/ he may well bring forth fruit/ but it shall not be good. Is not all frewyls' power declared in these words/ he can not/ I pray you what meaneth our Master Christ in these words/ he can not Christ said/ he can not/ & will you say/ he can? 
Mat. 12.  also our Master sayeth/ you adders birds/ how can you speak good things/ saying that you be evil/ had not these men frewylle? and yet saith our Master they could not speak good things/ you rekken it but a small power/ to speak good and yet as small as it is/ frewylle can not do it/ he may well speak/ but it shall not be good/ for how should he speak good/ that is evil of himself? how should he do good that knoweth no good? but is the very enemy of goodness/ ye and as much as lieth in him/ he would there were no goodness for if he would there were goodness/ why doth he it not/ you have also a comen pryncipyll/ there is nothing loved and desired but that that is known/ now how should free-will fly from sin and desire goodness/ and he knoweth not which is very sin/ and which not/ As. S. Paul saith/ by the law is the knowledge of sin/ so blind is frewylle/ 
Rom. 3.  that he knoweth not sin to be sin nor virtue to be virtue/ but judgeth that thing to be good that is evil and that thing that is evil to be good/ for he is lost and hath no true judgement As. S. Augustine saith/ what goodness can he do that is lost/ 
In E●he c. 29  except that he be delivered from his misery? Cane he do any good by his freewill? god forbid/ for man evylle using his frewille/ did both less himself & also his freewill/ and as a man being a live/ doth kill him self / and when he hath killed himself/ he can not make himself a live again. So likewise when we do sin by freewill/ and sin hath the victory/ then is frewylle clean lost/ for of whom a man is over come unto him must he be servant/ doubtless this sentence is of Peter the apostle/ the which seeing that it is true/ I pray you what manner of freedom cane a bond servant have/ except it be when it pleaseth him to sin. &c.  
How think you by this/ you defenders off free-will/ doth he not clearly say that man hath lost his freewill by sin? and cane no more do unto goodness/ than a deed man can do to make himself a live again/ ye he can do nothing but delight in sin/ call you that a freedom? 
de verbis apost. s. 11.  Call you that bonum conatum? Call you that a preparing to grace? S. Augustine doth declare/ what goodness that freewill deserveth/ with out grace saying/ o cursed freewill with out god/ we have experience what frewille can do with out god/ therefore are we miserable by cause we have experience what freewill is able to do with out god/ behold man was made good/ and by his free-will was he made an evil man/ when shall an evil man by his free-will make a man good? he being good/ could not keep himself good/ and now that he is evil shall he make himself good? when that he was good he kept not himself good & now that he is evil/ shall he say I make myself good? & c  
Hear have you the very strength of sarcocol/ by his strength are we made miserable/ and that doth experience learn and yet will you boast free-will. S. Augustine calleth it cursed freewill/ and you do call it blessed free-will/ is not this a goodly freedom and greet power/ to bring us to this everlasting misery? This is your bonum conatum/ and facere quod in se est/ & preparare se ad graciam with other damnable dreams that you have/ whose conclusions are nothing else but to bring us to damnation/ you see. s. Augustine's words be so plain that no man can avoid them.  
Also. S. Paul saith/ 
Roma. 8  the wisdom off the flesh is enemy to god/ it is not subject unto the law nor cane be/ for they that serve the flesh/ cane not please god/ and he that hath not the spirit of Christ the same man is none off his/ for the self sprytte beareth witness to our spirit that we be the children of god/ here have you plainly/ that the wisdom of the flesh is very ennymy against god/ you can not say/ but by wisdom he understandeth the best thing that is in man/ for better than wisdom can there nothing be/ and yet that is enemy to god for it is but flesh and all that is in man with out the spirit of god/ and that S. Paul declareth when he saith/ he that hath not the spirit of Christ/ the same man is not Christ's. Here is plain that will/ reason/ wisdom/ heart or what so ever thing that is in man is (with out the spirit of god) but flesh & cane not be obedient/ he saith not he will not/ but he can not: he hath no might/ he hath no power/ let him intend his best/ do all that lieth in him/ with all his might & all his power/ & yet can it not pless god/ for it is all but flesh. But here Master Duns men will make a distiction/ & say that flesh is taken here for fleshly desires only and voluptuousness/ & not for the desires of the soul/ nor for the election of the will/ I would know of them/ what part in man it is/ that desireth/ or that coveteth this voluptuousness/ it is not the bonies nor the sinews/ nor the flesh that hangeth there on but it is the highest part of man the very soul of man/ he is the ground and the auctor of all concupisens'/ take away him/ and there remanyth no voluptuousness/ therefore. S. Paul declareth him and his operation/ when he calleth it the wisdom of the flesh/ but I would gladly know/ what they understand/ by unclean desires/ and by voluptuousness/ iff they understand/ evil cogitations/ as adultery/ fornycation manslauter/ theft/ covytusnes/ dysseyt/ uncleanness/ blasphemy/ pride/ follyshenes'/ if they caulle these voluptuousness/ these be they that come from the heart of man/ and be chosen by the election of the will as our Master Christ doth clearly declare Marc vii ye and that from the very button of the heart/ 
Mat. 7  cane they invent any other uncleanly desires than these? & these come not from the bonies/ nor from the sinews nor from the inferior part of the heart/ but from the very ground of the heart/ and these be all his desires/ and other hath he none of himself. where these dreamers dream they wot not what/ & speak that they understand not/ for all that is in man/ heart/ soul/ flesh/ and bone. &c. with all their works/ is but flesh/ except the sprett of god be there/ every man hath a soul/ but by that is he not Christ's/ for than infidels were Christ's/ but the spirit of Christ maketh him Christ's/ and the spirit of god giveth witness to our spirit that we be the children of god/ our spritte giveth no witness to himself/ that he is Christ's/ for then were the spirit of god frustrate wherefore let our spirit intend as well as he can/ study his best/ a ply him self to goodness/ after the uttermost of his power and yet is it but wisdom of the flesh and hath no witness of god/ ye it is but an enemy & it must needs be sin/ for As. S. Augustyn saith/ he that fedith with out me/ 
De verbis dni sermo. 50.  fedythe against me. &c. Mark how be saith against me/ wherefore all that free will can do with out gra●e is but sin/ Mark also that Paul did write unto the juys/ ye & to the best of them which did study to do good works ye and that the best works that were the works of the law and yet all these he calleth but flesh/ and declareth opynly that all these good works could not help them/ and yet no doubt but that the jews did as much as lay in their free-will to do to come to the favour off god/ and yet it ho●pe not for all was but wisdom of the flesh/ and enemy to god/ also. S. paul say the. 
Ro. 8.  If you mortify the deeds of the flesh by the spret/ you shall live/ you will not rekkyn that Saint paul doth judge the spret of god necessary/ to kill the desires of the flesh/ that is of the sinews or of the bonis/ or of any other thing that is in man by side the sprett of man/ for that were but a small thing ye it were but frustratt to set the spret of god to kill these thyngiss/ for the spirit of man can kill them/ ye and also rule them/ for after your own Philosophers/ the spret of man/ is the ruler and the guider of all the works/ that be done by the body/ wherefore the spret of god must be he/ that shall kill the disease of our spret/ the which is the most spiritual thing in us and yet is it but flesh a fore god/ for if there were any power in him/ high or low/ 
De verbis apostoli. s. 13.  to kill his desires/ than were it but void to call the sprett of god to help/ but let us here what. S. Augustine saith on this text/ if you mortify the flesh. &c. Thou wilt say/ that can my will do that can my fire will do. what will/ what manner offer will? except that he guide the thou fallyst/ except he life the up thou liest still/ how canst thou than do it by thy spret/ seeing that the apostle saith As many as be led by the spret of god/ be the children of god/ wilt thou do of thyself? wilt thou be led of thine own self/ to mortify the deeds of the felshe? what will it profit thee (for if thou be not voluptuus with the Epicu●r/ thou shall be proud with the stoics) whither thou be an Epicuer/ or a Scoicus? Thou shalt not be a 'mong the children of god/ For they that be gydid of the spret of god/ be the children of god/ not they that live after their own felshe/ not they that live after their own spret/ not they that be led of their own spret but as many as be lead of the sprett off god/ they be the children of god/ but here a man will say/ Ergo than arewe rulid & we do not rule I answer Thou both rulist & art rulid/ but than dost thou well rule if thou be ruled of the good spret/ utterly if thou want the spret of god/ thou canst do no good/ thou dost truly with out his help by thy free-will/ but it is but evil done/ un to that is thy will which is called fire will/ & by evil doing is she mad a damnable bound servant/ when I say with out the help of god thou dost nothing I understand by it no good thing for too do evil/ thou hast free-will/ with out the help of god/ though that be no freedom. wherefore you shall know that so do you goodness/ if the helping spret be your guider/ the which if he be absent can do no good at all. &c. My think this saying alone wereable too confounded you all/ if you would believe. S. August. Mark how he saith with out the spret of god you lie still in sin/ let your spret do the best he can/ for they be not the children of god that live after their own spret/ that are guided after their own spret but after the spret of god for our spret can do no good at all/ but evil if the spret do not lead him/ where is now your bonum studium your bonus conatus/ & applicacio ad bonum. &c. For your spret can do nothing but evil and is of himself but a damnable servant/ what good can a damnable servant do of himself? So that here have you openly proved/ that the free-will of man/ of his own strength & of his own power can do nothing but sin?  
But now commithe the damnable reason & fleshly wisdom & will dispute & say if our free-will can do no goodness/ what need god to command so many good things? what need god to give those commandments that he knoweth well be impossible for us? & if they be impossible what right is in him that damneth us for that thing that is impossible for us to do/ I answer o thou blind pnsumtuous/ & damnable reason/ where hast thou learned of any other creature to inquire a cause of thy makers will/ or else to murmur/ against the ordinance of thy living god/ what hast thou to do/ to require a cause of his acts? he hath made that with out thy consent & counsel & may he not set law is & commandments to rule that by at his pleasure with out counsel? thou artworthy of none answer/ thou art so presumptuous nor there is no godly answer that will satifyse that Never the less I will stoup thy blaspheming mouth/ by thine own wisdom to thy great shame. First this thing must thou grant me/ that thy god is essential goodness/ & is nothing but goodness/ wherefore he can command nothing/ but that is good/ Just & rightus/ which thngys' if thou do not or be not able to do Thy maker may not let his goodness undone by cause of thy naughtiness/ or for thine unto byllnes/ And if thou biste not abille to do those good thyngiss that he commandyth thee/ There is no fault in the commander/ nor yet in the commandimentis/ wherefore then dost thou grudge against him with out a cause? But yet wilt thou murmur and say how that he knoweth how they be impossible for thee/ Truth that is he knoweth it/ Than wilt thou say/ wherefore doth he command them to me? O thou presumptuous creature it were sufficiently answered to the to say that it is his pleasure so to command what couldst thou say more/ what occasion hadst thou to murmur? what urong haste thou? But I will go further thy maker knoweth that they be impossible for the he knowithe also/ thy damnable and presumptuous pride/ that rekkynest how thou canst do all thyngiss that be good of thine own strength with out any other help/ and to subdue this presumptuous pride of thine/ & to bring the to knowledge of thine own self/ he hath giving that his commandments of that which thou canst not complain/ for they be both righttus and good And if thou complain by cause they be impossible for thee/ then consider thy damnable pride/ that thoughtest thyself so strong that thou couldst do all goodness/ But what wilt thou now do these commandimentis be given and cannot nor shall not be changed to satysfyse thy presuntuus pride/ where of wilt thou now complain? gods commandimentes be reasonable/ they be good/ they be righttus/ and they be laudable/ shall all these things be destroyed to satisfyse thy pride/ nay not so/ But thou shalt rather remain/ with all thy pride under the damnation of these commandments/ what sayest thou there to? canst thou avoid this? canst thou say but this is right/ canst thou save thyself from danger/ canst thou a void thy damnation by all thy carnal wisdom? nay verily/ for he that is thy adversary is omnipotent where fore say what thou wilt/ So must it be/ for it is gods ordinance which may not be changed. But now wilt thou ask what remydy? no remydy but this only/ to confess thy weakness/ to confess thy pride/ to knowledge thy unabyllnes/ to grant that these commandymentes be lawful holy and good/ and how thou art bound to keep them/ and to give laud and praise to god for them/ and to go to thy merciful maker with this confession/ and to desire him that he will help thee/ that he will be mercifulle unto thee/ that he will strength the for thou art to week/ That he will give the his spret/ for thy spret is to fleshly/ to fulfil these spritualle commandements and doubt thou not but thou shalt find him both mercy full and also gracious for he gave thou these commandymentes for that intent/ secretly declaring both thy pride & also thy weakness/ that thou mightest seek and call unto him for help  
This doth S. Augustine declare well in these words/ 
de tempo. ser. 5.3  if man do perceive that in the commandymentes/ is any thing impossible or else to hard/ let him not remain in him self/ but let him run unto god his helper/ that which hath given his commandments for the intent/ that our desire might be stirred up and that he might give help &c. Mark. S. Augustine saith that the commandymentes be impossible unto our strength/ but we must call to god for strength. The palagions did rekyn/ that they had got a great vyctordun when they had made this carnal reason/ that God would command nothing that was impossible/ of this reason did they glory and triumph and thought that they must needs have some natural strength and power to fulfil the commandments of god/ seeing that god would command nothing impossible to man. Offa this same reason doth my lord of rochester and all his scholars glory unto this same day But let us see how S. Augustine answereth them/ 
D●li. arb. cap. 16.  The palagions (saith he) think that they know a wonders thing/ when they say God will not command that thing the which he knoweth/ that is impossibille for man to do/ Every man knoweth this/ but therefore doth he command sertyn things/ that we can not do/ 
Eccle. 12.  by cause we might know/ what thing we ought to ask of him/ Faith is she which by prayer optaynyth that thing that the law commandithe/ briefly he that saith/ If thou wilt thou mayst keep my commandimentes/ In the same book a littille after saith/ he shall give me keeping in my mought Plain it is that we may keep the commandimentes if we will/ but by cause our will is prepared of god/ off him must it be asked/ that we may so much will/ as will suffice us to do them/ troth it is/ that we will/ when we will/ but he maketh us to will that thing that is good. Here have you plain that my lord of Rochester's opinion and the palagyons is all won/ for they both do agree that the commandments of god/ be not impossible to our natural strength But S. Augustine saith they be impossible/ And therefore be they given that we should know our weakness/ & also ask the strength to fulfil them/ For faith by prayer doth obtain strength/ to fulfil/ the impossible commandments of the law. Here have you also/ that god movythe us and causythe us to be good willers/ and gevythe us a good will for else we would never will/ but eville. Here is also to be noted/ That the palagions and our duns men agree all in won/ for they both say/ that the grace of god doth help man's good purpose so that man doth first intent & purpose well/ & as duns saith disposithe himself by attrition to receive grace/ & than god doth help him/ but the troth is contrary for there is no good purpose in man/ no good disposition nor no good intent but all is against goodness/ & clean contrary against all thing that agreyth with grace/ till that god of his mere marry cometh and gevythe grace and changithe man's will unto grace/ & giveth him a will to will goodness/ ye & that when he thought nothing of goodness/ But did clearly resist all goodness/ This doth S. Augustine prove in these words The pelagions say/ 
Ad bonif. li. 2. ca 9  that they grant how the grace doth help every man's good purpose but not that he gevithe the love of virtue to him/ that sirivyth against it This thing do they say as though man of himself with out the help of god/ hath a good purpose & a good mind unto virtue/ by the which merit preseding afore/ he is worthy to be holpyn of the grace of god that followeth after/ doubtless the grace that followeth doth help the good purpose of man/ but that good purpose should never have been/ if grace had not preceded/ And though that the good study of man when it beginneth is holpyn of grace/ yet did it never begin with out grace. &c Here is it open/ that the palagions grant as much of grace/ as my lord of Rochester doth and all his Duns men which learneth that man may have a good purpose/ bonum studium/ and a good mind/ and a love unto grace/ off his own natural strength/ the palagions grant even the same/ but here you see how. S. Augustine is clear against them. But now let us here master Dunssys words/ a sinner may by the natural/ 
4. Sent. D●. 14. q. 2  and by the comen influence of god consider his sin/ As a thing that hath offended god/ and as a thing contrary to the law of god/ and letteth him from reward & bringeth him to pain/ & by this menis may he hat/ and abhor his sin this calleth he attrition where by there is a disposition/ or a merytt in man of congruence to take a way mortal sin/ and this attrition is sufficient for a man/ that shall receive the sacraments/ et quod non ponat obicem/ that is/ that he have no mortal sin actually in his will/ this is sufficient and also a necessary way to receive grace. &c. This is tentymys worse than the palagions sayings/ for they grant that man must needs have a special grace/ to perform his good purpose/ and Master Duns saith/ that man may perform his attrition of his natural power/ ye and this attrition of congruence/ is a disposition to take away mortal sin with out any special grace/ I pray you master Duns off what congruence is it? what hath attrition deserved/ that mortal sin must be taken away for his pleasure/ what hath he deserved/ the grace must follow him/ Infideles may have this attrition (for you grant/ that it cometh of natural strength) and yet shall it not follow of congruence/ that they must receive grace/ and also remission of their sins. Also had not judas this attrition/ when he said/ I have sinned/ and was sorry for his sin/ and also repented him/ & knew well that he had offended god/ ad also deserved pain And was no more willing so to do and had all thou propertes that longeth to your Attrition/ ad yet you see how he did deserve of congruence grace and remission of his sins ye did not this attrition bring him to extreme disperacy on/ How can a man with out a special grace/ abhor his sin/ it is not possible but he must love sin/ so long as he is the enemy of god/ ye he would there were no god to punish sin/ such a pleasure hath he unto sin/ This is the nature off our hartis/ & that doth every of us feel/ Though these hipocrittis' learn the contrary/ but I say to them the words of the prophet redite ad cor prevaricatores/ grope in your bosom hipocritis/ & there find you the mortal enemy of god which neither carith for godis displesur/ nor yet for his sin/ & you say that he may have a good attrition/ of his natural strength/ and if this attrition be good/ than may he do good afore grace/ so that we shall gether/ grappis of thornis/ and fygis of briars/ but what saith. S. paul to your good attrition/ He saith that all thing with out faith is sin/ you addersbirdis/ is not this man a fleshly man? and hath nothing of the spret of god (for by your own learning he hath but the comen in fluence) and yet (shall he be sorry that he hath offended god? shall he abhor his sin? Shall he dispose himself of congruence to grace? S. paul saith/ the flesh lustithe contrary to the spret/ and the works of the flesh be adultery/ fornication/ uncleanness Idolatry / witchcraft/ hatred/ wrath/ zeal/ sedition/ Envying with such other/ I pray you how do these works agree with you. e attrition Call you this abhorring of sin? call you this heavens that he hath offended god? Be these your good dispositions? be these your good preparations unto grace? Think you that these works/ do deserve of congruence remission of mortal sin? These be the best works that a sinner hath in his heart/ or else. S. paul lieth/ wherefore it is not possible but he must have in his will actual sin/ for he can will nothing but sin And therefore if he receive the sacraments with your attrition/ he reseveth them to his damnation for a fore grace he is an utter enemy to god and to all his sacramentis wherefore god must of his mere mercy mollify his heart/ & give him grace to will goodness/ or else he can never do it/ As Saint Augusti. doth declare in these words/ 
De predesti. ca 8.  The grace which is given of the largeness of god privily in to mens hartis/ can not be despised off no manner of hard heart/ For therefore is it given the the hardness of the heart should be taken away wherefore when the father is herd with in/ and doth learn that we must come to his son/ Than taketh he away our stony heart/ and giveth us a fleshly heart/ & by this means he maketh us the children of promise & the vessels of mercy/ which he hath pmparid to glory But wherefore doth he not learn all men to come to christ? By cause that those that he learneth/ he lernyth of mercy/ and those that he learneth not of his judgement doth he not learn them. &c. Mark yt. S. Augustine. saith That there is no hardness of heart that can resist grace and Duns saith/ That there may be an obstakill in man's heart. S. Augusti. saith that grace findeth the heart in hardness and obstinacy/ And Duns saith that there is a mollifing that precedythe grace which he calleth attrition. S. Augusti. saith when thou father lernith us with in/ than taketh he away our stony hartis/ & duns saith that we can do it by the comen natural influens that is we can dispose ourself of congruence/ Mark also how all men/ be not taught to come to christ/ but allonly they that be taught/ of mercy be taught: & if it be of mercy/ than it is not of congruens by attrition Briefly A greater heresy/ more contrary to christ & his blessed word can no man learn/ and yet must he be taken for a great clerk/ & a subtle doctor by cause he plesithe the flesh/ but shortly here have I openly proved by invincible scripture and by doctors of great authority that free-will of his natural strength with out a special grace can do nothing but a bide in sin/ Fayne Invent/ Excogitate/ dream/ as many holy purposes as you can/ as many subtylle distyntions as many good attritions/ as many good applycations as you can and all they be but sin/ till grace come/ ye your sleeping/ your eating/ your drinking/ your alms/ your prayers/ your singing/ your ringing/ your confessing/ your mumbling/ your murning/ your wayllinge/ briefly all that you can do is but hyppocrisy/ & dubbille sin a fore god till the time/ that he of his mercy chousyth you/ for as he saith/ you have not chosen me but I have chosen you.  
Now will I declare a scripture or two that you bring to prove your conatum and your bonum studium/ The first place is this/ God from the begening did ordyn man/ and left him in the hondis of his own counsel/ he did give him his commandments/ & his preceptis/ if thou wilt keep the commandments/ and also keep peaceable faith/ for ever they shall keep that I have set afore the water & fire stretch thy hand to which thou wilt/ Of this place gether you/ that man may have a good purpose a god intent/ a good mind/ to apolye himself to god of his natural power But this can you not prove of this text/ for here is never a word/ of intending/ of studying/ or of applying well/ for if you will take the words off the text as they sunde they rather prove that we may keep the commandementis of god/ ye and also believe in god/ than any other thing/ the which I am sure you will not grant/ for than how could you a void but that the philosophers be saved/ for no man can deny/ but that they did as much/ as lay in their natural power to come to god? Moreover the palagyons bring this text/ too prove that man may do good of his natural strength/ Now how will you avoid them? For if you deny that it proveth their opinion (for the which the words sound most) than will they deny that it proveth your conatum/ and your bonum studium/ of the which that text speaketh never a word where for this text maketh neither for them nor yet for you/ Plain it is/ that the words of the text sound of keeping and of believing if we will/ & not of intending/ nor of studying wherefore it maketh not for your purpose/ but let us go to the text/ God from the begeninge did make man/ thes words be opyn of the creation/ of the first man: 
Eccle. 16.  he left him in the hondis of his own counsel/ These words/ make nothing for free-will for here is nothing commanded him to do but allonly here is sygnifyde that man is made Lord over all inferior creators/ to use them/ at his pleasure/ as it is opyn. genesis. 2. where that all things were brought afore Adam to receive their names/ sygnyfiing that they were all left unto his use and to his will/ and he was lord over them all/ and none over him/ this was his kingdom in the which he did rain/ and govern all thyngiss after his commandimentes/ but yet was it by the general influence/ gevyn him first of god: he did add his commandments and his precepts/ In these words is there no power given unto him/ but here be given him commandimentes/ whereby he must be ordered and ruled/ And not rule after his own counsel/ but after the counsel/ and commandments of God/ where fore by these commandments/ was there part of his free domination/ and lordeschyp/ that he had over the inferior things take a way/ as where god commanded him that he should not eat of the tree of knowledge both of good & evil/ Now was it not free for him to use this tree after his own will but after the commandment of god/ and what power he had/ by his frewille/ to keep this commandment the effect did declare. If thou wilt keep the commandments here begynythe the doubt but yet of these words can you not gether/ that he had power to keep them/ nor yet that he might intent to keep them/ For it followeth not/ if thou wilt/ ergo thou mayst/ or thou mayst intend/ As it followeth not If I would/ ergo I culde deposse you/ for you will let this consequent/ Also you have a general rule/ Condicionalis nihil ponit/ where fore these words If thou wilt keep the commandimentes gevithe no power nor strength to frewille/ But this alonely followeth of this text/ if man will keep the commandimentes/ 
August. de li. arb. c. 16  than they shall keep him/ but now where shall he have this will/ that is not in his power/ but look of S. Augustine above recited/ and there shall you find how man commithe by this will/ Also the words of the text be not/ if thou wilt thou mayst keep them or intend to keep them/ Nor they be not man may keep them or intent if he will/ But if thou wilt keep them/ than they shall keep that/ where fore of these words can you not conclude any power in man For it followeth not when god saith/ do this/ do that/ here this/ here that/ keep this/ keep that/ if thou wilt here/ if thou wilt do this/ if thou wilt do that/ That we can do these things or cane intent to do them/ for god commandeth us to do all thing that is good/ ergo we be abille of our natural strength to do them? Than were the spirit of god frustrate/ for the spirit of god is not given us/ to give commandimentes but for to give us strength/ to fulfil/ and righttusly to understand those things that be commanded us. By the commandimentes is declared that thing that we ought to do/ & also they show our weakness and imbecylite that we might learn to seek for a greater strength and greater help than is in us/ As. S. Augustine faith in these words. 
Aug. de verb. apost. s. 13.  The law was given that man might find himself/ and not to make his sickness whole/ but that by his preaching the sickness increased/ the physician might be sought. wherefore the law threatening/ and not fulfilling that thing that he commandeth/ makythe a man to be underneath him/ but the law is good if a man do use it well? By the law to know our sickness and to seek gods help to help us &c. Here is it plain/ that the commandymentes of god give us no strength/ nor yet declare any strength to be in us/ but shewythe us our duty and also our weakness/ and also moveth us/ and causythe us to seek further for strength/ So that these words si volveris/ si feceris/ si audieris/ si emundaveris/ si vis/ with all other such that be words of commandimentes or words under a condition/ do nothing declare but what we are bound to do/ and what shall follow if we do them/ And as the words of the law do thretyn an yvylle end for sin alonely for to fere evil doers/ and wicked persons from evil/ so do the words of promise stur up and quickyn good men's hearts for to do well and also comfort them that they should not despair in adversities/ but neither these nor those give us any strength to do that that is commanded but alonely they do declare/ what pains and what reward shall follow to the brekers/ and the keepers of them.  
