Here beginneth the Lantern of light. ✚   

☞ Take here of our gracious lord god this little treatise that here is offered/ called the Lantern of light containing. xiii. chapters.  

first a Prologue.  
GOd that is good him self/ fair in his Angels marvelous in his saints/ merciful upon sinners/ have mercy on us now and ever/ and give us grace to hold the way of trought in these days of great tribulation for now many that seemed to be stable in virtue fallen from their holy purpose dreading loss & bodily pain: 
Mat. 24. Quoniam habundavit iniquitas refrigescit caritas multorum.  as Chryst said That th'abundance of wickedness shall cool the charity of many/ for Satan hath now destroyed this world by his lieutenant antichrist/ that men be borne about in divers doubts as waves of the see/ wretchedly divided in divers opinions one against another. But saint Paul did set one accord among the chisten people saying/ there is but one Lord that all men should love and dread/ one faith that all men should keep and believe with out varying/ 
Ephe. 4. unus dn̄s: una fides & unum baptisma. etc.  and one baptism that all men should have & steadfastly hold without defouling. Alas how is this unity broken that men unruled walken after their lusts as beasts in the corn: truly the wicked man that Christ spoke of hath done this deed for he hath sown faves & cokle upon the seed of god. 
Math. 13. Inimicus homo super seminavit zi zannia.  This wicked enemy is Antechriste/ that cloutyth his laws as rotten Rags to the clean cloth of Christ's gospel. And waketh in malice as judas child/ why for Simon sleepeth and taketh non heed. O thou wicked man is there any other man that may save souls than jesus Chryst/ god said by the mouth of Moses I shall smite/ and I shall hele and there is none that can deliver or rid from my hand/ 
☞ apocalypsis. 1.  who hath the keys of David to open heaven gates/ and none other closyth/ to close/ and then none other openeth/ sayncte john sayeth holy and true Christ hath the key of David that openeth/ which casteth down/ and than no man raiseth/ who raiseth and than no man castyth down. job sayeth/ when the Lord god hath destroyed there may none other build/ 
♣ job.  & when the Lord god castyth in prison there may none other deliver or quite him of his bonds. And therefore in the virtue of this name jesus/ standeth all man's salvation/ as it is written in th'acts of thapostles. 
Actuum. 4.  seynct Peter said. There is none other name under heaven given/ but this name jesus/ whereof we may saved be/ for alonely in the virtue of this name jesus is the remission of sins/ as it is written/ Luce xxiiij It behoved to be preached among the people/ penance & remission of sins in the name of jesus art thou not then a wicked man/ a folyshe-herde/ a cruel best/ the son of perdition And Antichrist him self that pretendest in thee/ & in thy members/ to bless & to curse to bind & to unbind besides this name jesus/ people without number following the & thy divided laws been divided from Christ Ihu/ and go with the blyndefolde into hell for evermore and this is great sorrow/ so farforth that Chryst maketh lamentation and mourning there upon saying/ Iohis. v. 
Tu es qui vēturns est an alium ex pectamus.  I have come in the name of my father and ye have not taken me when another shall come in his own name him shall ye take/ and this is antichrist. And seyncte Iohn Crisostome/ upon these words of the gospel/ Mathei. xxj. 
Lucerna poe dibꝪ meis verbum tull domine.  For who that will not receive Christ in pain of sin he is compelled & constrained to receive Antichrist/ and therefore in this time of tribulation & hideous darkness/ let us seek the Lantern of light whereof the prophet speaketh. Lord thy word is a Lantern to my feet/ 
Neque verba neque malagina sa navit illos/ sed omnipotens sermo tuus qui sanat omnia.  for as fer as the light of this Lantern shineth/ so far darkness of sin & clouds of temptation of the fiend vanisheth away & may not abide. And evermore when this Lantern lighteneth into an heart/ it purgyth it & clensith it from corruption/ it swagyth & healyth ghostly sores/ as the wiseman saith/ that neither herb nor plaster hath heeled them/ but Lord thy mighty word that healeth all things. For truly Lord when thou died upon the cross thou didst put in thy word the sprit of life/ 
Verba que ego locutus sum spiritus et vita smit.  & gavest to it power of quickening by thine own precious blood/ as thou said thyself. Io. vj. The words that I spoke to you/ been sprite and life. etc.   

¶ A petition of th'author.  

jacobi. 2. Multum valet deprecatio justi assidua.  Dear Brother in Christ help me with your prayer to almighty god: for seinct james saith The busy prayer of a right wise man is much worth. Ye have desired me to take this travail upon me/ which is full chargeous to me/ but as toward our sweet Lord god nothing is impossible as christ said and in this faith. 
Math. 19 Marci. 10. Luce. 18. isaiah. 18. Deus ipse ola opera operat in nobis.  isaiah said. The Lord god himself wyrcheth all our works in us/ fail we not then god in good living. And he may not fail to give us such wisdom/ as is needful to us & to temper our tongue/ & give us true organ/ & ready speech/ in edefyeng of our neighbour/ for without the help of the spirit of god our labour were but lost/ as Christ said/ that it was not we that coulden speak profitably/ but the spirit of the father that speaketh in us/ for th'apostles & other holy men/ 
Math. 18. Non enim vos estis qui loquimini sed spiritus prins vestri quiloquitur in vobis.  that travailed in deadly letters/ meked themselves as simple ydiottes: as Hierom said/ that preachers unlearned been sent for to preach/ that the faith of the true believers should be trowed to be brought in (not by man's virtue) but by the speech & doctrine of god. And saint Austen writing unto Simplician saith. what suffren we/ what here we/ unlearned men arisen & catch heaven. And we with our clergi been drenched in hell. And seinct Gregory in his morals affirm this sentence and saith. Right as truth incarnate/ that is Christ in manhood chosith simple poor ydiottes to his preaching so againward Antechriste is for to chase sturdy and double men having the wisdom of this world for to preach his falsehood. Have we then full faith in our lord jesus with perfit living and this Lord through your prayer shall lead this work after his own pleasure/ and bring it to a perfit end to his honour and glory/ and to profit & edification of his faithful servants. Amen.   

¶ Capitulum tertium. ¶ What Antecrist is in general with vi conditions.  
TO speak generally if ye demand me who is Antichrist I answer and say that he (whose life and doctrine is contrary to Christ's: 
Iohis. 2. Nunc autem sunt multi antechristi.  is an Antichrist/ as seyncte Iohn said/ forsooth now been many Antecristes. And therefore saith seynct Austen. who that liveth contrary to Chryst) is an Antichrist/ be thou within or be thou without/ be thou high/ or be thou low/ be thou spiritual (as they call it) or be thou temporal/ be thou rich or poor/ Pope or page or of any degree thou canst reckon/ if thou live contrary to Christ/ thou art but chafe whereof Christ speaketh saying that the chafe shall brine with fire that may not be quenched. 
Maih. 3.  And the soul that is but chafe shall ever suffer and never buy/ as the prophet saith. Ysa. ix. Every proud soul that riseth in swelling against god/ 
isaiah. 9  and every body defouled in gluttony & Lechery shall be into swelling & meet of the fire that shall ever burn him with most grievous pain.  

Sex petan contra spiritum sanctum.  Six sins there be against the holy ghost that took the wretched soul in to this chafe/ but for asmuch as no danger is feared but it be first known/ therefore we shall name them unto you in this little treatise for the learning of the small understanders.  

Presumptio. 1.  The first is presumption/ that is the bolning or swelling of a proud spirit without dread of gods rightwiseness/ and of this sin all manner of malice and wretchedness taketh rote that reigneth in mankind among learned and lewd/ 
Qui non timet non poterit iustificare Ecclesiastica. 15.  for the wiseman saith/ that he that dreadeth not can not be justified or made rightwise. For sooth I say in whom this sin of presumption hath no lordship in him the devil is overcome for he that dreadeth the lord shall do good things and again but if thou hold thyself continually in the dread of god thy house shallbe soon turned upsy-down/ 
Ibidem. 27.  that is thy body and soul shallbe turned from god into the devils service.  

desperation. 2.  The second sin is desperation or wanhope/ that is over little trust of gods mercy. Seynct Austyne saith that the dread of gods rightwiseness/ and hope of his mercy been two yates of life/ for by them we entren here into grace and after into bliss/ as the prophet saith. Our Lord is well pleased upon them that dread him/ & that trust in his mercy/ and againwarde presumption & desperation been two yates of death by the which me entren into sin & encumbrance/ & after into pain of hell. 
Iohis. 2.  Seyncte johan giveth us lore against this sin & saith. My little sons/ these things I write to you/ that ye sin not in the sin of despair/ but if it so be that any of you have sinned we have an advocate against the father jesus christ our just Lord/ and he is the purchaser of mercy for our sins/ not only for ours/ but for the sins of all the world. jesus/ is for to say a saviour for he hath plenty of medicine to save all mankind/ if they will take this medicine and be safe. 
Gregorius  For seyncte Gregory saith He slayeth himself that will not keep the biddings of his leech.  
The third sin is Obstinacy or hardness of heart that will not be contrite for compunction/ nor soft with pity/ nor moved with prayer/ nor feared with thretteninges/ it setteth not by betinges but unkind against all the works of God/ unfaithful in council/ fierce and wood in judgement/ unshamefast in sin/ hardy in peril a Coward in manhood/ folehardy against god/ forgetful of time passed negligent in time present and inprovydente for the time to come and shortly to say/ 
Bernardus 5. de. 9 Lincomln deon 190.  this is the sin that neither dredyth god/ ne shameth man/ for this sin one Lynconln teacheth a medicine saying/ that an hard heart would be brayed in a mortar of stone with an heavy pestle: this mortar is the body of christ penetrate/ and wounded in his passion/ the pestle is the dread of damnation/ that followeth after the sin. O thou hard hearted wretch/ nyghthe to the body of christ/ and for dread of damnation confirm the to his passion. etc. The four sin is final Impenitence/ that is he that will never be penitent or sorrowful for his sin/ but continually leadeth his life after the lusts of his flesh/ overcomen with the devil/ the world and the flesh/ for no man doth very penance to god/ but he that fully leaveth that sin/ for the which he suffereth penance/ thus saith saint Austyn/ but for they holden moche worship to blaze their name in earth they maken a feigned shrift to a priest & taken part of sacraments they build churches with other ornaments/ and find priests to read and sing/ they releven the poor needy/ 
Math. 6. Nun ala plus est quam esca & corpus plusque vestimentum.  and amenden places that be perilous/ but ever more they lie hard tongeled as frost/ in old custom and sin. To these unrepentant or impenitent persons speaketh Gregory/ most sharply in his Pastorals upon Mathewe/ whether is not the life more than meet/ and the body more than cloth/ here this doctor saith. He that giveth meet or cloth to the poor needy and is polluted or defouled in wickedness of body and soul/ the thing that is most he giveth to sin/ and the thing that is left he giveth to rightwiseness/ his goods he giveth to god/ but himself to the devil/ for he setteth more price by worldly richesse than he doth by body and soul/ and loveth most that god loveth lest/ wherefore he is turned to hate: god hath given unto man .v. precious gifts/ the lest of them is worldly goods/ better than these is man's body that god hath endowed with kindly strength and granted him reason to use/ this world himself to chastise cloth or feed/ above these twain is man's soul that beareth gods image and his likeness. Lord what profit were it to win this world/ and bring thy soul unto damnation/ and the body is a lothesume careyn when the soul is departed therefrom. But gods grace passeth these three for where his grace faileth/ no wisdom availeth. Look well that these things be not myspente/ neither work thou any of them besides their order/ but that the strength all to one end to win unto the promise and gift of god that is the bless perdurable. 
Romanos. 1 An dinitias bonitatis, etc.  But how thou turnest this order upsy-down. saint Poule asketh a question of the. whether dyspisest thou the riches of the goodness of god and patience/ and long abiding of thy god. Knowest thou not that the goodness of god leadeth the or driveth the to penance truly after thine hardness and thine vacant heart/ thou treasourest to the wrath in the day of wrath/ and revelation of the rightwise judgement of god/ that shall yield to each man after his works.  
The .v. sin is Envy against thy brother's grace as when thy neighbour is wise well governed/ praised or borne up/ rich wealthy strong/ fair or virtuous in great abundance of grace/ then this envious man sklaundreth/ upbraideth/ reproveth/ despiseth/ hatith/ hindereth/ scorneth & pursueth/ to defoul his brother's grace/ 
Proverbiocum. 14.  as moche as he may/ as the wysmen saith. A man walking in the high way and dreading the Lord/ is despised of him that walketh in the wrong way/ when jesus Christ had cast out a devil from a man that was dumb as it is written in the gospeles of. Math. xii. Mar. iij. 
Math. 12. Marci. 3. Luce. 11.  Luce. xj. Anon this man began to speak to puplysshe this miracle among the people. Than the scribes and pharisees envious sects/ that were a false religion slandered christ saying that he did this miracle in Belzebub prince of devils. Beelzebub is to say a god of Flies/ or else a god that maketh discord. Lord sithen they durst say this of christ/ head of all man's soul/ how moche wars (if wars may be) shall they adventure to say of his poor servants preachers the truth of his law/ but Prelates and Friars in these days been accumbered with this sin against the holy ghost/ and shamefully sclaundrens/ her simple brother/ the travaylen through Christ's holy law to cast evil manners from their soul's preaching the gospel to Christ'S intent/ to turn the people to virtuous living/ they say This man hath eaten a fly/ that giveth him lore of gods law/ this is more folly to eat a fly then be a god and chase these flies/ thus have they brought their malice about/ to slander for physics that speak of god & so drive they the people from the faith that they dare not work ne speak for slander. But truly they be not wordy christ that fear barkynges of these hounds for none is worthy to be with his Lord/ that shameth his service in well or in woe/ and such men show themselves traitors to god/ that with their devilish language defamen their brethren/ and saying/ that the fiend may and will make wise his members that serve him in sin but so will not Christ his beloved servants that lyven in cleanness to serve him in virtue. O I pray the who hard ever a fouler blasphemy/ certainly this despite stretched into the godhead/ to be punished in the day of judgement/ for god's law teachethe/ forbid him not that can do well/ but if thou mayst do well/ do it. The pressed should not be letted to preach the truth/ neither the people to speak of their believe as it is taught in the book of Numeri. vi. 
Numer. 11.  where it is written that Heldad and Medad prophesied/ all be it that they were not licensed by Moses. joshua the Duke and minister of Moses'/ grudged against these men/ and complained on them to Moses. And Moses said to joshua. why art thou so envious towards me/ who may let or withdraw that all the people prophecy/ if god give them his spirit. This manner of doing is also confirmed in the gospel of our lord jesus christ. saint Iohn the Euaungelyste complained/ to christ saying. Master we have seen a man/ casting out devels in thy name that followeth not us/ and we have forbidden him. Alas see then how dare our bysshhopes for shame offend against these both gods laws/ and doke their priests on every side/ giving them charge on pain to do prive them their office/ that they preach not the truth. But after the belly fashion. And Seyncte jerom commendyth in priesthood preaching the gospel & blessing the people before the saying of mass. 
Dist. 56. 1. Corin. 1. Non me mi sit christus baptizare sed evangelizare.  And Seynct Paul saith/ that Christ sent him to preach & not to baptize. So by this it appeareth that preaching the gospel is the highest feruyce that may be done to god. But here the enemies of troth obiecten and leyen/ for them this text of Seynct Paul. How shall they preach/ but if they been sent with this text they blynden moche people cutting the sentence from the words. 
Ro. 10, Quomodopredicabunt nisi mittantur.  For pole meaneth that priests should preach. For they be sent both of god and of the bishops for to do that office/ as the Master of the sentence sayeth in his four book/ and the four and ten Distinctyon. It is th'office of a deacon to preach the gospel/ then by the more stronger reason it appertaineth to a pressed. For Seincte jerom and Seyncte Bede accorden together saying. right as thapostles is the form of bishops/ so in lxxij disciples is the form of priests. But christ gave charge/ both to these/ bishops/ and also to these priests saying. 
Math. 10. Ecce ego mitto vos.  Lo I send you as sheep among wolves. And Christ jesus assigning lxxij disciples/ sent ●…em to preach. How shall these bishops maintain these constitutions against god and holy saints. 
Luce. 10. Designavit 72. et misit. etc.  It shallbe more sufferable to Sodom and Gommer/ than to this people that thus dyscorden gods ordinances.  
The sixth sin/ is fighting against truth that man knoweth that is as when truth is told to the guilty/ that is not disposed to be amended/ then he maketh blind and ungrounded reasons with subtle sophistical damning/ the truth against his own conscience/ with a bold face having no shame/ as the prophet jeremy saith. 
jeremy. 3. Frons mulieris meretricis facta est tibi & no luisti erubescere etc.  The face of an harlot is made unto thee/ and thou wouldest not be ashamed. But as Paul saith Right as jambnes & members against standen Moses in the sight of Pharaoh so these again standen truth as men corrupt in their own concyens. And if thou will know what these men be/ ask of. Seynct Peter and he will tell thee/ for he clepethe them by their names/ in his epistle where he sayeth/ that they been master liars that shall bring in among the people sects of perdition/ that is of loss and death/ though ye risen with lucifer/ and maken your nests among the stars. Thence ye shall/ fall and dyssende with the same Lucifer into hell there to be eternally tormented in pain that shall last/ and endure for evermore.  

☞ Zacharie. 11. Sume tibi vasa pastoris stulti. etc.  ☞ The Lord sayeth by the prophet zachary. Take to the the vessels of a foolish shepherd for lo I shall suffer Antechriste to be raised by in earth/ the which shall not visit them that be forsaken/ nor seek them that be scattered nor hele them that be seek. 
☞ Romanos. 8. Qui non hebet spiritu christi/ nec est cuin●.  O thou foolish pastor/ antichrist antichrist god saith thou art an idol having a bishops habit. But neither virtue/ spirit/ life ne deed that longeth to a bishop. For Paul saith/ that he which hath not the spirit of christ he is not his servant/ all be it that he have the outward tokens And therefore saith seynct Iohn the .v. 
Apo. 16. Quintus angelus effudit.  angel powered his crwette upon the seat of the best/ and his realm is made dark/ and they bitten their tongues together for sorrow/ and they blasphemed god of heaven/ for their sorrows and their wounds/ and they did no penance for their deeds/ that is to mean Archebysshopes and Bysshopes been the seat of the best Antichrist for in them he sitteth & reigneth over other people in the darkness of his heresy/ and in this they delighten them magnifyenge with their tongues there false ordinances the which is sorrow to them that been of true understanding and thus they put abake gods law/ for preaching of Christ's gospel that which been sorrows to them gendering sins in their soul's/ that wounden him to the death. And being thus wounded shall never do meedful penance of deeds/ for the which they shallbe dampened. Lyncoln saith. I dread. I quake & hugely I am afeard: but I dare not be still/ left peradventure the sentence fall on me that the prophet sayeth. woe to me: 
isaiah. 6. De in quia tacui.  that I have been still. The well/ the beginning/ and the cause of all ruin and mischief is the court of Rome. 
Rome.  Now by th'authority of god/ & one accord of holy saints showeth an open conclusion sadly grounded in true believe/ that in the court of Rome/ is the heed of antichrist/ and in archebysshopes and bishops/ is the body of Antichrist/ but in these patched/ and clouted sects as Monks Canons and Freers/ is the venomous tail of Antechriste/ these three parties be verified of th'apostle Jude saying. woe to them that walketh in the way of Cain (these been false possessioners) And woe to them that been shade out for meed in the error of Balam: these been mighty nedlesse beggars/ and woe to them that have perished in the contradiction of Chore. These been proud and sturdy maintainers. How this Antichrist shallbe destroyed god himself teacheth by the prophet Danyel: 
Danyel. 8. Sine manu conteretur.  saying that this Antichrist shallbe destroyed without hand/ that is without the power of man. For Paul sayeth. Christ shall slay antichrist with the spirit of his mouth (that is with the holy word of his law) and the lord shall destroy him with the shining of his coming/ that is with turning of men's hearts by grace to his law a little before his danie▪ But god taught more plainly this lord to job. 40 Lo (sayeth god) the hope that antichrist hath in riches/ and in worldly favour/ shall bring him to nought/ and all men saying he shallbe thrown down headlong. So that all the people shall make wailings upon him with great lamentation/ cursing waryenge & dampning him with all his false ordinances etc.   