Another scripture have you where as our Master christ saith/ 
Mat.. 23.  How of tin would I have gathered thy children/ and thou woldste not Here cry you/ liberum arbitrium. li. arb. For if they had no frewille what need our M. to say thou woldste not? First must we consider that there are ii manner of wills in god/ won is called his godly will or his secret or unscrutable will/ where by that all things be made and ordered/ and all things be done. Of this will no creature hath knowledge what he ought there by to do or not to do/ for as S. Paul saith/ it is inscrutable/ and there fore it is sufficient for us/ to know there of alonely that there is an inscrutable will.  

●e. ●.  The other will in god is called a declared and a manifested will/ The which is declared and given to us in holy scriptures/ This will was showed unto us to the uttermost by our Master christ the son of god/ and therefore is it lawfulle/ and also all men are bound to searched to know this will and for that consideration was it manifested unto us This will doth declare what every man is bound to do/ and what every man is bound to fly/ And by this will is offered unto every man/ those things that be of salvation/ and by this will god will have no man damned/ Now he that will know this will must go to our Master christ in whom as S. Paul saith be all treasures of wisdom and sciens/ So that he will show us as much as is necessary for us to know/ and as much as the father of heaven would we should know/ Now to the text/ here speaketh god that is incarnated that was sent to will/ to speak/ to do/ to preach/ to be familiar with us/ to do myrakylles ye and also to suffer death for our salvation/ Now saith he/ I would have gathered my children/ that is to say I did preach/ I did labour with all diligence to convert thee/ I did miracles afore thee/ ye I wept I wailed for thy sake/ all these things did I with all other things that might be to thy conversion and that belonged to god incarnate to do/ but all these things did not profit them/ & why? By cause they would not. In him was there no fault/ For there was nothing undone/ that belonged to him to do/ so that he was willing and yet did it not profit jerusalem/ And why by cause they would not. But now why would they not/ by cause it was in their power to will to consent and to will not to consent/ nay truly/ but by cause as johan saith they culde not believe/ for he had blinded their yies/ 
joan. ●●  and hardened their hearts/ that they should not see with their yies nor understand with their hearts/ So that they must needs alonely will not to consent/ and could no nother wiss do but not consent/ and yet were they neither constrained nor compelled/ nor wrong to it by violence/ but freely they would not consent/ and yet had they the liberty of their frewille that was to be against christ and not to be with him/ for the liberty of freewill standeth not in this that he may will this thing/ and also will the contrary there of/ But it standeth in that that allthing that he will or will not is at his own will & is not there to constrained but willeth it freely with out any compulsion/ and yet he can not choose no nor will not choose so to will or so not to will/ So that there is a necessity immutable/ but not a necessity of compulsion or coaction/ now is it opyn that this place maketh not for you for there was no power/ nor none intent in their frewille to consent unto christ/ but to will the contrary and not to will unto him and all was by cause they were blinded and their hearts were hardened/ and therefore of their natural strength culde they no nother wysse do/ but varaye from christ no they would nor desired no nother wise but to swerve from him/ But wherefore they were blinded and wherefore they were hardened that must you inquire of the inscrutable will/ that pleased him so to leave them the cause there of I am sure he can tell you if he would/ I am sure it is ryghtwyselye done/ But now commit●e the blind and fleshly reason and murmureth at this and asketh/ why are we condemned for this? why doth god punish us for this/ seeing we can will no nother wysse/ also he blindeth us/ he maketh our hearts hard that we can not amend us/ and it lieth not in ou●e power with out his will/ now why complaineth he of us? why layeth he it to our charge? here is nothing done but his will/ we be but instruments of his will/ and if we do not well why giveth he us not strength to do better? Thou damnable reason who can satisfy the which rekeneste nothing to be well done but that that thou dost & that is done at thy counsel. Thinkest thou not/ that thou art good & perfytt in thine own nature/ & all that is in that is both well & rightwisely made? to this thou wilt answer ye/ for thou wilt not condemn thyself nor nothing that is thine/ but now answer me to this/ what hath made that so well/ & give the all this rightwiseness & all this goodness that thou haste: thou must needs say god/ but what was the cause that thou art so well/ so rightwise & so good made/ seeing that thou deserved nothing/ ye & all these things/ be done so well & so rightwisely/ that thou canst not complain/ nor amend them/ no nor yet devysse which way to a mend them/ now why dost thou not murmur against god seeing that all thing is done with out thy knowledge/ and also with out thy deserving/ why dost thou not inquire a cause of him? why murmureste thou not that he hath made the so good and so right/ seeing thou hadst nothing deserved/ but here wilt thou grant/ that god did all thing for the best/ why dost thou not like wysse in other things/ furthermore/ thou must needs grant/ that god thy maker/ and the governor of all things is most wise/ most rightwise/ and most mercifulle and so wise/ that nothing that he doth cane be a mended/ so rightwise that there can be no suspicion in him of unright wysenes/ ●o merciful is he that he can do no thing with out mercy/ how thinkest thou/ wilt thou grant these things off thy maker? thou must needs grant them. Now compare unto this rule/ thy blindness that is with in thee/ thy induration that is in thee/ thy perverse will toward goodness/ and what cause hast thou to complain? thou hast granted that he doth all thing ryghttusly/ ergo thou haste no wrong/ he doth all thing mercifully/ ergo thou art in thy blindness and in thy hardness better entreated than thou haste deserved. Moreover/ thou believest that god is rightwise/ that god is wysse/ and that god is mercyfulle/ now faith is of those things that do not apere/ nor that can be proved by exterior causys'/ hold the fast to this faith/ than all thy fleshly reasons be asoyled/ for when god saveth so few men/ and dammeth so many/ & thou knowest no cause why/ yet must thou believe that he is merciful and rightwise/ this is faith which if it could be proved by exterior causys'/ than were it no need to believe it/ now if thou believe that he is merciful good & ryghttus un to thee/ wherefore murmurste thou? But yet wouldest thou know wherefore he indurateth the and blindeth the and giveth the no grace to a mend/ and unto thy brother/ that hath no better deserved than thou haste/ ye he hath likewise evil deserved as thou haste and yet he giveth him grace/ and taketh away his hardness/ and giveth him a will to will all goodness/ this is not indifferently done as thou thinkest.  
first I say to the thou haste no cause to complain/ for thou haste no wrong/ thou hast all thing that is thine/ and nothing is taken from thee/ that belongeth to thee/ why dost thou complain of this right? ye but yet sayst thou that he giveth the one mercy and giveth tother none/ I answer what is that to thee/ is not his mercy his own? Is it not lawfulle for him to give it to whom he will? is thy eye evil by cause he is good? 
Mat. 20  Take that that is thine and go thy way/ for iff it be his will to show his wrath/ and to make his power known/ over the vessels of wrath/ ordained to damnation/ 
Rom. 9  and to declare the riches of his glory/ un to to the vessels of mercy which he hath prepared and elected unto glory/ what hast thou there with to do? what cause hast thou there off to complain? it is the will of god which can not be but well and rightwise/ the which (as thou sayest) thou believest/ wherefore leave of thy murmuring and thy disputation against god/ and rekken that he is of his nature mercifulle/ and hath no delytte nor no pleasure in thy damnation/ but believe thou steadfastly/ that if he she we his mercy/ but unto one man in all the world that thou shalt be that same one man/ & though an Angelle would make the believe that all the world should be damned/ yet stick thou fast to his mercy/ and to his justis that justify thee/ and believe that the sweet blood of his blessed son can not be shed in vain/ but it must needs justify sinners and so many as stick fast unto it/ though they be never so blinded and never so hardened/ for it was shed alonely for them/ if thou canst thus satisfy thyself/ than dost thou well/ and thou art doubtless out off iuperdy/ but if thou wyllte not be content/ but wyllte dispute and inquire causis of gods inscrutable will/ than will I stand by/ and look on and see what vycterdomme thou shalt get I doubt not but it will repent thee/ and that he will conclude with thee/ on this manner: may not I do what I will? Now here have I answered/ to an intricable doubt/ that our scolle men are wrapped in which would know what is the cause of predestination/ and of reprobation/ 
Scotus. ● sent. Di. 41.  Duns being wrapped between carnal reason/ and the invincible scriptures of. S. Paul/ can not tell whether he may grant that the will of god is alonely the cause of election or eye any merits of man preceding afore/ he concludeth/ that both the opinions may be defended. Bonaventure blindly concludeth that there may be a cause preseding grace that deserveth it. 
Bonaventure.  So that in these unfrutefulle questions which engender nothing but contention have they spent all their lives/ and for these things be given unto them peculiar names/ as Subtylle/ and Seraphicalle/ and Irrefrigable doctors/ but against them all I set. S. Paul which took intolerable labours to prove by invincible scriptures and examples there of/ that there was no cause but alonely the will of god and to prove this/ he bringeth an evident example of jacob/ and Esau/ of the which jacob was elect/ and Esau reproved afore they were borne/ and afore they had done other good or bad Can there be a plainer example? what meaneth Paul in these words? whane they were neither borne/ nor had done neither good nor bad/ but that the election of god might stand? doth he not clearly take away all manner of merits both de congruo and also de condigno/ & declareth alonely the will of god to be the cause? but here will the subtle blindness say/ that god saw afore that jacob should do good and therefore did he chousse him/ he saw also that Esau should do no good/ and therefore he repelled him/ you blind gydd●s/ what will you judge of that that god saw? how know you that he saw that? These children be unto/ & they have done neither good nor bad/ and yet one of them is chossen & the other is refused. S. Paul knoweth none other cause but that will of god/ & will you discuss an other? And where you say that god did see afore the one of them should do good I pray you what was the cause/ or whereby saw he that he should do good? you must needs say/ by that that he would give him his grace/ ergo that will of god is yet the cause of election/ for by cause that god would give him his grace therefore god saw that he should do good/ & so should also the other have done if god would have given him that same gra●e/ wherefore you giants that will subdue heaven and earth leave your searching off this cause/ and be content with the will of god and doubt you not but the will of god/ is as rightwise and as lawful a cause of election as your merits can de. And doubt you not but. s. Paul (that took so great labours in this matter) did see as far in man's deserving as you can do/ 
Roma. 9  and yet he concluded with these words of scriptures/ I will show mercy to whom I show mercy/ I will have compassion of whom I have compassion/ so lieth it not in man's will or running but in the mercy of god. He saith not I will have mercy on him that I see shall do good/ but I will show mercy to whom I will: he saith not I will have compassion of him that shall deserve it de congruo/ 
Augustinus super joan. Tract. 8●.  but of him of whom I will have compassion, This doth. S. Augustine well prove in these words/ the disputation of them is vain the which do defend/ the presciens off god against the grace of god and therefore say that we were chossen a fore the making of the world/ by cause that he knew afore that we should be good/ not by cause he should make us good: but he that saith you have not chosen me saith not that/ for if he did therefore choose us by cause that he knew afore that we should be good/ than must he also know afore/ that we should first have chosen him. &c.  
Here is it plain that the election of god is not by cause he saw afore that we should do well/ but alonely the cause of the election is his mere mercy/ and the cause of our doing well is his election/ and therefore. S. Paul sayeth not off works but of calling.  
Now go to you subtylle Duns men with all your carnal reasons and search out a cause of his secret will. if you did believe that he were good/ rightwise and mercyfulle it were agreet comfort for you/ that the election stood alonely by his will/ for so were you sure that it should be both rightwyselye done & also mercifully/ but you have no faith & therefore must you needs mistrust god/ & of that fall you to invent causes of election of your own strength as one should say by cause god will not of his right●usnes or of his mercy chousse us we will be sure that we shall be elected/ for first will we invent that the election cometh of deserving & than will we also dream ser●en works/ that shall there unto be a pointed of us/ so that the election & reprobation standeth all in your hands.  
But now because that there be certain open places of scripture/ that give only the cause/ to god alonely of election and also of reprobation/ therefore are you sore troubled/ and can tell no nother remydy/ but alonely to study/ how you may wring and wrest the open scriptures/ to that forrefying of your error and to the satisfysing of your carnal reason/ so that in the the holy ghost saith/ I will obdurate the heart of pharaoh/ you will take a 'pon you/ to learn & to teach the holy ghost to speak better/ and to say of this manner/ I will suffer Pharaoh to be indurated/ but I will not do it/ but my easiness my softness where by that I shall suffer him shall bring other men to repentance/ but Pharaoh shall it make more obstinate in malice so that god doth indurate (as you say) when he doth not chastise a sinner but showeth sofftenes and easynes and sufferance to him. 
Origen in per●arcon  He is mercifulle when he doth call a sinner to repentance by affliction and scorging/ so that induration after your exposition/ 
Glossa. roma. 5.  is nothing else but for to suffer evil/ by sofftenesse and by goodness/ to have mercy is nothing else but to correct to scourge and to punish men for their sins: this is the exposition of induration after Origenen. S. Hierom/ and after your comen gloss. 
Hiero. super Esaiam.  S/ Hieroms' words be these god doth indurate/ when he doth not by and by castigate a sinner/ he hath mercy when he doth call a sinner by and by unto repentance by afflictions. &c.  
This is authority enough as you think/ what should you search any further did not these men understand scripture? is not this exposition plain? this taketh away all inconueniens By this exposition/ god is not the auctor of evil this is a clerkly exposition/ Briefly This must needs be the true exposition. wherefore it were better for you/ to err with. S Hierom/ and with Origen than for to say true with these new herytykis/ so call you all them/ that will reprove your oldde blindness.  
Now have you well defended the matter. Now is your cause well proved/ Now must the holy ghost change his words/ for he hath new school masters/ and where he was wont to say/ I have hardened Pharos heart Now must he say/ Pharo hath hardened himself/ by my softness and by my easiness/ but I have not done it/ But yet I pray you/ My goodly masters how would you satisfyse a week conscience that styckis fast to the word of god and reknythe that the holy ghost/ knoweth well what he shall speak and will speak nothing with out a great cause/ but that that he speaketh shall be so well spoken that you can not a mend it/ How think you? is it sufficient to say to this poor man/ Orygen and S. Hieron say so/ hold thou thy piece/ be thou content with their expositions/ search thou no further it doth not be come the to know it but now will he lay to your charge/ That this thing is openly written in scripture/ and the words of Moses and of paul be plain therefore you must answer to them/ and it shall be as lawful for him too know the mind of holy scripture as the exposition of. S. Hierom or of Orygen. Scripture saith plainly/ That god doth indurate pharos heart/ & not pharo his own heart It is a new grammar to say/ I will indurate pharos heart/ that shall be as much/ as pharo shall indurate himself thorough my sofftenesse & paciens/ by this rule shall Anaxagoras philosophy come in place/ that shall make of every thing what we will And where as scripture saith/ saul/ saul/ why dost thou persecute me/ shall be as much to say/ As why sufferest thou me to be pierce cutid/ Also the father of heaven/ sent his only son in too the world/ shall be as much to say as he suffered his son to be sent/ So that we shall expound all placies of scripture/ too our own purpose/ and not to look what is the sentence off holy scripture nor yet what the mind off the holy ghost is/ but what exposition will please us best/ and what will best serve/ to our carnal mind. Further more if god do hardyn men's hearts when he suffereth/ and when he is soft and shewythe mercy/ than did he hardyn the hearts of the juys when he brought them out of Egypt in too wilderness/ than did he hardyn them/ when he brought them out off the captivity of babylon/ than hardenythe he all the world whom he suffereth in great softness/ and mercy/ Also after your exposition/ he was merciful to Israel when he sent them in too babylon/ for there did be chastyn them and by afflictions provoked them to repentance/ Likewise the father of heaven had no mercy on the world/ when he sent his son/ for of that he gave men an occassyon off induration/ But when he dammy the sinners/ than by your rule hath he mercy on them/ for he chastiseth and ponysheth them for their sins this is your rule off induration/ and no man may say against it/ but that Misereri may not signify to give grace/ nor to remit sin/ but to chastis and to scourge/ and by pains provoke to repentance/ and Indurare/ shall not signify to hardin/ but to suffer and to be patient and to be merciful/ & not to chasties. But you subtylle Masters/ how was god merciful unto pharo/ by sofftenesse and by sufferance whom he chastised so sore/ with ten plagues/ and with such plagys' as Moses marveled of/ Call you that softness? was that suffering of pharo was that an occasion of Induration/ by paciens/ Esines and by sufferance? God send his adversaries of that patience/ and of that sufferance/ I pray you how could god chastise him more & yet at every plague he saith I will indurate pharos heart wherefore pharo had none occasion of induration by sufferance & paciens of god but rather by his scorging/ wherefore here must be an other sense in these words than you do make/ & we must seek out an other ways to know how god doth work induration in men's hearts (such words do the holy ghost use therefore dare we speak them) And how he is the door both of good and evil and yet all thing that he doth is well done.  
first you must needs grant/ that after the fall of Adam/ the puer nature of man was corrupted by sin/ where by/ we be all wicked/ and borne (as Paul saith) by nature the children of wrath/ and as david saith we are all conceived in sin/ Not withstanding of this corrupted nature/ doth god make all men both good & bad/ Those that be good/ be good by his grace/ those that be bad/ be bad of corrupted nature & yet god hath mad them Never the less by nature they are of the same goodness and no better than nature is/ that is to say evil/ but yet the creation of god & his workmanship is good though that thing be evil in itself/ yet is godis work a for himself good though all the world say that nay/ now god of his infinite power doth rule and guide all manner of men both good and bade/ and all men by his infinite power are moved unto operations/ but every man after his nature/ As after your own Philosophy/ Primum mobile/ by the reason of his swift ● motion carrieth all the inferior things with him/ & sufferth nothing to be unto/ not with standing he movythe all their own natural course/ So likewise god of his infinite power letteth nothing to be exempted from him but all things to be subject unto his action and nothing can be done by them/ but by his principal mosyon so that he worketh in all manner of things both good and bade/ not changing their nature moving them alonely to work after their nature: so the good worketh good & the evil worketh evil & god usithe them both as instruments & yet doth he nothing evil but evil be done allonly thorough the evil man/ god working by him as by an instrument: take an exampel A man doth saw a bloke with and evil saw/ The which is nothing apt for to cut well/ & yet must it nediss cut at the moving of the man though it be never so evil for the man in moving doth not change the nature of the saw never the less the action of the man is good and cunningly done but the cutting of the saw is after his nature/ solikewise god moveth these evil instruments to working & suffereth them not to be ydyll/ but he changithe not their nature wherefore their operation is a fruit convenient for their corrupted nature but yet there is no fault in godis moving. Here have you now how god works all things in all men both good & bad but now let us go to the induration of them that he evil: thus is it/ first they be evil of nature & can abide nothing that is good nor yet suffer any good to be done. wherefore when god the auctor of the goodness doth any thing or saith any thing unto them/ than are they more and more/ sorar and sorar contrary unto god and to all his works/ for of their nature they are so corrupted/ and can not agree to the will of god nor to any thing that is good/ but when it is offered them either in word or deed/ than blaspheme they/ than withstand they with all their might with all their power than are they provoked of their corrupted nature/ to more myschyffe and more/ and all ways herder and herder: as for an example/ whane the blessed word off god is preached unto them that be wykked/ to whom god hath given no grace to receive it/ then are they nothing a mended/ but more indurated and all ways harder and harder/ and the more the word of god is preached the more obstinate are they/ the more myschyffe intend they/ than all their study/ than all their wysdum/ than all their labour/ than all their might/ than all their power/ than all their craft and subtilty/ than all their friends that they can make in heaven and earth/ is nothing else but to oppress the word of god/ ye and they think all to lyttylle for the more it is preached/ the more they grudge and the wodder be they/ after this manner was the heart of Pharaoh indurated whane that the word of god was declared unto him by Moses'/ and he had no grace to receive it/ than the more that Moses laboured in the word/ the more sturdyar was he in withstanding of it and all ways harder and harder/ this is also evidently seen in the corrupt nature of man for the more a thing is for bidden him/ the more desyerth he to do it/ but what need me to go in to Egypt too fetch an exampylle to prove this/ look of our bishops/ if they be not opynly endurated and blinded/ and so blinded that no man is abyle too defend them by any reason or law/ and therefore they take them self to violence/ and oppression as pharo did which be the right signs and tokyngiss of induration/ for the more the word of god is preached and the verity is declared unto them the more sturdyar and obstinate be they against it/ and all their study/ all their wits/ all their counsels/ all their craft and mischief/ with all glosyngiss and lying/ and with blaspheming of god and his preachers/ is nothing else/ but to keep the word of god under/ and to with stand that verity/ which they know in their conscience must needs go forth/ though all the world would say nay/ And therefore will they here no man/ nor reason with any man/ but even say as pharo did/ I will not let the popylle go/ but if they were not endurated/ and the very enimies unto the verity they would at the lest ways here their power brothern of cherite and know what they could say/ and if they could prove their saying to be true/ than if they had the love of the verity as they have but the shadow/ they would give Immortal thanks to god and with great meekness and with a low spret reseve the heavenly verity and thank their brethren heartily/ that they warned them of such a damnable way now in good time and season/ but they have no love too the verity nor yet fear off god nor regard too the danger off their soul/ For they be children off induracy on and off blasphemy/ and there fore the more it is preached the more are they obstinate This is the very induration that god worketh in men's hearts where buy they be the children of darkness  
¶ Finis   

¶ It is lawful for all manner of men to read holy scripture  
It is lawful for all manner of men to read holy scripture.  
HOw can antichrist be better known/ than be this token that he condemnithe scriptures and maketh it heresy and high treason against the kings grace for lay men to read holy scripture As though it were alonely a possession and an heritage of sertyn men that be marked allonly with exterior sygnies/ and the troth to say with the token of the best/ as with shavyn crounies/ long gownis/ and banners a bout their nekkies/ they that have these tokyns be the heirs of holy scripture/ and may read it at their pleasure/ though they understand as much there of as a popengaye/ but holy scripture/ that is sent us from heaven/ ye and that by the son of god/ to destroy all heresies/ This holy scripture shall engender in lay men heresy/ If this be not the doctrine of Antichrist I know not his doctrine. Tell me what can be more contrary to christ/ than by violence to oppress holy scriptures/ and to condemn them as unlawful ye and as heresy/ for sertyn men to read/ and to say that there be sertyn secrettes in them that belong not for lay men to know/ And that this thing shall not be denied (for I know they be slyber that I have to do with & there is no hold of them) therefore will I recite an opyn Act that all the world doth remember  
My lord of london Opynly at paulis cross was not a shamid with intolerable blasphemies to condemn the holy testament of christ jesus having for him/ but a damnable colour and a deadly reason of the devyl/ That was how there were in the translation so many heresies that all the world knoweth that it was abominable and a deadly lie/ though it were a lordly lie/ but such probations doth god all ways let them have/ that be against his holy verity/ but let us grant that that translation was so false/ why did not you there take a pone you opynly for to amend it and to set forth truly the holy testament of christ. you must needs grant that there is an holy testament of his in earth (except you will deny christ as I dow not but that you will in effect) where is it? why have we it not? If that were not it/ why do not you set the very true testament out/ you were ready to condemn an other man's faithefulle labour and diligence/ but you had no charity to amend it/ you think all ways to deceive the world with your holy hypocrisy/ men be not so blind but that they can well judge/ If you had condemned that testament allonly by cause off errors/ yet at the least ways you should both of charity/ and also of duty have set forth the true text/ and than would men have thought/ that you condemned the other by the reason of errors. But men may now evidently see that you did not condemn it for errors sakes/ (for how should they judge errors that be so unlearned) but alonely by cause that the verity was there in/ the which you could not abide that men should know/ and that did the process of your sermon and also your tyranny that doth follow well prove/ but my lord I say to you/ and to all yours if you do not amend it shall be to your everlasting damnation/ for god will not take this rebuke at your hand/ 
Esa. 62.  remember that he hath sworn (by the might of his prophet) by his right hand and by the might of his strength that he will defend this cause/ Be not these lordly words/ of the eternal god/ think you to make him for sworn? 
Heb. 10.  Remember how the holygost thretyneth you in another place saying/ if a man did dysspysse the law of Moses/ he must with out any mercy die/ how much more are they worthy of punishment/ that do tread the son of God underneath their feet/ and despise the blood of his testament/ how think you is not this opynly against you/ That condemn not alonely christ but also his blessed word/ and all that longythe to him/ Take a way Christ's word/ and what remanythe behind of christ? nothing at all. I pray you my lord to whom was this word first preached? to whom was it writtyn? allonly to priests & not unto lay men? ye was it not writtyn to all the world? yes truly/ where by will you convert a turk or an infidel/ not by holy scripture? when they be converted/ what will you learn them? what will you give them to read/ any other thing than holy scripture? I think nay. Now will you make your own cuntrymen/ your own citysins your own subjects ye your own brethren/ redeemed with Christ's blessed blood worse them juys/ and infidels? But their is no reason nor no bretherhod/ nor no christian charity that can move you/ or that can help you/ for you are so blinded and so obstinate against christ/ that you had rather all the world should perish/ than his doctrine should be brought to light/ but I do promiss you/ if god do spare me life/ and give me grace/ I shall so set it out/ if you do not revoke it that it shall be to your utter s●ame and confusion/ find the best remedy that you cane/ I do believe steadfastly/ that god is myghttyar than you/ and I do rekkyn and faytheffully believe/ that you are ten times worse than the great Turk for he regardeth no more/ But rule & dominion in this world And you are not there with content/ but you will also rule over men's consyens ye and oppress christ and his holy word/ and blaspheme and condemn his word/ was it not a holy covnselle/ of the chanseler of london to conselle a sertyn merchant/ to by Robin hood for his servants to read? what should they do with vitas patry/ and with books of holy scripture? Also the same Chanseler said to an other man/ what findest thou in the gospel but a story? what good canst thou take there out?  
O lord god where art thou why slepist thou? why sufferest thou this blasphemy? Thou hast defended thy prophets with wild fire from heaven/ And wilt thou suffer thy wonly son and thy heavenly word/ thus to be despised? and to be reckoned but as a story of Robin hood? Rysse upe good loorde/ Rysse upe/ thy enemies do prevail/ Thy enymys do multiply/ show thy power/ defend thy glory It is thy contumely and not ours? what have we to do with it but alonely to thy glory? venge this cau●e or thy enemies shall rekkyn it not to be thy cause/ O thou eternal God though our sins have deserved this/ yet look on thy name/ yet look on thy verity/ Se how thou art mocked? See how thou art blasphemid/ ye and that by them/ that have take on them to defend thy glory/ But now heavenly father/ saying that thou haste/ so suffered it/ yet for the glory of thy name/ give some man strength to defend it/ or else shalt thou be clearly take out of the hearts off allemen. where fore most gracious lord/ of thy mercy and grace I beseech thee/ That I may have the strength to defend thy godly word to thy glory and honour/ and to the utter confusion of thy mortal enemies/ help good lord help/ and I shall not fere a thousand of thine enymys/ In thy name will I begin to defend this cause. first cometh thy faythfulle servant Moses/ true and just in all thy works/ and he commandythe faithfully and truly/ and with great threatenings that man/ woman and child should diligently read thy holy word/ saying/ Set your hearts on all my words the which that I do testify unto you this day/ That you may command them unto your children/ to keep/ to do/ and to fulfil all things that be wryttyn in the book of this law/ Mark how he commanded them/ to learn their children all things that be wryttyn in this book/ 
Deu. 32.  and so to learn them that they might keep and fulfil all things that were wryttyn in the book/ Moses ma●e nothing of secretness/ and will you make secrets there in? how shall men fulfil those words that they know not? how cane men know the very trewway of god and have not the word of god is not all our knowledge there in? The prophet saith/ thy word is a lantern unto my feet & a light unto my paths/ he calleth it a lantern and light ye and that unto all men/ 
Psal. 118.  and you call it but a story/ darkness/ and a thing of secretness ye and occasion of heresy? how cane the occasion of darkness give light? how can a lantern be a thing of secretness/ how cane the verity of god be occasion of heresy? 