¶ What is antichrist in special with .v. conditions. Capi. v.  
But now at the last/ we shall bring to mind holy David the king that had given to him the full spirit of prophecy/ and he saying the coming of Antichrist/ his living and his fall/ marketh .v. hideous assaults that he shall haunt against the servants of god Psal. 9 
Constitue dne legeslatorem super eos.  The first assault of Antichrist/ is his constitutions/ as the prophet saith. Lord suffer thou to ordain a law maker upon the people in pain of their sins for that they consent not to the trought/ that is thus to mean/ antichrist usith false lucratyfe or wynnyge laws/ as been absolutions/ indulgenses/ pardons/ privileges & all other heavenly treasure that is brought into safe/ to spoil/ the people of their worldly goods and principally these new constitutions/ by whose authority antichrist interditeth churches/ someneth preachers/ suspendith receivers: & priveth them their benefice/ cursyth herers'/ and taketh away the goods of them/ that furtherens the preaching of the trought ye though it were an angel of heaven. But if the priest show the mark of the best/ that they have properly turned into a new name calling it a special letter of licence/ for the more blinding of the people. The second Assault of antichrist/ 
Despicis oportunita tibꝪ in tribulacione. etc.  is tribulation/ as the prophet saith. antichrist vexeth the people overmyghtely/ in huntynge the people on mammetry/ and doing of Idolatry/ but ever antichrist maketh them to ween that they gone on pilgrimage. And therefore he is warned of god by the prophet saying. 
isaiah. 5.  woe to you that sayen/ good is ill/ and ill is good putting light into darkness and darkness into light. Torning sweet into bitterness/ and bitter into sweetness. And thus doth antichrist when he translateth virtues into vices/ and vices into virtues/ as pilgrimage into outrage/ and outrage into pilgrimage/ and for this wawarde intent god despiseth Antichrist with all blyndefelde people/ and lateth all their misspended goods in their most tribulation. The three assault of Antichrist is inquifition as the prophet saith/ that Antichrist inquireth secheth and hearkeneth/ where he may find any man or woman that writeth learneth readeth or studieth god's law in their mother tongue: to lead their lives after the pleasing will of god. Anon he catcheth them in his censures/ and after smiteth as he may most hurt them/ but he shall not make this inquisition after the multitude or greatness of his wrath. For god shall refrain or abridge the power of his malice/ so that he shall no more do than god will suffer him that knoweth the mesour of his deeds to prove his servants by the furnaces of penance acceptable. And antichrist with these men thus hearted in malice inexcusable.  

Insidiatur ut capiat pauperem.  The four assault of Antichrist is persecution as the prophet sayeth. That Antichrist sittyth in the ease of this world with rich men in their dens. But the poor meek simple and lowly/ them he espieth and pursueth/ he overlepeth and overronneth ravesshing them both bodily and ghostly. 
job. 40.  For god saith unto job/ that hath a trust and a trowing that jordan may flow into his mouth. And therefore he maketh his dwelling place in the heart of the see as our Lord sayeth by his prophet/ 
♣ Eze. 20.  that antichrist maketh his boast and sayeth by his prophet. I have sitten in the chair of god in the heart of the see/ when thou art but man & no god. But ever in fat countries wallowing & habunding of worldly goods there is Antichrist with his clerks building their nests. And if thou look witterly about/ thou shalt find them among woods and waters/ as seyncte johan saith/ that he saw out of the mouth of the dragon that is the heed of antichrist/ 
☞ apocalypsis. 10. Vidi de ore draconis et de ore bestie et de ore pseudo prophet tres spiritus inmundos ex isse in modum ranarum.  & out of the mouth of the best that is the body of Antichrist and out of the mouth of the false prophet/ that is the tail of antichrist. Three unclean spirits to have passed out in the manner of frogs/ sitting in holes by the water brink/ purchasen of the ground above & on the earth beside them but that that is underneath them they will not her thanks neither lose ne lose it. So these. iij. unclean spirits croaking in covetise/ gluttony/ and Lechery/ betoken antichrist with his three parts for they purchasen of lords that been above them much part of their good with the tongue of flattery and feigned Ipocresy/ and of the commoners about them/ they wylen in their hands much part of their cattle/ but that they have won they holden fast again th'authority of god's laws. And with these rycheses they noryshen wild sturdy/ & lawless men/ that pursuen them that will aught say against this cursed sin. But in this persecution/ the prophet comforteth the servants of god saying. God is our refuge and our virtue/ god is our help in tribulations the which have over moche/ or passingly founden us/ wherefore we shall not dread whylles that men living after this world been troubled/ and hills shullen be borne over into the heart of the see that is to say. True men shall not be abashed though proud fleshly men be comforted to Antechriste and helpen him in his persecution.  
The .v. assault of antichrist is execution/ 
Capere pauperem dnm attrahit eum.  as the prophet saith. when antichrist saith that he availeth not in these foresaid torments/ than he executyth his malice against Christ's chosen/ as saint Iohn saith. That the best of the earth shall give power to the best of the see/ for in this time of execution. The vicious part of the lay/ see from the highest degree to the lowest/ shall consent to execute the wickedness of the vicious part of the clergy. Than shall this prophesy be fulfilled psal. 78. They shall shed out innocent blood/ and no man shall dare bury their bones/ for they shall cast their flesh to fowls of the air/ and their careyns to beasts of the earth. Than saith the prophet that when antichrist weeneth he hath lordship over all the servants of god raising upon them guives of diverse tormetry than shall he fall to open reprove for ever more The full time of Antechriste dureth iii years and an half/ but that the gospel doth remit/ and else should not all flesh be made save/ this time was figured under Ely the prophet. And king Achab that wicked man/ 
Regum. 3. cap. 17. jacobi. 5. Regum. 28 Danyel. 7.  there showeth the story that the rain was stopped three years/ and uj months/ seynct james beareth witness of this thing in his canon epistle. The flying of david from king Saul marketh this time who so taketh heed and read that book to the last end. Also the losing of Jerusalem dyscloseth this time as josephus telleth. Danyel taught this number also in time and times and half a time/ and this is three years and demi/ as saint Hierom declareth in his book & seyntes of the mighty Macabeus under this time made clean their Temple/ wherefore saint johan in his Apocalypse/ often times rehearseth this number when he speaketh of antichrist. And christ keepeth this number for the time of his preaching out take that lest by virtue of his passion saint Iohn Crysostom's/ upon Mathewe ca 57 saith/ by three years and uj months/ the sacrifice of gods praising that should be in man's mouth/ the sacrifice of rightwiseness that should be in man's works/ and the sacrifice of peace that should be in treting of Christ'S body/ shallbe taken away from all faithful through strong woodness of antichrist/ then shall all true christians i'll the face of antichrist/ so that none shall now enter into the church to do due service to their god/ after this the people shall turn with all their might both christians and jews/ to the keeping of god's law and doing of virtuous penance as Paul witnessing saith. Blindness fell by part in Israel unto the time that plenty of heathen gentles should enter into christendom. 
☞ Ro. 11.  And then in th'end of the world that is after the destruction of antichrist all Israel shallbe made save. 
Enocke and Ely become  No man look after Enoke and Ely in person for than they may lightly be beguiled/ but in spirit and in virtue now they be come: to make men's hearts ready afore Christ's home/ to whom be glory now and ever. Amen.   

¶ What is the church only appropried to god with their names/ lykenesis and conditions. Ca vi.  
TO speak of holy church first we take ground of the gospel where christ sayeth. 
Math. 19 port inferi non prevalebunt adversus eam Nicholaus de Lira.  That the gattes of hell shall not prevail nor have might/ against holy church/ upon this text Lyre sayeth. That the church is not in men by way of power or dignity spiritual or temporal for many Princes/ and high bishops & other of lower degree: state and dignity are founden to be apostates or have gone back from the faith/ wherefore the church standeth in those persons in whom is knowing and very confession of faith and troth. But for the more clear declaring of this matter/ and avoiding of objections that may be put forth we shall understand/ that there been iii churches of the which gods law oft maketh mention: 
Tres Ecclesie.  and much they dyversen each from other/ to them that taken good heed: but here witless fools been accumbered that labour not to learn to know their diversities. The first church is called a little flock as christ sayeth. 
☞ Prima ecclesie. Luce. 12.  dread ye not my little flock/ it pleaseth your father to give you a kingdom/ and this church is cleped the chosen number of them: that shallbe be saved as it is written/ that the sons of wisdom been the church of ryghtwysemen/ 
Ecclesia. 3.  and the nation of them is buxoume to god and loving to his even christian. 
♣ Ephe. 5.  This church is called a clean maiden as Paul saith. christ hath chosen him a glorious church having neither spot nor wemme or any such other/ 
Distinc. 13.  but that this church may be holy and undefouled to this accordeth Lyncoln saying that holy church of god is a chaste virgin Christ's glorious spouse without spot or bleyne. The three time this church is called Christ's spouse of this marriage Paul beareth witness saying. I have married you to one man: that is not to an auoutrer/ 
Corin. 10.  but to a lawful man Christ jesus/ that I may present you to god/ a clean chaste maid at the day of doom/ and thus we say in the dedication of the material church. This day holy church a glorious spouse is married to Chryst her sovereign. 
johannes. 6  This church is likened to a woman with child as christ sayeth. A woman when she travaileth she hath pains. 
Apo. 12.  This church is likened to a woman called in the son/ as sayncte Iohn in Thapocalips sayeth/ I saw a wonderful sight and that was a woman called in the son This church is also likened to Peter's little boat being in the mids of the see/ this boat both sank and swam. 
Math. 14 Mar. 6. Luce. 8.  But drown might it never/ so holy church suffereth many perells/ and some time bodily death by pursuit of enemies/ but it shall never be dampened. This church is likened to Paradise/ 
Eze. 30.  thus saith the prophet. cedar trees were not higher than he in paradise of god. where upon saint Austen saith. Paradise is holy church the four floods been the iiij. gospels written of Mathewe/ Mark/ Luke/ and johan/ that were figured in likeness of four beasts/ that is a man/ a Lion/ a Calf an Eagle/ for these precheden Christ the which is together/ man/ knight/ pressed/ and god/ and by these four 
Story. Allegory. Moral. Anagogical  we been taught in story what is done/ in allegory what we should believe/ in moral what we shall do/ and in Anagogye what we shall hope. The trees that beren fruit/ been good livers here in earth. The fruits of these trees/ been good works of saints the tree of life is the saint passing all saints our lord jesus christ. The tree of knowing good and evil/ is the free choice of man's will. This is holy church only propred to god that serveth him in virtue night and day/ but how ever we speaken in divers manners or likeness of this holy church/ they teachen not else/ but this one name that is to say the congregation or gadring together of faithful soul's/ that ever more keepen faith/ and trought in word and deed to god and man and reysen their life in syker hope of mercy and grace and bliss/ at their end and heal this building in perfit charity/ that shall not fail in weal ne woe/ of this spoke sayncte Paul/ 
Corinth. 3. Templum enim dei sanctum est/ quod estis vos.  to the Corintheans and in them to all other saying The temple of god is holy and that be ye so than by this it appeareth that the soul of every faithful of every christian man/ is the seat and very temple of god/ we'll ought than every man to be ware and wise that hath the great god lord of Israel dwelling in his soul. And so saith saint Austen. O thou christian soul a wake/ and if there by any virtue of charity in the that sustaineth all things/ follow thou the steps of thy lord/ take heed how many thousand martyrs have made asmuch plain way to thee/ there have passed before the virgins/ children/ young dammeselles and maidens/ and if thou dredyste/ arise thou soul for he shall lead thee/ that is the way/ the trought and the life/ the way that errethe not/ the trought that never beguiled/ and the life never failing/ way in example/ troughte in promission/ life in meed. And to this intent/ christ likened man's soul to a woman with child/ for in her travail she hath strong pains/ but when she hath borne the child into this world/ she hath no mind of her pain/ for joy of the child. Thus wandrythe holy church/ in earth in prayers/ fastings/ and in wailings/ in abstinens/ in tribulations and in anguish/ in persecution/ in need: and in prison/ in cold/ in hungres/ and in heaviness/ in bonds/ in fetters/ & great distress/ in thirst in pain/ & in blame/ in reproach/ in slander/ and in shame/ in patience/ pity/ and long abiding/ in simpleness/ likeness/ & sighs/ in weeping/ wailing/ & in woe/ in fortune/ in sobrenes and in chastity/ in spedynes in largeness/ and in charity. These be the groanings of man's soul/ that longeth in heart after christ her spouse/ till she have brought forth herself a child of god into bliss perdurable/ & than for the greatness of gods reward/ the more she suffered the more is her joy/ for so saith seynct Paul that the passions of this time been as no pains in regard to the glory that is to come/ that shallbe showed in us for than we shallbe endowed with four dowries in our bodies. 
1. Cor. 15.  Of the which seynct Paul speaketh/ saying that the body that is sown in corruption/ shall rise without corruption/ in this church of god at the day of doom. And this dower is cleped immortality or undedlynes/ that body that is sown unworthy/ shall rise in glory: and this dowry is called clearness/ that body that is sown in infirmity or instablenes/ shall rise in virtue/ & this dowry is called Agilite or swyftenes. That body that is sown bestial shall rise spiritual/ and this dowry is called subtylite. But there been other four dowryes of substantial medes/ with the which we shallbe dowred in our soul. The first dowry is called impossibility/ the second is tuition/ the three perpetual charity/ the four is fruytion. Or after this manner to speak more plainly: the first is knowledge without error/ the second is mind without forgetting/ the third is well without contradiction: and the four is thus of the godhead and love of god everlasting. O what a woundrefull joy is this/ where the soul shallbe fed with the sight of the godhead: & certes/ this is joy without wretchedness/ rest without business/ mirth without heaviness/ surety endless/ of all discord lotheles. This is comfort in all gladness: of purueyans'/ careless. 
isaiah. 64 Corinth. 2.  This witnesseth the prophet isaiah & seynct Paul in his epistle saith that bodily eye hath not seen/ ne ear hath heard/ ne heart of man thought: what things they be that god hath ordained or prepared to them that love him. 
P  Lord who shall not advance his feeble wits to think on that lovely company that praiseth in heaven the goodness of this inscrutable godhead/ father and son and holy ghost. To begin at Mary Christ's mother/ queen of heaven/ lady of th'earth and Impress of hell. Nine orders of Angels in glorious wise that dwelling in their heavenly sells/ to do the pleasing will of god: in heaven and in earth/ as their order asketh. And patriarchs our elder fathers that straitly kept the byddinges of god: there they resten of all their travail in land of life with double meed. There been prophets that seen in spirit the mystery of Christ'S incarnation they told the coming of this lord in hope abiding man's salvation. Evangelists been there high in bliss that walken with Christ and writ his words. apostles sent into all the world and Christ's disciples to preach the gospel turning jews & heathen me to Christ's law/ there they sitten on seetes upon twelve trones and shallinge with christ in the doom the xii. tribꝪ of Israel Math. 19 There been martyrs that shed there blood & suffered pains to enlarge their joy/ and for they passed by fire & water they have found refreshing to their soul's/ also there be confessors that opened Christ's law to this world/ and neither for felony ne for shame would never deny/ that blissed lord/ there been virgins in body and soul that kept them in cleanness from lust of flesh. And to this bliss be taken both lered & lewd that done there uttermost will to keep gods commandments no tongue may tell the sooth as it is. 
〈…〉  But thus we seien to amend our devotion that we might have that bliss in mind/ & take a part among these saints. But saint johan when he was led in spirit saw in heaven a wonderful sight and for to cheer mankind in earth/ he left it written in his book that is to say. 
☞ apocalypsis. 13.  Saint johan saw a woman called in the son/ and moan under her feet/ and a crown upon her head of the twelve stars/ this woman betokeneth man's soul/ as we took witness of Christ before/ and certain this was a blyssedfull sight to see the church in her wedding clothes/ the son that this church is clad in/ is that most worshipful garment our salvation/ that excellent and most commendable livery our redemption/ that holy and most precious cloth our christendom/ and our religion/ for this christ betook us when we were baptised as Paul sayeth. 
Gal. 13. Quicunque baptizati estis christum induistis.  All ye that be baptized ye be called christ/ jesus the son beareth lightness of our baptism for certain properties that it hath of the son/ other lights borrow there shining/ both moan & stars in their due course and else they been overleade with darkness/ that may not comfort to night ne day. So all man's work in word and deed borowith there light at christ. jesus for he is the son of rightwiseness as Mardoche saith in the spirit of god .8. that is to say Light and son is upspring to us and meek lowly men uphaunsed in his saints the book declareth what this is to mean/ 
Psal. 113.  light is upsprongen to rightness/ that wandrens in darkness of his life/ and this is our lord jesus christ that of his own mercy hath showed/ the people. And this we read of true believe in the story of our blessed Lady/ that is to say/ Marry a virgin hath borne the sovereign son of richtwisnes that is god-den 〈…〉 heaven Christ jesus both god & man/ 〈…〉 man doth that faileth this light/ it 〈◊〉 yndelinge and the doungin on of hell/ and when this son shineth in his works he groweth by heat of grace/ and ripeth that shinen in this crown been the twelve articles of the common crede/ that is to say. Credo in deum. etc. Thus should that soul be arrayed that is chosen to be Christ'S spouse/ and worthily is holy church likened to a woman/ for a woman bringeth forth both sons and daughters of her womb/ but not without help and the working of man's seed. So our mother holy church beareth in her belly souls to be borne to the bliss of heaven/ but never without the help and working of the grace of our lord jesus christ/ 
johan. 16. Sine me non potestis facere.  as the gospel wytnesshyth/ saying. without me ye may do nothing/ that is to say medefully or thankworthy. Here some men obiecten and say/ that the gospel is not of authority/ but inasmoche as the church hath authorized & chanonised it for they say. No man knoweth such words to be gospel/ but as the church hath determined in her determination/ this conclusion seemeth to smack heresy/ 
Gene. 2.  by the witness of saint Austen saying on this wise. Heresy is false teaching contrary to holy writ full hardly defended most because of worship & worldly winning/ & sithen all these been founden in this foresaid objection it is full suspect of heresy/ for it is written from the beginning that god ordained man to be head and lord over the woman. And againward the woman to be underloute & subject unto man. 
♣ Ephe. 5.  But Paul saith. This great sacrament of knitting together a man & his wife betokeneth the knitting together of Christ & his church/ shall not than man's soul underloute to Christ in word & deed/ in this spiritual marriage more perfictly than this woman can or may in the sacrament of flesh/ saint jamys destroyeth this objection saying/ 
☞ jaco. 1  that god hath wilfully & of his own will gotten us through the word of truth/ that we may be sum beginning of his creature/ and this creature is one passing creature holy church/ that was chosen in the time of grace/ by the water of cleansing by Christ's blood of again buying/ and by the virtue of the holy ghost hallowing were it not against reason. Ye and open heresy to maintain that the word of god that hath gotten this creature holy church/ 
Cant. 6. Pulcra ut luna.  should not be of authority without auctorising of this creature holy church/ wherefore this conclusion approved we grant of believe/ that the church is underloute to Christ & his word in four manners. first as the moan to the son/ the church is fair as the moan. 
isaiah. 55.  The second as th'earth to the firmament of whom it is made plenteous or watrede as dew cometh down from the firmament and turneth not thither again. But watrethe th'earth and maketh it plenteous of fruits so the word of god norysshethe holy church and maketh it to bring forth good fruits. The three manner as the flesh to the spirit/ 
johens. 6.  of whom it is quickened for it is the spirit that quickeneth and giveth life.  
The four 
♣ Ephe. 1.  manner as the body to the heed if whom it is governed for god the father hath made his son christ/ the heed of the church/ 
Collo. 1.  and eft saint Paul saith Coll. 1. christ is the heed of the body of the church/ and every chosen man and woman is called a son or a daughter of the church/ 
☞ Ro. 12.  but all together been the fullbody of this church as saint Paul saith. we many been one body in christ jesus forsooth each of us been others members/ but some childer of this woman been simple labourers/ and for that they parten and devyden their true labour or travail/ therefore they represent the good love of the holy ghost/ and these dreaden the lord and walken in the ways of his commandments/ as the prophet saith. 
Psal. 127.  Blessed be all labourers that dread the lord & walken in his ways/ for thou shalt live by the labour of thine hands/ thou art blessed and well shallbe to thee/ and this is the lowest estate that we call commons/ some of these woman's children taken material sword and been made ministers of Christ'S godhead having power and dread into wrath/ and vengeans of them that done evil/ and praising of them that done well/ and so by th'authority of saint johan baptist in the gospel of Chryst. Luce. 3. and of saint Peter. 12. and of saint Paul Rom. 13. and by the decree of saint Ysodore. 23. q. 5. Principes/ it appertaineth to the order of knighthood/ to defend god's law/ to maintain good livers/ and to justify or punish misdoers/ and this is cleped the second state in holy church/ but some children of this woman styrens into high order of priesthood/ & been ministers of Christ's manhood and these have wit and wisdom to open to the people the way of truth/ and this estate representeth the second person in trinity/ that is the wisdom of the father our lord jesus Christ For saint Austyn saith. knighthood representing the power of the father/ is the vyccar of the godhead/ and priesthood representing the wisdom of the son is the vyccar of the manhood. And these knights teaching unto us/ the dread of god's rightwiseness that punisheth obstinate and open sinners/ turning from his law in shrewdness of their hearts/ and priests techen us by way of office the love that god hath to his people/ that forgiveth them all their sins when they come to him and do very penance/ than help priests with sacraments to please god and win his love/ for Paul monesshyth the priest Tymothy and in him all other priests to take good intent to .v. things/ 
Tymo. 4.  in which fully their offices standen/ saying. Awake thou pressed in busy prayer praying for the people devoutly. The second is this. Travail the priest in the lessons of holy writ studying gods law/ only. The third is this Do thou the work of the gospel preaching god's law truly. The four is this. Fulfil thou the ministry ministering the sacraments freely. The .v. is this. Be thou sobye in word & deed/ doing & suffering lastingly. Upon these three estates stands the church that is appropered to god/ and by the virtue of Christ'S incarnation it groweth in meed to come to bliss. As Odo saith/ that Chryst jesus took flesh and blood in the maydene womb and was borne both god and man to annex our kind to his godhead/ for when he took our manhood/ he granted us his godhead. And in this time in special manner he first gave earnest to this church/ after this was christ jesus daptysed in jordan and tempted thrice of the fiend to learn us meekly to suffer temptation/ and took the death upon the cross/ by cruel judgement of the jews. And than the church was trought plight to christ/ cleped by name his fair clean spouse/ and as she had grace by devotion of faith/ so she had worthiness of this name. But when this church is gone to heaven/ and restyth in bliss with Christ/ her spouse/ than is this marriage fully sacred with daints everlasting delights. whiles this life dureth in earth this church is cleped militant. And when she sleepeth in Purgatory then is she cleped the church slopande. But when she resteth of all her travail than she is cleped the church triumphant. Or thus more plainly. A true soul here in this life/ fighteth against the waves of sin to i'll th'assaults of these three enemies the fiend/ the world/ and the wanton flesh/ in purgatory she cleanseth herself from rust & corruption. But in heaven she holdeth the tower & the victory of all her enemies/ and hath won the crown of life that god hath granted to his lovers. etc.   