Psal. 1  the holy prophet saith/ blessed is the man that setteth his delectation in the will of god/ and his meditation in gods law night and day/ here saith the spret of god/ that men be blessed/ that study the word of god/ and you say that men be heretics for studying of it/ how doth the sprett of god & you agree? Also. 
Ephe. 6  s. Paul commandeth us to receive the helmytt of health/ and the sword of the sprett/ the which is the word of god/ I pray you to whom doth he here speak? to priests only? how many of your priests did he know? ye was not this pystylle written to the whole church of the Ephesians? And did not they read it? were not they lay men/ & why shall not our lay men read that they red? Moreover doth not Paul call it the sword of the sprett/ is it not lawfulle for lay men to have the sprett of god? Or is the spret of god not free but bound alonely to you? Also. S. johan saith/ if any man come to you and bring not this doctrine receive him not in to your house nor yet salute him/ here the holy ghost would we should have no nother doctrine/ but holy scripture/ and you will take it alonely from us. furthermore this was written unto a woman and to her children and you will that neither man/ wife nor child shall read it/ but if we should receive your priests in to our housys/ after this rule/ I think we should not be greatly cumbered with them/ for there are few of them that have this word/ also our Master Christ saith unto the pharesies/ search you scriptures for in them you think you have eternal life/ our Master sent the Pharisees to scriptures and you for bid christian men to read them/ who had a worse spirit than they/ & yet they judged better off holy scriptures than you do/ for they judged to have life in them and you judge to have heresies in them so that you be tentymys worse to scriptures/ 
●. Tim. 3  than ever were they. Also Paul saith all scripture given by inspiration of god is profitable to teach to improve/ to inform/ to instruct in ryghttusnes/ that the man of god may be perfit/ and prepared unto all good works/ you will not deny but scripture is given us of god? ergo after. S. Paul it is profitable to learn with and you say it is damnable and good to learn heresies with. S. Paul saith it is good to improve heresys/ and you say it ingenderth heresys. S. Paul saith it is good to inform/ and to instruct Ryghttusnes/ and you say to in form heresys. S. Paul saith that the man off god may be perfytt by it/ and you say that the priests alonely shall have it/ so that you play overthwart with. S. Paul in all things. Also. S. Paul saith/ you may all interpretate scripture/ one by one/ that all men may learn/ & all men may have comfort/ but let your wifes keep silence in the congregation/ mark how that all men may prophesy which. S. Augustine doth declare. For interpretating scriptures/ ergo it belongeth not allonly to priests/ Also he saith that women must hold their piece/ which he need not to command if they were unlearned. furthermore he will that women shall learn of their husbands at whom/ how shall their husbands learn them if they be unlearned themself? Also. 
Tim. 3. 2·  s. Paul giveth testimony of Timothy that he was learned in holy scriptures/ from his childhood/ the which were able to instruct him unto salvation by faith that is in Christ Ihesu/ here you not how Timothe was learned in holy scriptures afore he was either priest or bishop ye being but a child? the which as. s. Paul saith/ ware abil to instruct him/ and you say they be able to condemn men is not this clean contrary against. S. Paul are you not a shamed? what works shall Antichrist do more contrary to christ than these be? let all christian men writ the deeds of Antichrist and they must all agre in this that he shall condemn scripture/ but that shall he not do/ with out some colour of right/ and of holiness/ & you condemn it having no colour nor no shadow of holiness/ but alonely reason of fleshelynes/ and of stark madness/ think you if the great Turk would receive such reasons as yours be/ ye and a great delle better against his makomett/ that he could rain so long as he hath done?  
Nay doubtless/ and yet you look to be a lowed against christ/ the right son of god (ye and that of Christian men) which could not be hard against makomytte.  

Mar. vlt. Mat. vlt.  Also our Master Christ commandeth his apostles that they should preach the gospel unto all creatures/ and as Matthew saith/ that they should teach men to keep all manner of thing that he had commanded them/ Mark that the gospel/ must be preached to all manner of men not to priests only/ the apostles must also learn men to keep all things of the gospel which they can not do with out they know them/ now if these things that the apostles did learn should engender or be any occasion of heresies/ than the holy apostles were occasion by their doctrine of heresies/ ye and that at the commandment of our master Christ/ what need the apostles to learn us any thing that might be occasion of heresy? were we not in heresy afore they came? were we not all disposed of our nature unto all manner of myschyffe/ and yet after your learning they come and learn that thing that is occasion of heresy/ but of your consiens are you not a shamed/ thus damnably/ to blaspheme the heavenly word of god thus shamefully to condemn gods word? thus presumptuously to undertrede the gift of the holy ghost ye & that under the pretence of holiness/ and of christendom/ as though you did favour Christ/ will you make Christ an auctor of heresy? and that under the name of holiness/ will you by your holiness/ and your damnable hypocrisy/ condemn our Master Christ/ the auctor of all goodness? But briefly if you would teach nothing/ but that that our master christ hath left to be taught/ we should not have so many heretics as we have/ for now men be none heretics for speaking against scripture (for you grant that men speak scripture) but for speaking against your law/ for that cause be they made heretics/ and by that be they proved heretykys/ now let every christian man judge in his conscience if this be right or lawful Is not this a marvelous thing/ let a man live in fornication/ in whordum/ in theft/ in murder/ drunkonshyp in extortion/ in brybery/ briefly in all manner of myschyffe/ and you will have nothing too do with them/ you will scaselye reprove him/ ye he shall be a great officer under nethe you and greatly in your favour/ But let a man come and preach the very true gospel of Chryst and there by reprove your damnable living/ and than beginneth he to be an heretic and it shall cost you great labour if you make him not an heretic in deed/ And yet have you nothing that you can reprove in him as concerning his living/ But alonely that he prethithe the gospel/ Is not this a marvelous heretic? whose living you must needs grant to be good/ And also you can not prove/ but that his learning is of Chryst/ but allonly that it plesythe you not/ no you dare not take in hand to prove it false/ but allonly by vyolynce you will condemn it/ Think you that god will thus suffer? remember what he saith by the holy prophet/ Thou hast reproved the unfaithful peopylle/ 
Psal. 9  and ha●e destroyed the wicked/ and take a way their ●ame for ever/ The lord hath prepared his troune of judgement/ Doubt you not but he shall shortly reprove you/ his Troune is set/ and to the judgement must you come where you shall never be able to defend this cause/ but you must perish for ever But here will you say that you preach the gospel to the peopylle/ and that is enough for they need not to have it in english I answer I pray you when was there any law that ever men were bound to keep/ but that it was given them in writing/ I will not say that you do not teach them the right gospel/ for you know it not/ But how are they able to bear away that thing that they do but here/ And if they may here it of you why may they not also read it? But look on. S. Luke that wrote his gospel that men might know/ for a certain those things that they were in formed of. Moreover why did the apostle write/ ye and that unto lay men/ seeing that they were so diligent in preaching I dare boldly say as you be? But let us see how lay men were for biddyn to read holy scripture in the apostyllis time? 
Acto. 17.  The nobelyst of thessalonia/ which received the word searched the scryptours daily whether those things that Paul preached were so or not/ here have you plain that lay men searched scriptours too know whither paulys doctrine were true or not/ and also how they read daily scriptours/ And now come you and say that lay men shall read no scriptours but allonly receive them of your preaching/ what if you preach lies (As it will be proved too your face that you do) shall it not be lawful for them to search scryptours/ but to learn your lies?  
Here will I recite how a great prelatt of christs church (the first letter of his name is Doctor Allen) did interpretate and declare sertyn placies of scryptour/ 
Doctuor Alen expoundeth scripture.  to the ghostly instruction of christs church as all men may judge  
The fyrft place was this A three fold cable is hard to break/ by this threefold cabylle/ he understood/ the reverent father in god my lord Cardynalle/ The first fold was/ That he was an english man borne/ the which was a strong thing and hard to with stand/ The second fold was that he was legate and that not after the comen manner/ but legatus a latere/ that is sprung out of the blissed side if our holy father the pope/ This was a strong fold and could not be lightly broken. The third fold/ he was a lord and that of the kings counsel/ This was a strong fold/ and all these three together did make so strong a cable that no man with in the realm might break it or withstand it. I was sore a frayed that he should have reckoned the nobylle and the Ryalle blood that this threefold cable did spring out off/ than had it been so strong/ that the strongyst Ox in the butcher's stalle could not break it. This exposition did I here and sat by him therefore I can testify it the better.  
The second scripture was this from zion shall come out a law/ and the word off god from jerusalem/ This did he expound on this manner/ The commandment of the most reverent father in god lord Legatte/ is Come from his high palaces/ and from his noble grace hither unto you.  
The third scripture/ was this Sumite Psalmum et date timpanum/ this did he expound on this manner/ I have done my visitation/ now give me my money How think you by this holy Doctor/ and this prelatte of Christ'S church hath he not well declared holy scryyture/ Is he not worthy too be believed? What reason were it that lay men should search scriptures than might they reprove this noble prelate what order were that? it were right if he we● well served that he had a threefold halter too stretch him in/ But by such doctors as these be must the pour peopyll be ruled and if they will search for the verity themself/ than must they be heretics by cause they will not believe these holy father's/ 
Act●. 18.  But let us proceed in our matter against these blasphemers of gods word Priscilla and Aquila did expound unto Apollo which was a great learned man the perfit understanding of scriptures/ These were lay persons and yet were they so learned in scryptours that they were able too teach a great doctor/ And now lay men may not read scrypturs This was allowed by better/ and paul/ But their successors will condemn it as heresy.  

Act●. 8.  Also Enuchus that was the tresurar unto the Queen of the Ethiopians did read Esay the prophet/ The which he understood not/ till god sent him Philip to declare it unto him/ This was a lay man/ And also an Infidel and yet was not for biddyn of god to read scriptures But rather helped to the understanding of them and now will you forbid christian men/ to read holy scriptours/ that are sworn unto them ye and also to defend them unto death?  
Also. Saint Paul saith Let the word of god dwell in you plentevosly/ 
〈◊〉 ●. 3.  S. Paul would that lay men should learn the word of god/ ye and that plentuusly/ and you command that they shall have nothing of it. How standeth your nothing/ with. Saint Paul's abundant Abundantly/ and nothing/ be for asunder/ But thus do you all ways agree with. Saint Paul and with holy scripture/ And if you would say plainly in words that your deeds do declare openly/ than were we in no doubt of you/ for all the world would take you/ as you be take a fore god/ that is for the Antichristis that the world looketh for/ Never the less doubt you not/ but god shall declare it openly at his time/ to your utter confusyon and damnation/ for doubtless you neither hold with Christ with holy doctor's/ not yet with your own law/ where they be against you/ but all thes must be expounded and wrong unto your carnalle purpose or else you make it heresy/ But think you that the father of heaven (which for the great tender love/ that he had to man's soul sent his wonly son to redeem it/ and also to give it a law to live by out of his own mougth) shall thus suffer it to be lost thorough your hypocrisy/ and his godly word to be over tredyn for the maintaining of your worldly Glory? nay doubtless for if it were possybylle/ that he could moor regard your pomp and pride than man's soul and his godly word/ yet were it unpossible that ever he should so dyspysse/ the sweat blood of his blissed son sweat jesus/ where fore look a 'pon your charge.  
But to our purpose/ 
Augu. a● fratres. s 38.  S. Augustine is openly against you in these words. My brothern read holy scripture in the which you shall find what you ought to hold/ and what you ought to fly/ what is a man reputed with out learning? what is he? Is he not a sheep or a got? Is he not an Ox or an Ass? Is he any better than an horse or a mule the which hath no understanding. &c.  
Here S. Augustyn movythe men to read holy scripture And you command them not to read it S. Augustine saith They shall know in them what to do/ and what not to do/ and you say they shall learn nothing there out but he resys. S. Augustyn saith a man with out learning of scriptures/ is no better than a brute best/ are not you god fathers that will make all your children no better than beasts/ Also Athanasyus. 
In ep●s. ad Ephe. c. 6.  If thou wilt that thy children shall be obedient unto thee/ usse them to the words of god But thou shalt not say that it belongeth alonely to religious men to study scriptures/ but rather it belongythe to every christian man and specially unto him/ that is wraped in the busynessis of this world/ and so much the more/ by cause he hath more need of help for he is wrapped in the trubbilles of the world/ therefore it is greatly to thy profit that thy children should both here and also read holy scriptures/ for of them shall they learn this commandyment/ honour thy father and thy mother etc.  
These words be plain enough against you/ They need no exposition/ And the doctor is of authority wherefore answer you to him. 
In Gen. c. ●. ho. 28.  Also Chrisostum that was a byssope as well as you be/ condemnythe your sentence opynly saying. I beseech you that you will oftyntimis come hither/ and that you will diligently here the lesson of holy scripture/ and not allonly whane you be here/ But also take in your hands whane you be at home the godly bibles/ and receive the thing there in with great study for there by shall you have great vantage &c.  
These words be so plain that I can add noting to them/ would you that we should take you for bishops and for holy father's/ that be so opynly against scripture/ and so contrary to holy doctors/ that will I never do whylle I live/ I never look to see other Antichristes' than you/ And so will I take you till I see almighty god convert you. Also the same doctor saith. 
In Mat. c. 1. hom. 2.  which of you all that be here/ (if it were required (could say won psalm with out the book or any other part of holy scripture/ not won doubtless But this is not alonely the worst/ but that you be so slow and so remiss unto spritualle things/ and unto devillishenes you are whottar than any fire/ but men will defend this myschiffe with this excuse/ I am no religious man I have a wife and children/ and a house to care for/ This is the excuse where with you do (as it were with a pestilence) corrupt all things for you do rekkyn that the study of holy scripture belongythe alonely unto religius men/ whane they be much more necessary unto you than unto than &c. Here may you see that your damnable institution was in the hearts of men in chrysostuns days/ & how they would read no scriptures/ but you see he condemmyth it/ and calleth it a pestilens/ & will you now bring it in again? If you had but a lousy statute of your own against me or an other man/ you would caulle us heretics/ But you neither regard Christ's holy word nor holy doctors nor yet any other thing that is against you. But let us see what your own law saith to this/ 
Di. 38. Si juxta.  If christ (as paul saith) be the power and the wisdom of god/ than to be ignorant in scriptures/ is as much as to be ignorant of Christ. &c. Here have you plainly that to take away scriptures from lay men/ is as much as to take away christ from them/ the which no doubt/ but that you do intend in your hearts to do/ and that thing god knoweth and your works do declare it the which god shall venge full stratly over you/ also in an other place/ 
7. synod. c. Oens et. di. ●  I will set my meditation in thy justifications/ and I will not for get thy words/ the which thing is exiding good for all christian men to observe and keep. &c. Here is a counsel of your own that hath admitted that all christian men shall study holy scripture. And will you now condemn it? Is their neither scripture of god/ nor practices of christian men/ nor exposition of doctors/ nor your own law/ nor yet any statute of counsels that will hold against you? you be meruelus giants/ how shall a man behave himself to handylle with you/ it is not possible to over come you/ for you will admyt● nothing that is against you. But yet will I not so leave you/ but I will first declare it manifestly/ that you be contrary to christ/ 
In prohe. In Epist. ad Ephes. Li. 1.  and to all holy doctors. S. Hierom/ reproveth you very sore in these words. O Paula and Eustochium/ if there be any thing in this life that doth preserve a wise man and doth persuade him to abide with a good will in the oppressions and the thraulledoms of the world I do rekken that specially it is the meditations and the study of holy scripture seeing that we do differ from other creatures specially in that that we be reasonable and in that that we can speak/ now is reason and all manner of words contained in godly scripture/ where by that we may learn to know god and also the cause wherefore we be created/ wherefore I do sore marvelle/ that there be certain men the which give themself/ to slouthefullnes/ and sluggishness and will not learn those things/ that be good/ but rekken those men worthy to be reproved/ that have that good mind. &c. Mark how that this was written to two women/ that were learned. Also he rekneth nothing better/ than to study holy scriptures/ he also meruelyth/ that certain will neither study scriptures themself nor yet let other men study them/ It is well known/ that these words prick no men but you/ and you be so slothefulle and so given to voluptuousness/ that you yourself will not study scriptures nor yet suffer other men to study than but if you do study them/ it is to diffene your simple & poor brother there by/ and to maintain your abominable living/ with wresting and wringing of them: other profit cometh there none of your study/ as all the world knoweth. For you may not preach/ but when you have damnably condemned Christ's blessed word or else by violence/ made some of your poor brethren heretics/ than come you with all your gorgius estate/ pomp and pride/ to out face christ and your simple brother/ with your outward damnable pride a fore the face of the world/ but my lords/ leave of your fasing and your brasing/ for our lord whose cause we defend against you/ will at length not be out fased Remember how the holy ghost prayeth against you saying/ judge them lord/ 
Psal. 5  that they may fall from their cogitations/ expel them lord for they have provoked thee/ dow you not but this holy sprett will prevaylle against you/ though god suffer you for a sesonne yet hath he till this day defended himself & his godly words against all the proud crakynges of the world/ and think you that he will now take a foul at your hand? nay nay/ he shall first thrust you out hedlynges that all the world shall take example by you/ this is my believe. For that word that you have condemned doth thus learn me/ wherefore if you do not revoke the condemnation of the new testament/ and ordain that all christian men may read holy scripture you shall have the greatest shame that ever men had in this world for you are never able to defend it by no means/ nor by no power that is in earth/ and if all power in earth will withstand it/ he shall rather bring than all to dust and raysse up of stonies new rulars. you worms meat/ you stinking carrion you nurryshement of hell fire/ how dare you thus presume against your god omnipotent? whether will you fly to a void his danger? heaven and earth/ water and fire/ soon/ moan/ and starrys/ saints and angels/ man and child/ be against you and hold you a cursed. what though the devil laugh on you for a season/ Remember the end/ but god give you his grace/ that I loss not my labour a bout you.  
But now let me a soylle your carnal reasons that you bring for you. The first is this evil men do take an occasion of heresy out of scriptures/ wherefore it is best they have it not/ I answer like wife good men do take an occasion of goodness there of ergo the people ought to have it/ but will you condemn all things where by men do take occasion of evil? Than must you first put out your own yies for by them take you occasion to see many idylle things: you must also destroy your hands your fet your tongue/ and all that you have for these do you miss use very often/ you must also destroy your own hearts whereby you have not alonely occasion of evil/ but you do think evil in very deed/ you must also destroy all fair women/ for of them take you sore occasions of evil/ you must also burn all your goods and destroy all your richies/ for of them men take occasion to be thiefs and you to be proud/ you must also destroy all winies/ for of them men take occasion to be drunken/ you must destroy all met/ for they give men occasion of gluttyny/ ye you must destroy the mercy of god/ of the which evylle men take boldness in their myschyffe/ briefly what is there so good a thing but that evil men can take an occasion of evil/ ye and that of Christ himself/ as. 
1. Corin. 1.  S. Paul saith which unto to the juice is offence/ and unto the gentiles occasion of foolishness/ and yet for all this you may not destroy Christ/ but he must remain still and so like wise the gospels/ for though that the evil man (which will never be good) reseve of it occasion of evil/ yet there be many thousands that receive there by their salvation. Now be cause the spider gethereth poison of the good herbis/ it were no reason therefore to destroy all good herbs. 
Mar. 1●  Another of your reasons/ there be certain sentences in scripture that do not belong for every man to know/ as our. M. Christ faith/ unto you is it given to know/ the mysteries of the kingdom of heaven/ unto them is it not given I answer whom mean you when you say/ unto you it is given/ if you mean the aposles & alonely their successors than may not you read holy scripture/ for you be not the successors of the apostles/ by my lord of Rochestes authority/ but if you mean the christian people/ that have the spirit of god/ as our Master Christ meant than be you excluded for you have not the sprytte of god as the effect doth declare/ ergo you may not read scriptures mark also that our Master saith unto you it is given/ as who saith if it were not given you should no more have it than other men.  
Now how can you prove that the understanding of scripture is given to you? but now to the text our master Christ speaketh here of the sprytualle/ and the right understanding of holy scriptures/ which is the gift of god only/ and he speaketh not of studying or reading of holy scripture/ for you have in that same place/ how that many did follow him/ and hear his preaching but yet they understand him not/ therefore this text maketh directly against you and your works do declare that you be the herars and readers of the word of god but the understanding is not given you. But now will my lord of Rochester say/ that you have the very understanding as holy doctors had it/ for though that scriptures in themself and of their own nature be plainest/ and best to be known yet be the holy doctors plainest unto us/ wherefore he that will understand scripture must first learn to understand the doctors/ & they shall bring him to the true understanding of holy scripture/ or else he must err. I answer o my lord do you write this with a safe conscience? think you that you can discharge your conscience a fore the dredfulle face of Christ with this trifling distinction/ Quedam sunt nociora nobis/ et quedam nociora natura/ I pray you if you will prove that god were wise/ would you be gyne to prove it at your wisdom? if you would prove that god were a live would you prove it by that that you be a live? if you would persuade a man to believe that there is a good/ would you learn him/ that he must needs believe it/ by cause that there be creatures? these things be best known unto you/ and if you would prove that a man hath a true sense of scriptures/ wool you prove it/ by that that he hath the sense of the doctors? what if the doctors had taken a false & a contrary sense/ this case is possible would you therefore say that the sense which the man hath taken out of scripture is false? But I pray you my lord/ after this rule/ how culde men/ understand scriptures/ in Peter and Paul's days whane there were no doctors. 
Scotus. ●● Sent. di. 3 q. 3  But after your own learning/ that same sciens which must prove the principylles of other sciences is first known/ actualiter/ dystynkly/ now be all the pryncipalles of all other doctors proved true by holy scripture/ ergo there is no saying nor exposition of holy doctoures that cane be perfitly known except that scripture be first known/ this is your own dyumyte ye can not deny it/ wherefore if you will prove that you have the verity you must prove it/ by cause you have the sense of holy scripture/ and not the sense of holy doctoures but doubtless I have great marvel/ that my lord of Rochester/ is neither ashamed of man/ nor yet afraid of the vengeance of god that thus tryfylythe with holy scripture.  
Besides this you have an other baulde reason/ the city of London hath certain previleges and secret counsels/ it were no reason that all men should know them/ this was my lord of London's reason at Paulys cross/ whane he condemned the new testament. I Answer my lord say of your consciens/ did you not speak these words to pless my lord that mayre of London and his brethren/ but I pray you is this a like similitude of the certain counsels of men the which must be kept secret by cause they be counsels/ And of the holy scriptures the which were brought in to this world not to be kept secret but to be preached openly/ as our Master Christ commandeth/ preach the gospel to all creatures/ hear you to all creatures? 
Mar. vlt.  let these men have it (for all these be of the counsel) and keep you it from the ressydue/ furthermore our Master saith in another place/ that that I have showed you in secretness/ preach it on the tope of the house. Also. S. Paul saith/ the gospel is declared openly thorough preaching and in an other place god hath brought life and immortality/ 
Ti. 1. 2. Timo. 2 joan. 3 Mat. 5.  unto light thorough the gospel/ also our master calleth it the light of the world/ now who will set (as he saith) a light under a bushel/ and not rather openly that all men there by may be lightened? wherefore my lord your similitude is very for unlike/ and iff you were not a lord it ware worthy to be despised/ but doubtless it may be well thought that you were at a sore exigent/ when you were compelled to prove this thing with so baulde a reason/ who would have looked for so simple a reason in so ernyst a matter of so wise a man/ of so great a doctor/ of so worshypfulle a father/ and of the bishop of London/ ye and of him that is called another Solomon/ nor withstanding such an halting similitude did he never learn in the proverbs of Solomon/ but it had been a better similitude/ of the kings proclamation/ which is proclaimed that all men might know it and also keep it and no man is bound to keep it/ till it be proclaimed/ like wysse the gospel was given for to be proclaimed/ and every man is bound to keep it/ wherefore it must needs be proclaimed to every man/ and unto you my lord I be seche god that you may be won of them of whom it is spoken. To you is it given to know the mysteries of god. Amen. ☜  
Finis   

¶ Mens constitutions which be not grounded in scripture bind not the consciens of man under the pain of deadly sin. ☜  
TO this article we must note that there be two manner of ministers or powers: won is a temporal power/ the other is called a spritualle power/ the temporalle power is committed of god to kings/ Duke's/ Erlys'/ lords/ Barons/ judges/ mayries/ shryvys/ and to all other mynystres under them/ these be they that have only the temporal sword/ where by they must order all the comen wealth with all worldly things longing there unto/ as the disposition of these worldly goods/ who shall be right owner and who not/ the probation of men's testimentes/ the ordering of payments and custons the setting of all manner of tasks and forfyttes/ the correction of all transgressions/ where by the comen wealth/ or any private person/ is disquieted or wronged/ as correction of Thevys/ murderars/ harlots bawds/ sclanderars wranglars/ extortioners/ bribers/ userars/ false byars and sellars/ and of all other things where unto be longeth any outward ordering or any corporal pain/ in this power is the king chief and full ruler/ all other be ministers and servants as. S. Paul doth declare saying/ let every soul be subject and obedient unto the high powers. &c.  

Roma. 13. 1. Pet. 2.  Also. S. Peter/ be subject unto the king as unto the chief heed/ either unto rulers as unto them that are sent of the king for the punishment of evil doers. 
Roma. 13  un to this power must we be obedient in all things that pertain to the ministration of this present life and of the comen wealth/ not allonly (as paul saith) for a voiding of punishment but also for discharging of our consciens/ for this is the will of god. So that if this power command any thing of tyranny against right and law (all ways provided that it repugn not against the gospel nor destroy our faith) our cherite must nediss suffer it/ for as paul saith/ 
1 Cor. 13 Mat. 6.  Cherite sufferth all thing/ Also our Master christ/ if a man strike the on the won cheek/ turn him the other/ for he doth exarcisse tyranny/ but over these worldly goodis/ and these present things and over thy corporal body/ which Christian men do not alonely not regard but they dispisse it/ Never the less if he command that any thing against right or do the any wrong (As for an example cast the in preson wrongfully) if thou canst by any reasonable and quiet means/ with out fedyssion/ in surrection/ or breaking of the comen peace save they self or avoid his tyranny thou mayst do it with good consciens/ As if thou wert in prison if thou couldst a void with out any sedision thou mayst lawfully do it/ and thy consciens is free so doing and thou dost not sin/ nor offend the law of god/ as paul saith/ 
1. Cor. 7.  If thou mayst be free usse it/ but in no wysse (be it right or wrong) mayst thou make any resistance/ with sword or with hand but obey except thou canst a void as I have showed thee/ but if the cause be right/ lawful/ or prophitable to the comen wealth/ thou must obey/ and thou mayst not fly with out sin/ That men have fled from the tyranny and the wrong of this power we have it openly/ 
4. Reg. 6. 3. Reg. 19 Act. ●. idem. 9 & .14  in divers placis of scriptours/ As of Elezy that fled from the tyranny of the king of Syria/ Also Helyas fled from the tyranny of king ● has/ also Saint Peter fled out of prison/ And. S. Paulle out of the City of damascum/ and out of Iconyun as it is open in the Acts of the apostyllis/ so that against this power (though thou have wrong) mayst thou not make any corporal resistance/ but allonly a void by flying/ or else keep the thing that is commanded the. But if it be right/ and to the ꝓphyt of the comen wealth/ thou must both fulfil it and also abide.  
But now will there be inquierid of me/ this casse/ if it pless the kings grace to convenine the New testament in english and to command that none of his subiectis shall have it under his displeasure whether they be bound to obey this commandment or no? to this will I answer/ That I do believe/ that our most noble prince hath not● forbyddyn/ that christian men may have chrystis testament whether it be in latin/ in english/ french/ douche/ grek/ or Hebrew/ for Christ's verity/ is all whom in all tongis/ And as his grace knoweth it were very unreasonable that any man should either counsel/ or for bid his grace that he should know or read/ the testament off the Most noble prince his father in the which is allonly given/ and ●misyd worldly goods/ which as soon as they be given/ be ready to dekey and to perish/ and if (I say) this be unreasonable/ and unright/ how much more were it unreasonable to take away from us our father of hevyns' testament. whosse legasy and promises do as for excel/ the legasies of the noble prince his father/ as god doth excel man. But what should I make many reasons to prove unto his grace that thing to be lawful/ That the father of heaven hath sent us/ from whom commythe nothing but goodness/ ye and it was not sent by man/ by Angel/ or by saint/ but by the only son of god/ both god and man/ and diligently declared by him to all the world/ Not unto the Pharysys alone/ but unto all manner of people/ and that to the hour of his death/ and also there of took his death/ and not yet so content/ but sent his glorious apostillis to declare and to learn this godly word thorough all the world. And by cause the ministration of this word requyered a greater strength than was in any natural man/ therefore also gave he them his eternalle spret/ to stablish them/ to confirm them/ and to make them strong in all things that there might be nothing desired/ too the declaration and setting out of this word.  
Now who could find in his heart/ That is a true subject and regardythe the honour of our noble prince and the salvation of his soul/ either to think that his grace would condemn it/ or else to move him to condemn the thing/ that commythe from heaven ye and that from the father of heaven/ and sent and learned by his eternal son which hath sealed it with is most precius blood/ and ●o commanded his glorious apostillis to preach it/ And confirmed it with so many mirakylles and did also give/ to the confirming and the writing of it/ The glorious consolatour the holy ghost/ so that it is open/ that the father of heaven did not send this godly word with a small diligence/ or as though he carried not whither it should remain in earth or not/ But so hath he declared this holy word with such a prosses/ That heaven/ earth and hell should know that it is his word/ and that it is his will that all men should have it/ and that he would defend it/ and be enemy unto all them that would overpress it. wherefore let them that be capital enemies unto his grace both in heart and in deed suspect that of his grace & move him unto it/ for doubtless I will never do it for I dare boldly say/ That the devil of hell which is enemy unto his grace/ both of body and soul will move him unto no nother thing but allonly so to condemn gods word/ and This thing doth his grace know well/ and therefore I dow not but that he hath and also will a void the danger thereof. Never the less it may please god to take so great vengeance for our abominable sins that after his graces days/ he may send us such a tyrant/ That shall not allonly for bid the New testament/ but also all things that may be to the honour of god ye and that peraduentur under such a colour of gods name/ That all men shall rekkyn none other but that he is gods friend.  
This will be a great scourge/ and an intolerable plague/ the father off heaven off his infinite mercy defend us from such a terrible vengeance: 
Roma. 1.  for it is the grettyst plague that can come in earth (as. Saint Paul doth declare to the Romans) when that godis verity is condemned in god's name and men be so blind that they can not perceive it/ for they be given in to a perverse sense/ this plague never cometh/ but it is a token off everlasting reprobation/ our most marcifulle redeemer Christ jesus/ defend us frō●t amen. But if it come that we must needs suffer this plague/ how shall christian men usse thē●elfe to this Prince that will so condemn gods word? My lords the bishops would deposse him with short deliberation/ and make no conscience of it/ They have deposed princes for lesser causes than this is a gretdell. But against them will I all ways lay Christ's fact/ and his holy Apostles/ and the word of god/ whom christian men must alonely follow/ Therefore the kings commandment must be considered on this manner/ if the king forbid The new testament/ Or any of Christ's sacraments/ Or the preaching of the word of god or any other thing that is against christ under a temporal pain/ Or else under the pain of death: men shall first make faithefulle prayers to god/ and then diligent intercession unto the kings grace with all due subjection/ That his grace would release that commandment. If he will not do it/ They shall keep their testament with all other ordinance of christ/ and let the king exercysse his tyranny (if they can not fly) and in no wiss under the pain of damnation shall they withstand him with violence but suffer patiently all the tyranny that he layeth on them both in their boddies and goods/ and leave the vengeance of it unto their heavenly father which hath a scourge to tame those bedlams with whane he saith his tyme. But in no wiss shall they resist violently/ nor they shall nor deny Christ's verity/ nor yet for sake it afore the prince les● they run in the danger of these words/ he that denyithe me and my word a fore men/ I shall deny him a fore my father in heaven/ And let not men regard this matter lightly and think that they may give up their testaments and yet not deny christ/ for what so ever he be that gevithe up his testament as a thing worthy to be condemned/ he doth a fore god deny christ/ Though his testament be peradventure (he not knowing) false and unto printed/ or untruly translated/ yet unto him is it a true testament/ and therefore shall he not deliver it to any that will condemn it as unlawfulle. But this shall he do/ If any man that is learned do find any taute there in he shall be glade to a mend that fault/ but not to suffer in any wysse for that or for those faults the whole testament to be condemned as unlawfulle. for if that should be suffered/ than should we have no testament for there is no testament that is so true/ but either there be faults in deed/ or else men by cavylacyons may invent that there be faults/ for this dare I say boldly/ That the new testament in english is tentymys truar/ than the oolde translation in latin is/ in the which be many places that do want whole sentensies/ 
1. Cor. 15. Mat. 20. Act. 20. 1. Tim. 6.  and many places/ that no man can defend with out heresy/ as this text/ Non omnes immutabimur/ Also this/ Sedere ad dexteram meam vel sinistram non est meum dare vobis/ Also thes places want/ Commorati sumus trogilij/ Seiungere ab is qui huiusmodi sunt/ with many other places more/ that noman can say but they be evidently false/ and yet we may not burn our books for all that/ but keep them and a mend them Nor they shall not go a bought/ to deposse their prince/ as my lords the bishops were wont to do/ but they shall boldly confess/ that they have the verity & will there by abide/ and alonely shall they pray to their heavenly father to change the heart of their prince/ that they may live underneath him/ after Christ's word/ & in quietness as paul exhortithe us saying/ 
1. Tym. 1.  I exhort that prayers supplications/ petitions and giving off thanks/ be had for all men/ for kings & for all that are in preheminens that we may live a quiet and a peaceable life in all goodness & honesty Thus shall men be have themself toward their prince & in no wiss shall they deny Christ's word/ or grant to the burning of their testaments/ but if the king will do it by violence they must suffer it/ but not obey to it by a grement/ This may be proved by the examples of the apostles when the high priests of the temple commanded Peter and johan/ 
Act. 4. &. 5  that they should no more preach & teach in the name of jesus/ But they made them answer it was more right to obey god than man. Also the pharisys came and commanded our master Christ/ in herod's name/ That he should depart from thence/ or he would kill him/ but he would not obey but made them answer to Herod with a great threatening/ Go tell the wolf/ be hold I cast out devils and I make men whole this day & to morrow/ 
Luce. 13.  And the third day am I consumed/ never the less I must continue this day to morrow and the next day &c. So that he left not the ministration of the word/ neither for the kings pleasure nor yet for fere of death. Also we have opynly/ 
Dani. 3.  that the three children would not obey to the commandiment of king nabuchodonosor/ by cause it was against the word of God/ likewise we have an example/ where as the king darius commanded that no man should axe any petition/ 
Danie. 6.  either of god or man with in the space of thirty. days but of him only/ Not with standing Daniel went in to his house/ and thrice in a day made his prayers to god of jerusalem/ for the which thing he was put in to the den of liones/ the which he did obey as in suffering of the pain but not in consenting to the unright commandment/ So that Christian men are bound to obey in suffering the kings tyranny/ but not inconsenting to his unto commandment/ all ways having a fore their yies/ 
Mat. 10.  the comfortable saying of our M. christ Fere not them that kill the body/ which when they have done they can no more do/ 
1. Pet. 3.  Also S Petter/ happy are ye if you suffer for ryghttusnes sake/ never the less fere not/ though they seem terebille unto you neither be troubled but sanctify the lord god in your heart. And let them not fere but that their father of heaven hath care for them/ And shall deliver them/ And also bring his godly word unto light when it shall pless his eternalle will/ agenste the which no tyrant is able to with stand But whane the tyrants think themself most sure of the victory/ and be all ready provided to burn Susanna/ 
Dani. 13.  than shall he raise up a danielle that shall caulle a gain the sentence of the lecherous priests/ And when joseph is sold in to Egypt/ and there cast in prison than will he make him lord over all Egypt ye and also over them that sold him. 
Genes. 37. et. 39  He bringeth also to pass that proud Aman be he never so great in the kings favour shall be hanged on his own gallows/ that he made for mardocheus the Isralyte/ Also when Pharaoh hath commanded under pain of death to destroy all the men children of Israel/ Than can he find the means to save Moses ye and that on the water: 
Exod. 2.  where as all the power of Egypt could not save the king/ ye and he nourished him in the kings house/ at the kings cost ye and by the kings daughter/ Did pharaoh supposse this? or was there any counsel of Pharaos' that could prevail against this? was there any wisdom or tyranny in the earth that was abille to extinct moses? nay verily. Furtheremore when Israel hath been in egypt four C. yeries in great captivity and thraldun/ yet against Pharaos' will keepeth he his promise and delivereth them and maketh water fire and earth to serve them/ and when all Israel was in despair and pharaoh the tyrant was ready to suck blood Than showed our God his myghtty power. what can Israel think when he hath the red see a fore him/ And pharao with all his might and power after him/ and of every side a great mountain/ what hope hath he by man's might/ by man's power/ by man's wisdom/ by man's pollisy/ for to be delivered? none at all. But afore Israelles carnalle yeah all thing is in extreme desperation. 
Psal. 2  But now you princes that judge the earth learn and take head/ here cometh the god of Israel/ whom all Egypt hath disputed/ scorned mocked and condemned and showeth his might where as nothing can help but he only/ and where the tyrantis rekkyn to be most sure of victordun/ 
Act. 12.  there bringyth he all their malices too an end. And when herod hath peter in preson fast bound in chains/ and of every side of him a sodyare and keepers set at the preson door every man in his office watching that peter shall not escape (for herod in tendeth the day following too bring him forth to wondering and also to death) Than against herodis will/ a 'bove all his might a 'bove all his wysdum and policy/ notwythstondinge all the soldiers and gaolars of the preson/ cometh the power of our eternal god and leadeth Peter thorough the first and the second ward/ ye and the brazen gate must wilfully open/ and let Peter out/ whom our lord god would deliver. Shortly/ what should I bring many examples to prove gods power and to declare how the troth of god and his children be all ways in persecution/ but the end is all ways glory unto them wherefore this won example/ of our Master Christ shall be sufficient to establish and to confirm all febylle hearts/ and also to molyfye all stony hearts/ and finally to confound/ the violent tyranny of mortal tyrants which be but stubbilles key and dust/ and in a moment be brought to a lump of stinking carrion/ consider our master Christ which is the very true son of god/ 
Mat. 27. &. 28.  and god himself and yet is he crucyfyde and put to death/ as a seditious person/ as a malefactor as a thief/ as a traitor/ ye and as an heretic/ he is laid also in the grave and a great stone a fore the door/ and sodyars that were not of the comen sort/ but of the romans/ be set diligently to keep the grave with all the policy and wysdum that the bishops could devysse/ and all that he should not rysse up again according to his word/ but all this could not help for the power of god would not be let/ his verity could not be proved false/ his word could not be oppressed/ but whane the tyrants thought to make their triumph off victory/ than were they most overcumme/ for it is neither water nor fire/ see nor Land/ heaven nor earth/ death nor hell/ that cane let god to defend his children/ or to bring forth his godly word to light/ and to keep his eternalle promysys/ Therefore let Christian men not fere to keep the word of god and fast there by to abide/ and not to deny it for any tyranny/ for the day shall come whane it shall be greatly to their glory/ And Sodom/ and Gomor shall be more easily handled/ than such princes/ that do persecute the holy word off God. Now is it clear made that we can not resist this temporal power in no wysse by violence/ but if we have wrong either we must do the thing that is commanded us or else fly/ but if any thing be commanded us that is against the word of god where by our faith is hurt/ that we should not do in any wysse: but rather suffer persecution and also death. But against this power goythe not our article for it commandeth nothing as concerning the conscience/ but alonely as concerning the ordering of worldly things and there fore/ it ministereth a temporal pain over the body only and there with content/ wherefore we will now speak of the other power which men call spiritual.  
first here is to be noted that this is no power Nor none authority worldly/ but all only a ministration of the word of God and a spiritual regiment/ preaching the governing of the soul and the ministration of the sprett having nothing to do with the exterior justes or rightwiseness of the world and therefore hath it no power by right & law to make any statutes or laws to order the world by/ but alonely faith fully & truly to preach & to minister the word of god there by instructing the consyens of man nothing adding there to/ nor taking there from but as S. Paul saith/ 
2. Tim. 3  to abide in those things that they have learned/ 
Rom. 16  and that be committed unto them/ for. S. Paul (as he himself saith) durst speak no nother thing but those things which Christ had wrought by him/ for he curseth him be he man or angel that preacheth any other gospel/ 
Gala. 1. Heir. 23  than he had preached/ therefore the prophet commandeth us that we should not here the words of those prophets which deceive us/ for they speak visions of their own hearts and not out of the mought of god/ and yet speak they in the name of god/ wherefore these men so long as they speak only the word off god/ so long are they to be hard/ as christ himself/ after that saying he that heareth you heareth me/ 
Luce. 10 Mat. 23. Super joan. Trac. 46.  also what so ever they say unto you sitting in the chair of Moses do it/ on the which text speaketh. S. Augustine/ By sitting in the chair is understand the learning of the law of god/ and therefore god doth teach by them/ but if they will teach their own doctrine hare it not/ do it not/ for such men seek that that is theirs and not Christ's. &c.  
These words be plain against all them that preach any thing but the law of god only/ wherefore if these ministers will of tyranny above the word of god make any law or statute/ it must be considered after two manner aways/ first whether it be openly and directly against the word of god and to the destruction of the faith/ as that statute is where by they have condemned the new testament/ and also forbidden certain men to preach the word of god having no true cause against them/ but alonely their malicius susspection/ also that learning where by they learn/ that works do justify: more over that statute where by they bind men under the pain of damnation to be assoiled of them/ these statutes I say with other like men are not bound for to obey neither of cherite (for here is faith hurt which giveth no place to charity) nor yet for a voiding of slander/ for the word of god may not be a voided/ nor yet give place/ un to slander for than should it never be preached/ but it must be fast stuck unto and the more that men be offended with all and the styffer that they be against it/ the more openly and planlye ye and that to their faces/ that make such statutes must we resist them with these words/ 
Act. 5.  we are more bound to obey god than man.  
This is well proved/ by Hylarius words/ 
Hylarius in Matt. cano. 14.  all manner of plants that be not planted of the father of heaven must be plucked up by the roots/ that is to say the traditions of men/ by whose means/ the commandments of the law be broken/ must be destroyed/ and therefore calleth he them/ blind guides of the way to everlasting life/ because they see not that thing they promise/ and for that cause/ he saith/ that both the blind guides and they that be led shall fall in to the dyke. &c. Mark that all traditious of men which are against gods law must be destroyed/ therefore let every man take heed/ for it longeth to their charge/ for both the blind guides and also they that be led shall fall in the dyke/ it shall be none excuse/ for him that is led to say that his guide was blind/ but let them here the word of god by his holy prophet walk not in the precepts of your fathers nor keep not their judgements/ 
Ezech. ●0.  but walk in my precepts/ and keep my judgements. The other manner of statutes be when certain things that be called indifferent be commanded as things to be done of necessity and under the pains of deadly sin/ as for an example to eat flesh or fish this day or that day is indifferent and free/ also to go in this raiment/ of this colour or that colour/ to shave our heads or not/ a priest to were a long gown or a short/ a grey friar to were a grey cote or a Russett/ a white friar to were a whit or a black/ a pressed to marry or not to marry/ an heremyt to have a beard or not/ these with all other such outward works/ be things indifferent and may be used and also left/ now if the bishops will make any law or statute that these things shall be determynatlye used so that it shall not be lawful for us to leave them undone/ but that we must presyssely do them and not the contrary under the pain of deadly sin/ here must they be with stonded and in no wise obeyed for in this is hurt our faith and liberty of christendom where by we are free and not bound/ to any exterior work/ but free in all things and un to all men at all times and in all manner/ except it be in such a cause where as brotherly charity/ or the comen peace should be offended therefore in all these things be we free and we must withstand them that will take this liberty from us with this text of scripture/ we are bought with price we will not be the servants of men/ 
1. Cor. 7.  this text is open against them that will bind men's conscience unto sin in those things that Christ hath left them free in/ off this we have an evident example of. S. Paul the which would not circumcise Titus when the false brethren would have compelled him there unto as a thing of necessity unto whom. 
Gala. 2.  S. Paul gave no romthe as concerning to be brought in to subjection. s. Paul did not with stand them/ by cause that circumcision was unlawfulle or might not be used of christian men/ but by cause that they would have compelled him unto it as unto a thing of necessity/ that thing would not. S. Paul suffer/ for that was against the liberty that we have in Christ jesus as he saith here planly. wherefore we be not alonely by christ made free from sin/ but also made free in using all manner of things that be indifferent/ and unto them we can not be bound as unto things of necessity as on the friday to eat fish/ and there unto be bound in consciens under the pain of deadly sin/ in this we may not obey for it is against the word off god not be cause/ it is evil to eat fish (for in time convenient and whane thou art disposed it is good) but by cause that they will in this thing bind our consciens and make that thing of necessity/ that god hath left free.  
Therefore speaketh Paul against them in these words/ In the latter days certain men shall serve from the faith appling themself to the sprites of errors/ 
1. Tim. 4.  and doctryns of the devil/ for bidding marriage/ and to abstain from met/ that god hath created to be received of faithfullmen with thanks/ for all creatures of god be good/ and nothing to be refused that is received with thanks/ mark how Paul saith/ nothing is to be refufed that may be received with thanks this is openly against them that will forbed other fish or flesh this day or that day as a thing unright for a christian man to eat for as. S. Paul saith meat doth not commend us unto god. 
1. Cor. 8.  Also in an other place the kingdom of heaven is neither meatt nor drink/ 
Rom. 14.  therefore they do unright to bind our conscience in such things/ and to think us unfaythefulle by cause we observe them not. Now let our holy hypocrites of the charter house look on their consciens/ which rekken to by and to sell heaven/ for a piece of fish or flesh but they rekken it no vice to live in hatred/ ranker/ and malice/ and neither to serve god nor their neighbour but with such an hypocrites service as they have invented off their own hypocrisy/ and not received of god/ they think it a great perfection to abstain from beef and mutton/ and to eat pike/ tench gurnarde and all other costly fyshies and that of the dentyyst fashion dressed/ but a piece of gross beef may they not touch/ may they not smell for than they loss heaven and all the merits of Christ's blood. Is not here a goodly feigned hypocrisy? a fore the world it shineth bright/ but compare it unto Christ's scripture & there can not be a greater balsphemy/ for here in they clearly damn Christ and his ordinance and make that of necessity that Christ left as indifferent/ against these holy hypocrites writeth. S. Paul saying/ we ought not to be led with the traditions of men/ 
Colo. 2.  that say touch not taste not/ handylle not/ which things perish with using of them and are after the commandements and doctryns of men/ which things have the similitude of wisdom in supersticicyous holiness & humbylnes in that they spare not the body and do the flesh no worship unto his need. Here is clearly condemned all superstitiousness and feigned holiness that men have invented in eating or drinking/ in touching or in handling/ or in any other such things not that we may not do them/ but that we do them as things of necessity and rekkyn our self holy when we do them/ and to sin deadly when we do them not/ this is by the damnable institutions of men/ The which S. Augustine condemneth in these words/ The apostle saith/ touch not/ handille not &c. 
Ad pavi. Epi. 59  By cause that those men by such observations were led from the verity/ by the which they were made free/ where of it is sprokyn the verity shall deliver you/ It is a shame (saith he) and unconvenient and far from the nobillenes of your liberty (seeing you be the body of christ) to be deceived with shadows and to be judged as sinners if you dispysse to observe these things/ where fore let no man evercome you (seeing you are the body of christ) that will seem to be meek in heart in the holiness of angels and bringing in things which he hath not seen &c. Here have we planly that those things which be of the invention of man do not bind our conscience though they seem/ to be of never so great holiness and of humbillenes and holiness of angels as paul saith. 
Col. ●  where fore let them make what statutis they will/ and as much holiness as they can devysse/ Invent as much gods service as they can think/ & lie that they have received it from heaven/ and that it is no less holiness than angels have/ and set there unto all their mandamus/ remandamus/ excommunicamus/ sub pena excommunicacionis maioris/ et minoris/ Precipimus/ Interdicimus/ et sub indignacione dei omnipotentis/ et apostolorum petri et pauli ligamus/ with all other such blasphemis/ that they have (for doubtless if their belly were ripped/ there should be nothing found but blasphemis of god and of his holy word/ detractions/ Oppressions/ Confusyons/ damnations of their poor brethren/ Other good have we none of them/ let all Christian men answer to this of their conscience if it be not true) And yet are we free in our conscyens/ and all these cane neither bind/ nor damn our consciens/ for we are free made thorough christ/ And in consciens not bound under the pain of deadly sin/ to nothing that man can order or set/ except it be contained in holy scripture/ 
Epi. ad ro propo. 72.  But in body we are bound to every man. This doth S. Augustyne prove in these words. Seeing that we be made of soul and of body/ as long as we do live in this temporal life we must usse/ to the norysheing of this life/ these temporalle goods Therefore must we of that part that belongythe to this life be subject unto powers/ that is/ un to men that do minister worldly things with some honour/ but as concerning that part/ whereby we believe in god and be called unto his kyngdum we ought not to be subject unto any man that will pervert that same thing in us/ that hath pleased god to give us to eternalle life & c  
Here is it plain/ that we in conscience by christ be made fire/ and nothing can bind us unto sin but his word only. Now is it clearly opyn that if any power in heaven/ or earth command any thing against gods word/ or to the destruction or minishing of the same no man may obey in any cave under the pain of damnation/ for gods verity is not in different to be left or not to beleft. Again if man command any thing to be done that may be done in time and place convenient/ If he will bind us unto indifferent things as unto a thing of necessity/ than shall we not do it/ not by cause it is eville to do/ but that it is damnable to be done as a thing of necessity/ Never the less if any of these things be commanded of the bishops as burdyns and as things in different then shall we keep them in time and place convenient/ as where I may by them serve my brother/ or edify him or do him any good or that it may be unto him any means to come to the verity/ never the less at another time/ whane I am in place convenient where I shall not offend my brother nor engender no slander nor any dysquietnes in the comen wealth/ There may I freely with out any charge of conscience and with out all manner of sin break the bishops commandyment/ For it is but as a burdyn of a tyrant/ that is laid on us/ and neither helpyth to the incresing of gods honour nor to the edifying of our brethren/ And they themself keep them not. Of these speaketh our master Christ/ They bind grevous and intolerable burdyns and lay them on men's necks/ 
Mat. 23.  but they themself will not once set their little finger to them As for an example To ette flesh on the friday is forbodyn by the bishops/ now if they compel the to it as unto a thing necessary and with out the which thou canst not be saved than shalt thou not do it under the pain of sin/ But if they will have the keep this as a thing of congruens/ and as a thing that may be an exterior mean to mortify the body/ or an outward shine of holiness/ and unto this he will compel the by outward pains/ this thing shalt thou do of thy charity/ by cause thou wilt not break the outward order/ nor make any disquietness for those things that neither make the good nor yet condemn the a fore god/ 
1. Cor. 8.  for as S. paul saith/ if we eat neither are we the better/ Nor if we eat not are we the worse/ Alleways provided that in these in different things thou neither set confidence nor holiness/ nor yet offend thy week brothers charity/ for there in though thou be free in thyself and the thing is also indifferent to the yet of cherite freely makest thou thyself servant to all men As S. Paul saith When I was free from all things yet did I make myself a servant that I might win many men/ Note that he alleways speaketh of week brethren (and not of obstinate and of endurated persons/ against whom thou shalt alleways with stand an defend thy liberty as he did) he is thy week brother that hath a good mind & belevithe the word of god/ 
1. Cor. 9  never the less he hath not that gift to perceive as yet this liberty to usse indifferent things freely with thanks There fore faith and cherite must be thy guide in all these things & following them thou canst not erte.   