¶ What is the church material. Capitulo. seven.  
THe second church dyverseth from this for it is coming together of good & ill in a place that is hallowed/ far from worldly occupation/ for there sacraments should be treated/ and god's law both red and preached. Of this church speaketh the prophet david saying. Bless ye the lord god in churches/ 
Psal. 67.  in this place our gracious god heareth our prayer in a special manner/ and bowyth his ear to his servant in form as he granted Solomon/ saying. 
☞ Re. 9 Parali. 7.  Mine eyen shallbe open/ and mine ears shallbe lift up to the prayer of them that hath justly prayed in this place/ and this is cleped a material place/ but it is made by man's craft of lime/ timber/ & stone/ with other necessaries that longeth thereto/ for man's profit this place is made/ but not so/ man for the place. 
Math. 12. Mar. 2. Luce. 6.  And this Chryst marketh in the gospel for man should not be beguiled saying that the sabot is made for the man/ & not man for the sabot/ for man by virtue of god's word/ hallowith this place/ but this place may not hallow man. But man be first in cause/ as jerom saith. The place halloweth not the man/ but the man halloweth the place. Alas than what woodness is this to boast of holy places/ and we ourselves vicious fools. lucifer was in heaven which is the most holy place/ but for sin he fell into hell/ the place might not hold him. Adam was in paradise/ the most merry place/ and for his sin was driven thence/ the place might not defend him. Thou that art not in heaven nor in paradise/ but in this wretched world where weenest thou to find a place to hallow the that levyst not thy sin. Be thou sicker as god is in heaven it will not be/ for god is in no place fair served/ but there as his law is fair kept of his people. saint Ambrose saith. Adam that was the more worthy was made without paradise in the unworthyer place Eve that was the less worthy was made within paradise in the worthier place/ moche people deemeth a meedful work to make amends again with curious buildings/ and many fair musters in the church/ but jerom forbiddeth this thing to be done/ and damneth it utterly for great sin now in this time of Christ's gospel saying. Many buylden walls/ & pillars of the church/ they under putten with shining marble stones/ the beams glystern all in gold/ the altars been diversly arrayed with precious stones/ but of the ministers of god there is no choice. No rich man buy to me the temple in jury/ boards/ lanterns/ sensers'/ pans/ cups/ mortars/ and such other made of gold/ for than these things were approved of the lord when priests offered hosts and blood of beasts was remission of sins/ though all these things went afore in figure nevertheless: they be written to us into whom the ends of the worlds be come. Now truly christ our poor lord hath hallowed the house of the church of our poverty bear we the cross of christ/ riches account we as clay. Upon this writeth a great clerk saying that such men semen to turn the bread of poor men into stones/ and in that they been more crueler than the devil/ that asked stones to be turned into breed. To this accordeth saint barnard saying. O vanity of all vanities/ and no more vanity than as much madder/ the church shineth in walls: & she needeth in the poor/ her stones she lappeth in gold/ and her own sons she forsaketh naked of the charges & expenses of the needy is made a vain service to the yes of rich men. But our new feigned sects/ in this be most to blame/ that maken great buildings/ there lest need were/ as Monks/ canons/ and friars/ nuns/ sisters & spytlers'/ for people should draw to parish churches/ and here the word of god there as god hath limited/ and else they been to blame. Lord what meaneth these waste places of these hid hypocrites/ but to tell men by their synagogues where Satan's seat is/ there lurken to gathers many ravishing wolves/ that spoylen the people with their false sins for reasons of holy writ declared of doctors should teach you of this great default if that ye will amend. But here me dreadeth as Paul faith/ that the god of this world that is called Mammon/ hath cast his powder afore your eyen and blended your ghostly light/ 
Cor. 4.  that ye may not know the gospel to the true understanding/ and that one pain of your great sin/ till this sentence be fulfilled/ each corruptible/ or each work that is rotten in the rote shall fall in the end/ and he that is founder of such ungrounded work shall fall and worth to nought therewith in the last end. God planted never these sects in neither of his laws neither approved such manner of life. Chryst in his life pulled them up by the roots/ that were in his days as Asseys'/ Saduceyes/ & pharisees and dampened their ordinance and said when they grow again in Monks/ canons/ & Friars that they should be drawn up again by the rote/ as the gospel witnesseth where christ said. That each plant that my father of heaven hath not planted shalde rend up by the roots. For all sinful inventions in man or in place/ that is among the people of the which god is not auctor/ though it grow fast for a time/ it shall be destroyed. The first reason that we shall make is showed in this manner. These sects been dead from this world/ as they say in word/ if this be sooth/ then shall they have poor coats of mourning to tell in deed that this death is true in them/ and in their works and i'll the manner of this world in such steering vanity is as Paul teacheth in his pistle unto the Collosenses saying. Ye that been dead/ from the manners of this world/ 
Collo. 3.  your life is hid with Chryst in god/ therefore mortify ye/ and make ye deed your members that upon the earth the which been fornication of your members & uncleanness of foul desires with corrupt liking of fleshly lusts and foul covetise of your hearts/ and avarice of greedy gathering which is service of idols and very idolatry. For these things cometh the wrath of god upon the sons of misbelieve/ if ye sects forsake this lore/ the wrath of god shall soon assail you. The second reason that we maken against such buildings is said thus/ business about such costly buildings with many afolde worldly occupations to reparel them/ when they payrens and to hold them up. In the same form bringeth in neclygens of gostelye manners quenching of virtues/ and good thews. As bernard sayeth. That holy monk/ that sued the steps of jesus Chryst/ and would not vary from the gospel to blame these sects that gone away/ I see (said he) that may not be seen/ without great sorrow/ many after that they be entered into the knighthood of Chryst/ that is to forsake this world and wilfully suffer painful living/ eft they be drowned in worldly covetous and been wrapped/ with worldly needs and business/ they riven up walls but they been negligent in good thews. what profytith it to have high temples and the walls all guilt with gold/ where the spirit of god wanteth. Forsooth god hath no delight in such wretched sinful sects. But god will that our temples/ the which been our soul's/ to be honoured with holy virtues & last to th'end in good works. The third reason is mighty and strong that springeth with other in god's law/ that such as part them by themself from common life of other men/ should be algates in this way as strangers that been far from home & pylarymes in there pilgrimage. 
Hebre. 13.  As Paul sayeth unto thebrews. we have here no dwelling place or cite/ but we seken that is to come. Lord how dare these sects for shame with poor men's goods and pillage of lords defend this foul apostasy against their god & holy saints & tell the lewd people by words of hypocrisy/ that thus they do to god worship/ and this is double wickedness for Bernardus sayeth. we that been in pilgrimage of this world/ as abject & outcast/ should make no waste houses for to dwell in as lords of this world/ but little cottes to serve in and soon to leave them & go to bliss/ 
Barnard.  we serven in a strange country we travelen in a strange country. Thus sayeth bernard. The fourth reason and the last is full lively/ and on this manner. Gods law chargeth on all wise to love thy neighbour as thyself/ but this love is lest made known by good ensample of word and deed/ in what things may these sects profit that reversen here Christ's rule/ and given ensample to their neighbour in proud and in false covetise & shown them richest and most worldly in meet/ cloth/ & in curious building/ but this forbiddeth the doctor bernard whom we have oft rehearsed/ forsooth (saith he) lowly houses and poor refraynen the covetise of other/ and we owen rather to marvel the great works of god/ in the sight of heaven than in the sight of building of man's handy work/ and moche more we should marvel the great works of god than the works of deadly men that duren but a while/ 
Bernard.  all holy saints according in this that our church material that is ordained for pharysshens where they come together shallbe made with virtuous means and in an honest measure. But on all sides it must be fled that in this church there show no pride nor outrage passing the bonds of poverty/ neither in stone timber nor lead/ neither in glass lime nor plaster/ neither in bell/ lamp/ nor light/ neither in chalice/ book/ nor vestiment/ neither in steeple seetes/ nor painting/ nor in other ornaments that longen to this church. And diligently this must be kept that they bow to poverty to eschew vain glory of this world/ and glorify the cross of god. But this word of Christ's cross is folly to him that should be dampened/ that tenten to signs as common hoories and losen the virtue of their souls. Paul commendythe the coming of christ/ and the low meking in his manhood. Forsooth (saith he) to the Corinthians. Ye owen to know the grace of our lord jesus christ/ for when he was rich in all things he was made poor in man for us that ye should be rich in ghostly things thorough this virtuous need of Christ. Christ that blameth all wanton means in the service of his people/ will not authoryse it himself ne defend it in his own house/ as saint Math. 24. Mark. 13. Luce. 21. according together in this one sentence. 
Mat. 24. Mar. 13. Luce. 21.  That when Ihu went out of the temple their pized him his disciples for to show him the building thereof and the curious work in stones weening thus to please their master in seeing so fair a temple. But christ/ that had an inward sight how the devils breaking his law went a way with doleful cheer and taught his disciples of things to come how this temple should be destroyed and bade him beware that no man be guile them/ and sore christ wept upon this city for man's building stood full strong/ both body & soul that he had made to his own dwelling place were fall from keeping of his law in to the swolowe of stinking sin. But scribes and pharisees were in cause of this great mischief as Mathewe saith wherefore christ warned them as his greatest enemies & all their followers to the worlds end Christ saith Math. 23. 
Mat. 23.  woe to you scribes and phareseys that clensen clean all that is outward/ but certes within ye been replete with much ravin and uncleanness/ ye bylden the toumbies of holy prophets & wonderly honorens there graves and ye sue your father's steps in pursuing of rightwise blood/ and these sects do the same but with more malice in word and deed. O ye edders whelps how shall ye flee the judgement of hell/ thus saith our lord jesus christ whereto make ye shrines to saints & yet ye drawn hangen & burn them that holden the way of Chryst and wandrens after this holy saints/ and you show not in your outward deeds/ ye done this slaughter in word and will/ as lindsays with bishops in the third hour foriudged our lord with there tongues/ and after knights after the sixth hour hanged his body upon the cross. So these sects gone before to smite the people with tongue/ and after knights of herod's house been full ready to make an end/ but the cause of this pursuit been two vicious extremities. One is temporal possession the wrongfully standeth in priests hands. The other is sinful beggery of mighty men/ with huge building of many waste places/ and needs they must be amended by charity of god for to save their souls. For though that maintain these two outstrayes been full of many slanders by teaching of the devil of hell/ lest his retinue forsake them/ for than we shall find peace in earth when we keep Christ's ordinance/ and care nought/ though thou be slaundrede/ and thou lead a just and perfit life to righten this miss put to thine hand/ & think what Christ behitith Marc. 8. 
Marc. 8.  who that hath lost his life for me and for the gospel. He shall make his soul safe in the bliss of heaven. ♣ ⸫ ♣   

¶ Of good and evil coming to this material church. Capi. viii.  
AFter this we shall speak of two diverse parties that comen together to this church both of good and ill. first we taken for our ground Christ's holy gospel where he spekythe in a parable to his own disciples. 
Math. 13.  Math. 13. The realm of heaven is like to a net that is sent in to the see & gatherith together of all the kind of diverse fishes/ and when this net was full of fishes the fishers drew it to the land & they sitting beside the see brink/ chose the good into their vessels/ the evil they sent out and kept them again in the see. This parable is thus to mean after the wit of Ihu Christ. second church here in earth is like to a net senden into the see for as the see ebbith and floweth. So this church now riseth and falleth to praise/ for as the tempests of the see been hideous & perilous for the net.  

☞ Pride.  ☞ So Pride that waveth in this world is full noyous to Christ'S church. Of beauty of fortune/ of goods/ of grace/ all day men bolnen in hyenes of heart.  

☞ Envy.  ☞ The see water is full bitter and full frowysshe in the casting/ and this world is full of envy that is full bitter for to taste with hate as the soot that none unnyth can accord with other/ and over the see cometh grievous storms with pyryes that grieven sore.  
☞ And in this world riseth wrath with anger of heart that doth moche tene/ 
♣ wrath.  in the see no grass may grow neither as far as it may flow/ but it wasteth all the ground & maketh it naked without fruit.  
☞ And in this world is vicious slowthe that stroyeth virtues in body and soul/ 
Slowthe.  and maketh man foltyd in his wits in every part where so ever he stretch: the see ay purchaseth with his waves/ & wynnith of ground that he neghith/ and is not apaid of the terms that god hath set if it might scape.  
☞ And in this world is covetise of them that purchasyn with wrong their neighbours ground & cattles with sleight cautyls of man's law. 
covetise.  Thus they winnen more and more/ and will not wisely spend their own/ neither thank god in due form till they be caught in the fiends snare. The see belchith up moche filth and castyth from it much corruption/ and that is full abominable and lothly to look upon.  
☞ And in this world is lechery that defouleth body and soul/ 
♣ Lechery  it turneth the precious temple of god into the lodge of grisly devils/ the people that haunteth this wretched sin been maden as beasts without law/ and in this bestely condition they fighten as beasts without reason/ & there they walken and twynen away all lothsumly to god and man. The see fell scythes with his great tempests drowneth man and also vessels/ & loseth them or they come to land. ☞ ♣ ☜  

gluttony.  ☞ And in this world is gluttony that drowneth the wits of the people till that they be unreasonable & can not know when they have wrong. Certes excess of meat and drink slayeth many more than doth the sword. For in divers meats & drinks greedily taken at meals is none heal but sickness/ as the wise man saith/ both body and soul/ we must espy to i'll these perils that been in this grievous see/ and draw this net in water of wisdom by virtuous living to the haven of health with cords that been of very meekness/ with patience/ and with long abiding/ sailing with love & charity in holy speed & good occupation/ larging our hands in deeds of mercy & pity that poor needy may be our bedmen/ leading our life in discrete measure/ in what that we shall take or leave/ clad in cleanness & chastity. 
Math. 28. Ero vobis●…m vsquam●…d cōsūma●ionem secur.  And than shall Christ be all our comfort where ever we be by land or water as he hath grounded by his gospel Mat. 28. saying I shallbe with you in weal & woe/ till this world be brought to an end. The fishes swymmen in this water be all the people that be in this world both good & evil in every degree/ of each state or dignity. But as the great fishes eaten the small so mightty rich men of this world devourens the poor unto the bare bone eating the morsels that the best liketh/ as the wise man saith Eccle. ●3. The hunting or the pray of the lion is the field as in wilderness/ so the feeding of rychemen been poor needy. And when the son shineth warm in a merry season the great fishes drawn nigh the air/ & driven down the small/ and if there come any hail/ storm or any cold weather these great fishes fallen to ground/ and putten above the small. So when rich men seen any worldly wynnyg they risen high above the clouds in vaunting of their riches/ and also lacken the simple commons & say that they may not pay/ wherefore do they entermete them/ they been but very beggars/ but when there con- a charge to the country/ as taxis or any other payment/ than the rich man falleth down and feigneth himself needy/ and magnifyeth the poor man that wonneth beside them saying/ he is a privy man/ and hideth moche riches. And thus saith almighty god by the prophet Abacuc. 1. The prophet saith in spirit how rich emm wasten the poor needy/ he taketh the voice of great moan & maketh his mourning to his god. Lord what shalt suffer men to be made as fishes that swymmen in the see/ & as they were creeping beasts that have no leader here in earth/ and judgement is made the crueler/ & agaynseing the mightier/ wherefore the law is all to torn/ and judgement cometh to no perfit end/ for nought hath the wicked wretch might/ to overcome the wise man/ and therefore passeth forth among mankind wayward judgement that destroyeth peace/ but for that fishes been right quyvour and quick in plenty of the water/ & dreaden not the hideous waves/ whether they risen high or low. In this place they shallbe taken as to syanyfye the true believe of man's heart. And to this wit speaketh Christ in his gospel and stirreth us to pray. 
Luce. 11.  Luce. 11. For sooth (saith Christ) which of you asketh my father a fish/ whether now shall he give them for a fish an adder? nay plainly. Chrisostome saith upon this text/ that this fish is man's faith/ and after this we should pray to our father that is in heaven that he would stable us in true believe and in the articles thereto/ for than we shallbe disposed in the water of tribulation to do and suffer as pleaseth god ioyenge for this believe/ and though there seem perils of death I conscience shall nothing abash/ for succour is kept for all faithful in the treasure of Christ's passion. The fishers that drawn this foresaid net are sent afore the doom/ that shullen weyghtly do god's message and bring all folks by fore the face of godallmyghty in to the vale of josophat. 
johel. 3.  johel. 3. The lord god saith that he shall gather together all folks & he shall lead them into the vale of josophat/ & there he shall make with them a rightwise reckoning upon his people/ Israel/ that is his own heritage/ and than shall Christ with his saints depart the ill from the good Chryst chesith the good of his church into the vessel of bliss/ but the vyel are casten out into the chymnye of fire there shallbe weeping for bitterness of smoke/ and gnasting of teeth for quaking of cold.   