¶ all manner of christian men/ both sprytualle and temporalle are bound when they will be houseled to receive the sacrament in both kinds under the pain of deadly sin. ☜  
IF men had stuck to the open scriptures of good/ and to the practices of Christ's holy church and to the exposition of old doctors as it did be come christian men to do/ than had it not been needful for me to have taken these painies and labours in this cause/ nor yet to have laid to their charges those things that Antichrist doth only/ but now seeing that they will do the open deeds of Antichrist/ they must be content that I may also give them his name/ and that all the world may openly know/ that Antichrist doth rain in the world (ye and that under the name of Christ) I will here set you forth an act of his which when it is compared to our Master Christ's words I do not dow but all true christian men will judge it to be of the devil as it is in very deed/ though that the children of the world do judge it other wise.  
This do I say of an act/ that the counsel of constanciens did make against the most holy and glorius sacrament of our eternal god jesus christ. where in the won kind of this most blessed sacrament was condemned as unlawfulle for lay men to receive/ & that every man may know/ by what authority they did it/ and what thing did move them to condemn so blessed and so glorious an ordinance of our lord jesus christ/ here will I write their own words which be these/ 
The words of the counsel & determination of Antichrist  as this custom for avoiding certain slanders and parrelles was reasonably brought in notwithstanding in the begening off the church this sacrament was received of christian men under both kinds/ and afterward it was received alonely under the kind of breed/ wherefore seeing that such a custom off the church/ and of holy fathers reasonably brought in and long observed must be taken for a law the which shall not be lawful to reprove/ nor with out authority of the church to change it at amans pleasure/ wherefore to say that it is sacrilege/ or unlawfulle to observe this consuetude or law/ must be judged erroneous/ and they that do pertinaciter defend the contrary off these premissis/ must be restrained as heretics & grevously punished by the bishops or their officials/ or by them that be inquisitores heretice pravitatis which that be in kingdoms or in provinces/ in these men that do attempt or presume any thing against this decree shall men proceed against them/ after the holly and lawful decreys that be invented against heretics and their fauters/ in to the favour of the catholycalle faith. &c.  
Now will I exhort all christian men in the glorius name of our mighty lord jesus christ (which is both their redeemer & shall be their judge) that they will indifferently here this artykel discussed/ by the blessed word of our Master Christ jesus which was not alonely of god/ but also very god himself/ and all that he did was done by the counsel of the whole trinity/ and not alonely by his/ by whose counsel all counsels both in heaven and earth must be ordered/ and that counsel that is contrary to it whether it be of saint Angel or of man must be a cursed and judged to be of the devil/ though they be never so mighty/ never so well learned/ and never so many in multitude/ for there is no power/ no learning/ nor yet no multitude neither in heaven nor in earth/ nor no iuperdes nor no slanders that may judge Christ and his holy word/ nor that they may give place unto/ wherefore if I can prove by open scriptures/ of our Master Christ/ and also by the practs of holy church/ that this counsel/ is false and damnable/ than let all christian men judge which of us must be hard and be believed either the counsel having no scriptor ye contrary to all scripture/ or else I that have the open word of god/ and the very use and practs of the holy apostles and of holy church/ christ is of god/ and that no man doubteth/ but the holy counsel though there were five thousaddes bishops there in must prove them self to be of god by the word of god & by their works the which they can not do if they be contrary to Christ and his blessed word.  
Moreover Christ is not true under a condition by cause that men do a low him/ for though all the world were against him/ yet were he never the less true/ but the counsel is not true but alonely under this condition by cause it doth agree with Christ's holy word/ and of it self it hath no verity/ but is off the devyll if it vary from Christ. afore the dreedfulle throne of god shall the counsel be judged by Christ'S holy word/ and christ shall not be judged/ by the decree off the counsel but he shall be the counsels judge/ and if Christ's word condemn the counsel who shall approve it/ who shall praise it/ who shall defend it? The temporal sword/ nor the multitude of bishops nor interdiction/ excommunication nor cursing/ cane than help. wherefore let every true christian man look on this matter indifferently/ it is no trifling with god nor with his holy word/ for god will remain for ever/ and his holy word must be fulfilled/ & if we will not fulfil it/ he shall cast us down to the deep pit of hell/ and make of stonies men in our stead that shall keep his word/ it is no light thing/ for it lieth on the salvation and damnation both of body and soul/ from the which we can not be delivered/ with these glorious words/ Concilium/ Concilium/ Patres/ Patres/ Episcopi/ Episcopi/ for all these may be the ministers of the devil/ ye though they were angels/ therefore once again/ I do monyshe and exhort in the glorious name of the living god/ and in the sweat blood of christ jesus all true christian men/ to take heed what they do against Christ's holy word which is their eternal god/ their mercifulle redeemer and shall be also their mighty and glorious judge. Now let us examen the words of the counsel. first of all the counsel granteth that in the begening of the church/ all christian men were housled under both kinds/ now would I know of the counsel of whom the church had received this manner: of christ? or his holy apostles (as doubtless she did) than what authority had the counsel to change the institution of christ/ and of his holy apostles/ and also the use and practices of holy church/ was not the first church of god? Did she not keep Christ's institution? did she not fulfil Christ's word? Did not the holy apostles learn hare so? and now shall the counsel of constanciens first condemme Christ and his blessed word/ and then the learning of Christ's holy apostles? and also the long use and practs of Christ's blessed church/ with out any scripture/ with out authority or with out any special revelation from god but alonely for avoiding of certain perils? ye and not content alonely to condemme these things but under the pain of heresy to condemn them/ this is to sore a condemnation of Christ's open word and of that thing which they grant that the church did use at the begening.  
furthermore the counsel saith that holy fathers and the church did bring in this custom to housseile lay men under won kind/ are you not a shamed of these words? Doth not your consciens prick you thus openly to lie? ye of Christ and of his holy church? Christ'S word is openly against you/ and you grant that the use of the church was also other wise/ and as for holy fathers here may you see what they say to it/ but you are the children of the kingdum of lyis/ and doughtles if you bring not forth the holy fathers that make for you/ you shall not allonly be taken for abominable and open liars/ but also for shamfulle and detestable sclanderars both of holy church and also of holy fathers.  
But it is no wonder for Antichrist must declare himself openly to be against Christ and yet is he never with out an excuse/ and a shadow of holiness/ where by he may blind the poor people/ but what excuse had he here in the counsel to condemme Christ's word? That they might avoid certain slanders and perils & because that there is no body with out blood. Be not these lawfulle causes to condemn Christ's open word/ ye and that under the pain of heresy? Is not this a new manner of law to make that he that will not obey a statute made against gods word which he is bound to obey under pain of everlasting damnation/ allonly for a voiding parels to be condemned for an heretic? Briefly by this reason may they condemme all holy scripture/ by laying iuperdies and perils there to/ they may condemme all the creatures of god/ for there may be peril in using of them all. But what need many words to prove this counsel to be of the devil? for if that be not of the devil that is contrary to christ/ and hath no excuse for it but alonely to avoid perils/ I can not tell what is of the devil? I am sure Antichrist shall never be with out some carnal excuse/ for if he will deny christ to be both god and man/ he shall have stronger carnal reasons for him than the counsel hath for this/ but this matter must not be judged by carnal reasons/ it is gods word that is a 'bove all creatures/ wherefore let us go to the scriptures as a sure anchor to overcome Antichrist with all his carnal reasons. first our master Christ when he did institute this blessed sacrament did use these words/ take it and eat it this is my body. &c. Likewise taking the challyce he gave thanks and gave it unto them saying/ 
Matt. 26· Mar. 14. ●uce. 22.  drink all off this/ this is my blood of the new testament the which shall be shed for many in to remission of sins/ these be plain words drink of it all/ he that saith all excepteth no man/ furthermore he knew that there might be iuperdies in the reseving of it and yet he saith drink of it all/ for it is my blood that shall be shed for the remission of sins.  
Now was it not shed for lay men's sins? why shall they not than drink of it? The master and the lord saith drink there of/ & shall the miserable servant withstand his commandment/ ye command the plain contrary & say drink not there of?  
But now cometh my lord of Rochester (which perseveth that the counsel is convict in that that it consenteth that the whole church in the begening did receive this sacrament under both kinds/ and yet forbiddeth that same thing (and saith to maintain this error) that Christ spoke these words drink of it all/ alonely to his apostles for there were no nother men there but the apostles/ and therefore they must alonely drink there of. I answer. My lord if this thing were alonely lawfulle unto the apostles/ how will you discharge the primitive church/ In the which were thosse men that christ mynisterd this sacrament unto/ ye & the self men did minister it under both kinds to the whole congregation according to this commandment drink of it all/ dow not but they understood Christ's will as well as you in this commandyment. But in the way of communication let us grant you/ that to the apostles this was wonlye said/ how will you than discharge your own priests from deadly sin? the which receive it under both kinds/ & yet be they neither apostles nor successors of them/ but after your own learning the bishops alonely be their successors/ & the priests do represent lxxij disciples/ shall they in this thing represent the apostles/ and in absolving from sin but the disciples? But ●ett us see further in your for fetched reason/ tell us how and by what authority (your high politic rule saved) that you dare give either of these kinds to the lay men saying they were both alonely given to the apostles/ for even by that authority that you have power to take away the won kind/ by that self same have you power to take away the other/ for they were both given at once and indifferently to the resevers so that as many as received the won received also the other/ and to them that he said take and eat this/ this is my boddye/ to them he said/ drink all of this. &c.  
Now if you may thus take away the parts of the sacraments at your pleasure that consequent shall be that incontynvans all the sacraments shall be destroyed/ and Christ's word set at nought. wherefore my lord this blasphemous evasion will not help you/ but such shamfulle solutions must they use that will be against the open word of god/ amend your consciens my lord/ for if you do not remember the teryble words of the prophet/ he shall shake his sword and bend his bow and make it all ready and there in hath he prepared the shot of death/ and his arrowies for to burn/ this is no small threttening nor lightly to avoid.  
But let us see what the scriptures say/ that which I gave unto you I received of the lord/ mark. S. Paul's words how he received this thing of the lord. &c.  
The lord jesus the same night in the which he was betrayed/ took breed and thanked and broke it and said/ Take ye and ette this is my body which is broken for you this do ye in the remembrance of me/ After the same manner/ he took the Cup & said this cup is the New testament in my blood this do/ as oft as you drink in the remembrance of me/ for as o●tyn as you shall ette this bred and drink this cup/ you shall show the lords death till he come/ Mark diligenly how Saint paul declareth how the lord jesus Christ did institute this blessed and comfortable sacrament/ in both kinds/ and in both kyndies did minister it himself and not that allonly/ but also annected this cōm●ement to all Christian people which must re●ue it. This do as often. &c. ye and this cōmand●mēt is given after the sacrament is ministered in both kindys'/ Theaching us that in both kinds the lord hath institute this sacrament to be received/ and also that they that so receive it not/ break this commandment of the lord/ This do as often. &c This commandment. Saint Paul did not lightly let slype/ but he knew that it was the ordinance and the commandment of the lord/ and also knew that won jote or tyttylle of his words/ should not/ nor ought nor can not be let slype/ with out peril of the souls of them that so lyttylle makies on his word ● And therefore he durst not/ nor would not (And yet he had as great authority as the counsel of constanciens) let slype or transepose the institution and commandment of the lord/ but wholly and fully/ with all diligence he wrote those words unto all the whole congregation of the Corinthyanes'/ not● to the ministers or priests allonly but to the whole congregation that is as well to the ministers of the word as to lay men and also the contrary/ for he saith when you come together/ and that you may perceive that he spepis indifferently/ he there reprevithe them that tarried not for poor men/ And also these words be plain/ who so ever shall ette of this breed and drink of this cup worthily. &c. Now unto this whole congregation (I dow not but by the spreat of the lord which saw be fore this damnable error to be institute of Antichrist and his very and allonly ministers) he said drink you/ ye and to reprove and manifestly to declare this opyn error/ he addithe this word/ Cup/ signifying and teacheing that Christ's ordinance is not to receive the blood in the body only/ but to receive the blood (after his institution) by itself out of the cup/ lest they should be found corectours and blasphemers of the holy institution and commandyment of the lord/ Of whom. S. paul received this commandment/ and of no counsels. Now what christian man can dow but our Master christ to whom all thing is bare and open both things present and also to come knew that there was blood in his own body/ Also Saint paul his scolare which learned this lesson of him was not ingnorant that there was blood in his body/ And yet first our. M. christ gevithe his blood alone by itself out of the cup/ and his diligent scolar knowing that doctrine of his. M. did the same regarding his master's doctrine & pferring it by fore his carnal reason which knew that there was blood in every body/ but his. M. doctrine taught him that his. M. kept not his blood in his body/ but for us/ lost & damned parsons for our innumerable detestable (and a 'bove all capassyte to declare) damnable and abominable sins/ Broke his body & shed his blood there out plentuusly & there with made sacrifice and satisfaction for all our sins as. S. johan saith/ The blood of jesus christ cleanseth us from all sin/ also we are santifyde by the offering off the body off jesus christ once for all/ now that all christian men which be santifide by the offering of this body/ 
1. joan. 1·  and by shedding the blood out of this body/ should all ways have both those parts in remembrance/ 
Hebre. 10.  he according as the blood was divided from the body for all sinners indifferently that will come unto christ And a 'cording to his master's institution and commandment/ ministerde this sacrament and also ordained it to be ministered to all men/ The body/ by itself and the blood by it self/ That they might all way not remember alonely that our saviour christ offered his body for us/ but also shed out of that same body his most precius blood and therefore saith. S. paul (as his Master christ taught him) As often as you shall ette this breed and drink this cup/ you shall show the lords death till he come. Now my lords come to your counsels. Christ and Saint Paul defendythe this thing partinacyter (as you call it) that is stytfy and strongly will they a bide by it and will not revoke it/ wherefore after the decree of your counsel they be condemned for heretics. I can no more say but god help them for there is no remedy with them but they must nedis to the fire/ for they will not be abjured in nowisse/ it is a pittyus case that ii so good men as these be/ will be thus openly against the decree of the holy counsel ye and against so many and so noble father's/ and so great clarkis the which knew this matter (as ye say) as well as they/ & it is not to be though that the holy ghost would leave so menny excellent and holy father's/ and great doctors of divinity/ and so many noble princes and wiss men of the world/ And be with these two poor men which be of no reputation in this world/ wherefore my lords proceed against them after the holy decreys that he invented against heretykys/ stick not for their names for it is neither christ nor paul that can hurt you/ you have also condemned there learning and marveled against them why should you not condemn them as well/ you be lords/ and you have the strength and the wysdum of the world with you and as a sertyne doctor of law said/ they have no man to hold with them but a sort of beggars and despised persons of the world/ wherefore spare them not/ be bold/ Implete numerum patrum vestrorum/ All tyrants be not yet deed. But now when you have condemned them/ yet have you as much to do as ever you had: 
De consecia. di. 2. ● c●perimus  for your own law is openly against you in these words. We understand that sertyn men reseving alonely the portion of the blessed body/ do abstain from the chalices of the holy blood the which doubtless (saying I can not tell by what superstition they are learned to abstain) let them either receive the whole sacrament or else let them be forbyddyn from the whole sacrament/ for the division of won and of the same mystery can not be done with out great sacrilege. &c.  
How think you by these words? be they not plain that all men shall either receive both kinds or none/ here have you another heretic/ for he judgeth and saith that it is sacrilege (which is openly against your counsel) to receive it in won kind. But peradventure you will say this law was written to priests I answer To whom so ever it was written it maketh no matter for these words be plain/ The division of won mystery can not be done with out great sacrilege/ These words be not spoken of the persons that shall receive it/ but of the dividing of the sacrament/ who so ever shall receive it/ it is sacrilege to divide this thing/ answer you to that. Mark also that your own law calleth it superstition to receive but won kind and no dought they that did receive it so where blinded by this damnable reason of yours that there is no body with out blood/ and yet he calleth it superstition. But let us see what your gloss saith on this text/ it is not superfluusly (saith he) received under both kinds/ for the kind of bred is referred unto the flesh/ and that kind of wine unto the blood/ The wine is the sacrament of blood in the which is the seatte of the soul/ and therefore it is received under both kinds to signify that Christ did receive both body and soul/ and that the partaking there off doth profit both body and soul. wherefore if it were received alonely under won kind it should signify that it did profit allonly but won part. &c. How think you doth this gloss understand it of priests only? have lay men no souls? May not this sacrament profit them both body and soul? Mark also that he saith it is not superfluusly nor with out a cause received under both kinds. Also an other law/ 
De consec. di. 2. c. cum frangimus.  When the host is broken and the blood shed out of the chalices in to the mouths of faithful men/ what other thing is there signyfid but the immolation off our lords body on the cross/ and the shedding of his blood out of his side. &c.  
Here is it plain that the blood is given out of the chalices and not out of the body/ and in to faythefulle men's mowthiss and not allonly in to pristes mowthiss. 
De consec. di. 2. c. Siquocienscumꝙ.  Also an other law/ if that the blood of christ be shed for remission of sins (as often as it is shed) then ought I lawfully for to receive it. I which do all ways sin must all ways receive a medicine &c. Here your own law saith/ that the reseving of the blood is a medycinealle ways to be received of them that sin: you will not deny but that lay-men sin. wherefore should they not than receive a medicine for their sin? you may perceive that this is not alonely spoken of priests but of sinners. 
Ad Cornelium Papam.  Furthermore S. Cyprian saith How do we reach or how can we provoke men to shed their blood for the confession off Christ's name if we do deny them the blood off christ when they shall go to batylle? Or how dare we able them unto the victordum of marterdum/ if we do not first by right admit them to drink the Cup of our lord in the congregation etc. Here is Cyprian opynlye against you which will that as many shall receive the blood of christ as do confess the name of christ ye and that out of the cup & not out of the body Also S. Ambrose saith to the Emperor Theodosyus/ 
Ecclesiastica hist.  how shalt thou lift up they hands out of that which doth yet drop unrightwise blood? how shalt thou with those hands reseve the body of god? with what boldness wilt thou receive in to thy mought the Cup of the pr●cius blood seeing that thorough the woodness of thy words so great blood is shed wrongfully &c Mark that the manner was in S. Ambrose time that lay men should receive the blessed blood of christ ye and that out of the cup severally/ and not out of the body only/ where fore my lords see to your conscience how you can discharge yourself a fore the dredfulle throne of christ jesus/ for making this detistable and damnable statute against the heavenly word of god/ and against the usse of holy church and contrary to the exposition of all holy doctors/ It were to great a thing for you so pumtuously to break the statute of your mortal prince how much more of your immortal god which will not be a voided with a carnal resun nor with condennacyon of heresy/ nor yet with saying there be juperdes' perrelles and sclandres/ for these proud cracks can not there excuse you nor yet help you. for I dow not but the great Turk hath as good reasons for him as these be & also as proud cracks as you have/ though peradventure he useth them not so hipocritly against god omnipotent as you do/ but yet it will not help him/ where fore now most excellent and gracious prince I do with all meekness/ with all due subjection admonish and exhort your most noble grace/ ye and the father of heaven doth opynly command you under the pain of his displesur/ and as you will a void the danger of eternal damnation/ and also by the virtue of Christ's blessed blood and as you will receive remission from all your sins thorough the merits of his glorious blood/ That you do defend with all your might Christ's blessed word and his sweat blood/ & his holy ordinance/ & suffer them not so lightly to be oppressed & trodyn under the foot/ your grace may not consider in this cause the multitude/ nor the dignity of men/ for you be as good as the best of them/ but your grace must consider that it is god omnipotentes cause/ it is Christ's cause/ it is the word of god/ it is the bleved blood of Chryst that is over trodyn/ it is the ordinance that cometh out of heaven/ and not out of counsels ye and given by god himself/ and not by man's authority/ And now shall your grace suffer this thing so lightly to be broken by cause men do invent a carnal reason against it? the devylle was never with out a reason/ but that proveth not the cause against gods word. King Saul had no small reason for him/ 
1. Reg. 15  when he did save King Agag and the best sheep and oxen to offer to god/ was not this a reasonable cause/ to save the beasts to gods honour and to offer them up unto god? was it not a goodly shine to save the king rather than to kill him/ what man will rekyn it evil to save a man? what man can judge it evil to save bestis/ ye and that the best to offer them to god? was not god best worthy? was not this a good consideration? was not this a good intent? finally it is ten times better than the reason of the counsel is/ and yet saul with all his good reason/ with all his good devotion/ with all his good purpose/ with all his ●atte beasts is repelled of god for ever and all by cause he stuck to his good intention and left the commandment of god/ Sum men will think it but a light thing whether they receive the blessed blood by it self or else with the body/ but as light as they think it yet is it gods word yet is it Chrystis ordinance/ yet did the apostles observe it/ yet did the holy church so fulfil it/ And if the word of god were away by reason it were but a light thing to baptize in water or in wine/ but the word of god is open that it must be done with water and not in wine and yet there is no cause why but the word of god. Moreover by reason it was but a light thing to say/ 
zacha. 9 Mat. 20.  Be glad thou daughter of Zion be hold they king cometh to the sitting on an ass and on hare fool this saying by reason is not alonely simple/ but also foolish to say that a king shall come riding on an Ass ye and on a borrowed ass and there of to make so much a do as though it were a notable thing/ who would not now mock a king if he did so ride/ not with standing all this these be the words of god/ ye and also fulfilled in very deed of our Master Chryst in his own proper parson. 
Luc. 2.  Moreover by reason/ it was but a mad token that the saviour of the world christ jesus was borne/ to say you shall find a young child wraped in clouttes and laid in a crib/ what is this to purpose? what is this to prove that the saviour of the world is borne will not reason mock this? when will reason be persuaded by this token that Messiah (whom all the prophets and all the patriarchs have promised so many hundred yeries afore (was now borne and yet this token came from heaven ye and by the ministration of angels and the sheperdies did believe the word/ Briefly by reason what be all the artykylles of the faith? where is Christ? where is remission of sins? where is the life to come? Reason mocketh all these things but yet they be true/ by cause allonly the word of god speaketh them. where for most noble & excellent prince/ look on the word of god and not of blind reason and save the honour there of/ for it shall save your grace at your most need. Furthermore I do exhort and require with all honour ye and I do command in the virtue of christ jesus and his blessed word All dukes/ all Erryllys/ all lords/ all manner of estattes high and low that will be christian men/ 
Io. 6.  that will be saved by the virtue of jesus Christis blessed blood that they do see this ordinance of the god of heaven observed too the uttermost of thyer power and when so ever that they will be houshed that they receive the blessed sacrament under both kinds/ and at the  desire it with all their heart of their currates & so desire it that they may be discharged a fore the immortal god off heaven which will not be mocked nor avoided with a damnable reason/ but what so ever thing there be that is against the holly word of god/ and the glorius ordinance what colour so ever it bring with it of holiness let it be a cursed and reckoned of the devil/ This doth. S. Cyrpian learn us saying/ what thing so ever it be that is ordained by man's madness/ where by the ordinance of god is violated/ it is whoredum/ it is of the devil and it is sacrilege/ where fore fly from such contagiusnes of men and a void their words as a canker and as pestilence &c.  
These words be plain of all manner of men of what estate what dignity/ or of what honour so ever they be and what colour of holiness so ever they bring with them/ wherefore in this present writing I do counsel and exhort all true christian men to take heed what they do the word of god is so plain in this matter that they can desire it no plainer/ it is no child's game to trifill with gods word/ god will not be trifled with nor yet mokkid. But now to help poor men that be unlearned I will a soyll sertin of their damnable reasons/ the first is we will not give it under the kind of wine lest that there should by negligens either of the priest or of the resever fall any drop on the ground. I answer our. M christ did know that such a chanche might come/ you can not deny it (except you will say that he was not god/ as you would not greatly stick to do if you might have mantynens) and yet not with standing did he institute it in both kinds/ Answer you to this. More over why do not by this reason your own priests abstain from the wine seeing that this peril may also chanche them as your cautellis of the mass do grant/ Also if it be a reasonable cause that you shall not keep Christ's ordinance/ by cause of a voiding of parels than may you take a way all the whole sacrament to a void perrelles/ for in reseving of it in the kind of breed/ is juperdꝰ lest their remain any crumb in the resevers teeth/ This reason is as good as yours so that now all the sacrament in both kinds is taken a way. furthermore/ if you will a void all perrelles than may you give this sacrament to no man for you can not tell who is in deadly sin & who not/ for you know not their hartis & it were a sore peril and greatly more juperdye to give the puer body of christ jesus in to a foul soul than that a drop of blood by negligens should fall on the ground/ for there falleth but a drop & here is the whole body in a foullare place than the ground is. Also that may be avoided with good diligence and wisdun of the priest/ but that the sacrament shall all ways be resevid in to a puer conscience there is no diligence of the priest that can make it. How think you now? now is all the whole sacrament and Christ's blessed ordinance clearly taken a way and all for a voiding juperdis and perrellis/ thus triffylle you with christis holy word/ ye and that in your great and holy counsels. Other reasons my lord of Rochester bringeth that be worthy of no solution/ for he doth but mock and scorn and triffylle with goods word/ 
Io. 6.  he bringeth the myrakylle of the five Louis where there is no mention made of wine/ Ergo lay men must be houseled in won kind/ is not this madness? what mean these men that neither fere god nor yet be a shamed of man? what is this to the purpose? Christ did a myrakylle of five Louis where is no mention made of wine? what is this too the sacrament? if the breed signyfyde won part of the sacrament what signifide the ii fyshiss and the he ye that was there these two things must nediss signify the other part. Also lay men did touch this breed. Moreover in an other place/ christ gevythe allonly wine/ Ergo the sacrament must be received in the Kind of wine allonly off the lay men. Be not these goodly arguments ye & that of bishops? it were madness too answer too them   

¶ It is against scripture to honour images and to pray to saints.  
IF men had the very true faith in Christ jesus that belongeth to Christian men to have/ this article were open of it self with out any further probation/ for if men did believe first that Christ were god and omnipotent/ and mighty to give all things: secondarily that he were mercifulle/ gracious/ and loving toward us/ and so loving that we culde desire nothing of him but that he would give it us/ if men (I say) had this faith and this love toward christ/ they would go no further but to him only they would make in vent/ and devyse no mediators/ but faithfully receive him (according to the scriptures) for their wonly mediator/ saviour and redeemer/ and believe and know surely/ that they could axe nothing so great in his name but that they should receive it/ so that he would himself give it and there unto is abil. Also by this faith they should perfyttly know/ that they could not be so unworthy but he of his only and mere marcy is able and also would make them worthy to receive their petitions/ so that if men had faith they should perfitly know that they had need of no more than this won Christ that they should nor ought not seek to no other mediator/ either to obtain any thing/ or else to make them worthy but should know and confess both in word and deed/ that Christ alonely is abylle enough ye and so mighty and so merciful/ that all other feigned and invented mediators of men be vile/ filthy and abominable of themself/ to be compared to him. If this faith (I say) ware printed in the hearts of men/ than what should they or could they desire more than this won mediator jesus christ/ what could they have that of him & by him they could not obtain? truly nothing that they could ryghttully axe/ as all scriptures bear witness. But now let all these makers of new gods cumylate themself together on a heap/ & show me but won place ye won jote/ or won example in holy scripture that ever men did pray to saints? or wone that entered in to heaven by saints prayers? christ ascended (as the scriptures be plain) in to heaven by his own power/ now would I know of these new godmakers by whose power and help that the first saint came in to heaven/ say not by the intercession of saints for I will say than that there were none in heaven/ nor by his own holiness for than died christ in vain/ & if he came by christ only? why may he not alone help us thither? his power is not wicked/ his marcy is no less toward us than it was toward him. Now here you see all the causes that brought the first saint to heaven/ & these causes be sufficient ye and alonely a lowed of the scriptures of god/ ergo they be also sufficient for us/ if we will believe the scriptures of god. But now to declare & make this matter open I will recite the words of the scriptures/ first I will speak of images/ of whom speaketh Moses these words. 
Exod. 20 duty. 5  Thou shalt make the no graven images nor similitude of any thing that is in heaven above or in earth by nethe/ or in waters under the earth/ thou shalt neither honour nor worship them. Be not these words plain against all manner of images or similitudes? for if saints be in heaven or in earth/ or under the earth/ here be their fygurs excepted other to be honoured or worshupped: & mark that he excepteth both honouring & also worshipping/ now what can you give to images that is neither honour/ nor worship? It maketh no matter to me/ whether you call it latria or dulia/ if it be either honour or worship than is it against scripture/ & if it be neither/ than is it nothing but avoid name invented of your insatiable covytusnes to deceive simple men with and to heap innumerable goods to yourself/ for if you had no more profit● by images than you have devotion to them/ than should they be soon left down/ who hath seen a precius offering of a priest given to any image? but we see daily how ye rob images of other men's oblations. But let us return to our purpose/ Duns on this text saith/ 
Duns 3. distin. 9.  that by it was it forbidden to make images afore the incarnation of christ. &c Now must you prove where they be a lowed sins the incarnation and show with manifest scriptures where this text is condemned in the new testament or else it standeth fast against you after your own. M. Duns/ whom you dare not deny. Also the prophet/ a man did plant a pinaple tree/ & the rain did nourish it/ 
Esa. 44.  & there off was made a fire unto men/ he took of it & wermed him/ & burned it & baked bred there with/ and of the other part he made him a god/ & did honour it/ & prayed unto it saying/ deliver me for thou art my god/ mark the process of the prophet/ first the man planted this tree/ than he burnt part of it & baked breed with it/ & of the other part he made him a god whom he honoured & worshipped/ mark also if all these be not true and fulfyll●d of your images/ of the won is made your god which you do honour/ and of whom you desire to be delivered/ sum from death/ sum from sickness/ sum from pestilency/ sum from poverty/ sum from thiefs/ sum from yvylle fortune/ sum from hanging/ sum from drouning/ and sum to save you from the tooth ache/ sum to save your horse/ sum your pyges/ and sum to help your women with child/ with many other things more/ so that for every thing that you will desire you have a god to ask it of/ now of the other part is made a pair of gaullous/ is not this true? is not this plain? of what other thing in earth cane the saying of the prophet be verified but of your images? and if it may be verified of an hundred other things yet is it also true of your images and un to them a greyth most peculiarly/ the prophet speaketh not of won thing only but of all things that be like/ now deliver your gods if you can/ they will not be delivered with the answer the doctor Rydley did once make unto me/ that there was no man so blind nor so mad or foolish for to honour the stock & the stone that standeth a fore them/ but they refer the honour to that thing that the image doth represent/ I answer good Master doctor/ I pray you tell me won thing/ what did Cicero with all the whole senators of Rome? did they not honour that same thing that stod a fore them (and yet as you say) they did refer it unto the thing that was there by represented these men were wise men and as well learned in their time as you/ and yet you see (for lake of knowledge of the troth) they honoured stocks and stones/ I am sure you will not excusse them from idolatry ye and that by cause they did honour the stocks and stonies/ and not alonely for honouring of the thing that was represented. 
3. Reg. 12.  Also what did Roboam when he did set up two golden cauluis in bethell and said to the people Go no more to Jerusalem be hold thy gods Israel. Was not this done to the honour of god? for they were not so mad (as ye say) to think that those caluys were God's/ but they did honour them in the honour of god and that was well declared in their sacrifice which was none other/ but such as god had commanded in the law/ Ergo after your rule they might lawfully honour these calves referring it to god/ They had also a great Colour for them/ for all the old fathers did always offer to god Caluys/ as Abraham with many other which oblation was accepted of god/ where fore they might well think that god would be honoured in the Imagis of caluys. Now what thing can you lay to them where by you will prove that they honoured their stocks and their stonies and there caluys but those same things shall also be laid unto you and unto yours to prove that you do like wysse honour your stocks and your stonies. first you run from place to place to seek them which is a token that you do honour the stock or stone/ for there have you nothing of the saint more than in an other place saving only the stock and stone. Now when you have found them than pray you a fore them/ And that with knelingis/ and knokkingis/ and shaking of your hedis and looking devoutly & piteously/ than kiss you their feet or their showiss (for they be seldom bore footed lest they should have the murr or couffe by the reason they be not used to could as you may see by their smokid scolions fac●s hands and feet with all the place where they stand) and wipe your napkins and rub your beads on them and lick them with your tongues and lay your yi●s on them/ Than see you lighttis a fore them/ and than offer you to them (Though in the. M. doctor your person is nothing guilty) great oblations so that they shine in gold & silver and precius stones ye and not thus content/ but also ꝓmisse to visit that stock once a year if god and the good saint send you ly●e and health. &c. I pray you is note this honoringe of the stock and stone? what did Cicero. with all the romans to their stocks? and stonis? what did roboam to his Caluis if this be not honouring/ define me what honouring is what more exterior honour can you devise than this is? and yet you do say that you honour no stocks nor stonies/ but worldly shame and invincible scriptures have brought you to make this damnable evasyon by cause you see men now wax wysse in the lord/ by the which they see clearly your false dissimulation and hypocryse/ but if you were the true honorars of god as you be secret hipocrytis/ you would not make this damnable evasyon to stablish/ up hold and maintain your Idolatry/ nor yet suffer (so much as lay in you) any thing to be done that hath any colour or shadow of holiness that might be an occasion of Idolatry/ but by cause you be hypocrites and unsatiable belly gods you care not (so you may deceive the sympille people and lead them with blind shadows there by to fill your offering boxis and chests to maintain your unsatiable carnal ●ppytytes) how the honour of god be saved/ or how your poor brothers conscience be disseved/ think you that this is enough to say that no man is so mad nor so foolish as to honour the stocks and stonies/ And yet to suffer and daily afore your yies to see/ so great exterior honour given unto them/ That no tongue can express nor heart can devysse more/ ye if you will believe your subtle Duns they give unto them (as I shall well prove by his definition) honour which is called Latria the which latria after your own learning aught to be given to god only. This saith Duns/ Latria is called an exterior honouring or a boddyly service. &c.  
Now if that be true/ it followeth that they give that honour to stocks and stonies that only pertaynythe to god/ which do any exterior honour (whether it be offering of candles or kissing of their shows or any other thing) to them/ Make you the conclusion/ for I need not to say that they do idolatry. For theremore/ This word latria (where with you deceive the sympylle people) is a greek word and after. S Augustyn it sygnifithe no more but service/ the which you can not deny but that you give too your stocks and stones/ conclude now this proposition after. M. subtle doctor Duns definition I pray you/ for I have no lesure. Thinketh your doctorhed that the children of Israel with their high priest Aron could not have made this pop holy excuse that they were not so mad nor so follyshe as to honour the golden Calf/ but rather to refer the honour to the living god/ they had a good colour for them for they knew none other god nor saint but him/ & yet this excuse was not lawful nor could not be a lowyd when Moses came with the word of god/ Mark also what he was that made this Calf/ not a fool nor ignorant parson a 'mong the people or won off none authority/ But the most wysyste eloquenste and chief a 'mong them/ ye he was that time the very head of the church or congregation. Also note that intent which was to keep the peopille together in good order/ he also made a calf with the which thing all their fathers had pleased god in doing sacrifice with them/ so that they might well think that it might be acceptable to god to be honoured in the image of a calf by fore any other image/ but all these colours be naked by fore the word of god. Breveli would you allow that the people should give that same honour to me that they give to your stocks and stonis? And under the same colour that it should be in the name and honour of god (you can not say but I am as good as your best stocks and stonies: and if they be the Image of saints and represent saints after your feigning/ I am the Image of god and represent him so long as I believe in him according to the holy scriptures/ And if a cunning and an artificialle graver made them/ god made me. And I have two things a 'bove them which all your carvers/ and you with all your distinctions can not give to your stocks nor stonies/ That is I am a living creature/ and your stocks be deed: I am created to live with the everlasting god and your stocks be made to the fire) I am sure you nor no man will allow it. But there is won marvelus wonder That if the best and most holy of all your new Gods ye won that doth miracles every day were take out of your hands and set a gain in the carvers & his maker's house he should be no better than a stock or a stone/ nor could do no miracles ye if he were prayed never so much/ no not somuch as if the house were & fire to save either the house or himself. Also it is not lawfulle so long as he there standeth neither to pray to him nor yet to offer to him which offering would both help the poor man his wife children and servants/ but let them suffer you to take this wormye god in to your hands again/ and than is he lord● over all the world/ than maketh he rich men and poor men/ than maketh he men blind/ and blind to see again/ than maketh he lame men whole/ than maketh he women with child/ ye● and also bringeth them well to bed. Then expelleth he devils/ than telleth he things to come/ then ruleth he in heaven and earth and in water/ briefly he defendeth both king and kingdom/ Is not here a sudden mutation/ and all is by cause he hath got him a new Master and a new place. O you hypocrites think you that men be so blind that they can not see this falsed you would make them blind in deed the which would make them to honour stocks and stonies ye and that in the name of an other thing the which also they know not/ which of you all hath seen our lady or any other saint where by you may learn to make hare similitude? and if you have nothing to lay for you/ but because she was a woman/ then is your Image as much the similitude of an harlot of the stuys the which beareth all the shape that belongeth to a natural woman as well as our lady/ nothwithstondinge that our blessed lady is a virgin and the other a strumpet/ yet in exterior formis and shapes that may be seen and judged by senses be they all won/ ye and your image in all exterior sygnis is a great delle more lykker unto an harlot/ than to a puer and a blessed meek virgin/ and yet are you not a shamed with these damnable shadows/ both to private god of his honour and also compel your simpelle brethren to this shanfulle idolatry. If you will look yourself & see clearly your idol in a puer mirror/ read the vi chapter of Baruch/ 
Baruc. 6.  where in you shall find these words/ 
*  Their stocks be pulyshed of the carpenter/ 
*  and they be gilded and silvered/ 
*  but they be false and can not speak/ How think you have not your images these properties? 
*  Their gods have goldyn crounies on 
*  their heads from whom the priests doth take 
*  a way gold and silver and spend it on themself/ 
*  They give also of it unto their strumpittes and deck their harlots/ 
*  and when they have take it a way from their harlots/ 
*  than deck they there with their gods again/ wherefore know that they be no gods. Be not all these things fulfilled on you? do not you take a way their oblations and there with maintain your pomp and pride/ and deck also your harlots? 
*  say not nay for all the world will condemn you for open liars/ 
*  the matter is so plain. 
*  Their gods have a sceptre like a man/ and like a judge of a land/ but they can not slay him that offendeth them/ where fore fear them not. Doth not this agree with your gods? Note how bold the prophet is which dare crack with your gods and saith how that they can not hurt their enymys/ where fore he biddeth us that we shall not fere them/ Now if you think that this be not spoken of your gods (not with standing that none of these things they be void of) go to them and ●rye but remember that you cry a loud for they be very thick of hearing or peraduentur they be gone forth attoune and occupied Therefore I say cry & whope aloud/ and bid them if they be gods or will have any honour that they will now avenge themself of their enemies/ If they can do noting/ than will we lay unto them this mock of the ꝓfyt & will not fere them. 
*  They have a sword in their hand/ and an axe/ 
*  but they can not deliver themself from batylle nor from 
*  thiefs there fore tere them not/ 
*  A rightwise man is better that hath none images for he shall be free from obprobriusnes. 
*  How think you have not your gods all these tokyns? how many thiefs have you hanged for robbing of your gods? but your gods never saved themself from thiefs. Moreover/ why make you so sure locks and so sure doors if your gods be abille to keep your gods? I think you fear not their running a way. Fur theremore why keep you so great bandoges/ if your gods be able to save their gods from thiefs? But my think that bandoges be myghtyare than your gods & also you trust more to them/ for they defend both you and your gods. you dumb stocks where is all your reason? where is all your wit? where is all your wisdun? where is all your policy? where is all your godly faith that you ought to have in the god of heaven? Are you not a shamed thus grossly to deceive men? ye and with those things which you can neither defend with scripture nor yet with any reason/ but peradventure you will say that the prophet speaketh here of idols and not of Images. I answer/ I pray you what call you Idolun? is it not as much as imago in latin which we call in english an image but we will not vary for the name let us go to the ꝓꝑtis/ have not your Images all these propertis that the prophet layeth to these things which you call idols can you say nay? can you prove that contrary? Doth not experience learn us that they be all won? Now what matter is it what name you give them when the propertis and the very thing is all won. Moreover the prophet david doth define an Idolle with these propertis/ first it hath yies and can not see/ it hath a nosse and can not smell/ it hath a mought and can not speak/ it hath ears and can not hear/ it hath hands and can not feel it hath feet and can not go. &c-  
Now which of all these propertis hath not your Idollis? what will you make now of them The prophet david maketh an Idolle of that thing/ that hath these properties and will you make a god and a helper of them? will you pray to them/ will you offer to them? will you run from place to place to seek them? There is no distinction/ there is no subtilty that can help you: for more reverens more service more honour More cultus duly may you not do to your Imagis than the prophet would that we should do to Idollis for they be won in all ꝓpertis and conditions. And as for your mirakels that you defend them by/ they be but elusyons of the devil in ventyd of your own Imagination and contrary to the word of god unto the great blaspheming of the onnipotent god of heaven/ for myrakyllis be never done of god that any man can prove of surety but all only to the magnyfying and declaration of his blessed word/ As for all other mirakillis may be suspected to be done of the devil/ by the sufferance of god/ to the probation of our faith and specially when they be against the open word of god/ This may be proved by the words of moyses/ 
Deu. 13.  if there a rysse in the mids of the a prophet or amam that saith I have seen a vision/ and shall tell the a fore a sign and a wonder/ and that thing that he told the do also come to pass/ Now if this man say unto the let us go and follow strange gods which thou knowyste not and let us serve them/ thou shall not here the prophet nor the dreamers words/ for god doth prove you that it may be open whether you love him in all your heart & in all your soul or not. Be not these words open against all manner of mirakelliss? ye and against prophettis whose prophecy is true and yet by cause he will draw the hearts of the peopylle unto other things by side god there fore shall he not be hard/ your Imagis be not here excepted. furthermore what signyfythe this that god will have all our hearts and all our soul if god h●ue all than can your Images have no part But mark how god doth prove our faith w●th such myrakylles so that he would that neither huen nor hell/ Saint nor mirakelles/ Prophet true nor false should draw our hartis from him or from his word/ but alonely to stick fast to him wherefore lay for your Idols what you can/ fist they be no godis/ Secondarily they can no more do (if they do so much) but do mirakilles an tell you afore of those things that be too co●e/ and yet all this can not help for it is openly genste the word of god and we may not here hem. Furtheremore against your Idols will I ●tte the brasyn serpent of whom it is written that it did mirakylles so openly that no man can deny it/ ye and that by the word of god which did also stand many hundred years till the people did to it so much as they now do to your gods/ that is they did offer sense and other oblations there to and therefore was it distroyid. not with standing it was instituted of god/ and so be none of your idols wherefore mirakillis can not help. Also among the turks be myrakelles done as they think/ and yet that provythe not their sect to be lawful I will tell you of a mirakylle that is written in their law/ On a sertyn time there was a controversy between the priests and the religious men which of them should have/ the oblations off the people/ The priests laid that they were best worthy by cause they were ministers in the temple and seruantis to the gods and night and day took pain for the people/ The friars laid for them that they were the succession of all their holy fathers and by their prayers and merrytes was the king and all the people kept/ and the land defended from all evil with many other things more/ Bravely this matter was defered of both parts to the sentence of the king the which had thou●ht to have given sentence with the priests. but ●hā the friars knew it/ they came to the king ●nd desired him that he would defer the sent●ns seven. days and see what the gods would sh●we for them/ The night afore that the king shield give sentence/ was he compelled by nature t● go to the privy which when he can there the privy b●ake & he fell in & there was he crying by the spac● off an hour till he was so weary that he culde n● more/ & no man culde come to him for the pallies ●as locked/ Than suddynly appeared unto him a relygius man with a glorius light saying unto ●ym/ Now where be they that thou wouldest have given sentence with all? are not they well worthy of the oblations that can not help the out of danger? But now mayst thou see what we may do with the gods for the and all thy land/ and with this the king with out pain or hurt was taken out of the privy and laid again in his bed o● he wist it/ and the day following gave he sentence that the religious men should have the oblations.  
How think you was not here an open myrakylle? and was it not done on the king the which had understanding and reason/ it was an open matter when he was in the privy and the privy broken and he laid again in his bede with out any hurt/ this passed man's power/ but what will you prove of this myrakylle? all your gods together can not do a more open myrakylle than this is.  
But let us see what the doctors say against your gods/ Clemens writeth these words/ 
Libro. 5. ad jaco.  we do honour visible Images to the honour off the invisyble god/ that which is a false thing but if you will honour the image of god in doing well to man in him shall you honour the true image of god/ where fore if you will truly honour the image of god/ we will open that thing unto you that is off troth so that you must do well unto man the which is made unto the Image of god/ give him honour and reverence/ give him met whane he is hungry/ give him drink whane he is thirsty/ Cloth him whane he is naked/ serve him when he is sick/ give him lodging when he is a stranger/ and whane he is in preson minister to him necessaries/ this is the thing that shall be counted to be given god truly. what honour is this off god too run a bought foolishly to stony and woddy Images and to honour as godis ydille and deed fygurs/ and to dyspysse man in whom is the very true Image of god. wherefore understand you that this is the suggestion of the serpent that lorkythe with in/ the which doth make you believe that you be devout whane you do honour in sensible things/ And maketh you to believe that you be not wicked when you hurt sensible and reasonable men. &c.  
How think you? doth not this dam the worsshypping of images/ ye though it be in the honour of god. He showeth you also that there is no nother true Image but man/ which of you all go a pilgrimage to that Image? which of you all do offer to that Image which of you all do honour that Image? you londlepers'/ you inventors of new gods/ you Idolaters/ what say you to this? how can you avoid this? is not this a agreeable with scriptures? And yet this Image do you dyspysse/ This image cast you in preson/ this Image do you stock and chain/ and whip from town to town/ with out any cause/ This Image dieth in the streets a fore your doors for hunger and cold and you run to walsyngam and to Ipsewyche with great pomp and pride to honour your deed shadows/ it were better for you to burn those Idols and to warm this true Image of god there by/ for this Image was made unto god only and all your dumb godis ware made for this Images sake. wherefore it cometh of the devil/ that you for sake this very true Image and leap to your worm eaten goods/ ye you have burnt many a pooreman for speaking against these dumb Idols/ but tell me when all the bishops in ynglond did vex or trouble any man for speaking or for doing/ ye or for destroying this very true Image of god they had rather destroy it themself/ than it should be undestroyed/ Let the kings books be searched thorough out the Realm and there shall be no small number found of these images that be troubled and vexed and cast in preson for tryfylles ye and utterly undone by the bishops and by their priests and yet will they be the honourars of Images ye and that and to the honour of god and of all holy saints/ is not this against all reason/ is it not against all wisdom? ye is it not against nature? and yet no man may tell it.  
Also the same doctor in an other place/ 
Clemens in eodem libro  What thing is there so wicked & so unthankful? as to receive a benefit of god and to give thanks unto stocks and stonies/ wherefore wake and understand your health. &c.  
How think you are you not unthankefulle unto god of whom you have received all thing and for them you thank your worm etten gods? furthermore. S. Augustin saith/ 
de vera re li. ca vl●i.  Let us not love any visible spectakylles lest by arring from the verity/ and by loving shadows we be brought in to darkness/ let us have no devotion to our phantisis/ it is better to have a true thing what so ever it be than all manner of things that may be feigned at our own pleasure. &c Be not your Idols visible spectakillis? Be they any other things than shadows/ and yet you will love them and honour them/ Answer to Saint Augustyn. you infidels have not we a living god/ and will you bring us from him to deed stockys? Also Saint Hierome/ 
Super Dau●.  Be it known unto the King. &c. the properties of the words be to be marked that he saith/ we will not worsshyppe thy gods nor yet honour thy image for neither of both be come the servants of god to do. &c. here have you that neither worshyping nor honouring belongeth to images.  
But now to the worshipping of saints/ which hath a greater shadow of holiness than these dumb gods have/ In primis you say that saints must pray for us and be medyators to god for us that by them we may be abylle to receive our petition/ this is Rychardes' opinion de media villa/ there can not be a thing invented by the craffte of the devylle that may be a greater blasphemy or more derogation to christ and his blessed blood than this is/ for if saints be necessary to be mediators for us than is christ unsufficyent: for philosophers did never put two causes where as won was sufficient/ and if any thing be given us of god for saints sakes than be not all things given us for Christ'S sake the which is planly against saint Paul saying/ god for us all hath given his son/ 
Roma. 8.  and shall he not give us all things with him? let every christian man judge what a blasphemy that this is. But let us prove that christ is alonely our mediator. S. Paul sayeth/ there is won mediator between god and man the man christ Jesus' the which hath given himself for the redemption of all men/ mark that he saith won mediator between god and man. where there is but won there can not saints come in▪ Moreover saints be men/ ergo they must have a mediator for themselves/ & than they can not be medyators for other men. Furthermore the mediator between god and man is called christ jesus/ now is there any saint that hath this name? if there be none that hath the name/ than is there none that can usurp this office/ with out blaspheming of Christ. Furthermore he hath redeemed us only with out the help of saints/ and why shall he not be only mediator with out saints/ is not redemption the chief act of a mediator? Also the holygost saith/ he shall be called Emanuel the which is as much to say as god with us/ 
Esa. 7.  what is this God with us/ is he with us but as won man is with an other? and as my cote is with my back? nay/ he is an other ways with us/ That is to redeem us/ to save us to keep us/ to defend us from all eville/ ye and is with us/ that is he is on our side/ he holdeth with us/ he speaketh for us/ he excusythe us/ he maketh our cause good/ briefly he optenithe allething for us. Of what saint can this be spoken? what do saints now for us? Also S. joan saith/ If a man do sin we have an advocate by the father Chryst jesus/ 
1. joan. ●.  what is this he is our advocate to the father? and here be none assigned but Chryst jesus/ and by him have we only remission of our sins  
Now what shall saints obtain for us? what shall they desire for us? if our sins be remitted/ than hath the father of heaven no dysplesur against us/ what shall they than pray for us? Also Saint Paul saith/ The spret off god maketh entercession mightily for us with myghtty desires/ that can not be expressed with tongue. Mark how the spirit of god desireth and prayeth for us/ and that no man should rekken that we had need of other mediators he saith that he prayeth myghttylly for us/ and with great fervency that it can not be exprssed. Now is not he able to obtain all things for us and hath taken this office on him for us? it were doubtless a great rebuke to him/ that saints should be set in his stead/ & joined with him in his office as though he were unsufficient/ you think to do saints a great honour whane you make them gods/ and set them in Christ's stead/ but you can not do them a greater dishonour nor displeasure/ for they will be but saints/ and no gods ye and that by Christ's help and not by their own. 
Roma. 8.  Also. S. Paul saith/ Christ syttyth on the right hand of the father the which doth also pray for us/ mark that he praythe for us/ cane the father of heaven deny any thing of his prayer? Doth not he ask all things necessary for us? And as scripture saith he is our wysdum/ 
1. Cor. 1.  he is our jousts/ he is our satisfaction/ and our redemption made of god. Now what restythe for saynttes to ask? what will you desire more than wysdum/ justice sanctification/ and redemption all these hath Christ obtained for us/ ye and he allonly there unto was ordained of god/ which of all the saints cane say that but he? and iff all saints and all the world would say the contrary/ yet he himself standeth fast against them all and condemmeth them for liars & blasphemars saying/ no man cometh to the father but by me/ note these words. first he saith/ 
johan. 14  no man. &c. Ergo as many as ever shall come to the father of heaven be here contained than addeth he/ but by me/ be not all saints/ all your feigned mediatores with merits and all other things clean excluded in this word/ but? wherefore it is plain that what so ever he be that maketh any other mediator or goeth about by any means seem it never so holy but by christ wonlye to come to the father of heaven/ first he dyspysythe christ/ and if he despise christ he dyspysythe also his father which hath allowed him only to be our mediator & way to him as it is written I am the way only to the father/ 
johan. 14.  therefore let them be sure that seek any other way or any other mediator but christ alonely to heaven that they (according to the word of the verity which can not lie) shall never come there/ but as many as trust in him only/ let them not dow but they shall not alonely obtain to come to heaven but also what so ever they desire by side in his name according to his own promiss and word which can not deceive us/ what so ever (saith he) you ask in my name the father shall give it you. Mark these words/ what so ever/ and that we should run to no nother he addeth also/ 
johan. 1●  in my name. Here is nothing excluded/ but all things freely be given us/ and that for his name's sake: not for no saints name/ not for none of our holiness or merits/ but for Christ's name/ now what is it to run from this sweat promiss of our most loving saviour redeemer and only mediator jesus christ to saints/ to other works/ but a plain and an evident token of our infidelity/ of our unthankefullenes/ ye that we think him untrue and will not fullfylle his promise/ ye that he is not able to do it and to make him a liar and untrue in his word. Also. S. Paul saith. He hath given his only son for us/ how can it be that he shall not give all things with him? Mark he saith with him and not with saints/ he saith all things and not certain things/ he that saith all excludeth not the totheake and levythe it to. s. Appolyne. &c. but he excludeth nothing.  