¶ Of discretion to know good from evil. Cap. ix.  
NO man descriveth these two parties veryliche from other wand'ring in this second church/ for likeness that they usen/ and also they have in common many heavenly things. For our lord hath in his church/ labourer's about his vynetre/ both fasters'/ prayers/ and also wakers/ almysdoers been in this church/ with preachours'/ and readers of lessons/ and syngers travelen here also/ with ministers of sacraments with studyers in god's law/ & men that maken love days/ and like servants hath the fiend in the third church/ but they do their service in a strange manner/ nevertheless they been hard to know. Therefore we shall mark them how wonderfully they varyens in these foresaid conditions/ certes/ fasters' in Christ's church abstain them from lusts for to temper the courages of the rebel flesh & keep their body clean/ chaste/ & subject to there soul. For saint Austyn teacheth this lore. Thy body leaveth of thy soul/ the soul hath her living of the god/ the body liveth rightfully after the soul when the soul liveth after god/ god is our sovereign good/ and our soul a great good: that liveth bytwext the sovereign good/ and our body a little good for it is god's creature/ therefore it is cleped a little good/ forsooth the soul is not debytrice to live after the flesh/ but even on contrary wise the flesh must need be mortified/ and when thou leavest soul desires than thy flesh is mortified. This is the deed that we shall do. This is the office of our knighthood. 
☞ Austen.  Thus saith Austen. But fasters in the sends church fasten for ungrounded causes. Some fasten for ipocresye & showeth them rueful to the people such Christ blameth by his gospel & clepeth them sorrowful hypocrites Math. 6. 
Math. 6. Cum ieni●…atis nolite ●eti sicut ●…pocrite ●istes.  For all the vain praising of man's mouth they have received all their meed. Some withdrawn from their womb both meet and drink/ to spare their purse. And Gregory saith that this fasting is for their satchel/ and not for god/ and this is a careful fasting to pain our flesh and lose our meed as the wise man saith Eccle. 6. 
Eccle. 6.  He saw under the son another yvel that is full rive and comen among the people/ a man that god hath given riches with cattles and moche worship/ and nothing faileth his life of all that he desyeryth/ but then wantyth grace and power to eat or to take his part thereof/ but a man that is a stranger shall devour it after his day/ but this is a vanity and great wretchedness. Some fasten for a medicine to get them bodily health/ neither for god nor for their soul/ but for to cleanse their beauty. 
Jerome.  saint jerom blameth this fasting/ and saith. abstinence of body is clear to god when the mind fastethe from vices what profytyth it to tere the body with hunger when the mind within swelleth with pride. what fasting is this to withdraw/ lyflode and to be wood in envy or fool hastyte. God saith by the prophet isaiah. Lo when ye fasten ye make strife and debates among yourselves. This is not the fasting that I chose say the god the Lord/ and sithen the fiend never eatythe ne drynkyth/ neither is lapped in precious clothes/ yet he shallbe ever in pain for them lacketh charity. Than is this an evidence/ that all such fasters been members in the fiends church in following their father's prayers that been in Christ'S church praying with devotion/ with all their strength of heart and of mouth/ according/ knocking with a perfit deed/ after help of god/ of mercy and forgiveness of time misspended/ and after grace and governance for time that is present/ and for good continuance of time that is to come/ freshly bringing to mind the kindness of their god/ how he hath ruled them in this life/ and kept them from mischief as though he had no more but one/ so he saveth all that loven them. That they thinken of foul sins and feel that they have done both wittingly and wilfully against gods will they have been reckless on his services and that them ruth sore/ and when they thinken on this world how suddenly it passeth/ and of the torments of hell/ that dampened souls shall suffer/ and on the bliss that god hath ordained for his true servants anon they fynden a washing well that springeth from their heart and runneth forth from their eyen by many warm streams/ 
Gregory.  as Gregory sayeth. Than we fynden rendles of waters/ when we weepen for all our sins to wash clean both body and soul/ and cleanse them from corruption. But prayers in the fiends church maken much noise/ mumling with their lips they rekkenen what/ so that men praise fast their feigned occupation as Chryst saith in his gospel. This people worshippeth me with their lips/ but their heart is far away from me. Lord when thy body is in the church & thine heart be in the world or cumbered with unclean thoughts & with fantasies/ and thy tongue with minstrelsy on lewd iangeling/ & thy wit overcome with secular needs. Art thou not then wretchedly divided in thyself. saint james saith. 
☞ james.  Suppose not this vain man/ that he may take any thing of the lord/ he may in no wise be herd in prayer that suffereth his heart to sleep in sin/ and eft god sayeth by isaiah in general words to wicked sinners. when ye have multiplied your prayers I shall not here you graciously/ and the cause why is thus/ for your hands be full of blood/ that is/ your works be full of sin/ that partyn you and me atwyne/ thus saith the lord god/ but weet ye welye vicious priests that gone from the lord in vicious living and will not follow his holy steps but taring them from day to day/ therefore your prayers been despised as Christ saith that can not lie. Mat. 24. 
Mat. 24.  woe to you scribes and pharisees hypocrites that eaten the houses of widows by long prayers for this thing ye should take the larger judgement. Upon this saith Crisostome/ the sleight or the wiles of hypocrites women may not only know/ & because of their religion/ they will soon bow to them for they be nesshe. This doctor maketh two special causes why they drawn to widows houses. One is for women that been wedded & under the power of man's danger dare not give these worldly goods withouten counsel of their husbands. And other widows been full of pity/ to give when they be petiously asked/ & have no man to werne them this deed for her good is at her own will/ & for this end/ these flattering glosers most haunten widows houses. Christ wisheth them woe/ & warneth our priests that they forsake this sinful manner/ for it is a cursed deed to hide sin under painted religion/ and cloth wickedness under hypocrisy/ till it be trowed for very petty/ and in the armour of Ihu christ. They done the fiends works of hell/ when they largen there long prayers as nets that been spread abroad and with craft they catchen away the goods of these silly widows. These widows we should understand/ both for woman and for men that wanten wisdom of jesus Christ/ that which is spouse of man's soul. For jesus now here delytyth but in them that loven his law. wakers that been in Christ's church/ waken in virtue & devout prayers/ and avoyden all devices for they will not be negligent/ but holden and waken there inward eye that faithfully seeth the works of god/ & then riseth up. As sayncte Paul saith. A new man formed after god/ & shineth them in these three virtues/ rightwysenes/ truth/ and holiness. This is waking to god's worship & to their own salvation/ & to perfect of their even christian. For thus meaneth Paul in these three words. This watch so chaseth the fiend that he fleeth from all such wakers/ & hath no might for to noye body ne soul/ as the wise man saith. The wholesome watch of honesty shall make the flesh melt from sin/ and busy thought in this fair watch shall drive away unleeful dreams. Certes the thought of the fore knowing turneth away the wit from sin & a great infirmity maketh a sober soul. But wakers in the fiends church usen a foul fleshly watch/ for ever they been slombring when any good deed is gone/ & is overcome with sleep/ that bringeth them to mischief/ for the wiseman saith. How long shalt thou sleep thou shlowe man/ when shalt thou rise from thy sleep? Thou shalt nap a little while/ thou shalt slumber a little while/ thou shalt knit thy hands together till thou fall into dead sleep/ and than shall come to the need/ as a wayfayring man and poverty shall steel to the as an armed man/ napping/ and slumbering/ & daed sleep been the fiends officers. Than men nappen when they consenten to do the fiends stirring/ & when they wyrchen openly that the fiend desireth in the sight of the world/ than they been in slombring. But when they maintain boldly what ever they done amiss/ than they been in deed sleep/ & waken in their sins/ changing the night unto the day/ as hories & thieves traveling from place to place to revel & to rout/ assayeng where with that they may leave tokens of their sin. Almesdoers in Christ's church releven in due time with the plenty of their cattle them that suffren need as saint Paul saith. Look that your abundance fulfil the need of other/ for ye thus doing shallen receive the blessing of god/ as the prophet saith. Blessed be he that taketh heed on the needy & poor. Upon this saith bernard. Not upon the covetous man & the proud/ but upon the needy and poor/ that is to wite/ those that asken constrained with need/ & taken thyr alms with shame giving thanks to god & live poorly thereby. In four things gods servants medefully done their alms. First/ they seeken gods will & done it to his worship. The second of true gotten good clearly in their conscience. The three that they know their brother live in gracious life. The four that he suffereth need withouten any feigning for if any of these faylen/ they lose both good & meed. But almysdoers in the fiends church feeden many wretches/ as strong stiff beggars that strikes over the land/ & groners without cause than needen not of their good/ ye to mynstrels jugglers and other vain iapers/ that they delen largely their goods to & cleppen it an alms/ but true men saying all a miss goods thus spended/ for it draweth them to heaven/ as a boket into the well/ and if they do any thing there as need is/ anon they seeken vain glory: & lose all there meed. 
☞ Isedor  For saint Isodor saith. when the poor man is fed because of vain glory than is the work of mercy turned into sin/ as Christ saith Luce. 11. if thine eye been aweywarde/ all thy body shallbe dark/ thine eye is thine intent that should rule thy conscience/ and this body is thy work of intent taketh his light. Than it is thus to mean/ when thine intent is not well ruled thou getteest no meed what ever thou do/ preachers' that been in Christ'S church/ comen freely among the people as christ came from the tour of heaven and gave this charge to his disciples. Freely ye have taken your wisdom. 
☞ Paul.  Freely give it again. Paul chose rather to be deed/ than any man should avoid his glory for meed that might be given or taken again the gospel of jesus Christ/ and these preachours prechen to edifyethe people in virtues/ as christ commanded on holy thursday to his disciples afore the stying/ Mathewe ultimo. 
☞ Math. ultimo.  Ye going forth into all the world preach ye the gospel to each creature/ that is to each man that is chiefly each creature/ and they lyven virtuously themself after their preaching/ for to straight their holy words/ with the spirit of life/ when they given a true ensample in deed after their saying/ and this is the teaching of jesus Chryst in the gospel of saint Mathewe. Look your light shine so afore men of this world/ that they may see your good works and glorify not you but your father that is in heaven/ of whom cometh all your grace. But preachers in the fiends church prechen under colour for to take gifts. But Gregory reproveth them saying. who so ever preach for goods of this world or to make a gathering for such an heavenly office undoubtedly they pryven themself from the meed that is to come of everlasting reward/ and they prechen chronicles with poises and dremynges and many other helpless tales/ that right nought avaylen. They clouten falsehood to truth/ with much ungrounded matter taring the people from true believe that they may not know it/ and these preachers waveren about in many fleshly lusts as Jude saith. 
☞ jude.  These been spots in their meats/ feasting/ and feeding themself withouten dread/ worshipping the persons of men/ for they would have winning/ readers in Christ's church reden holy lessons/ and tenden to their reading with meedful devotion as jierom saith. So read thou holy writ that ever thou have in mind that though words that thou redyst been gods law/ that commanded it not only to be read/ but also that the readers should keep it in their works: what perfecteth it to read things to be done/ & not to fulfil them in deed? as a clean mirror of life the lesson of holy writ is to be read & had/ that all that is good/ may be made better/ & that this evil may be amended/ & these readers reden distinctly/ that is treatable & openly in scripture withouten interruption/ or any feigned intermission/ without corrupting or overhipping of letter/ word/ or syllable & they shall accord in charity & do all things in order. But readers in the fiends church jangle their lessons as jays chatterens in the cage/ and wot not what they mean/ striving with them for nought each against other/ for rules of their ordynall and many vain questions/ and if they understanden the lesson when it is read or any part of gods law/ when it is declared soon they treaden it under the foot/ and haten it in their works/ as jeremy the prophet saith in witnessing against all such/ how may ye say (saith jeremy) we been wise and the law/ and the law of the lord is among us. Certes the false style of the scribes hath wrought opyn losing/ and your wise men/ been confounded and afeard/ and cast in their own snare/ they have thrown aback the word of the lord/ there is no wisdom least among them/ and eft god saith by jeremy to the vain readers. cursed be he that doth the work of god fraudulently/ that is to say-falsely or deceivable. And here saith Gregory. Only in god's service that man do no fraud that wakyth full busyly in study of good deed and neither boweth to medes of bodily thing/ nor seeketh the words of man's lewd praising/ nor looketh after the favour of a fowls judgement. Syngers been in Christ's church that singen heavenly songs & with their sweet melody pleasen god at the full/ 
☞ Paul.  as Paul saith in his pistle to the Colo. Suffer ye the word of god to dwell plenteously among you in all manner heavenly wisdom/ increasing you in virtue/ teaching and monesting yourself/ in psalms and ympnes & ghostly songs singing in grace with fervent devotion in your hearts to your god/ and what ever ye shall do in word or work do ye that thing perfitly in the name of our lord jesus Chryst/ yielding thankings to the father by the same jesus Christ. And sithen he is both god and lord and king of all the world. The prophet david counseyleth us that we should sing wisely. For he that is occupied in heavenly desires/ though his tongue be still & make no noise. He singeth a song/ saith/ sayncte Austyne/ that liketh god best. 
Austyn.  Ananye/ & Azarye/ & Mizael also songen blessed song to the lord in such manner song when they weren in Babylon in the bourning surneys. But syngers in the fiends church broken curious notes/ & that is but a puff of wind/ As saith saint bernard wisely/ to please the people with lykerous voice/ and fill their ears with vain den. But see what saint Gregory saith which accordeth with saint Barnard when fair & glozing voice is sought/ perfit life is forsaken/ and the people is led into sin/ 
Ezechi. 33.  as god saith by his prophet/ Ezechiel. 33. My people sitten afore the and hearen thy words/ but they do not after them/ when there back is turned/ for the priests turnen them in song of their mouth/ and the hearts of the people follow their priests avarice/ and is to them as a song of music/ that is sungen busyly/ and merrily with a lusty sound/ and they hearen the sermons/ but they keepen them not/ saith the lord god/ and eft god saith by his prophet Amos. 
☞ Amos.  Do away from me the pride of thy chanting/ and I shall not here the song of thine harp. Lord what may this mean that priests in their church give themself this moche to song/ and so little to preaching/ and in few places or none of the new testament shullen we ground this manner of songs/ neither among our doctors/ but eft they been charged to preach/ ye under great pain/ and all gates that they have good will to do that they may that the people were truly taught to lead a sober life. Therefore Gregory in his decree smiteth them with a curse that busyen them in the court of Rome about such singing where should be used the office of preaching/ ministers of sacraments that been in Christ's church be thynken them full busily of the great worthiness. How these sacraments comen of Christ/ and of his holy passion taken of his blessed body for treasure of his church/ and they been salve and medicine for all the sick members tha● will show their great sores/ to god's priests of wise discretion/ and use these sacraments in their kind. As saint Paul teacheth Christ (saith he) is offered our paske that nourisheth us with his sacraments/ and therefore make we us merry in this ghostly food/ not in anger and tene of malice and wickedness. But in the fair pured past of cleanness and of truth. These two virtues techen us to cleanse body & soul/ whether that we should give or receive the seven sacraments/ baptism/ conferming/ penance/ order/ Christ's body/ Matrimony/ and the last anointing. These helpen us in this fighting church again the seven deadly sins/ that been seven. cruel devils. The first is lucifer/ that raignyth in his malice/ & ruleth over the children of pride. The second is called Beelzebub/ that lordeth over envious. The third devil is Sathanas/ & wrath is his lordship. The fourth is cleped Abadon/ the slow been his retinue. The fift devil is Mammon/ & hath under him the avarous and the covetous. The sixth is called Belphagor that is the god of gluttons. The vij devil is Asmodeus/ that leadeth with him the lecherous. But though vij sacrametes casten out these devils from the servants of god that receiven them medefully and stablen them in vij geftes of the holy ghost. But ministers in the fiends church mynystren these sacraments and treten them unworthily/ and all such both learned and lewd been judas ghostly children/ for he took the sacrament at Christ's holy souper/ where christ dealt his body in breed/ as other apostles dieden & drank with them his blood in wine/ but with a vicious conscience/ wherefore the devil entered in them/ & he betrayed his lord. Thus it is with the fiends children/ when they receive the sacraments they gone to them unworthily/ and so to their damnation. Some with polluted hands and with a stinking careyne/ as Parisens' saith/ and rehersyth Austyne. He that is on the night a lover of Lechery/ and on the morrow a sacrar of the virgins son/ god turneth away his ears from such men's prayers. Many faithful doctors forbidden straightly to take any sacraments of such priests hands/ but now it is and ever shallbe to the worlds end. fools fynden conventicles that hasten them to hell/ some that been as symondes heirs/ that sellen these sacraments/ and some be ready with their money as chapemen in affair to buy of these marchans' merchandise/ merit/ as there ween/ but both the buyers & the sellers deserve endless pain Some sayen/ have here my money for christening of my child. Some sayen/ have here this money and assoil me of my sins. Some sayen/ have here this money/ and sing for me a mass. Some sayen/ have here this money for thou hast made this marriage. Some sayen/ have here this money and sacra me to priesthood. Some sayen/ have here this money for thou haste oft visited me. Some sayen/ have this money/ and good sir pray for me. Some maken letters for soteller hypocrisy/ to sell all their suffrages where ever they find their chapemen that will pay largely therefore. Than is the bargain made. Lord how studyen these fiends lemes the decree. salvator? or gods law/ or the Acts of the apostles where such merchandise is dampened. For thus it is said of cursed Simon. Forsooth when Simon Magus had seen that by touching of the apostles hands the holy ghost was given to the people/ he proffered them money saying. give to me also this power that who so ever I touch with my hands may receive the holy ghost. Forsooth than said Peter unto him. Thy money be with the for us/ take it thyself to thy damnation for thou trowest the gift of god to be set to sale for money/ there is no part ne lot to the in this sermon of god. Than these that we have marked afore in this been the very heirs of Simon/ for they ween when they have money to grant to the people these ghostly gifts/ and Simon is dampened and all his followers: how moche more these cursed takers? For if saint Peter had taken this money he had given leave to use simony. But Peter forsook and blamed this man/ and put a rule that shall last/ and cursethe and damneth both givers and takers for both parties been symonyake. Ones judas made a covenant with the jews/ for thryttye plates/ and sold his master/ jesus christ/ betraying his body into their hands when he came chiefly to die/ and his death was our redemption/ therefore his name is cursed judas/ and well worthy for his false train. But his children do moche more were that sellen the sacraments/ and that for less price/ that been undeadly and mote not suffer neither any profit cometh of the sale/ but vengeance here or else where. Alas when will these wretches be ware? Studyers in Christ's church studyen day and night in the law of the lord/ as the prophet saith. Blessed be that man that hath his will in the law of the lord/ for he shallbe as a tree that is wisely planted beside the course of waters that shall give fruit in his due time/ and his lief that is his virtue/ shall not fall away/ but all thing that he shall do/ in grace shullen be wealthy. well is them that so may study to find these precious virtues/ to make fair their own soul with the flower of holy writ. Than Christ will take his resting place in the chamber of their consciences/ for the wiseman saith. My flowers been flowers of worship and honesty. And therefore saint jerom/ counseleth in his prologue upon the bible. I pray the dear brother/ 
Jerome.  saith Jerome/ that thou have thy study/ & thy mind among the lessons that been in holy writ. Busy the nothing else to know. Busy the nothing else to seek/ set thine heart in holy study/ and pursue after with all thy might & thou shalt find it in short while more sweeter than the honycomb as the wiseman saith. Have thy thought in god's hests/ and in his commandments be thou most busy/ and he shall grant an heart to thee/ and a lust of wisdom shallbe given to the. But studyers in the fiends church/ studyen in their maden laws/ all for riches & for pride and for their worldly worship. Yea so farforth that uneath any man is founden that abideth in god's law/ clean without meddling/ but draweth them to man's law for that smatcheth winning/ and their they studyen sad and sore. But at their last end this shallbe their payment/ as god saith by jeremy. 
jeremy.  cursed mote that man be that setteth his faith in man/ and puttyth his trust and strength in man's maden ordinances and suffereth their heart to depart away from his lord god. Certes this man shallbe as a broom that groweth in wilderness/ and he shall not see in inward sight/ when that good of the soul shall come to them/ but he shall dwell in dryness in the land of wilderness/ thus saith the lord god. Such men sclaundrens Christ that is both god and man and hath hallowed his both laws with his precious death/ and put in them the spirit of life by quickening of his blood/ to rear souls from death/ and bring them again to life as the gospel telleth. Iohis. 11. 
Iohis. 11.  where Christ saith. who so ever believeth on me/ yea though he be deed/ nevertheless he shall live again both in grace and glory. But this is not in man's law that may give this power. Than is this afoule slander of these wayward fools that thus studyen in man's law/ and if it were thee/ and therefore such froward thoughts departen their soul from god. Of all those speaketh jeremy/ and saith of them full sharply. From the least unto the most all studyens unto covetise that is to understand of them that been in the fiends church/ far from the preacher all work gift/ therefore they shullen fall among them that fallen/ they shall fall in time of visitation saith the lord god. God rehearseth this sentence again/ for we should take heed thereto. But for they will not amend their studies/ and turn their thoughts to god. Therefore god wisheth them woe/ and saith this by the prophet Mycheas. woe to you that think the thing that is unprofitable and wurchen evil in your studies. In the morrow light/ Peacemakers in Christ's church moven men to rest/ that Christ behyte to his disciples when he was among them. 
Io. 14.  Iohis. xiv. My peace (saith christ) I give you/ my peace I leave with you. His peace he left with us when he went to heaven/ his peace he shall give us/ when the world shall have his end/ his peace he betook us/ to help us in this world/ his peace he granted to us/ to solace us in bliss/ he hath left us his peace to be our trusty clothing/ for if we be called therein/ we shall overcome our enemies he shall grant us his peace/ & we shallbe sure to reign without end/ without any enemies/ he hath left us his peace/ that we dame not falsely of our neighbour in things that been uncertain/ he shall give to us his peace/ when he shall make open the brevities of man's heart/ and than shallbe praising to every man of his god/ after he hath deserved. christ hath left among us peace/ that we should love together/ hating sin and loving virtue/ for thus he loved us/ for there is no charity/ but if sin be hated & rented up by the roots in us and in all other/ than shall christ give us full peace/ where we may never discord. Thus saith saint Austyn upon the same gospel/ that is afore rehearsed. Now ground we it in our mind/ these Peacemakers for they would have this very peace among them standen armed at all pieces for dread of their enemies/ in the armour of jesus Chryst. That saint Paul teacheth to the ephesians/ in the sixth chapter/ where he rehearseth two armours that armen the soul/ five for to defend/ with the sixth for to assail. The first is a gerdle of chastity/ & thereby may we know that Paul useth the wit of the soul/ & leaveth bodily armour. This gerdle gerdeth up in their hynden & saveth chastity & peace/ & the body from Lechery in these three degrees. In maidens/ it kepyth virginity/ in wedded true matrimony/ in widows continence/ that is from bodily uncleanness. Take ye this gerdle in god's name/ that ye may standen perfect in the peace of your soul again all fleshly stirrynges. The second armour is an haberyon of rightwiseness that is thykke mailed for falsehood should not enter for to grieve god or man/ or trouble this true peace. The third Armour is a leg harness and shoeing of affections in the gospel of jesus Chryst/ and than they been disposed to make peace among men/ not as the world askyth/ but that they stand sure and perfitly in all adversity with Chryst and his gospel/ to the death day. The fourth armour is a shield of faith in which they shullen quench all the fiends brenning dearth/ that been his temptations. Certes there may no deadly dints steel in that man that hath the shield of true believe hanging in his heart. Therefore he leadeth his life in peace and quart from all ghostly sickness. The fift armour of the soul is an helm of health that is cleped trusty hope/ for it berethe of strokes that the fiend throwith at man's soul with two dispicious gins. THe one is obstination or hardness of heart. The other is desperation or else wanhope. But who that hath the helm of hope/ though strokes lighten on them they shall in no wise burst this palet ne sink into the soul/ therefore he liveth peaceably in hope of god's mercy. The sixth armour of god's knights with which they done assail/ is the sword of the spirit that is god's word/ with this sword judith the widow smote Holofernes/ and cut his heed from the body in saving of her people. And in this sword Ihu Christ assailed the fiend of hell. when Christ said. Go Sathanas/ anon he fled away. For this sword is full sharp and biteth on both sides/ for it partyth at one struck the soul and body a sondre/ and it departeth in this life virtue from sin/ and it shall depart at doomsday the good from the evil/ in this sword king Solomon gave true judgement and divided truth from the falsehood. God give us grace to take this sword of king Solomon with Judith/ and with jesus christ/ and than their is no doubt/ for all that taken this sword and stand on this armour/ Christ our captain blessyth them and clepyth them his children. Mat. 5. 
Math. 5.  Blessed be all these peace makers (saith Christ) for they shallbe cleped the sons of god. And eft Christ saith Love ye your enemies/ do ye well to them that haten you/ and pray ye for your pursuers and your slanderers that ye may be the sons of your father that is in heaven. But peace makers in the fiends church confedre them together in a false peace/ after the manner of this world/ that Christ's gospel damneth/ where he saith. I came not to maintain vicious peace. But to send a sharp sword to smite sin from man's soul/ and this these sinful wretches thrown under feet/ faith/ troth/ & rightwiseness they counten at no price for they over leaden the country after their own lust. Therefore the prophet David sorowith on this mischief. I have (saith he) sorrowed on wicked men/ saying the peace of sinners/ but priests and knights of this some been moste to blame. 
priests.  priests that should be ghostly leches and reconcile the people by good counsel to their god and hele them with his law/ what with covetise and many fleshly lusts these priests been so blinded that they know no wisdom/ for job asking this question. 
job.  where wisdom may be found anon he answereth with the spirit of god/ 
Gregory.  not in the land of lusty livers. And upon this saith Gregory in his morals. These words of great sorrow to them that been guilty. who that is fed with pleasures or lusts of this present life without any doubt that man is departed from the understanding of everlasting wisdom. And sithen these priests be given to this fleshly lusts they failen ghostly sight & and wisdom/ to ransack any ghostly sickness or to search about the peril of a wound/ and yet they been presumptuous to proffer false medicine/ & undertake great cures for to make men hole/ but they hurten them much sorer than they were before/ as the lord moveth by his prophet jeremy. 
jeremy.  These priests helydden the contrition of my people with shenshyp or with shame/ that is with foul simony as we rehearsed aforne. And they say. Peace/ peace/ when their was no peace/ they been worthy to be spent that have done abomination much rather in this cofasyon they been not confounded/ for they have not been ashamed of their own felony. Thus saith the lord god/ and eft he saith from the preachours that cometh defouling upon all the earth. These things saith the lord will ye here the words of these preachours that prechen & desceyven you. They speaken the vision of their heart/ but not of the lords mouth/ they sayen to though that blasphemen me. The lord speaketh that peace shallbe to you/ and they have said to each man that walkethe in shrewdness of his heart their shall come none ill upon him. And Gregory saith. 
Gregory.  Yuyll priests been cause of ruin & decay of the people/ & no wonder for when the light is quenched that should shine in priests/ than is their moche stink with wicked favour/ and blindness that cumbrith the leader & the follower into the darkness of hell as the gospel witnesseth. when the blind leadeth the blind/ fall they not than both into the dyke or lake? yes plainly. The former blind is the priest that wantith understanding/ for you have the lettryne & fail in good living/ than he is a blind priest of whom Christ speaketh/ as the comen gloze saith/ about nought he bostith the knowing of gods law that destroyeth the lore with his wicked works. The other blind is man & woman that trusten in such priests to lead them in the way of life/ & bring them to salvation. But Christ hath judged both these parties to fall into the dungyon. Of such priests cometh debate in all the world that distrobleth very peace & crieth open vengeance. And these prechours been no prechours but only in name/ as a luschborne is cleped apeny & is nought worth. 
Knights.  Knights also been to blame that mysusen their power & will not read is god's law neither learn their office. And therefore the wiseman blameth them saying. Here ye knights & understand ye knights for power is only of the lord and strength cometh of them that is highest that shall ask rekenning of all your works/ and shall search fully the inward of your thoughts. For when ye were ministers of gods realm neither ye deemed rightfully/ neither kept ye his law/ neither ye walked in the way after gods will/ but ye strayed all away as if it were wild lions/ in often taking of much meat that styryth you to much drinking/ than ye lyggen long in cowchiss that draweth you to Lechery/ & sometime to spousebreche and other foul uncleanness/ and of this cometh striving and fighting ever anon that bringeth you to enmity and hate of each other. How should ye knights maintain peace when ye forsake it in yourself/ for with your grievous tyranny oppression & extortion your awe is law. who dare say nay/ but as ye will yourself. But weet you well this is the voice of them that shallbe dampened as the wise man saith. Our strength/ our power/ be it to us the law of rightwiseness. Here ye therefore how dreadfully it followeth the sentence said afore if that ye will not amend you. fearfully and soon it shall show to you that most hard judgement shallbe to them that lorden or that holden lordeshype over poor brethren/ mercy is granted to them that been low in heart mighty men mighty shullen suffer tormentry/ forsooth the Lord shall not withdraw the person of any man neither he shallbe ashamed of any man's greatness/ for he hath made both small and great/ and chargith ne one ne other/ forsooth to the stronger is made stronger cruciation in pain. Thhese foresaid priests and knights through such vicious deeds leaden the commennes on their ring/ and bolden them in sin/ so that all this world is set in error in battle and in war. But now be comen to the pressed the words that god hath said by the prophet jeremy to teach his chosen servants. 
jeremy.  All these been advolterers and a company that breaken the law/ they have stretched forth their tongue as a bend bow to shut losing & no troth/ each man at other/ they been comforted in the earth/ for they gone from evil to evil/ and they have not known me saith the Lord god/ each man from his neighbour keep themself full wisely/ and in his own brother he may have no trust/ for each brother in dysseyte shall beguile other/ and the man shall scorn his brother and they shall not speak truth/ forsooth they have taught their tongue to speak losing/ and for they would done wickedly they have sore traveled/ they have forsaken in treachery to know me/ saith the lord god/ wherefore these things saith the lord of hosts. Lo I shall weal them together/ and I shall prove them/ what shall I else do/ from the face of my people an arrow woundeng is their tongue/ for it speaketh guile/ and he speaketh with his friends/ peace with his mouth/ but privily he layeth for him spies to disceve them. Now whether shall they not visit upon these things saith the lord god or shall not my will be venged upon such a folk? as if he would fa●e. I shallbe venged/ for as their will is to go from me so my will is to be venged upon them when I see my time/ but happily here some will say god will not take vengeans on his christian people/ god will not lose that he dear bought with his precious blood. To the first we answeren by the mouth of god. 
jere. 16.  jeremy. 16 your fathers (saith he) have forsaken me/ and gone after gods for to do them service/ and worship them also/ but they have forsaken me and not kept my law. But ye also done moche worse than ever wrought your fathers. Lo each of you walketh after the shrewydnes of his evil heart/ that he hear not me saith the lord god/ and I shall cast iron away out of this earth/ into a land that is unknown to you and to your fathers and there ye shall do avarice to alien gods that shall give no rest neither night ne day. And to the second we answeren as Christ saith in his gospel. Friend how interest thou hither not having thy bridal clothes/ & he waxed dumb. Than this king jesus Christ said to his ministers. Take this wretch/ bound hand and foot & send him into uttermost darkness/ their shall be weeping and gnasting of teeth/ understand thou by this/ friend/ both man and woman that hath taken christendom/ and holdeth the name/ but they wanten in their living the works of true believe therefore Christ wardeth them in to the pain of hell.   