Now you infidels and mystrusters of christ/ what will you have of the father of heaven? or what cane your hearts desire that Christ is not able to obtain for you? if you believe him able/ It is his office and there unto only appointed of the father and none other/ ye all other be excluded with manifest scriptures. Moreover will you or be you see foolish to ask a thing of won that hath it not to give/ nor can not give it/ ye hath need of it him self/ and leave him that hath abundance/ ye and that hath made and open proclamation that freely with out gold or silver or any marchandysse will give the self same thing so as many as come and ask of him what so ever they be/ now the lord hath not allonly goodness but he is all goodness himself/ 
Luc. ●8  and all saints have sinned and need of his goodness and he hath made this proclamation by his blessed & everlasting word that who so ever cometh unto him shall have of his goodness abundantly/ now wylle you leave him and go to the saints that which if they eder had any goodness they received it of the father as. 
jaco. 1.  S. james saith all good gifts come from the father of light/ mark how he saith all good gifts. But here have you a distinction that only god is good of his own nature/ and saints are good by receyvinge goodness of him/ well to do you a pleasure I will a low your distinction to be good/ for of it can you make no more with all your subtlety but that saints have no more goodness than they have received. Now that goodness that they have received was for themself wonlye/ ye and they can give none of it to you/ for they received it not for you but for themself/ ye and no more than was necessary for them and that but allonly of mercy as it is open in Mathewe in the parable of the five wysse virgins and the .v. follyshe/ where as the wysse virgins had not so much oil to lend the foolish virgins as would kyndylle their lamps/ finally they had nothing at all that they could spare them/ and yet were they wysse virgins/ and yet were they saints/ and yet were they admitted to enter in to heaven. Furthermore do you not openly against god whane you desire any thing of saints whether it be prosperity/ wealth/ health remission of sins/ or in adversities consolations/ or cunfortes or any other thing seeing that scripture only knowlygyth all these things to be received of him/ & that he is the only giver of them/ 
Psal. 119.  ye & that all the prophytes & fathers in all their tribulation cried allonly to him as David testifyth of himself in these words/ when I am troubled I will cry unto the lord & he will help me/ he cried not to no saint neither yet desired any saint to speak to god for him/ but saith I will cry unto the lord/ ye & he doubted not that he would not hear him by cause he was a man & a sinner but faithfully said he will help me/ as he testifyth in another place saying/ 
Psal. 120.  my help is of god that hath made heaven & earth. Now will you run from god & ask of saints comfort ꝓsperite/ health or wealth or other thing saying it belongythe a lonly to god to give/ seeing he alonely is the fountain and auctor of all goodness and not saints which have no more but their part and that that is given unto them. Also our Master christ teaching all creatures to pray bydoythe them not to go to any o●her thing/ but allonly to the father of heaven/ he maketh no mention of saints/ no not so much as to be a mean by tween them and the father/ but commandythe them that pray to pray themself to the father/ The which thing I dow not but he would have done if he would that there should have been other mediators or givers of any goodness. Moreover is not this a mad manner of prayer that men use to our lady/ O our father which art in heaven hallowed be thy name. &c. Thus do you learn men to mock our lady when you learn them to say our lady's sauter. you infidels and mokkers both of god and man are you not a shamed of these open blasphemies? Doubt you not (if you call not for grace to the lord that you may a mend ye and that shortly) but god shall straightly a venge this blasphemy on you/ he hath suffered long and no dought but of his infinite mercy/ Not with standing I will never believe that he will much longer suffer saying that he hath brought so graciously his glorious verity in to the world and that so openly/ and so clearly that you can not deny it nor withstand it neither by reason nor by learning but your own consciences be confounded and marked with hot yerens'/ not with standing you persecute it by tyranny to the increase of your damnation/ our lord be merciful unto you. But now that you may be known what you be whane you deceive the people with these words fathers fathers: holy doctors holy doctous I shall recite sertyne of your fathers and doctors sayings that you may be known not allonly oppyn liars and blasphemers of god and his blessed and eternal word/ but also of his holy saints and fathers unto whom he hath revelated by the scriptures his verity. 
August. de vera relig. cap. ulti.  First S. Augustine saith these words/ let us have no devotion in honouring of deed men/ for if they lived well they may not be counted for such men as to desire such honour's/ but they will that god shall be honoured of us by whose lightning they rejoice that we are made companions of there glory/ wherefore saints must be honoured by following them/ but not honouring them of devotion &c. Be not these plain words? S. Augustyne was a father and a doctor/ And he saith that saints will not be honoured of us/ but that god shall be only honoured Secondarylye we may follow their good living and so honour them/ but in nowise to pray to them or honour them of devotion/ It followeth in S. Augustyne wherefore we do honour them by love or charity but not by service/ nor we build no tempilles unto them/ for they will not so be honoured of us/ for they know well that we (if we be good) be the tempilles of god/ wherefore it is well wryttyn/ that man was forbyddyn of the Angel to worship him but allonly to worsshyp won god under whom the angel was also a servant etc. 
Apoca. 19 &. 22.  Cane you desire any plainer words than these? we can no more do but love saints of charity but in no wysse to serve them/ we may also build no tempilles to the honour of them/ Mark also how he bringeth scripture for him how the angel of God wold● not be honoured of man/ how can you avoid this saying of S. Augustyn and his example of scripture? Also Chrisostomus saith on this text/ 
Mat. 15. tom 6. ho. de profec. e●ange.  woman thy faith is great/ dost thou see this woman which was unworthy/ but by hare perseverance was made worthy? wilt thou learn also that we praying unto God in our own persons do more profit than when other men do pray for us/ This woman did cry/ and the dyscipilles came and prayed him that he would speed hare for she cryythe on us/ but to them he answered I am not sent but unto the sheep which are perished of the house of Israel. But when she came hare self and did persever crying and saying/ yes lord/ for the whelps do ette the crummies that fall from their master's tabylles/ Thane did he give hare the benefit and said be it unto the as thou wilt. Dust thou not see how he did repel hare whane other men prayed for hare? but whane she came herself and cryyde/ he did grant hare. unto them he said I am not sent but unto the sheep/ But unto the woman he saith be it unto the as thou wilt. & c  
Hear you not plainly how we do sooner obtain our petition of God our own self than by any other mydlers? mark also how the apostylles did pray for this woman and they were repelled/ 
Chri. To. 6. ho. de ꝓfectu evamgeliorun.  and she was hard. Also the same doctor writeth these words/ we have no need of patrons a fore god/ nor need of much prossies to speak fair unto other men but though thou be alone and wantest a patron/ but pray'st god by thyself yet for all that shalt thou have thy desire/ God doth not so lightly grant whane other men pray for us/ as whane we pray ourself ye though we be full of sins &c/ be not these words plain/ that we have no need of patrons? but God heareth us sooner when we pray in our own persons/ than when othermen pray for us/ wherefore they that make other mediators than only Christ/ doth mustruste Christ and belevithe that he is not omnipotent God/ nor merciful lord/ and there fore fly they unto this sayncte and unto that saint trusting to find more mercy at their hands than they could find at Christ'S/ but a true christian man leaveth his fantasy/ 
Exod. 20.  and remembereth these words of holy scripture Hear thou man I am thy God/ and therefore he setteth all his trust/ all his confydens/ all his believe/ all his hope/ Alle his heart on him only/ and if he will have any thing necessary to body or soul of him he askythe it alonely as the prophet David lernythe us saying/ I wool pray unto the lord and in the morning thou shalt here my voice/ 
Psal. 5  what is this in the morning but shortly/ quickly thou art so merciful that thou wilt not prolong the time but shortly here me/ and therefore whane I am in any distress of body or soul to the I call for deliverance and trust to obtain it on the only/ For thou lord/ 
psal. 4.  thou hast set me in thy hope only.  
Thus doth every good man pray and trust in god/ for he taketh him not allonly for his god but also for his merciful god/ ye and for his father which will deny him nothing/ but contrary wiss do the infidels and the feigned christenmen/ for they mistrust him add rekkyn him to be a tyrant and a terrible and a ferfulle judge/ which lokythe for much intercession/ & that regardithe parson's/ and therefore run they hither and thither/ to seek an other mediator/ to seek an other helper/ to seek another diliue●ar than christ: for with him be they not satisficed/ ye they rekkyn him to be so proud and so stately and so cruel and so high that they dare not speak first to him nor desire him for they clearly mistrust him/ that is the sum there of. And for that cause seek they to this saint and to that saint/ and desire of won Rychys of an other health/ of won they will be holpyn to heaven/ of an other they will be delivered from hell Of won they will have frendsshyp in this world/ of an other long life/ of won they will be saved from sickness/ of an other they will be made whole/ and all this is by cause they mistrust Chryst and rekkyn that he is either not able/ or that he will not obtain these things for them/ This is the very ground of their hearts/ let them lie with their mouths what they will/ and of this are they compelled to fly from christ. Is not this making of many gods? S. Paul saith that in covytusnes is Idolatry/ by cause that man's heart is of his gods/ how much more is here Idolatry where as man's faith/ hope and trust is set so much of creatures Treuth it is that saints be holy/ and worthy to be beloved in christ and for christ/ but yet be they but creatures/ and no gods. I love them as well as you do and praysse and magnify them/ but wherefore? by cause they have christ in them which is the auctor of all goodness which if he were a way/ I would spit at them and disspisse them/ But I do not make them Chryst (that is my saviour/ my redeemer/ my comforter my trust and my hope) by cause that Chryst of his mercy and of his grace dwelleth in them/ but I seek alonely to him that hath made them holy and hath also allonly power both me and all men like wysse to make.  
Where fore dear brethren/ if you will be Christ's/ make him alonely your mediator and your intercessor to the father of heaven/ and all things that you desire/ desire them in his name only Make him first your friend and than have you all saints on your side/ For they can not chosse but be your friends. wherefore set all your trust hope and confidence in Christ only and direct all your desires/ all your petitions/ all your prayers unto him only. And as for saints you shall love them/ favour them and magnify them and praysse them for gods sake and to gods honour/ and where they lived well after Christ'S word there in shall you follow them/ But in no wysse shall you believe/ hope/ or trust in them/ or make any prayers unto them or desire any petition off them: nor their living shall be any rule to live by further than they followed the word of Chryst/ for you be called christian men of christ and not of saints.  
But now will I answer too their carnal reasons/ first they have a law whose words be these Christian men do not call worshupfull Images gods/ nor they do not serve them as gods/ nor thy set no hope of their salvation in them/ nor they do not look for off them the judgement that is too come/ But they do worship them/ and affectually pray unto them in remembrans and recordation of the first fruits but they do not serve them nor yet any other creature with godly honour. &c.  
Let every christian man consider well in his conscience the words of this law/ and call also too remembrance what god is himself/ that is too say how omnipotent he is/ how lyberalle he is/ how merciful he is how gracious he is unto us/ And than I think he shall well perceive/ that this decree is neither made with faith/ with learning/ nor yet with reason/ but an opyn blaspemye against god and a great mistrusting of our merciful Master Chryst jesus/ Briefly there is nothing/ but an heap of blind and unfaythfulle words in ventyd too be guile sympylle men there by  
To the first word venerabiles/ What faith/ what learning/ what reason will that Images should be judged worthy veneration (this doth the latin word/ venerabiles signify) saying they be but Deaf/ dumb and deed/ what reason is it than too call them venerabiles? Master Doctor Rydley will say that no man is so made too worsshyp and too honour the stock and the stone/ and yet his own law calleth them venerabiles/ that is as much too say as worthy too be worsshiped and honoured/ call you them won thing by name and rekken them unworthy in deed? It followeth/ christian men call them no gods/ what need these words? All the world knoweth that they be no gods in deed/ But than why call you them venerabiles?  
Further more I would know of all my Masters the lawyers why they be such blasphemers of god/ such infidels/ and such mortal enemies unto god/ as to suffer/ ye and to compel sympylle men/ to give too those stocks and stonies such exterior honour as belongythe only too god saying you call them no gods? What maketh it matter for the name so long as you give them the very thing? Assign you what exterior worsshypping and honouring belongythe to god/ or that we may do or can do too god/ and I will prove that ye compel men to give that same too your stocks and stonies/ and yet you think yourself sufficiently discharged/ by cause that men call them no goods. It followeth/ They set no hope in them. Than what need men too pray unto them? what need men to ask petitions off them? what need men to offer unto them. what need men to vow to them. what need men to run to them barefooted an barelegged/ and to kiss them and lick them? do they ask that thing of them which they have no hope to receive by them/ than do they mock them/ It followeth but they pray unto them & worsshypp them/ how think you by this? you say they be no gods and yet men pray unto them and worsshyp them/ add to this that the latin word sygnifith as much as to ask forgiveness of them/ and fully and affectuallye to pray to them/ iff this stand with faith/ and with the honour of god/ let every Christian man judge/ but how standeth it with your decree where in you call them no gods? this is as much to say as you be very hypocrites and dissemblers with god and man/ for you say won thing in words and compel the people to do the contrary in deeds/ that is to honour them as gods/ is not this contrary to these words of scripture/ thou shalt honour thy lord god and serve him only. Mark the holy ghost saith thou shalt serve god only. 
Matt. 4.  Here is the self latin word/ adorare/ that your decree hath/ scripture will it shall all only be given to god/ and you will give it to your worsshypfulle images/ mark also the occasion that our Master Christ spoke these words/ the devil requyered that he should fall down and honour him/ he requyered no faith/ nor no hope on him nor yet that he should make any prayers or desire any petition of him or lick or kiss his foot/ or make any oblation to him/ but allonly to foul down/ and so with exterior service to honour him/ but our master said that that belongeth alonely to god and neither to the devil nor yet to your worsshyppfulle images/ now say of your consciens do not you that same thing to your stocks and stonies/ that the devylle rerequyred of our master Christ? how can you avoid this? but now cometh your gloss with a distinction and will learn our Master christ how that he shall honour the devil and excusse him with an idylle and a damnable distinccion whose words be these/ there is cultus latrie/ 
Glossa de conse. Di. 3. c. venerabiles.  which includeth three things in him: love/ multitude of sacrifice/ and veneration this belongeth only to god saith he/ there is an other worsshippinge which is called dulia/ and this hath but won thing in him that is veneration/ and it hath neither love nor multitude of sacrifice in it and this belongeth to all creatures. &c. What be these but an heap of ydylle words with out any sentence invented of the devylle to deceive simple men by. Here say you that cultus latrie which includeth love/ multitude of sacrifice/ and veneration belongeth to god only/ tell me of your consciens are you not a shamed off these words? Fere you not the vengeance off god? that thus mock and tryfylle both with god and man? There can be nothing more against you than these words be/ for first do you not love your images and your saints? secondarily do you not offer to them? call you that no sacrifice? ye it is so much that you can hang no more on them/ Thirdly do not you give veneration unto them ye and that with all your hearts/ or else be you hypocrites and dyssemblars/ so that you give to your stocks & stones cultum latrie/ which by your own distinction be longeth to god only/ how can you now avoid idolatry? Now to the second part of your distinction/ you say that you do to saints and to all creatures the worshupping of dulya/ which is with out love/ and with out the multitude of sacrifice/ what call you this? what mean you by this? what worshipping is this that is with out love/ and with out sacrifice/ is not this open hypocrisy to honour a thing outwardly and neither to love it nor to favour it inwardly/ nor yet to offer any sacrifice unto it/ 
Matt. 27.  this is nothing else but open mocking & I may well compare you unto the wicked juice that chrouched and kneeled unto christ/ but they did it neither of love nor favour but of mokkage as you do honour your saints and images. This cometh all ways to them that will mock and tryfylle with gods holy word/ that whane they think to a void it with a damnable distinction/ than is it most against them so that all christian men may see/ that the hand of god is here. 
De media v●la 4. scent  Also an other bald reason you have which is of Master Richard/ if saints whane they were here and not confirmed in grace did of their charity pray for us/ ergo now must they pray much more seeing they are now confirmed in charity. &c.  
Is not this a goodly baulde reason to cast at a bishops cure? How can he prove this? what scripture hath he for him? I hear well his carnal reason but I hear no probation I will make him like reason. The saints whane they were here did of their charity cloth naked men and feed the hungry and gave drink to the thirsty/ and vysytted them that were in preson/ ergo much more now for they be confirmed in charity and these be deeds of cherite.  
Likewise. S. Paul whane he was here did of his cherite write pystylles to declare the verity/ ergo now must he much more write/ so that where afore he wrote but won pystylle now must he at the lest write three/ or else he is not confirmed in charity/ and I think he did never a greater deed of cherite/ than now to write a pistle and to declare his own pystilles for all the world is at variance/ for understanding of them. you blind guides who hath learned you to declare where in the charity of saints doth stand? who hath given you authority to give a deed of cherite unto saints that scripture doth not give/ wherefore is it a deed of cherite for won to pray for an other? is there any other cause than that the holy ghost so declared it in his word/ wherefore that is cherite in this life that the word of god biddeth you do and as for the works that charity shall have in an other life it belongeth not to you to judge further than the word of god.  
Also you have an other reason/ god showeth miracles in this place and in that place to the honouring of this saint and that saint/ ergo we must likewise honour them. I answer as to your miracles though I have answered to them afore/ yet will I add this unto it/ that god is no god of superstition nor that favoureth won place more than an other/ or that hath any affection to this place more than to that/ wherefore this is your superstition invented of the devylle/ for god will neither be honoured in the mountain nor yet in Iherusalem/ 
johan. 4  but in men's hearts/ and as to your miracles the great gods diana did also miracles as you may read in scripture/ 
Act. 19  consider hare honour that scripture speaketh of/ & compare it to the honour of your images & you may see they do agree. Furthermore Apollo/ Castor/ Aesculapius and such other did also great miracles as stories do make mention/ and also many men which were both wysse well learned and also men of as great reputation and honour as you be/ ye and men of great holiness do bear witness of the same/ ergo by this reason we must also honour them. Also an other reason you have out of job/ Converte thyself unto some of the saints/ 
job. 5.  of this you conclude that we must pray unto saints. I answer of this you may conclude that you be blind and dull asses and unlearned stocks/ perverters/ terars/ rentars of holy scripture/ I pray you what saints did the old fathers know afore Christ's coming? whom did they rekken to be in heaven afore Christ'S ascension? why did they desire so sore his coming if they believed that they should have ascended up to heaven? But this is the sentence of that place/ Elephas reproved job and saith that he is not gods servant/ and therefore god ponysshed him saith he/ and to prove this he biddeth job call to memory all holymen and servants of god and rekken won if he can among them all whom god did so punish/ wherefore he concludeth that job is not the servant of god but a foolish man (which in scripture is the enemy of god) whom god shall slay in his wrath/ this is the sentence of that place.  

Psal. 150  finally you have an other reason/ you shall praise god in his saints/ ergo saints must be honoured. I answer is not this a good consequent? I must praysse god in bears and apes ergo bears and apes must be worsshypped? add that it followeth in the text you must praysse god in tyrants in organs and in pypies/ Ergo after your consequent tyrants organs and pipes must be worshipped/ but if you were learned in scriptures/ you should find an other sentence in the holy psalm than this is for the very true text is Laudate dominum in sanctitate sua/ praise god in his holiness/ but let us grant that he saith preysse god in his saints do not you know that scriptures say blessed is god in all his gifts/ out of this can not follow that we shall worsshyp and pray to godis gifts but god shall be praised and honoured in all his gifts/ as in saint man and Angel. Another reason you have of a similitude Like as a man can not come to the speech of a king but that he must have certain mediators (as dukes Erlys' and such men as be in favour between him and the king that may intret his matter/ So likewise a fore god/ I answer/ you infydellis and mystrusters of god/ what will you make of god/ will you make him a fleshly and a carnal stock full of passions and off affections? Unto a mortal prince you make mediators be cause he knew not your heart and by cause he is more affeccionat to won man than to an other/ and by cause he judgeth after the sight of his eye/ and after the percyalnes and affection of his heart/ But so doth not god/ but alonely of mere mercy and grace/ But to your similitude/ you can not have no dukes to speak for you except you give them rewards or except they have a carnal affection to you/ Ergo by your similitude you most like wysse do too saints.  
But Saint Ambrose answereth clearly to this damnable reason of yours saying/ 
ad. ro. c. 1.  Men are vonte to use this miserable excusation/ that by these things may we come to god as we may come to the king by Erlys' I answer we do coume unto the king by the means of dukes and Earls by cause that the king is a man and knoweth not to whom he may commit the comen wealth/ but unto god (from whom nothing can be hid/ he knoweth all men's merits) we need no spokeseman nor no mediator but alonely a devout mind. &c. Here are you clearly answered of saint Ambrose to your carnal reason. 
De consec Dis. 3. c. ꝓlatum.  Item an other reason out off your law/ that images be unto unlearned men that same thing that letters and writings be unto them that be learned/ that they may there by learn what they ought to follow. &c.  
Iff your images be no more to unlearned men than writings be to learned men ergo they may no more do to them than learned men do to their letters/ would you suffer learned men to come and kneel/ and offer to my book and set up candles a fore it and make vows to come yearly there unto? and to desire petitions a fore my book of those saints that be written therein? See how your own example maketh against you and all thing that I can bring. wherefore if there be any grace in you/ or if there be any shame in you of the world/ for Christ's sake leave of this false learning and colloring of idolatry. For you do not wonlye deceive your simple brethren/ but you do also blaspheme the in mortal god of heaven/ which doubtless will avenge shortly this rebuke on you if you do not amend whosse violence and might you are not able to withstand/ wherefore I exhort you in the blessed name of Christ Jesus' that you repent in time/ and take apone you to learn the verity/ which is/ how god is only to be honoured/ & wonlye to be sacrificed unto/ he is only to be prayed unto/ of him only must our petitions be asked/ it is he only that giveth wealth and prosperity/ and he only must deliver and comfort us in all adversities/ 
1. Timo. 1.  and he only must help us out of all distress unto whom as. S. Paul saith be allonly glory and honour for ever. Amen.  
Now most excellent and nobylle prince I have here after the poor gift that god hath given me set out unto your grace certain articles which though they seem at the first syghtte to be new yet have I proved them openly with the everlasting word of god and that not wrong nor wrested after my lyghtt brain/ but after the exposition of clearkly doctoures ye & that of the oldest and of the best. wherefore most excellent prince most humbly and mekly I beseek your grace/ that I may find so great in dyfferencye at your grace's hand as that the bishops shall not condemn this book after the manner of their old tyranny/ except they cane with open scriptures and with holy doctores/ refelle it as I have proved it.  
But I would it should please your grace to call them all afore you/ and to command as many as will condemn this book every won of them severally with out others counsel to write their cause why they will condemn it and the scriptures where by they will condemn it and to bring them all to your grace/ and your grace may judge between both parties. I do not doubt but they will bring your grace marvelous probations and such as were never hard and if three of them agree in one tale (if they be divided) let me die for it/ and that your grace shall well see/ the father of heaven and his most merciful son jesus Christ keep your grace in honour to his pleasure and glory. Amen.  
Finis.   

I Have added Christian reader a table to this book to help thy memory and that thou mayst the more easily find that thou desirest. wherein I have also set out the most notable sayings of doctoures and of the pope's laws which are alleged in the book afore/ so that this table is in a manner a sum and short rehershall of the hole book. But hearken dear reader/ this one thing I do require off thee/ that thou wilt compare these sayings of doctoures/ holy fathers and of the pope's own law unto the sayings of the pope and bishops that be now/ and unto the practice of this present world/ and then give sentence thyself how they do agree. If they accord then conclude boldly that this is the same church that was in their days: but if they agree not/ then mayest thou suspect that it is amiss and that the devil hath transfigured himself in too an angel of light and that they are his ministers which notwithstanding have faschyoned themselves as though they were the ministers of rightwiseness whose end shall be according to their deeds.   



allen doctor Alen expoundeth scripture. C.v  
Ambrose saith/ the tears and prayers be the weapons of priests/ and that otherwise they may not nor ought not resist xv.  
Ambrose saith/ they are justified freely/ for they doing nothing nor nothing deserving alonely by faith are justified by the gift of god xli  
Ambrose saith/ It was so decreed of god/ that after the law/ he should require unto salvation alonely the faith of grace/ he sayeth that they be blessed of whom god hath determed with out labour/ with out all manner of obseruaction/ allonly by faith that they shall be justified before god. Blessed are they whose sins be forgiven clearly they are blessed/ unto whom with out labour/ or with out any work their iniquittyes be remitted & their sins covered/ and no manner of works required of them/ but allonly that they should believe. xliij.  
Ambrose sayeth/ sins be forgiven by the word of god/ whose interpretar is the deacon lxxvi  
Ambrose saith to the emperor Theodosius: How shalt thou lift up thy hands out of the which doth yet drop unrightwise blood? how shalt thou with those hands receive the body of god? with what boldness wilt thou receive in to thy mouth the cup of the precious blood/ seeing that thorough the wodnesse of thy words so great blood is shed wrongfully. C.xxix.  
Ambrose condemning the vain opinion of the ignorant people as concerning that they thought it expedient to have mediators and spokysmen between god and them/ writeth in this manner. Men are wont to use this miserable excusation that by these things we may come to god/ as we may come to the king by Earls I answer we do come to the king by the means off dukes & Earls/ because the king is a man and knoweth not to whom he may commit the comen wealth/ but unto god/ from whom nothing can be hid for he knoweth all men's merits) we need no spokesman nor no mediator/ but alonely a devout mind. &c. Fol. C.li  
antichrist's cast is to warn men of heretics & traitors because no man should suspect him and in the mean season while they look for other cometh he in and playeth both the heretic and also the traitor. v  
Athanasius saith/ there are two manner of faiths/ one is justifying/ as that of the which it is spoken/ thy faith hath saved thee: another is called the gift of god whereby miracles be done/ of the which it is written/ if you have faith as a grain of mustard seed lv  
Athanasius saith. It is to your condennation that you go to law one with another wherefore do you not rather suffer wrong xxvi.  
Athanasius saith/ the apostle would not commit to one bishop a whole Ilonde or country/ but he did enjoin that every city should have his proper pastor or curate because the people might be the better taught. xxviij  
Athanasius saith/ Now doth the apostle plainly show that faith alonely hath the virtue in him to justify: & bringeth abacuc saying of faith (& not of the law) shall a rightwise man live. He addeth well before god/ for before man peradventure they shall be reckoned rightwise that stick to the law but not afore god. &c. xlv.  
Athanasius saith/ If thou wilt that thy children shallbe obedient unto the use them to the word off god. But thou shalt not say that it belongeth alonely too religious men too study scripture/ but rather it belongeth to every christian man/ specially to him that is wropped in the businesses off this world/ and so much the more because he hath more need of help/ for he is wropped in the troubles of this world. Therefore it is greatly to thy profit that thy children should both hear and also read holy scriptures/ for of them shall thy learn this commandment/ honour thy father and thy mother. &c. Fo. 107.  
Augustyn saith/ the saboth is commanded to be observed figuratively/ and not by bodily idleness that is that we cease from vices and concupiscences and not from bodily labour. fo. 24  
Austyne saith/ those same works that be done afore faith/ though they seem unto men laudable are yet but vain/ and I do judge them as great strength and swift running out of the way. wherefore let no man count his good works before faith. where as faith is not there is no good work/ the intention maketh a good work but faith doth guide the intention. & c xlv.  
Augustyn saith/ we do gether that a man can not be justified by the precepts of good living that is/ not by the law of works/ but by the law of faith: not by the letter but by the spirit not by the meritis of works/ but by free grace xlvi  
Augustyn saith/ S. Paul affirmeth that a man may be justified by faith with out any works going before justification/ but when a man is justified by faith/ how can he but work well though that he before working nothing rightwisely is now come to the justification of faith/ not by merits of good works but by the grace of god/ the which grace in him now can not be idle saying that now thorough love he worketh well. And if he depart out of this world after that he believeth/ the justification of faith abideth by him/ not by his works going a fore justification (for by his merits came he not unto that justification but by grace) nor by his works that follow justification/ for he is not suffered to live in this life/ wherefore Paul & james are not contrary/ for paul speaketh of works that go before faith/ and james speaketh of the works that follow the justification of faith 53.  
Augustayne expounding the text of the apostle Roma. 2. the doars of the law must be justified sayeth/ so must it be understand that we may know that they can no nother wise be the doers of the law except they be first justified/ not that justification belongeth to the doers but the justification doth precede all manner of doing .54  
austin saith/ of christ is the church made fair/ first was she filthy in sins/ afterward by pardon and by grace was she made fair .59.  
Augustyne saith/ The holy church are we/ but I do not say we as one should say we that be here alonely that hear me now/ but as many as be here faithful christian men in this church that is to say in this city/ As many as be in this region/ as many as be beyounde the see. &c 60.  
austin saith/ The whole church sayeth forgive us lord our sins/ wherefore she hath spots and wrinkles: but by knowledging of them her wrinkles be extended and stretched out/ by knowledging her spots are washed away. The church abideth in prayer that she might be cleansed by knowledging of her sins as long as we live here so standeth it & when we shall depart out of this body all such things be forgiven to every man. wherefore by this mean the church of god is (in the treasures of god) with out spot & wrinkle: And therefore here do we not live with out sin/ but we shall pass from hence with out sin &c. lxi.  
Austyne saith/ the private counsels of every province must give place to the full counsels which be gathered of all christendom: and also those full counsels oft times may be amended by the full counsels that come after &c. lxiiij  
Austyne saith that the true church of christ which is scattered thorough out the world hath learned of her master christ not to persecute nor to resist but to suffer lxvij  
austin saith that must be called a key whereby the hardness of our hearts are opened unto faith & whereby the secretness of minds are made manifest A key it is (saith he) the which doth both open the conscience to the knowledge of sin/ and also includeth/ grace unto the wholesomeness of the everlasting mystery lxxi/  
Austyne saith/ these keys hath he given to the church that what she bindeth in earth shallbe bond in heaven & what she loseth in earth shall be loosed in heaven/ that is to say/ who so ever doth not believe that his sins be forgiven him in the church/ they be not forgiven him: buth he that doth believe and a verte himself from his sins being with in the church/ by the same faith and amandement is made hole lxxiiii  
Austyne sayeth/ that he keys were not given to peter only but indifferently unto all the apostles and to the whole church lxxv.  
Austyne sayeth/ the church which is founded & grounded in christ/ of him hath received in Peter the keys of heaven. that is to say/ power to bind and lose lxxv  
Austyne saith upon this text many sins are forgiven thee/ he prophesied of men that be to come: there were men to come that would say/ I forgive sins/ I justify/ I sanctify/ I make hole so many as I baptize. wherefore the Jews did better understand the remission of sins than heretics do/ for the Jews said/ what man is this that forgiveth sins? & heretics say I forgive/ I make clean. I sanctify. 78.  
Austyne as touching what a man can do of his own strength sayeth/ lest any man should suppose that the branch of himself could bring forth at the least ways some fruit/ therefore saith he not with out me can ye do a little/ but with out me can you do nothing therefore whether it be little or much with out him can it not be done with out whom is nothing done. One of two things must the branch needs do/ either abide in the vine or else burn in the fire/ if it be not in the vine than is it in the fire. &c. lxxxij.  
Austyne saith/ what goodness can he do that is lost/ except that he be delivered from his misery? Can he do any good by his free-will? god forbid. For man evylle using his freewill did both lose himself and also his freewill. And as a man being alive doth kill him self and when he hath killed himself/ he can not make himself alyve again: so like wise when we do sin by free will and sin hath the victory/ than is frewylle clean lost. For of whom a man is overcome unto him must he be servaunte/ doubtless this sentence is of Peter the apostle/ the which saying that it is true/ I pray you what manner of freedom can abonde servant have/ except it be when it pleaseth him to sin &c. lxxxiij.  
Austyne saith/ O cursed free-will with out grace we have experience what free-will can do with out grace and there fore are we miserable behold man was made good/ and by his free-will was he made an evil man when shall an ewil man by his free-will make a man good? he being good could not keep himself good and now that he is evil shall he make himself good? when he was good he kept not himself good/ and now that he is evil shall he say I make myself good? &c. 83.  
Austyne saith he that feedeth with out christ/ feedeth against him 85.  
Austi. saith on this text if you mortefye the flesh &c. Thou wilt say that can my will do that can my free-will do. what will what manner of free-will? except that he guide the thou fallest/ except he lift the up thou liest still/ how canst thou than do it by thy spirit/ saying that the apostle saith/ As many as be led by the spirit of god/ be the children of god/ wilt thou do of thyself? wilt thou be led of thine own self to mortify the deeds of the flesh? what will it profit thee (for if thou be not voluptuous with the epicure thou shalt be proud with the stoics) whether thou bean epicure or a stoic? Thou salted not be among the children of god for they that be guided of the spirit of god be the children of god/ not they that live after their own flesh/ not they that live after their own spirit/ not they that be led of their own spirit/ but as many as be led of the spirit of god/ they be the children of god/ But here a man will say/ Ergo than are we ruled and we do not rule/ I answer: thou both rulest and art ruled/ but than dost thou well rule if thou be ruled of the good spirit/ utterly if thou want the spirit of god thou canst do no good: Thou dost truly with out his help by thy free-will but it is but evil done/ unto that is thy will (which is called free-will) and by evil doing is she made a damnable bond servant. when I say with out the help of god thou dost nothing/ I understand by it no good thing/ for to do evil thou hast free-will with out the help of god though that be no freedom. Wherefore you shall know that so do you goodness if the helping spirit be your guider/ the which if he be absent can do no good at all/ &c. lxxxv.  
Austyne saith/ if man do perceive that in the commandements is any thing impossible or else to hard/ let him not remain in himself/ but let him run to god his help the which hath given his commandments for that intent that our desire might be stirred up and that he might give help lxxxvij.  
austin saith/ The pelagianes think that they know a wonders thing when they say/ God will not command that thing the which he knoweth that is impossible for man to do/ every man knoweth this/ but therefore commandeth he certain things that we can not do/ because we might know what thing we ought to ask of him/ faith is she which by prayer obtaineth that thing that the law commandeth. briefly he that saith if thou wilt thou mayst keep my commaundimentes/ In the same book a little after saith/ he shall give me keeping in mi mouth/ Plain it is that we may keep the commandments if we will/ but because out will is prepared of god/ of him must it be asked that we may so much will/ as will suffice us to do them: troth it is that we will when we will/ but he maketh us to will that thing that is good lxxxvij  
Austyne saith the pelagianes say that they grant how the grace doth help every man's good purpose/ but not that he giveth the love of virtue to him that striveth against it. This thing do they say as though man of himself with out the help of god hath a good purpose & a good mind unto virtue/ by that which merit preceding afore/ he is worthy to be holpen of the grace of god that followeth after. Doubtless the grace that followeth doth help the good purpose of man/ but the good purpose should never have been if grace had not pceded. And though that the good study of man when it beginneth is helped of grace/ yet did it never begin with out grace lxxxviij xcj  
Austyne saith/ the grace which is given of the largeness of god prevelye in to men's hearts/ can not be despised of no manner of hard heart. For therefore is it given that the hardness of the heart should be taken away. wherefore when the father is hard with in and doth learn that we must come to his son/ than taketh he away our stony heart and giveth us a fleshy heart/ and by these means he maketh us the children of promiss & the vessels of mercy which he hath prepared to glory. But wherefore doth he not learn all men to come to christ? Because that those that he learneth/ he learneth of mercy/ and those that he learneth not of his judgement doth he not learn them. &c. lxxxix  
Austyne saith/ the la was given that man might find himself/ and not to make his sickness hole / but that by his preaching the sickness increased/ the physician might be sought. wherefore the law threatening and not fulfilling that thing that he commandeth maketh a man to be underneath him. But the law is good if a man use it well. By the law to know our sickness and to seek gods help to help us xcj  
Austyne saith/ the disputation of them is vain which defend the prescience of god against the grace of god/ which say that we were chosen a fore the making of the world because that he knew afore that we should be good not be cause he should make us good: but Christ/ that sayeth you have not chosen me/ saith not that. For if he did therefore chose us because that he knew afore that we should be good/ than must he also know afore that we should first have chosen him. &c. xcuj  
Austyne sayeth/ my brethren read holy scripture in that which you shall find what you ought to hold and what you ought to fly. what is a man reputed with out learning/ what is he? Is he not a sheep or a goote? Is he not an ox or an ass? Is he any better than an horse or a mule the which hath no understanding. &c. C.vij.  
Austyne upon this text Matthew xxiij the scribes and Pharisees sit in Moses' seat. &c. saith/ by sitting in the chair is understand learning of the law of god/ and therefore god doth teach by them: but if they will teach their own doctrine/ hear it not/ do it not/ for such men seek that that is theirs and not Christ's. &c C.xviij  
Austin (upon the words of the apostle/ touch not handle not. &c. Col. 2) saith/ because that those men by such observations were led from the verity by the which they were made free/ whereof it is spoken/ the verity shall delyver you joan. viii It is a shame (saith he) & inconvenient/ and far from the nobleness of your liberty (saying you be the body of Christ) to be disceaved with shadows and to be judged as sinners if you despise to observe those things. wherefore let no man overcome you (saying you are the body of christ) that will seem to be meek in heart in the holiness of angels and bringing in things which he hath not seen. C.xxj  
Austyne sayeth/ seeing that we be made of soul and body/ as long as we live in this temporal life we must use to the norisshinge of this life/ these temporalle goods. Therefore must we of that part that belongeth to this life/ be subject unto powers/ that is/ un to men that do minister wordly things/ with some honour but as concerning that part whereby we believe in god and be called unto his kingdom we ought not to be subject unto any man/ that will hurt the same thing in us that hath pleased god to give us to eternal life. 121.  
Austyne saith/ let us not love any visible spectacles lest by erring from the verity and by loving shadows we be brought in to darkness let us have no devotion unto our fantasies It is better to have a true thing what so ever it be/ than all manner of things that may be feigned at our pleasure 141  
Austyne saith/ let us have no devotion in honouring of deed men. For if they lived well/ they may not be counted for such men as to desire such honours/ but they will that god should be honoured of us by whose lightning they rejoice that we are made companions of their glory. wherefore saints must be honoured by following them/ but not honouring them of devotion. 145.    

B  

barnard saith/ I do abhor what so ever thing is of me/ except peradventure that that be mine that God hath made me his. By grace hath he justified me freely/ and by that hath he delivered me from the bondage of sin. Thou hast not chosen me (saith christ) but I have chosen thee: nor I found no merits in the that might move me to choose the but I prevented all thy merits. wherefore thus by faith have I married the unto me and not by the works of the law. I have married the also in justice/ but not in the justice of the law/ but in that justice which is of faith. 46  
barnard saith/ that those rulers of the church which go so gorgiouslye arrayed of our lords gods as deacons/ archdeacon's/ bishops and archebisshopes they call themselves the ministers of Christ but they serve antichrist lxviij  
barnard saith/ what shall we say is this allonlye all the merit of free-will that he doth alonely consent? ye doubtless. Not that the same consent in the which is all his merit is not of god/ when we can neither think (the which is less than to consent) any thing of ourself as though we were sufficient of ourself/ these words be not mine but the apostles the which giveth unto god and not to his frewille/ all manner of thing that can be good/ that is to say to think/ to will or to perform. &c. lxxxi●  
Chrisostome saith/ the apostle would not that a whole country should be permitted unto one man/ but enjoined to every man his cure/ to have cure and charge of one church only xxviij  
Chrisostome saith/ the key is the word and the knowledge of scriptures whereby the gate of verity is opened unto men lxxiiij  
Chrisostome saith the keyberars are priests unto whom is committed the word to teach and to interpretate scriptures lxxuj  
Chrisostome saith I say boldly that the bishops and prelate's of the church may have no thing but meat and drink and cloth. xxviij lxxix.  
Chrisostom● speaking against the presumptions of prelate's saith/ behold I see men that have no true sense of holy scripture/ ye thy understand nothing at all thereof/ and to pass over many things (for I am a shamed to call them mad men (trifela●s and wrangelars) they be such as know not whate they say nor of what thing they speak/ but alonely be they mighty and bold to make laws and to curse and condemn those things of the which they know nothing at all. &c. lxxx  
Chrisostome saith/ I beseech you that you will often times come hither/ and that you will diligently here the lesson of holy scripture/ and not alonely when you be here/ but also take in your hands when you be at whom the godly Bible/ and receive the thing there in with great study for thereby shall you have great vantage C.vij  
Chrisostome saith/ which of you all that be here (if it were required) could say one psalm with out the book or any other part of holy scripture/ not one doubtless/ but this is not alonely the worst but that you be so slow and remiss unto spiritual things and unto develyshnesse you are hotter than any fire. But men will defend this mischief with this excuse/ I am no religious man/ I have a wife and children and a house to care for. This is the excuse wherewith you do (as it were with a pestilencye) corrupt all things/ for you do reckon that the study of holy scripture belongeth alonely unto religious men/ when they be much more necessary unto you than unto them. C.viij.  
Chrysostome saith on this text/ woman thy faith is great. Dost thou see this woman which was unworthy but by her perseverance was made worthy/ wilt thou learn also that we praying unto god in our own persons do more profit than when other men do pray for us: This woman did cry and the disciples came and prayed him that he would speed her for she crieth on us/ but to them he answered/ I am not sent but unto the sheep which are perished of the house of Israel. But when she came herself and did persever crying and saying ye● lord/ for the whelps do eat the crumbs that fall from their master's tables/ then did he give her the benefit and said be it unto the as thou wilt. Dost thou not see how he did repel her when other men prayed for her? But when she came herself and cried/ he did grant her Unto them he said I am not sent but unto the sheep of Israel/ but unto the woman he sayeth/ be it unto the as thou wilt. &c. Fol. C.xlv  
Chrisostome saith/ we have no need of patrons a fore god/ nor need of much process to speak fair unto other men/ but though thou be alone & want a pratrone & pray god by thyself/ yet for all that shalt thou have thy desire/ god doth not so lightly grant when other men pray for us as when me pray for ourself ye though we be full of sins. C.xlv.  
Church what it is and who be thereof and whereby men may know her. lviij  
Church how a man may know the true church. xlv.  
Cyprian saith/ how do we teach or how can we provoke men to shed their blood for the confession of Christ's name if we do deny them the blood of christ when they shall go to battle? or how dare we able them unto the victory off martyrdom if we do not first by right admit them to drink the cup of our lord in the congregation. &c. C.xxix  
Cyprian saith/ what thing so ever it be that is ordained by man's madness/ whereby the ordinance of god is violated/ it is whoredom/ it is of the devil/ it is sacrilege. wherefore fly from such contagiousness of men and avoid their words as a canker and as a pestilence. &c. C.xxxj  
Clement saith/ we do honour visible images to the honour of the invisible god/ the which is a false thing: but if you will honour the image of god in doing well to man/ in him shall you honour the true image of god. wherefore if you will truly honour the image of god we will open that thing unto you which is of truth/ so that you must do well to man the which is made unto the image of god. give him honour and reverence. give him meat when he is hungry. give him drink when he is thristye: cloth him when he is naked/ serve him when he is a stranger/ and when he is in preson minister unto him necessaries this is the thing that shallbe counted to be given god truly. What honouring of god is this to run about to stony and woddye images and to honour as gods idle and deed figures/ and to despise man in whom is the very true image of god? wherefore understand you that this is the suggestion of the serpent that lorketh with in/ the which doth make you believe that you be devout when you do honour insensible things/ and maketh you to believe that you be not wicked whane you hurt sensible and reasonable men. &c. Fo. C.xl  
Clemens saith/ what thing is there so wicked/ or so unthankful/ as to receive a benefit off god and to give thanks to stocks and stones/ wherefore wake and understand your health. et cetera. C.xli  
constitutions laws or decres of men which be not grunded in scripture/ bind not the conscience of man under the pain of deadly sin. C.xij.  
Council of meldelci did err and the saying of Saint Hierom was afterward preferred a 'bove the statute of the counsel. lxiiij  
Crown what it signifieth viii.  
doctor allen expoundeth scripture C.u.  
Duns granteth that it was for bidden too make images before the incarnation of● Christ. C.xxxiiij.  
Ecclesiastica historia doubteth whether the pistle which is ascribed to james be his or no lij.  
Faith only justfieth before god. xxxvii  
Frewill of man after the fall of Adam of his natural strength can do no thing but sin lxxxi  
Gloss of the pope's law saith that the pope may dispense in those things that be against the apostle. Note knavery/ viii  
Haymo saith/ it is offence and sin in you that you have judiciales: and after/ for you do against the commandment of the lord which saith/ he that taketh away thy good ask it not again/ wherefore do you not rather suffer wrong. xxvi  
Hierom saith/ therefore be certain days assigned that we should come together to hear the word of god/ not that that day in the which we come together is holyar than another/ but all days be like and equal. xxiv  
Hierom saith/ It is sin unto you that you do against the commandment of christ/ that you have judgements among you the which ought always to keep peace/ ye though it were with the loss of your temporal goods. wherefore do you not rather suffer wrong? where as you ought by the commandment of the gospel and by the example of the lord patiently to suffer/ there do you the contrary/ and not alonely not suffer but you do wrong unto them that do no wrong. xxvi  
Hierom saith upon this text/ I shall give the the keys of heaven. &c. This place the bishops and priests not understonginge have usurped unto them some what of the pharisees pride/ so that they think that they may condemn innocentes and lose them that be guilty/ when afore god not the sentence of the priest but the life of the guilty is regarded lxx.  
Hierom saith/ they that preach the gospel must live of the gospel but not be rich lxxix.  
Hierom writing to ii young women doth very sore reprove them that will not read scripture saying O paula and Eustochium if there be any thing in this life that doth preserve a wise man and doth persuade him to abide with a good will in the oppressions and trauldoms of this world/ I do reckon that specially it is the meditations and study of holy scripture saying that we do differ from other creatures specially in that that we be reasonable and in that that we can speak. Now is reason and all manner of words contained in holy scripture/ whereby that we may learn too know god and also the cause wherefore we be created wherefore I do sore marvel that there be certain men which give themselves too slothfullness and sluggishness/ and will not learn those things that be good/ but reckon those men worthy to be reproved that have that god mind C.viij.  
Hierom writing upon daniel/ expounding this text be it known unto the king. &c. sayeth The properties of the words be to be marked that he saith we will not worshupe thy goods nor yet honour thine Image for neither of both become the servants of god too do. et cetera. C.xli  
Hilarius saith that it is the church of Aryans' and heretics which doth threaten/ banish/ enpreson and compel men to believe her. lxvij  
Hilarius saith/ All manner of plants that be not planted of the father of heaven must be plucked up by the roots/ That is to say the traditions of men (by whose means the commandments of the law be broken) must be destroyed. And therefore calleth he them blind guides of the way to everlasting life/ because they see not that thing they promiss/ and for that cause he saith that both the blind gides and they that be led shall fall in to the dyke. C.xix.  
Images/ It is against scripture to honour images or pray to saints C.xxxiij  
justification/ and the manner thereof xlviij.  
james epistle is improved lij.  
Keys/ what the keys of the church are and to whom they be given lxx.  
King we ought not to depose a king though he be never so wicked but suffer his wykydnes and tyranny until god delyver us from it. Fol. v.  
Kings crown what it signifieth. Fol. viii.  
laws constitutions and decrees which be not grounded in scripture bind not our conscience. C.xij  
Lyra saith/ the church doth not stand in men/ by the reason of spiritual power or secular dignity/ for many princes and many pope's and other inferior persons have swerved from the faith: wherefore the church doth stand in those parsons in whom is the true knowledge and confession of faith and verity. &c. lx.  
Money is a merchant lxxix  
Only faith iustefieth before god xxxvij.  
Origene saith/ all manner of sins that god would have punished should not be punished by the bishops & rulars of the church but by the judges of the world according to. S. Paul Roma. xiii. And why should not princes punish priests for their knavery? xv.  
Origene hath these words/ Paul sayeth that the justification of faith is alonely sufficient: so that if a man do believe alonely/ he is justified though there be no works done of him at all. By faith was the thief justified with out the works of the law. wherefore a man is justified by faith unto whom as concerning justification/ the works of the law help nothing xli.  
Origene sayeth/ upon these words thou art Peter. &c. these words were spoken unto Peter/ unto all apostles/ unto all manner of perfeite faithful men: for all they art Peter/ and in all them is builded the church of christ/ & against none of them can the gates of hell prevail. &c. lxxv.  
Pope (contrary to the prerogative of all princes) did depose the right king of france/ and set in pypinum and assoiled all france of their oath and allegiance due unto their right king as his law testifieth Fol. v  
Pope will not be reproved although he draw innumerable people unto the devil Fol. seven  
Pope's law saith that the pope may make no new law where christ or the apostles or holy doctoures have dertermyned any thing Fo. 7  
Pope's law saith that we must keep unto princes and powers/ faith and reverence/ but the pope doth otherwise Fol. viii  
Pope's law saith/ they are not the children of holy men that sit in the seat of holy men/ but they that do their works Fol. ix.  
Pope's law sayeth/ the seat doth not make a preaste but a priest maketh the seat/ the place doth not sanctify the man but the man sanctifieth the place. All priests be not holy/ but all holy men be priests/ but now our pope's deny this. Fol. ix.  
Pope's law saith/ he that despiseth the verity and presumeth to follow the custom is envious and malicious against his brethren and unthankefulle toward god xv.  
Pope's law saith/ the custom may not let but that the verity must prevail for a custom with out the verity is but an old error xv  
Popes law saith that the church knoweth no corporal weapons/ and that the holy church hath no sword but the spiritual sword but now the pope saith otherwise xv.  
Pope's law saith/ that the temporal sword & the ministration of the word are diverse offices and that the one may not usurp the others authority. xuj  
Pope's law sayeth/ that the bishops should use the emperors laws as concerning temporal things and should not wroppe himself in wordly businesses Fol. xuj.  
Pope's law saith that as a temporal officer may not usurp to preach the word/ no more may the minister of the word usurp any power that belongeth to the temporal sword xuj  
Popes law saith/ they that forbidden men to work on the Sabbath day or sunday are the preachers of Antichrist. This law is like to make all our clergy membres of Antichrist xxv  
Popes law saith/ Cornelius centurio being a heathen man was justified by the gift of the holy ghost lv  
Popes law saith/ therefore is the church holy/ because she believeth rightwyselye in god lxij.  
Pope's law saith/ the counsel may err as it hath erred/ as concerning the contract of matrimony inter raptorem et raptam/ & the saying of S. Hierome was afterward preferred above the statute of the counsel. For in things concerning the faith is the saying of a private person to be preferred a fore the saying of the ●ope if he have better reasons and scriptures 〈◊〉 him than the pope lxiiij.  
Pope's law saith/ the church doth oft-times excomunicate a man that is with in/ that is/ which is a true christian and a member of the church/ And contrary wise keepeth him with in the church/ which is with out and is in deed no member of Christ's church lxv.  
Pope's law sayeth/ if peter have power alonely to bind and to lose than doth it not the church/ but if this be done in the church/ them did peter when he received the keys signify holy church lxxv.  
Pope's law sayeth/ if christ (as Paul affirmeth) be the power and wisdom of god/ than to be ignorant in scripture is as much as to be ignorant of christ C.viij.  
Pope's law reciteth a counsel which thought it exceeding good for all christian men to be occupied in the meditations of gods law. C.viij  
Pope's law saith/ we understand that certain men receiving alonely the portion of the blessed body do astayne from the chalice of the holy blood/ the which doubtless (saying I can not tell by what superstition they are learned to abstain) let them either receive the hole sacrament or else let them be forbidden from the whole sacrament/ for the division of one and of the same mystery can not be done with out great sacrilege. &c. C.xxviij.  
Pope's law sayeth/ when the host is broken and the blood shed out of the chalice in to the mouths of faithful men/ whatother thing is there signified but the immolation of our lords body on the cross and the shedding of his blood out of his side &c. C.xxix.  
Pope's law saith/ if that the blood of christ be shed for remission of sins: than ought I lawfully for to receive it. I which do all ways sin must all ways receive a medicine. Cxxix  
Preastes will have princes sworn unto them x.  
Preastes will defend their temporal gods with both swords. by what authority? fo. xii  
Preastes may not appear be fore a temporal judge. xii  
Princes may make no statutes of priests gods except any thing should be given them xii  
Preastes livings may not be judged of laymen. xii  
Sacrament of the altar ought to be received of all men under both kinds or else the receivers sin. C.xxiij  
Saints: It is against scripture to honour images or pray to saints C.xxxiij.  
Scripture: It is lawful for all manner of men to read holy scripture C.  
solutions to the reasons & scriptures which they falsely allege that works should justify. xlix  
Tertulian sayeth/ that we must keep the Sabbath not alonely the seventh day but every day so that our Sabbath is nothing but to hearken unto the word of god and to learn to abstain from sin xxiv  
Wetheral: provincial of the friar austynes. xliii    
Amen.