¶ How the good of the second church accordeth with the first church. Ca x.  
HEre shall we tell how the good of the second church accordeth with the first church appropered to god/ faith/ Hope/ & charity/ as we have said aforne knytten together god and man in one heed of this church. This knot is knit so sekyrly that it shall never more fail neither here ne else where as the wiseman saith. The three fold cord is full lothly burston. For to make this three fold cord we must have three links/ & eke them forth perfit till this cord be wrought/ by which this church shallbe drawn unto the holy trinity. These been the first three/ a chaste body/ a clean soul/ and gods truly disposed than it shallbe eked with good holy thought & a perfit deed/ more over we must large forth shrift of mouth sorrow of heart/ & amends making/ after this it asketh prayer/ fasting/ & almsdeed/ than must we put to/ number/ weight/ & measure. Also we must eke this word with mind/ will/ & reason/ and help forth to th'end with Faith/ Hope/ & charity/ than we shall neyghe to our god through grace/ mercy/ & rightwiseness/ till we see god in trinity/ father/ Son/ & holy Ghost. Every member of this church helpeth/ that it may to work one part of this cord for the comen perfect as saint Austen saith. Holy church is a farm of all rightwiseness/ that is to say a comen accord of all good things and this church prayeth in comen/ and wyrcheth their works in comen. For without fellowship of this general church baptism may not profit neither the deeds of mercy/ but it be that the pains of hell be less/ all the members of a man travelyn in their order each for to succour other/ none for to hinder/ but for to do their common help to the profit of the body. Thus it is of the members that been in Christ's church/ for it is a godly body that groweth with their members/ their one faileth an other helpeth till the cord be made. Some have much of wisdom/ to know holy writ. Some have fair eloquence to preach it to the people. Some have much of ghostly strength to suffer tribulation. Some have petty and releven their needy neighbours Some tenden virtuously to minister sacraments. Some styen highly to rest in heavenly things or likings/ but all such things been in comen to them that shallbe saved/ as the prophet saith. Speaking in the person of the general church. Lord I am partner of all them that fere or dreaden thee/ and of all that keep thine holy commandments. Thus teacheth also the comen creed in an article of the saith that must need be granted which is/ the communion of saints. For what that ever be done in Rome or in any other places/ if that thing be covenable in the sight of god/ than it is covenable to all these members that serven god in virtue to help them to their endless joy as we have said afore/ 
Jerome.  hereto accordyth saint Jerome upon this text of Christ's gospel. Math. 16. 
Math. 16.  Christ said to Peter and in him to all his followers/ to the and to all such as thou art I shall give the keys of the realm of heaviness is this church here in earth. 
Jerome.  jerom saith/ and the master of the sentence rehearseth this. All ministers of the church in bishops and priests have the judiciary power as saint Peter had/ but therefore Peter special took of god this power that all men may understand that who so ever departeth them from unity of steadfast faith and fellowship of this church/ he may neither be assoiled from bonds of his sins neither he may enter into the bliss of heaven. See now here both lered & lewd how prayers been in common and all other suffrages to this ghostly church. whence cometh than this out cry that is set on broach/ sale/ keen/ in every church to sell these ghostly things with suffrages and soylementes/ & many years of pardon? & a plenary indulgence A pena et culpa/ but much rather it should be said/ a glory et pecunia. Certes they come from beneath of the fiends tempting & been borne all about of his cursed members/ to poison the people in misbelieve as saint jerom saith and part them from god's fellowship by witness of saint Austen/ & drive them to their endless pain/ as we have said aforne.   

¶ Of joy in tribulation. The xi chapiter.  
But for that we reprove these sins this evil part grutchyth and pursueth with strong hand to prison and to slay/ therefore must we learn this lore of Christ'S holy gospel. Math. 5. Ye been blessed when men have cursed you/ 
Math. 5.  and have pursued you/ & have said all evil against you lying for me/ joy ye and be ye merry/ for your meed is moche in heaviness. And also saint Peter saith. when that ye suffren any thing for rightwiseness. Blessed mote ye be/ saint Paul affirmeth this sentence that god's servants shullen have pain in this life to keep them in virtue. 2. Thimo. 3. All that ever will live meekly in Chryst jesus shall suffer persecution. 
☞ Luke.  And saint Luke saith of the words of Paul in deeds of the apostles. Act. 14. By many tribulations it behoveth us to enter into the realm of god. And thus saith the prophet. Many been the tribulations that fallen to the rightwise & fro them all/ when time cometh god shall deliver them. Christ behyght the manner of life/ to his own disciples/ and gave them comfort that they should have a gracious deliverance for than shall bliss be much the sweeter when they common thereto. 
☞ Io. 6.  Io. 6. Truly I say unto you the troth/ that ye should sorrow and weep/ forsooth the world joy/ & ye should be full heavy/ and after this your heaviness shallbe turned into joy/ and your joy shallbe sekyr that no man shall take it from you/ and for this joy should savour well to them that been his lovers he sendeth them tribulation/ as saint Gregory sayeth. God showeth to his chosen/ sharpness in this journey/ lest by hap if they delighted them in this deadly way/ they might forgeyte things that been in the heavenly country/ tribulations that brisen us down in this wretched world/ they constrain us to go to god/ that they lightly might be dampened/ for the eyen that sin closyth/ pain maketh open/ & many that haunten theft with many other sins if they were lame blind/ or crooked of gods visitation they should cease & serve their god/ & do penance full truly as Crysostome saith. Omeli. 3. The soul is a spirit (saith he) and dreadeth spiritual pains of the flesh. And therefore saints dyspysen the pains of this world/ & dread the last judgement where spirits been tormented/ forsooth the flesh can not dread ghostly pains to come/ but he dreadeth in this life to suffer any pains/ therefore the evil cessen not to do sin/ but if judgement of the flesh constraynen them to be still & for this cause the lord shall send upon his servants sore punishing to their flesh & other tribulations. The lust of the flesh may be sweled from the coveting of evil. we must need break the nut if we will have the cornel we must needs suffer travel/ if we desiren rest. So must we needs suffer pain if we will come to bliss. He is a false coward knight/ the fleeth & hideth his head when his master is in the field beaten among his enemies/ but our lord Ihu Christ was be●en of the jews/ and after died in the field on the mount of calvary to pay our raumsome/ he took his death for that he was nothing guilty/ and his body when it was offered/ made at the full for redemption of mankind. Therefore the wiseman saith. Eccle. 20. forget thou not the kindness of thy borrow/ forsooth he hath given for the his life. This borrow is our lord god that without meed came from heaven in to this world to borrow his people/ & in taking of flesh & blood of the virgin marry/ he showed us grace and kindness both in word and wyrching. But in giving his life/ he layed his body in pledge/ yea to the death he will not spare to suffer extreme pain/ so moche he loved his people/ if that faith be in us this may not be forgotten. Some forsaken sins and suen christ in virtue and this is a great kindness/ though they styen no higher. Some do wake in abstinence and studyen holy lessons/ this is than a greater kindness/ if thou i'll from sin. Some been ready when they been called of the holy ghost to suffer death for jesus christ/ and witness of his law/ and when they have cleanness in living/ this is the greatest kindness as the gospel showeth. Io. 15. 
♣ Io. 15.  A greater love or charity may no man have than to lose his life for his friends soul/ we were dear and leffe to god when we took the baptism/ but we have much dear worthier when we done the works that god hath bidden in his law without any grudging/ and if we maintain this 〈…〉 not go therefro/ neither become runagates for the pains that may fall/ but think on Christ's passion that suageth all heaviness/ than we been most dear worthy/ and worthy highest merit/ & therefore saint Paul saith to the Galathies. Fere be it to me/ to make any glory but in the cross that is the passion of our lord jesus Christ/ by whom this world is crucified to me/ and I am crucified to the world. Some been not crucified to the world/ but the world is crucified to them/ for they despisen the world/ but the world not them. Some been crucified to the world/ but not so the world to them/ for though the world despisen them/ they dispysen it not again. Some been neither crucified to the world/ ne the world to them/ for neither they despise the world/ ne the world them. In the first degree were the apostles. And in the second degree been other good livers. But in the third & fourth degree/ been though that should be dampened/ & therefore we should understand that some suffren pain for to save the people/ and so did jesus Christ/ when it might not save themself/ & showed his great kindness. Some suffren pain to purge them of their sin that they have done in time afore/ & cryen god mercy. Some suffren pain to keep them from sin that they should be cumbered with if no pain were/ but some suffren pain for they haunten sin/ and for they maken none end. join than the cross of Chryst unto our bare flesh/ that our part may be founden among these holy saints that wilfully forsook themself/ and joyed in tribulation as saint james saith. ja. 1. My brethren hope ye all joy when ye have slyden among diverse temptations knowing that the proving of your faith/ wyrchyth patience/ forsooth patience hath a perfit work/ that ye mow be perfit/ in soul and hole in body/ and in nothing failing.   

¶ Of the fiends cautyles by the which he pursueth in his members the keepers of god's commandments. Ca xii.  
THe evil part of this church shall never cease with the malice that they may to pursue good levers: but for his chosen children god shall abregge the days of their woodness & that shall men well know as Iohn saith to the church & giveth it good comfort. Apo. 2. dread thou not though things which thou art for to suffer/ Lo the devil is for to send of you in to prison/ & ye shall have tribulation ten days by dene: be thou faithful to the death/ & I shall give the a crown of life/ he that hath ears of hearing/ here he/ what the spirit saith to the churches/ who that hath ouercommen/ shall not be hurt of the second death/ understand thou by this devil all the cursed people that shall pursue good livers unto the worlds end/ sometime more/ sometime less/ with divers pains of tourmentry/ & understand thou by these ten days/ the ten commandments for they been light of man's wit/ in the darkness of this world/ as the day passeth the night in his clear shining. Of these ten commandments the fiend feigneth his action to trouble the good of the church & send them to prison/ & here it seemeth spedyer to tell the fiends cautyles that he useth in his members against gods heftes/ & as the cloud in the day so marrith he man's wites. The first heft of god is this. Exo. xx. Math. xxij. Mar. twenty-three. I am the lord thy god that have led the out of Egypt from the house of thraldom/ before me thou shalt have none alien goddess/ thou shall not make to the any graven thing/ that is in heaven above nor in earth beneath or of the things that been in waters underneath I am the lord thy god a strong jealous lover visyting the wickedness of fathers upon sons into the third & fourth generation of them that haten me/ & I doing merry into thousands to them that loven me & keepen mine heftes. Again this commandment the fiend hath laid two snares/ & in them he catcheth the people that they may not scape: but either they must grant to his will/ or else they should to prison The first is cleped experience that the fiend challengeth chief for to be done to him/ or to his leef tenants/ as to prelate's or to priests that been his officers/ & asken this obedience/ what ever they commaunden/ the simple men obey to them/ & high & low. All this world crieth loud after this obedience: & say what ever thy sovereign biddeth: thou shalt obey thereto. Here we grant of believe that we owen obedience to our sovereigns that techen us to know god & dread him/ ye whether they that been ministers in the spiritual part or officers in the temperalty/ we must obey to them in that they obey to god/ and learn us obedience/ for thus is written. 1. Reg. 15. No whether will the lord brent offerings or sacrifices/ and much better it is to take to law than to offer the fatness of rams/ for it is as the sin of witchcraft/ to fight again god/ & as the felony of Idolatry: not to consent to god's word for this cause/ therefore that thou hast cast away the word of the lord/ the lord hath cast the away that thou be no longer king. And to this the wiseman accordeth and saith. Much better is obedience than sacrifice of fools/ for evil folks wot not what they done. And saint Paul teacheth an open rule of this manner of obedience with the cause of soverantye and knyttyth them both together. Obey ye (saith he) to your sovereigns & underlowte ye to them/ and the cause why/ is this. Forsooth they waken perfyttely as for to yield a reckoning for your souls if this cause be taken away/ obedience cessyth there also as the philosopher saith/ when the cause cessyth/ the speed thereof shall also cease. But saint Peter teacheth obedience that we should done to lords & that in more larger manner than we owen to the clergy. Servants (saith he) be ye subjects in all dread to your temporal lords/ not only to good and easy lords/ that is to say in love/ but also to tyrants that is to say in patience/ but fiends limbs feign them to be on Christ'S side and to do corrections after Christ's will/ & seen/ they ask obedyenee to amend souls when they do this thing in deed that they here speaken than we shall obey to them/ and else we shall answer as Peter said to priests & bishops/ of the law. Act. 5. It behoveth more to obey god than man. Sayncte jerom saith. 
Jerome.  If the prelate or the Lord bid any thing that accordeth with gods will/ obey thou then to them/ if they bid the contrary to god and to his law than say thus/ I must rather obey to the lord of the soul/ than to the lord of the body. For Christ saith Mat. 10. & Luce. 12. 
Math.  will ye dread them that slain the body/ forsooth they may not slay the soul/ but rather dread ye him that may slay both body and soul/ into hell/ thus I say to you dread ye him. And saint Gregory saith. This foresaid rule of obedience shall be straitly kept. In children to their parents. In servants to their lords. In clerks to their masters. In priests to there prelate's. And if we pass this rule in doing of obedience/ than we were unbuxum to god/ and followers of lucifer. The second trap of the fiend is cleped pilgrimage/ but much rather it should be said the outrage of fools. For pilgrimage in dew form is evermore good. The payntours' maketh an image forged with divers colours till it seem in fools eyen as a lively creature that is set in the church in a solemn place fast bound with bonds for it should not fall. priests of the temple begylen the people with the foul sin of Balaam/ in there open preaching they say that god's power in wyrching of his miracles lowyth down in one image/ more than in another/ and therefore cometh and offrith to this: for here is showed moche virtue. Lord how dare these fiends for dread thus blaspheme their god and use the sin of Balaam that god's law hath dampened? Sithen Christ and his disciples forsoken this/ the wealth of this world and liveden a poor life/ as our believe teacheth: why gatheren ye priests richesse with your painted images to make yourself worldy rich in spoiling of the people/ and yet ye done moche worse/ and for ye and your consentours/ thus doing been very Idolaters/ 
☞ Paul.  as sayncte Paul saith Corinth. 1. This people (saith he) saying themself to be wise/ they been mad fools/ for they have changed the glory of god that may not be defouled/ into the likeness of man's image that may be defouled. And Paul saith when they knew the rightwiseness of god/ they would not understand that they that done such things been worthy of death/ not only the doers but also they that consenten to the evil doers/ for god saith thou shalt neither worship ne lout them for thou shalt neither do sacrifice to image ne offering and that meaneth god when he saith/ thou shalt not worship them with no godly worship/ but/ if they be painted truly as nigh as man may to bring to mind as Gregory saith the passion of jesus christ/ 
Gregory.  & martyrdom of saints as lewd men's books. But saint Austen saith upon all wise they have deserved to err that seeken god not in books/ but in painted wowiss/ he also saith thou shalt not vow to these images/ thou shalt not seek these images/ thou shalt not swear by them/ neither kneel to them ne kiss them/ neither put faith/ ne Hope/ ne trust in one image/ more than in another/ and thus meaneth god when he saith thou shalt not lout them. But true pilgrimage is done on uj manners. first we been pilgrimmes when that we been borne/ as the common gloze saith upon Genesis. Every cytezyne of the heavenly country is a pylgreme of this world/ for all time of this present life/ and when we travelyn sore to keep gods hests than we done our pilgrimage/ as the prophet saith. 
Psal. 118.  Psal. 118. Lord thy commandments weren my songs in time of my pilgrimage. The second time/ we been pilgrims when we gone to the church as it is written. Luc. xxiv. 
Luc. 24.  Tu solus peregrinus es in jerusalem, etc., when we done in the church in form as god hath taught us/ than we done our pilgrimage. For thus saith saint Luke. Luc. 2. Cum sanctus esset jesus annorum duodecim. etc. The third time we been pilgrims/ when we visit the needy/ and when we delen almsdeed/ we done our pilgrimage. Luc. xiii. 
♣ Luc. 13.  Go thou forth anon into streets and ways and bring in to thine house these three manner of people/ poor feeble/ poor blind/ & poor lame. The fourth time priests been pilgrims that studyen holy writ till they have plenty in their mind of this heavenly wisdom/ and than they hyen them fast about in all the broad world to deal this ghostly treasure among the wyttles people that is in point to spill for hunger in wanting ghostly teaching as it is written. Io. 4. Dear friend thou dost rightfully what ever thou dost into our brethren/ and namely into pylgremes that prechen the gospel/ and been apaid where they come with poor simple lyflode. The fift time though been pylgrymmes that wonnen in a town where is neither pressed ne lord to teach them/ neither to rule them/ and than they gone unto the place where they may be taught and ruled under governance. This is pilgrimage as it is written. Gene. 12.20. and. 26. There is no other pilgrimage that may please god out take this that we have said/ and all holy writ beareth witness/ for when the body is laid in grave and the soul forth passeth to bliss or to pain wether that it be than the sixth pilgrimage is ended. The second commandment of god is thus. Exo. 20. Thou shalt not take the name of thy god in vain. And christ saith in his gospel. 
Math. 5.  Math. 5. Forsooth I say unto you/ not to swear in any wise/ neither by heaven for it is the throne of god/ neither by the earth/ for it is the stole of his feet/ neither by jerusalem for it is the city of a great king/ neither by thine heed/ for thou mayst not make a hear white or black/ forsooth be your word/ ye/ ye/ and nay/ nay/ with heart and mouth according against this commandment the devil in his members constraynen men to swear and leyen there hands on books/ & than he putteth them to open shame/ and if they leave his binding he saith by law they been relapse/ and than they shallbe brent. And this is an hideous cloud upon this schynefull day to pain men for keeping of god's commandments. For saint Austen saith upon the gospel. Christ hath taught that thing that is of more perfection/ that thing that is of infirmity he hath suffered: that thing that is superstitious he hath cut away/ it is of perfection/ not to swear in any manner/ it is of infirmity for to swear constrained/ but it is of superstition to swear vainly. For the wiseman saith. Sap. 14. Swearing is no virtue but pain of sinners/ either of them that will not give credence/ but if men swear/ or else of them that sweren withouten cause. And therefore Crisostome blameth priests for they bringen forth books/ to compel men to swear upon them/ & asketh this question. whether is not he that setteth an house on brenning guilty of this brenning? whether is not he that bringeth a sword with that which man slaughter is done/ guilty of this manslaughter? So they that bringen forth books on which men forsweren them been guilty of this swearing/ and he saith. If the people will say the sooth without any oath/ whereto should they swear? And if they supposen they would say false/ why should they be compelled to forswear themselves? and the greatness of sin standeth greatly and chyeftly in such ordinaries/ either secler or spiritual as this doctor proveth/ nought excepting purgation without such oaths/ and of this swearing cometh wickedness/ and god's grievous vengeance/ as the wiseman saith. Aman moche swearing shallbe fulfilled with wickedness/ and vengeance shall not go from his house. Yet enemies pursuen again this commandment/ & sayen that Christ himself swore/ & his saints also. Swear by this book thou obstinate man or else thou shalt to prison/ thou shalt swear in our court because of thine infirmity as saints hath taught when thou art constrained to this we sayen that Ihu Christ forbiddeth on all wise swearing by any of these four things that he himself rehearseth/ that is to say/ heaven/ or earth: jerusalem/ or by thine own head/ & when these four been out taken/ with all that is in heaven/ ye shall not ground your vicious swearing/ till that heaven befallen. To this that saint Austen saith. Thou shalt swear compelled/ we grant well a fore a judge/ if else men will not trowen us/ but neither on books should we swear/ neither by god's creatures but after the form that god hath taught by jeremy the ꝓhhete jeremy. iiii. Thou shall swear. The lord leaveth in troth & doom/ and rightwiseness. The lord liveth is to mean/ by god or by thine holy doom/ or by thy troth. Thus shalt thou not swear but with three conditions. The first is troth in the conscience of them that sweareth without any guile. The second/ that it be done in doom/ to exclude all manner of idle and vain swearing. The third that it be in rightwiseness/ and in no manner of deceit/ ne hindering to our neighbour/ ne dyscording to the rightwiseness of god/ but we may in no cause swear by books/ as we have said afore/ neither by lifely creatures/ as by saints or by any such other. For the wiseman saith Custom not thou thy mouth to swear by names of saints for Chrisostome saith. Omeli. 12. He that sweareth by a creature/ doth idolatry/ he that sweareth by creatures/ sinneth double fold/ ye though it war so/ that swearing were leeful/ ones/ for he sweareth/ another time/ for he makytst himself a false god/ for what so ever it be that a man sweareth by/ that thing he maketh his god/ lord how money men & women maken them false gods/ sithen well-nigh all this world hath custom to swear by one saint or by another. Certes these foresaid enemies been cause of this blasphemus swearing/ what with their sclaundres & sometime with their sore punysshing & freyl people cannot stand/ but yield them to this fiends temptynges. The third commandment of god is this. Exo. xx. Have mind to hallow thine holiday. In six days thou shalt work & do all thine own works/ forsooth the seventh day is the Sabbath of the lord. Thou shall not do any servile work. These six shall keep this holiday. Thy son & thy daughter/ thy servant/ & thine hand maiden thy be'st/ & thy stranger/ that is within thy gates. In six days god made heaven & earth/ & the see/ & all things that been in them/ & he in the vij day. Therefore god blessed the day of the Sabbath/ and made it holy. Again this commandment the fiend in his members giveth leave to chapeman to buy and sell. Ye within the sentuary/ on the holy sounday. And vytellers of the country holden comen markets/ yet see thou more what sins a against this hefte of god/ great fairs of the year for the most part been set on the Sabbath day by the fiends council. God took full hideous wretch upon the children of Israel when they wrought servile work upon the Sabbath day as it is written. Eccle. xxxj. hallow ye my holiday/ forsooth it is holy to you who that hath defouled it/ he shallbe deed/ & he that doth any servile work therein/ his life shall perish from the mids of his people. And so for gathering of sticks on the Sabbath day/ a man at gods bidding was stoned to the death. Therefore Nemias a man that dread god will suffer none to buy ne sell on the Sabbath day within the gates of jerusalem/ neigh there about the walls/ and charged all vytellers that they should cease/ and if they would not take heed they should feel his hands/ for he thought for to war on them as on god's enemies/ but if they would obey to god in hallowing of his Sabbath day. This process is written in the book of Neemias in the last chapter. Lo how straitly the jews kepten gods bidding/ and god smote them with bodily pain when they did forget. But christian men maken their boast how they be more perfit in service of their god/ then ever were the jews who that ever meekly proveth his word in deed than may he say boldly that this time of grace is of more parfection/ by virtue of the sacrementes and freedom of the gospel than was Moses' law/ and thou a more perfit man in keeping this perfection/ but & thou be in apostatate in breaking gods heftes than is thy pain much the more/ as paul said to the Romans Ro. 11. Forsooth thou standest in the faith/ nyl thou be proud/ ne bear the never the higher/ but abide thou meekly in the holy dread of the lord. Forsooth sith that the lord spared not the kindly or natural branches/ that is to say/ the jews that he chose to be his kindly heirs/ beware lest be hap he spare not the that camest out of the heathen stock/ and art planted in by grace of Christ and of his gospel. See now thine apostasy thou unkind wretch and the falseness that thou usyst against Christ's gospel. Math. 21 Mar. 9 Luce. 19 Io. 2. jesus entered in to the tempell of god/ and he cast out all sellers and buyers in the tempell/ and the boards of money makers/ and he turned upsy-down the chairs of them that solden doves/ and said unto them as it is written. isaiah. 6. Mine house is cleped an house of prayer. Forsooth ye have made it a den for thieves. Christ forbiddeth the layte the using of their merchandise either in town or in church on the holiday/ and he damneth more straitly among these vicious priests buying of their benefices/ and selling of their sacraments as the doctor O do saith/ upon the same gospel/ they been sellers of doves/ that sellen spiritual things/ & though they cry not with there mouths nevertheless they say with judas. what will ye give/ and I will betray him to you? Thus cryen our Monks & other bastard religion that sellen/ as they may take therefore: their habit/ & their suffrages/ and other priests done also wickedly that treten divine service/ and such been now multiplied in the church of god/ therefore where as thou weenest that the house of prayer is/ there shalt thou readily find a den of many thieves. Forsooth all that entren not by the door/ that is Christ/ but by money or by secular favour: they been night thieves & day thieves that enter in by a broken wall unwitting jesus christ/ for he proveth not their deeds/ and that is unknowing. For that is the church now all to broken down/ when the unable is advanced to the church benefice/ either for prayer/ either for price/ either for undue service/ sithen our lord jesus christ said to his disciples that one of them was a devil/ and mente it by judas/ be not these apostates that done as evil as he/ worthy to be cleped devils/ by the same reason they be great questyoners & askers of the law/ but they would not do so much as put thereto their finger/ and they bepen charge on other more than they may bear. They been prayfers of saints/ and nothing their followers/ they been hearers of the law/ but nothing the doers/ they been alway learning/ and never willbe perfit. Thus they bosten in the law with worship and with winning/ but by breaking of the law they done despise their god. The fourth commandment of god is this Exod. 20. worship thou thy father and thy mother that thou mayst be long living on the earth the which the lord god shall give to thee/ and it sueth of this commandment that they that worshyppen not there parents shullen have short life here in earth/ and after the land of mischief. And therefore Thobye. taught his son a little afore his dying. Thobye. 4. Son berry thou my body/ and thou shalt have worship to thy mother all the days of her life. Thou owest for to have in mind what apparel and how many she hath suffered in her womb for the. Some counten it no sin to take from their parents such things as they have because they been their children. But certes this sin passeth theft/ and more it grieveth god/ as the wiseman saith. Proverb. xxviij. who that withdrawyth any thing from his father and mother/ and saith it is no sin/ he is partner of man slaughter/ for worship of our parent's/ standeth in word and deed/ both to teach and to rule them if they be lewd or poor/ and it longeth to these parents to govern well their children: & ordain not only for them the goods of this world but much rather dispose their life toward the bliss of heaven/ as the wiseman saith/ proverb. twenty-three. will thou withdraw teaching from the child for though thou beat him with a yard/ he shall not die thereon. Thou betyst them with a belesse/ and thou shalt deliver his soul from hell/ he that sparyth the yard/ hatyth his child/ forsooth he that loveth them will teach them busily/ for a wise child gladdeth the father/ and afeltyd child is the sorrow of his mother/ against this commaundemet the fiend with his members/ what with hypocrites/ that is feigned holiness/ what with blind pity/ that regnyth in the seclers he hath encumbered Christ's church with much worldly muck/ and ever lad our mother with temporal possessions that she may not rise to heavenly contemplation/ therefore their own children waxed wild & wanten/ and will neither take awe ne law/ alas this is a great sorrow but our father that is in heaven to whom nothing is hid saying his sons so froward: is stirred all to wrath though that he abide long and differ his vengeance/ suffering from day to day if that they would amend for he forbade to priests of the old law to take such possession among other tribes/ but hold them paid of his part/ for he would be their heritage/ for they should print this lore/ and never go therefro. Three times it is rehearsed/ though ones might have sufficed. first in the book of Numery xviij The second in deuteromij xviij The third in ezechiell xliiij And Christ in his gospel twice forbiddeth his priests to have this temporal lordship/ & reign even as worldly kings. Ones in his wyrching he forsook it himself. Io. 6. 
Io. 6.  And also in his teaching that enemies should not say who may live as Christ died? And nevertheless Gregory saith. 
Gregor  Omeli. seven. Our lord Ihu Christ sometime with words sometime with deeds techyth us. Forsooth his deeds been commandments for when he doth any thing still in that he maketh known to us what we shall do/ and notwithstanding that Christ forbiddeth such possessions by word to his priests. Math. xx. Mar. x. Luce. xxij. And if enemies will not accept god in his both laws neither obey to their father/ for his word ne for his deed/ to whom heaven earth & hell knelen on their knees/ but standen still obstinate as yvel wily traitors to cleanse their mother holy church owe not to take of this foul corruption. Then shullen we lay forth holy saints/ that speaken of this matter/ and say whether they would accord to words that they have said/ and so rise up to god's word/ by these saints. Saint Austen saith. The church owe not to take though things that been proffered to her of him that hath none heir. Therefore who that ever will make the church his heir/ seek he another that may take it/ but on no wise saith Austen but by the mercy of god he shall find no man. And Jerome saith. From the time that the church grew in possessions/ she hath lessed or dwyned in virtues/ but bernard forbiddeth these possessions to be in priests hands and speak unto Eugeny the Pope in these witty words. Li. 1. Challenge thou these possessions by another reason/ but thou may not challenge them by the apostles right. How might the apostele give that he had not? that he had he gave/ business upon churches no whether secler lordship? here what he saith/ neither lording in the clergy: but made in form to the profit of the flock/ and not only in meekness trow thou this to be said/ but also in troth of deed. As Christ saith in his gospel. Kings of the earth lorden over them/ forsooth ye not so. It is plain to the apostles that this lordship is interdicted/ how darist thou than take this lordship upon that/ either lording apostle heed/ either apostle heed to lordship? Plainly thou art forbidden the one for if thou wilt have both/ thou shalt lose both that is to say the priesthood & thy lordship/ or else thou shalt been except of this numbered/ of the which god plaineth him. They have reigned/ but not by me. They have been princes/ but I have not known them/ now if avail to reign without god/ than hast thou joy but anemptyst god/ & when priests holden this enterditing/ hear they then the lords cry/ he that is more among you be ye made as the youngers/ & he that is the forgoare/ be he made as the master. This is the form of the apostles living. Secular lordship is foreboden/ but ministering & serving is boden. well we weten of believe that god & his law been even according together/ & these with them/ than lay besides your poisons/ and your heathen tales: with all other mangled laws & confirm you to god to cleanse the church & bring it again to the former estate/ & live ye on christes part/ the lords might have their lordship again. But yet ye maken pursuit with money great showers/ & say that saint Silvester took this possession/ & saint Swithune/ & saint william with many other saints. To this we say that Silvester with such other followers weren saints. To this we say/ in this talking of temporal possessions/ as was Peter for saking Christ/ & Paul pursuing the church of god. Peter & Paul did very penance & suffreden death for Christ's sake/ if these men did the same/ thus been they very saints. The first commandment of god is this. Exo. xx. Thou shalt not kill or slay/ neither in malice with pursuing/ neither in word with backbiting/ neither with deed in unleeful shedding of blood. Of the first speak. 1. Iohn. 3. He that heateth his brother/ 
1. Iohn. 3.  is a mansleer/ some haten sin in man and this is a perfit hate. Psalmus. 118. 
Psal. 118.  I hated them with a perfit hate. etc. Some haten virtue in man and they be manslayers/ for who that saith he loveth his god and hatith thus his brother/ he is a liar & there is no truth in him. Of the second speaketh the prophet & saith. Psal. 13. 
Psal. 13.  The mouth of a backbiter is full of cursidnes & bitterness/ & his feet been swift to shed out blood. For saint Bernard saith. The backbiter & the wilful hearer either of them berith the devil in their tongue & this backbiter sleeth three at ones/ that is to say: his own soul/ the wilful hearer/ and them that they falsely sclaunderens. Of the third it is written. Gene. 4. How that cursed Cain slew his innocent brother Abel/ and how his blood crieth to god from the earth. For saint Iohn saith. Apoc. 6. I saw under the altar the souls of them that weren slain for the word of god/ and witness that they hadden/ and they cried with a great voice saying/ holy lord and true/ till when shalt thou abide or thou wilt judge and venge our blood on them the dwellen in earth and it is said unto them/ that they shallbe still yet a little while/ till their fellows be common/ and their brethren that been to be slain/ as they been themself. Understand thou that god forfendyth all unlawful slaying. As Crysostome declareth Omeli. To smite is unyustly to smite forsooth who that smiteth for the cause of rightfulness/ he is not seen to smite/ by title of god's law/ forsooth he smiteth not to venge his own wretchefull heart/ but to do the will of god/ and to save his neighbours soul/ as just wrath is no wrath/ but a fervent diligence/ so is rightwise smiting no smiting/ but against amending. For by such a fervent love/ Phinyes slwe two lecherous/ & turned the wrath of god from the children of Israel/ as it is written. Numeri. xxv Also god send his hostis. Tytus and vespasian two and forty winter after that Christ was slain for to venge Christ's death upon the cursed Jews/ as it is written. Math. xxij. five things men must avoid when they shullen go to battle/ for they been against this hest. And thus saith saint Austen. covetise of noyenge. Cruelty of avenging/ unpeaseablenes of mind/ ferventness of fighting/ lust of lordshypping/ and what been like to these: for these been though things that of right been blamed in battle against this commandment the fiend in his members setteth watch/ & busy spy/ where that he may find any people that will read privy or apart god's law in english that is our mother tongue: anon he shallbe summoned to come afore his judges to answer what is said to them/ and bring his book with him/ and either he must forsake his book and reading of english/ and algates he shall forswear to speak of holy writ. They say/ live thou as thy father did/ and that is enough for thee/ or else thou shalt to preson as if thou were an heretic/ and suffer pains many and strange and likely the death/ but thou wilt revoke thy word and make an open wonderment at thy parish church at home: or in the common place/ and with this they prison many an hungry soul. whereof groweth in this realm a grievous ghostly morreyne/ for who dare now in these days talk of christ or of his doom? and certes the body cannot live without bodily food/ no more may the soul without god's word. As saint Austen saith. 
Austyn.  The soul dieth for hunger but if it be fed with heavenly breed & this breed is god's word. As Christ saith in his gospel. Math. 4. Deut. 4. Mar. 1. Luc. 4. A man liveth not only in bodily breed but he liveth a better life after his soul of each word that passeth from the mouth of god. God taught long afore this hunger/ for to come that untaught men should ask this breed/ and no man should give it them/ as he saith by the mouth of the prophet Amos. Loo days comen saith the lord/ and I shall suffer hunger to be sent into the earth/ neither of breed ne of water/ but of hearing the word of god/ than men shullen be moved from the one see to the other/ and from the north/ to the east/ seeking the word of god/ and they shall not find it/ saith the lord god. For there been many prechours but their been few true preachers'/ and if any preach the truth/ the multitude shall again say him/ and thus men abiden still in their ghostly hunger for they weet never whom to follow: their preaching is so wonderful/ joining in their curious words the troth to the falsehood who that hauntyth to this breed for to sleek his hunger though he were so holy as ever was saint Iohn the baptist he should not fail to be sclaundrede for a cursed lollarde/ and pursued as an heretic of these cruel enemies. But in this they been moche worse than the heathen folks/ that trowen in their mammets for wanting of believe/ but these have received the faith/ and falsely gone therefro/ and also driven beestly men/ to pinned them in their poundfolde/ without ghostly meat and drink/ till they stern for hunger. But we readen the contrary of an heathen king for he died much better to the children of Israel. 4. Reg. when the children of Israel began to dwell in samary they dreaden not the lord/ and the lord sent among them lions that slew them/ and than it was told to the king of Assyre/ and said. The folk that thou haste translated and made them to dwell in the cities of samary/ they know not their lawful things of the god of the earth. Forsooth the king of Assyrye commanded/ saying/ leadeth thither one of the priests that ye have brought into this thraldom that ye may go and with them dwell/ and teach them the lawful things of the god of the earth. God grant our christian kings to mark well this story/ that they moven pass this heathen king in this foresaid matter/ than should lions/ that been sins/ soon be destroyed/ if all men had the law written in their hearts. As the lord saith. jeremy xxxi 
jere. 31.  I shall give my law in the bowels of them/ and I shall writ my law in the hearts of them. O ye priests ye been moche to blame that taken from the people the law that god hath written himself in the mids of their hearts. So thorough you these foresaid lions now been comen among us/ that all to teren Christ'S sheep/ and murtherens them to the death Certes ye never learned this lore in deeds of thapostles/ for this it is written. Act. viii. Lo a clean chaste man the queens treasurer of ynde/ though he weren and heathen man and had not taken the faith/ yet he rad in Isaiah/ syttyngr in the chair. Philip took not away his book/ neither he warned him to read therein. But what than? Philip declared him the prophecy/ and taught him for to understand it/ till he believed on Ihu Christ to be god's son of heaven. what betide than of Philip by stirring of the spirit. when this man believed/ confirmed in Christ's name/ & gave to him the baptism. How do ye priests perform Christ'S hests and the apostles lore that stoppen true christian men from works of their christendom. The apostles used not that manner when they went about to the temple and to men's houses preaching and teaching both to jews and to the heathen men the laws of jesus christ. Act. 5. Forsooth each day in the temple and about houses/ they cess not preaching and teaching jesus christ. The sixth commandment of god is this. Exo. xx. Thou shalt do no Lechery/ neither with thine eye/ in lecherous looking/ neither with thine heart: in lusty thinking/ neither with thy body in deed doing. And this sin is forbode. In single. In wedded/ and in widows. Of the first speaketh saint Austen and saith. An unchaste eye is the messenger of an unchaste heart. Of the second speak Christ in his gospll. 
Math. 5.  Math. 5. who that hath seen a woman to do his lust with her/ anon he hath done lechery with her in his heart. In this techyth christ how the rote of sin springeth from the heart. Of the third speak Paul. Ephe. 5. Forsooth know ye this understanding that neither fornicator neither unclean filthy/ neither avarous wreath that is servage of idols/ hath heritage in the realm of Christ and god. How ever thou lust to treat the members of thy body again the reason of thy soul/ than thou art a lecherour/ and therefore should both man and woman learn to keep their body in cleanness and in virtue to the worship of their god/ and not in foul brenning desires as folks that known no reason. And saint Austen saith. 
Austen.  God hath given to the power by the holy ghost that thou hold thy members from passing of reason/ lust rysyth/ hold thou thy members nill thou give thy members/ armour of wickedness to sin/ arm thou not thine adversary against the to thine own harm hold thy feet that they go not to unlawful things/ lust hath risen/ withhold thou thy members/ hold thine hands from all felony withhold thine eyen/ that they tend not to evil withhold thine ears that they hear not the tales of lechery/ withhold all thy body/ hold thy sides hold high/ hold low/ what can lust do? Rise it can: over come it can not. Against this commandment the fiend in his members holdeth a court (as he saith) of holy church law from one week to another/ for to correct sinners/ and there they clepe by name the lecherour & his fear/ that ledyth their life in whoredom to join them to their penance. That is to walk three market days about the comen market/ bareheded in their shirts/ without hosen and shoen/ and other three sundays about their paryssh church with a taper in their hand of a pound of wax and go before the parish pressed to beaten them with a yard/ also standing on their feet till mass besayde/ and than offer three candles to the high altar. The sumner is full busy in all this mean time/ to rowne in their ears & bid them ask grace/ for ye shall have better grace/ do by my counsel/ pay down money from your purses to my lord/ & ye shall find him gracious to release your penance. Than they take their leave both/ when they been taxed to continue still in their whoredom/ as they diden tosore/ ye till their death day: so that this rent be paid. Certes this is a cursed sin that our bishops usen for to maintain lecherours in their own houses: and maken them their ordenaryes that let sin to great hire for their lords alms. Here ye what god saith to you. Ezech. xliiij. Suffoce they to you/ house of Israel/ all your great felonyes'/ that ye usen among you by cause that ye bring in alien sons uncircumsysed in heart/ and in their flesh also/ that they been in my sentwary/ and defoul mine house/ and ye offren my loves/ my blood/ and my grece/ but ye undo my covenant in all your foul felonies/ and ye have not kept in deed the bidding of my saynctwary/ but ye have set the wardens of my seyntwarye and observants to your own avauntages these things saith the lord god. This is then moral wite of this foresaid sentence: high prelate's of the church shullen think thereon/ of their own great sins to give a reckoning afore god at doomsday/ and they would well advise them though they did not sacre to the order of priesthood unclean men in body and soul that seek to be priests neither in virtue/ neither in spirit/ but for to live in lusts/ these polluten Christ's church/ his flesh/ and his blood/ & causen why that god's law is taken for their false court/ not christian law but cursed law/ is hold among the people. This was not their covenant at one days time when they hyghten faith and troth to sue Christ's steps and keep his biddings in themself/ and also to teach them to other men/ but now they setten ordinaries for their worldly profits that hepen their purse with money of many fold sins/ but the souls that god chargyth them with: to have cure on/ and bring them to the bliss of heaven as sheep unto the fold/ they char not whether they sink or swim/ so they may reign as lords. Thus been all three estates enfected with Lechery/ from the lewd man unto the clerk & none amend other/ & therefore the lord saith. jeremy. 5. I have fed them and they have done lechery/ they have been horeles/ 
jere. 5.  in the comen bordle house. They been as fires on women/ as horses been on mares/ and they been made stalowens that serven for that office/ each man waxyth wood after his neighbours wife upon these things I shall visit saith the lord god/ & upon these folk I shall venge my will/ saith the lord god. The vij commandment of god is this. Exo. xx. Thou shalt do no theft/ neither Knights by tyranny/ neither priests by hypocrisy/ neither commons by stealth or robbery. Of the first it is written. Ysay. 1. Thy princes been unfaithful/ and fellows of thieves/ all they that loven gifts they followen rewardynges/ they dame not rightful doom to the moderles child/ the cause of the widow entryth not to them. Of the second speak Christ in his gospel ten 
Io. 10.  He that entryth not by the door into the fold of sheep/ but cometh in another way/ he is a night these/ and a day these/ this is expounded in the third commandment. 
Paul.  Of the third speak Paul. Ephe. 4. He that stolen/ steel he no more/ rather travail each working with his hands that thing that is good/ that we may have whereof to deal to him that suffereth need. Lord if they should be dampened as the gospel saith. Luc. xvi. that spenden not the true gotten goods after the form of Christ's teaching where shall they than be punysshrd that wasten their own/ or hidden their own/ & falsely steal other men's. Saint Paul saith. 1. Corynt. ●. thieves shall not possess the realm of heaven/ and in this be contained the threefold stelynges/ but sithen that god hath ordained all thing in numbered weight/ and measure/ as the wiseman saith. who that falsyth any of these three/ or falsely useth them he is a thief and worthy pain as the wiseman saith. Proverb xi A treacherous or a false balance is abomination enemptyst god/ a even weight is the lords will as it is said. Levitic. nineteen. will thou do any thing unevinly in any of these four/ In doom/ In rule/ In weight/ In measure. Look thy balance be just/ and thy weight even. Look thy bushel be just/ and thy measure even/ I am your lord god. Against this commandment the fiend with his cautyles hath whyled into the church many strange thieves that done steel both night and day & yet they been not hanged/ but god hath ordained for them gallows in hell/ & they that been once hanged there/ shall never be delivered/ but they that hangen on man's gallows by judgement of this world/ often by this shameful death & by very repentance been saved from endless pain and so was the thief that hanged on Christ'S right side in time of his passion/ but they that fallen bacwardes and mown not see their fall/ they hangen on Christ's left side in peril of their soul/ from whom Christ turneth/ his gracious face. As the prophet saith/ speaking by the mouth of Chryst to these foresaid thieves. Isay lix Your wickedness hath made a divorce betwixt the lord and you/ & your sins have hid away from you his gracious face/ that he should not here you when ye cryen upon him. Forsooth your hands been full of blood/ & your fingers been full of sin. Your lips have spoken losings and your tongue speaketh wickedness/ the face of god is take here for his grace in man's mind in another place it is taken for Christ's incarnation/ and in another place it is taken for the glory of god in his everlasting majesty/ and these three been turned away from these foresaid spoylours'/ and the cause why/ the prophet saith. Bene these two things their hands: and their fingers been full of blood and wickedness upon this saith parisiens. who that hath either by theft or robbery/ either by strength or tyranny/ either by fraud or guile as hypocrisy though things of which the poor owed to be nourished he hath his hands polluted in poor men's blood. And who that clokyth him with such gods or fedyth him with such god's/ or reryth up building with such gods than is he clad in poor men's blood/ than is he fed with poor men's blood/ than groundeth he his building on poor men's blood. Some men say it is no sin to take what men will give them. Some sayen they will spend their goods there they have most devotion. Some mortesyn/ house land/ water and wood into dead hands. To you we ask this question. what profiteth the hand without the fingers/ or the fingers without the hand? If we may say that either of them may work his work without other to man's perfect/ than may ye say the devotion may ꝓfyt without discretion & else not/ for thus it is written. Cant. 5. Mine hands have dropped myrrh/ & my fingers most ꝓued myrrh/ these been the words of a true soul. Upon this saith saint bernard. devotion without discretion lieth void & doth no good: discretion without devotion throwyth down hedeling he is blessed that wantith neither of these: look what it ꝓfytith to have Christ in manhood without his godhead/ or to have a body without a soul: or to have faith in word without any deed/ or to have letter without any understanding: or to have a lamp without oil/ so perfecteth devotion with out discretion. Some men yet busy them to maintain this theft & sayen/ these men that ye marken been devout prayers/ & good prechours/ & algates among them god is fair served. As to their preaching Christ answereth and saith. Math. 7. Luc. 12. Many shall come to Christ/ & say to him in the day of doom. Lord/ Lord/ have we not preached in thy name. Saint Austen saith. The lord shall not deny this. For who so ever the preacher be/ a devout hearer may win him meed. But Christ shall knowledge to them and say/ for I know you never/ that is to say. I approved never your works/ go ye from me: all ye that wroken wickedness/ and as to their prayers saint Austen saith in a book that he made of monks life. It ꝓfitith not to pray/ & let the land lyg lay & as to their fair service/ as it is said afore: god is now here fair served/ but there as his law is fair kept: but in these iii they disceyven the people of there believe/ & robben them of their virtue/ & also spoylen them of their goods as it is written. Miche. 4. These things saith the lord god upon prechours that disceyven my people as with their preaching that bitten with their teeth/ as for their praying/ and prechen peace/ as for their fair serving/ & who that will not give somewhat to the mouth of them they halowen battle upon him/ therefore the lord saith. night shallbe to you for your vision/ and darkness for your divination. These will be meek without despite/ poor without default/ well called without business/ delicately fed without travail/ whyly flatterers to them that they begylen: yvyl whyly traitors to them that they haten/ hasty pursuers of them that they sclaunderen sore byters as dogs/ dysceytefull as foxes/ proud as lions/ envious as adders/ without forth as sheep/ within as ravishing wolves/ they will be judges without authority/ and at the last false accusers/ and wasting all virtue/ & therefore the wiseman saith. Proverb. 6. That the lord both hatith & loveth them that soweth discord among neighbours. These hypocrites will not suffer any dart of correction to thrylle them/ but in each sin that they done/ they leyen forth the bokeler of proud defence/ and when any of them is blamed of his wickedness/ he will not think anon how/ he may amend it: but he speaketh busily help how he may defend it. The viii. commandment of god is this. Exo. xx. Thou shalt not speak false witness against thy neighbour/ neither for geftes taking/ ne for man's stering/ neither thyself in sin exclusing. Of the first it is written. isaiah. 5. woe to you that iustyfyen the wicked man/ for geftes/ and take away the rightwiseness of a just man for he may not pay. Of the second speaketh a wise man. Proverb. nineteen. A false witness bearer shall not be unpunished/ and he that speaketh lies shall perish as the prophet saith. Psal. ●. 
Psal. 5.  Lord thou shalt lose all though that spekyn losing. For the wiseman saith. Sap. ●. The mouth that lieth sleeth the soul. And therefore Christ saith. Io. viii. 
Io. 8.  Ye liars been the sons of your father the devil and ye will do the desires of your father. He was a manslayer fro the beginning/ for he stood not in truth/ for troth is not in him/ when he speaketh losing/ he speaketh of his own authority/ for he is a liar & father of dying. Of the third speaketh the prophet. Psalmus. 14. 
Psal. 14.  Lord put thy ward to my mouth/ and odour of circumstance to my lips/ bow thou not my heart into the words of malice/ to excusations to be excused in sin. For the wiseman saith. Proverb. 2. They that maken merry when they have done evil & joyen in worst things be they punished with endless pains. Again this commandment the fiend with his cautylles hath give leave to. xii. men for twelve groats to pass forth on a quest again rightwise blood/ and say a false witness/ that the man is guilty and anon he shall be did though it were Christ himself. In this the fiends members grounden them on jezebel. iij. Reg. xxi. For she sent letters in the name of Achab sealed with his signate to Inreours of the country and charged them that they should cease two men sons/ that might say false witness against the knight Nabothe that he had both waryed god and the king/ and by this false witness they slowen this guiltless knight. Certes so in our days who that medyth this jurors that been the sons of belial and quest mongers/ he may slay/ and he may save. Thus false were never the Jews/ for when the two old priests that brent in lechery of the woman Susan. As the story telleth. Danyel xiii And she would not consent to do their foul lust/ than they gave a sentence of her false witness/ whereby she was judged worthy to be deed/ & as she was lad to the fire/ she made her devout prayer/ and than god reared up/ the heart of a young man that was cleped Danyell/ and he revoked her doom/ & reproved these old priests of their false witness/ so that gods angel with a sherp sword slew them for their false doom in sight of all the people/ & they praised god almighty of this fair deliverance. How should ye jurryours scape the fire of hell/ that (for a little money) will damn ye recknever whom/ and dysheryte true heirs of their just heritage/ for though/ that  not say the truth/ but if they taken meed/ sellen christ/ that is truth/ and been worse than the jews/ for they slowen him when he came to die/ but now he reigneth undedly/ where shall than your pain be? that will say false witness for to catch advantage of worldly wynnyge? ye sell yourself your body & your soul into the fiends service/ yet may we see more encumbraunce of the fiends wirching for theridamas is none office temporal nor spiritual but that he is ready when he may to take gifts of the poor commons/ and pill them ever among and else they shall no peace have/ from grevousser oppressing/ as is taken of their beasts with corn and other victuals and other payment get they none/ but a white stick/ till they have lost half on half with moche more travail. Lord if ye marked well that jetro said to Moses. Exo. xviij. Son ye should amend this/ or else ye been uncurable. jetro counciled Moses that he should wisely ordain mighty men that dreaden god in whom was very troth and that hated avarice with all his cursed branches and they should have office in ruling under Moses'/ Moses consented and wrought after his counseyl. Therefore/ peace/ wealth/ & grace reigned in his days. Rear up your wits ye Princes and lords of this world/ & se how King josephath charged to his officers. Paral. nineteen. josephath ordained judges in all the cities of jury/ and gave them the bidding/ beware what ye do/ forsooth he saith this doom that ye haunten is not the doom of man/ but the doom of god/ & what that ye demen shall turn upon yourselves look the dread of god be among you and doth all things with diligence/ forsooth anemptyste god is no wickedness/ neither accepting of parson's/ neither covetise of geftes and he chargyth priests and decans that they should make known all the doubts of the law/ left that the people sinned. If this lore were well learned of our christian princes and lords the hard hands of Antichrist should be all to broken: christian people should have leave to do their office truly: and each man his freedom to serve god in virtue than were this good governance and saving to the realm in peace/ in wealth & in every estate/ as priests Knights and commyns. For thus saith Crysostom. Omeli. 1. It is to note that who that of kings hath pleased god they have reigned the longer and they have been wealthy/ & god hath lowed their enemies under them. For sooth as many as have done wickedly they have been cut up hastily both from their reign & from their life with a better death/ & god hath lowed than under their enemies thraldom. The ix commandment of god is this. Exod. xx. Deut. 5. Thou shalt not covyte the house of thy neighbour In the vij commandment/ god forbiddeth the unleeful taking of other men's goods and so in that he refraineth desire of men's deed/ but in this commandment god forbiddeth the covetise of unlawful taking/ and in that he refraineth the unordinate appetite of man's desire namely in all though things that been unmovable/ that is to say that mown not move themself by their own might from one place to another/ as been house/ land/ gold/ and such other like to these and this vicious covetise if it be conceived groweth to death of the soul/ from the rote of man's heart/ for when the will hath consented to do that thing that god forbiddeth though the deed follow not after in outward sight of man's doom/ and nothing letteth to do the deed/ save will may not as it would/ than the soul is deed ghostly within the house of the body/ and this death is signified by a parson's daughter that was deed within her father's house/ & christ by miracle gave her life. Math. 9 Mar. 5. Luc. 8. Some norysshen their covetise till it spring into a deed/ as a carreyne opynly deed/ that lieth by the way effecting the people/ and this is taught in the widows son that was borne deed on a bear without the gates of the city for to put him in his grave. Luke. 7. 
Luke. 7.  Christ ●ered him by his miracle/ and gave him again to his mother. Some feden their foul covetise with lust and delectation/ in thought/ in word/ & in work/ and this most abominable/ for it waa showed in Lazarus. Io. xi. that lay four days in his grave. And Christ by miracle/ 
Io. 11.  to turn the jews reared up his body and gave him the spirit. All these three been against this commandment of god/ and been worthy endless pain/ but if god through his gracious mercy move them to virtue and to very penance/ that been deed in these foresaid foul covetises/ that is to say/ in covetise of heart/ of deed/ and of custom. And therefore the wiseman saith. Eccli. xviij. Go not away from thy god after thine own covetises. Lord how should he keep him from a vicious deed that doth not out of his heart the covetise thereof? Certes it is as impossible as to save the house from brenning that thou settyst afyre with thine own hands. A weed may not be destroyed but if it be drawn up by the roots. No more may sin be left/ but if the delectable covetise of sin be pulled out of the heart. For if their abide any part of this foul covetise undrawen up in heart/ anon their springeth up thereof/ theft/ false purchase/ and such other. And therefore said Moses unto the children of Israel. Deut. nineteen. Thou shalt not take/ ne thou shalt not pass the terms or the bonds of thy neighbour the which thine elders have set in thy possession that thy lord god shall give to thee/ for who that takythe away his neighbours ground/ that is to say/ land or place/ wood or water/ corn or grass/ in field or in town: through any of these foresaid covetises he standeth in that a cursed of god and his law/ for thus it is written. Deut. xxvii. Cursed be that man or woman that passeth the bands of lawful measure between their neighbours & them. Again this commandment the fiend with his cautyles hath larged this covetise to all the estates that uneath any man taketh heed how that he come by good that he were rich. Commyns' have purchased at Antechristes' proctor to be fermours of the church and all for covetise of winning/ & by this parysshons been brought in many customs/ that dystroyen peace/ & norysshen debate/ and quenchen god's law/ but who so ever saith or biddeth besides gods will/ that is not proved in holy writ/ & openly declared/ he is a false wytnesser/ and doth cursed sacrilege/ & so saith saint Austen. when the lord god hath said in his gospel. I am truth/ he said not I am custom. Than when the troth is showed custom must needs give steed to troth. Peter that circumcised consented to Paul preaching the troth. Therefore sithen Christ is troth we owen much more to sew troth than custom/ for evermore reason and troth shullen exclude custom when reason and troth excluden these fermoures and all their false customs he is a very member of the devil that maintaineth the contrary/ and maketh the house of jesus Christ the comen shop of merchandise. But lords here been more to blame that should chastise this sin/ for some been fermoures themself/ and favoren for their covetise that the person shall have leave in grutty places as an hog in the mire/ and leave his cure unkept. The lords in these days been so smitten with covetise that they holden false gotten goods against their own conscience/ and feel sythies rerens strong hand armed in strong woodenness to call men both sleeping and waking to increase their lordshypes. King Acab for covetise of Nabothys vineaerde that he desired to have had again this knights will/ laid himself groaning on his bed and would not taste any meet/ for Nabothe said he would not change ne sell his kind heritage. But zezebell the wicked queen gave the king such counsel that they casten this knight death by a false slander/ and thus brought them to an end and rejoiced his vyneaerde. God sent word to Achab & jezebel by the prophet Hely/ that for they had thus covetously against his commandment their blood should beshede on the earth/ and hands should like it. And more god took vengeance for grievous sin upon the seed that came of them into the third and fourth generation/ and if that we took heed how lords have slain each other/ in shedding of their blood in the field for covetise of lording/ we should not wonder though gods hand be stretched over his people to smite with vengeance as he doth/ and no man may avoid it. 
covetise of lording hath/ is/ & shallbe cause of moche blood shedding.  And if thou wilt weet what is this vengeance. God saith by the prophet Osee. iiii. That his vengeance is when he withdrawith his chatysing and the yard of amending and suffrith his enemies to reign in their sin till their death day/ and after to damn them body and soul ever without end. And to this accordeth saint Gregory in his morals upon. job. God sparyth to some in this life that he may smite them withouten end. And job saith xxi why lyven wicked men advanced and comforted in richesse? The seed of them dwelleth before them/ and the company of nigh friends and cousins in their sight: their houses been sekyr/ and the yard of god that is cleped his chastising/ is not upon them their eekfare conceived/ & cast not her fruit or time/ their ko●…e bare her fruit/ and was not bereft the profit of her womb. There strepelynges gone afore them as flocks of beasts/ & their youngelynges joyen in pleys & in gammes: they holden the timber and the harp/ and they joyen at the sound of the Organne. They leaden their days in goods/ that is to say/ in health and in wealth/ and in worldly worship/ and suddenly in a point they dyscenden or gone down to hells/ but againward. Solomon in his proverbs iii And saint Paul to the hebrews xii say that god reproveth & chastiseth all them that he loveth/ and receiveth to bliss. And therefore saith johan. 2. Math. 6. It is a token of great goodness not to suffer long time sinners of their wicked purpose to sue their own folly/ but soon put to them merciful chastysement/ forsooth the lord doth not so with his chosen as he doth with an alien nation/ that is though that he forsaketh through their deserving/ and castyth them out of his sight/ whom he abideth patiently to punish them at the full in doomsday/ forsooth he hath not ordained so to punish them whom he loveth/ but he chastiseth them patiently & after receiveth them to his gracious favour and mercy. But priests in this covetise most grieven their god/ for they been authors of this sinners that we have said aforne. They seyen that they have a law that they clepe themself/ freedom of holy church/ thosse it be boundage of the devil/ and by this they may purchase out of the secler hand/ ye all their lyfelode if they might win it by one mean or by another/ and what they win into their power their may no man win it or redeem it again into the hands of the seclers/ fro holy freedom/ and who so doth shallbe suspended from holy church right/ and a cursed by their law/ till he restore it again/ thus they undo secler party with their feigned holiness/ in cleping there sorry church/ holy church/ & their thraldom/ freedom/ and magnyfyen their sermons above the law of god/ so that lay men been oppressed under these priests/ as far as the jews weren with scribes and pharisees. The devil when he tempted Eve made a fair semblant for to stir her to covetise to break gods bidding in eating of the appel whereby death should enter. This woman saw the appel that it was good in beholding/ and fair in sight/ and also lykerous in smelling/ she eat thereof and gave to her husband/ he boat thereof/ than both were deadly & loften the joy of paradise. The master of the sentence saith that this apple is sin that god forbedyth/ than after the wit of allegory/ that is thus to mean/ when that secler men foremen spiritual office/ & when the priests bowen down to take temporal lordship by tempting of the devil in their foul covetise/ than these two parties as Adam & Eve/ and they that been consentours been driven out of the bliss of heaven with the sharp of god's word. Balaam was caught in this covetise/ & his own best reproved him & hurt his foot again a wall for his journey pleased not god but this man would not beware/ & therefore he was slain among the heathen people. Numeri. xxii. This covetise stirred Giezi to take meed of Naaman for a spiritual benefice the god himself hath wrought by his servant Helysy in cleansing of his mesebry/ & therefore Giezi with his generation were smitten for ever with the leper of Naaman four Reg. 5. Anany and Saphir his wife overcomen with this covetise laid in their conscience afore saint Peter's presence/ & therefore they died both in the sin of wanhope. Act. 5. who that redyth this blessed lore that is our faith and god's law/ but he leave this covetise/ he standyth in peril of his school/ as god saith by the prophet Isaiah. 5. woe to you that joinden house to house/ and couplen field to field unto the term of a place/ whether no should ye dwell alone in mids of the earth/ saith the lord god. In this god forbiddeth the unleeful covetise that we have said aforne. For if this covetise catch not root in the heart/ it shall never grow to the deed/ as it is said afore. And therefore saith Paul. 1. Corinth. x. Be we not coveting of ill/ as some of your elders have coveted/ & we prayen for charity look in these places/ and see what hath fallen for this sin of covetise. Genesi. three Numeri. xiii. xvi. and xxij iiij. Reg. 5. Act. 5. This ten commandment of god is this. Exo. xx. Thou shall not desire thy neyhbours' wife/ ne his servant/ ne his handmaid/ ne his ox/ ne his ass/ ne thing that is his otherwise then thou wilt he shall desire thine/ after reason & the law of Christ's gospel. In the vi commandment god forbiddeth the outward deed of lechery/ & in that he refraineth the unleeful treating of thy body/ but in this forbiddeth the inward consent of the heart and in that he refraineth all unleeful desire or will namely in though things that been immovable/ that is to say that have no might in themself to remove from one place to another for the desire and will that resteth in the inward man/ maketh merit or sin more or less in the presence of god/ for charitable works that been in their own kind mighty and great been done sometime with a froward will/ and than they wanten meed/ as Christ saith in his gospel. 
Math. 7.  Math. 7. Not each man that saith to me lord lord/ shall enter into the realm of heaviness. A man shall not be only saved for his good works ne his good deeds/ wherefore than? But he that doth the will of my father that is in heaviness/ that is to say/ after the desire that a man hath in word & deed to do the pleasing will of god/ he shallbe after that rewarded in bliss and by this greatness of man's good will though it work/ but little in kind/ is asketh great reward in bliss. And therefore the angels sungen in Christ's birth Luc. 2. Peace be in earth to men of good will/ for such a good will traveylethe to please god in word and in deed/ and when it may no ferther stretch/ this will is counted for a deed/ as the master of sentence rehearseth. Saint Austen saith that this mother ignorance/ that we clepe uncunnyngne/ hath three daughters. The first been all though that might learn and will not: The second been all though that would learn and may not. The third/ been all though that taken none heed. The first shall algates be dampened. The second shullen algates be saved/ because that their will answereth for the deed. The third accordyth with the first/ but if it so be that they should have less pain in hell/ & therefore evil will that a man hath to win him ghostly strength/ or to have knowing of very believe/ to do the pleasing will of god/ is the wert evil that cometh to man/ and strange lieth him with despair in the hour of his death. But yet we should understand that the will of the godhead standyth in three things according to the trinity/ and we must do our uttermost to confirm our will to his. The father of his royal will commaundyth that rightwiseness were done. The son of his wite will/ suffereth the less evil/ the more to be fled and abideth sinners long by virtue of his incarnation. The holy ghost of his charitable will forbiddeth all uncleanness/ than we be conformed to do the fathers will and bidding/ and when the wisdom of our will is turned to virtuous mercy both to ourself and to other/ than sue we Christ'S steps/ but when the love of our will spedythe in due order both in heaven and in earth/ as we have said afore/ than dwelleth the holy ghost in our inward man/ if this knot be truly knit: in will of our soul/ there is no entry for the devil to trouble us from unity. As saint jerom saith. The devil fighteth not again us with open face/ but with guile: for he useth again us our own will/ he taketh him strength of our own consent/ & weryeth us with our own sword/ he may never overcome us/ but through our own will/ therefore for the desperation/ remedy again this devil is study in holy writ. And to this intent speaketh the wiseman Proverb vi Commandments been a lantern/ and the law is light/ and the way of life/ & a monition of learning/ that it may keep the from an evil woman/ and from the smooth tongue of a stranger. Look thine heart conyte not the fairness of her. Is it possible for a man to hide fire in his shirt and not burn his clothes? or else walk in the brenning cools/ and not bren the soles of his feet? So he that hath entered in to his neighbours wife/ shall not be clean when he hath lecherously touched her. For he that is an advoulterer by the foul greedy desire of his heart/ shall lose his soul/ for he gathereth to him uncleanness and shame/ and his slander shall not be done away/ for the zeal and woodenness of the man shall not spare in the day of vengeance nor he shall not spare for prayers of any man/ nor he shall take no gifts for his redemption. For saint Jerome saith. A glutton hath his heart on his womb/ A wanton man on his lechery/ A covetous man on his winning/ Any guard on his holding. And therefore saith Solomon. Proverb four with all diligence keep thine heart/ for life passeth from it. And saint show saith. In all creatures that been occupied under heaven in man's vanities/ there is nothing higher than man's heart/ there is nothing found lyker to god/ wherefore god seeketh nothing of the but thine heart. Against this commandment the fiend with his cautylles moveth discord in the hearts of them that been wedded/ till the desire have departed the one from the other. Than the man feigneth a cause to go from the woman/ and in this they been accursed/ as the wiseman saith Proverb xviij he seeketh occasions that will go away from his friends/ at all times he shallbe accursed and worthy rebuke. Nevertheless a fool will not receive the words of teaching/ but if thou say to him such things as his heart desireth/ and therefore he rennythe forth in woodness of his heart for to procure a divorce between him and his wife/ he cometh anon to the church that is cleped lawless/ not for the church but for the officers/ for they been lawless. Anon he chusythe him a notary/ and payeth him his wages to make him an instrument of his forged losings/ than goeth he to the masters that sitten on their seats with furred hoods/ and fond heads/ and giveth them money great plenty/ and prayeth them to be his advocates that this divorce were made/ for he willbe ready at the lawless day to bring forth his twelve hands afore the judge/ sir Symont and make good with all the court that he hath no right to the woman that he wedded for deeds done afore/ than sir Simont giveth doom/ to dissolve true wedlock/ and authoryseth lechery to these both parties for to live in whoredom from that day forthward and sendythe them forth at the doors departed each fro other. But lo what Chryst saith. Mat nineteen. Marc. x. Luc. xvi. For matrimony a man shall leave father and mother/ and he shall hold him to his wife/ and they shallbe twain in one flesh that is for their dwelling shallbe together. Also they been not then twain/ but one flesh that is by virtue of the sacrament/ wherefore that thing that god hath joined/ man may not depart. I say forsooth to you that who so ever hath left his wife except for the cause of fornication/ and if he wed another he is a lecherour/ and who that weddyth this woman that this man hath left/ he ledyth his life in lechery/ as long time as he holdeth her/ sithen that god joineth never but in lawful manner how dare ye pursue this divorce in a lawless church? Saint Paul saith to the romans in the second chapter. whosoever sinneth without law shall perish without the law. For & they weren blind and knew not the law/ they might happily the easilier be excused: but now they say they know the law/ and done full hardly against the law/ they have not excusation. And therefore the wiseman saith. An wholesome remedy against this sin of the heart. Eccli. xviii. Be thou turned from thine own will and obey thou to gods will/ and than (saith bernard) thou shalt never come in hell/ and therefore while thou art hole and sounden waver not about in thoughts of diverse errors/ from god and from virtue. Bryse down not only such unleeful covetise/ but also all supper slew & unstable thoughts/ and suffer them not on any wise to grow to deed ne to custom. And this seemeth to be the sentence of the prophet where he saith. Psal. 136. blessed is that man that shall hold/ and hyrt his youngelynges at the stone/ as the works of man been his yongelynges/ or sons or daughters/ after the ghostly sense/ so though thoughts of the inward man been his yongelynges. Than he hyrtyth his yongelynges at the stone of rightwiseness/ when he destroyeth their sudden crepynge/ in thinking of the life of our lord jesus Christ. For soothe this is a special remedy to with hold wicked thoughts/ desires/ and wills that they flow not to deeply withinforth/ neither that they flee to fer without forth/ and such travails thryven though that god hath chosen: for they will not in any disease be overcome neither consent to these cautyles of the devil/ by which he enprysoneth gods servants for they keepen these ten foresaid commandments/ but saint hylary saith. This propartye hath Christ's church/ when that it is pursued/ it flourisheth/ when it is brysed down/ it groweth: when it is despised it profiteth/ when it is hurt/ it overcometh / when it is blamed/ it shineth/ and than it standeth most strongly when it seemeth in man's eye to be overcomen. This church is a true soul/ as we have said afore/ some that been tender & feeble for to suffer cryen with abachuc/ and sayen to god. Lord how long shall I cry/ and thou shalt not hear me? Lord till when shall I call upon the thus suffering strong tribulation/ and thou shalt not make me safe? why hast thou showed me wickedness and travail/ and sufferest theft against me and unrightwiseness? why beholdest thou these dyspysers'/ and art still? the wicked man defouling him that juster than he? saint Jerome saith in his prologue/ that these been the words of man's impatience/ and setteth an ensample of a sick man swelling in the fevers and asking cold water saying to his leche/ I suffer woe/ I am all to tormented/ I am full nigh deed/ how long shall I cry (leech) and thou shalt not hear me? The witty and the most merciful leech answereth to him/ I wot in what time it behooveth me to give to the that thou askyst/ I have no ruth on the now/ for this mercy were cruelty and thine own will maketh against the. Also our lord god knowing the weight and the measure of his mercy/ sometime he heareth not the crier anon/ that he may prove and more steer him to pray/ and as examined by the fire/ that he may make his servant both juster/ and purer/ to receive grace/ and meed. ☞: ♣: ☜   

¶ What is the fiends church with her properties. The xiii chapter.  
TO speak of the third church enpropryed to the devil the which is the number of them that been encumbered to serve him after his 'ticing against god's hests. first we shall take our ground of the prophet Psalmo. 28. I have hated the church of malygners. These been they that strayen away after their own desires/ walking in the way that leadeth them to hell/ neither they willbe governed by law ne by grace/ neither they will for dread ne love cease and go from sin/ because this world is full of lusts and proferryth his lovers a joy soon passing/ but they that traveylen after bliss here they suffren pain/ therefore fools withouten number joyen with this world/ as christ saith in his gospel. Mathewe. 7. Entre ye by the straight gate/ for large is the gate and broad is the way that ledythe to damnation/ and many entren therein. But O lord how painful is the gate/ and strait is the way/ that ledyth to life/ and few their been that finden it: For saint johan saith. All the world/ that is/ all though men and women that been overcome with this world/ been set in malice/ that is brenning in the fire of foul covetise/ for all thing that is in this world/ either it is the covetise of eyen/ other else it is the covetise of the flesh/ or else it is the pride of this life/ and therefore this church is grounded upon the devil in the gravel of false covetise. As Paul saith. The root of all evils is covetise/ the which some desiring have erred from true believe/ and have joined themself to many sorrows/ the rearing up of this church is in gluttony/ and lechery as the wiseman saith rehearsing the words of them that shallbe dampened. Go we (say the fiends limbs) fill us with precious wine and ointments/ and suffer we not the flower of our fair beauty to pass away from us/ crown we us: with roses of jollity or that they walken away/ there may be no meadow but if our lechery pass thereby/ none of us may be lotles/ of our lechery/ every where leave we tokyns of our gladness. The heling of this church/ is pride and hyenes of life/ as the prophet saith. Psal. 36. I have seen the unpetyous/ & the wicked man enhanced & up lifted as the cedars trees of Lyban/ and they been the highest trees of the world/ but as smoke riseth sodynly/ and soon vanisheth to nought so they proud been praised for a time/ and than they fallen away/ and we weten not where they become/ of the business and occupation that dwellers of this church usen/ speaketh the prophet. Night & day wickedness shall compass about this church upon their walls/ and travail in mids of it/ and unrightwiseness & Okyr. juggling/ and Treachery/ hath not stinted in the ways of her. Of this church with his manner of building speak Christ in his gospel. Math. 7. Luc. 6. who that heareth my words and doth them not/ is like a foolish man that hath build his house upon the gravel of covetise and misbelieve/ and rain of gluttony and lechery came down on this church/ and ferly this foresaid sins fallen in to this church and driven it down/ and the fall of her was great: for she fell from grace and glory to pain & mischief without end/ as saint Austen saith. For sooth that is not the body of the lord/ that shall not be with him withouten end/ for hypocrites been not said to be with him though they been seen to be in his church. Certes the devil is head of all wicked/ which been on some manner/ his body/ to go with them in to the torment of everlasting fire/ for when they token baptism they hyghten faith & troth to keep gods commandments/ as the prophet saith speaking in the parson of the general church Psal. 118. Lord I have sworn and ordained to keep thy commandments/ and upon this covenant Christ took him to his marriage/ with the ring of steadfast faith he sacred the holy spousal/ but now they leave this chaste love our lord Ih●… christ/ in breaking of this covenant/ and have chosen an whore master the fiend that is a spouse breaker and lyggeth in adulter with her like spoils. For saint Iohn Chrisostome saith. Forsooth every soul it is Christ'S spouse/ or else it is an advoulteresse of the devil for Christ and the devil may in nowise rest together in the bed of man's soul/ for they been so contrary that what so ever the one byddyth/ that the other forbiddeth. Christ sekyth salvation/ the fiend damnation/ christ loveth virtue/ the fiend loveth sin/ Christ gathereth together/ and the fiend scateryth abroad. And Paul saith two. Corinth. what pertycypation is there of right wysnes with wickedness? what fellowship is there of light with darkness? what communion is there of Christ with belly all? or what part is there of a faithful man: with an unfaithful man? or what consent of the temple of idols with the church of god? Certes none/ for each of these again say other after there own wyrching. Now shall we tell what they been that dwellen with the fiend for to serve him in his church that is the temple of idols. waryours'/ cursers/ chyders/ slanders/ and blasphemers/ there been villain spekers/ liars/ glosers/ backbiters/ mottrars/ swerars/ and forswerars/ there been also mychers/ robbers/ extortioners/ tyrants/ and oppressers/ there been untrue tillers/ unfaithful servants/ reckless hired men/ rebel disciples/ and unprofitable labourers'/ there been lecherours'/ fornicators/ advoulterers'/ incestours/ that is/ defoulers of their own kin/ and unclean men and women that been within the order of perfection there been hypocrites/ sodomites/ sacrylegers/ & sellers of the holy sacraments/ there been all the prayen serven or given gifts for church or spiritual office/ or benyfyce/ all false possessyoners/ all mighty wilful mendynners' and all sturdy maintainers. There been all though men that bosen their breasts/ pynchen their belies partyn their hosies: crakowyn there shoys: & all disguysers of their garnamentes. There been though that sterchen or poppen their faces/ that brydelen there hedes with jig halters that setten above honykombes with moche other atyring/ to make themself sale keen to sin/ and setten abroad there paps to catch men with their limbs yards. There been false law makers/ god's law haters/ offynders of customs/ distroyers' of virtue/ and auctors of sin/ in this church also been mawmotres/ heretics/ idolaters/ sortylegers enchauntours arriolers/ charmours & rerers of the devil/ & all though that trowen that help may come of using gods word/ that we clepyn writs only hanged or borne on man: or that they been medicinable to body or soul so hanged or so borne/ there been marchaundes/ chapmen/ vytellers: vynteners' taverners: chaungers/ buyers: sellers/ that usen deceit: in weight/ number/ or measure/ there been in this church usurers/ okerers: iuryours/ quest mongers/ and all false witness bearers there been pleters/ lawyers/ sequesters/ commissaries/ officials/ dens/ summoner's/ and all that sellen troth or sin to make money/ their been also auditors/ receivers/ treasurers and proctors/ judges/ and all that excepten parson for a cause impartynent. This church when it is beaten/ it waxeth harder/ when it is blamed/ it waxeth the duller/ when it is taught/ it is the lewder/ when it is done well to/ it is the shrewder/ and than it falleth down/ and cometh to nought/ when it seemeth in man's eye most strong to stand saint Austen saith. Christ'S church pursueth evil livers in charity by way of amendment. But the fiends church pursueth the church of christ in malice/ by way of slander and slaying/ and this cayme that false envious man slew his brother Abel that blessed and simple innocent man as the thirty expositors say in a prologue on this Psalm. Quid gloriaris in malicia. That Cayme was the beginning of Babylon and antichrist shallbe the end/ and Abel was the beginning of jerusalem/ and christ shallbe the ender. Forsooth Ishmael pursued Isaac but not so Isaac Ishmael/ Esau pursued jacob/ but not so blessed jacob cursed Esau/ for by counsel of his mother he fled in to Mesopony from the wrath of his brother/ till that it was suaged. Thus our mother holy church counseyleth her children to i'll from the malice of the fiends church till that it be slaked. Math. 10. Forsooth if the fiends church shall pursue you in this city/ flee ye till another/ but this must be done by discretion for hurting of our brother's conscience. christ pursued not the jews but the jews jesus christ/ heathen men slew the apostles but not the apostles heathen men/ se now frowardness of this world that hath been from the beginning. when isaiah the holy prophet prophesied and preached unto the people/ they would not here is words ne suffren him on live/ but the people that risen after his death radde his books and saiden/ if we hadden lived in his days/ he should not have been deed/ and yet they slewen jeremy that with the spirit of god told things to come/ and taught them very troth/ his successors token his books and read them in there temples/ and veiled him for an holy man/ but they slewen Ezechyel and other more/ than the jews maden fair the tombs of these prophets/ as were scribes and pharisees and said in hypocrisy/ if they had been in their days they should not have been slain/ but they gave the counsel that Christ should be deed/ the head of all saints with most dyspytyous death. The fiends church in these days/ praisen above the clouds christ and his holy saints with words and with signs/ but they pursuen to the death the lovers of his law. And thus saith christ in his gospel. Right as ye done now/ so did your fathers to the prophets in their days. And therefore woe to you hell hounds for christ saith/ in this world ye been rich fat fed laughing in pursuing of each other/ weep ye and make ye sorrow for your pain is moche in hell. O these shall have a dreadful day when they be arraigned at the bar of judgement when christ shall rear up his cross the banner of his passion. Of this day speaketh the prophet Sophonias. The great day of the lord is nigh/ and fast beside/ and hieth toward wonders fast/ it shall not long tarry/ in that day shallbe troubled he that is strong and mighty/ for the voice of the lord is bytterful to the dampened. That day is a day of wrath/ a day of tribulation. That day is a day of hunger and ire/ of extremity and wretchedness That day is a day of darkness and of thick smoke. That is the day of the trump/ and of hideous noise/ for than they shall see their judge above them stirred to wrath/ than shall they see hell open beneath them/ and angels on the ryghtsyde hasting them to hell/ saints approving gods doom/ and all the world accusing/ and their own conscience as open as a book/ in the which they shall read their own damnation. These wretches beholding the great glory of them that they despised in this world/ than shall they say these words. These been they whom we some time had in scorn/ and in hate and derision/ we witless dampened hell hounds believed that their life had been woodness/ and madness/ and supposed that their end had been without worship/ how now they been counted among the sons of god/ and they taken their lot among his saints/ therefore we have erred from the way of truth and the light of rightwiseness lighted not to us/ we been weary of the way of wickedness and damnation/ what profit hath our pride done to us? or great avaunt or boast of richesse/ what hath it given to us? all though things been passed from us as a shadow. Than the judge shall say unto them with a stern cheer. Go ye away from me ye cursed limbs/ into the fire of hell everlasting/ that is ordained to the devil and his angels. Than may the soul say to the body these words. Come on thou cursed careyne/ come and go with me/ I am compelled to come again to thee/ that we may go together either to others shame/ to take our joys as we have deserved/ pain for evermore. That thing that we loved/ now it is gone from us/ and all that we hated is come upon us/ now is joy turned into sorrow/ and our mirth into weeping/ now is our laughter turned into mourning/ and all our game into weyling/ nothing abideth to us/ but fire hot brenning/ water cold chylling/ worms and edders/ toodes and snakes/ ever gnawing/ ever dying and never deed/ darkness palpable (that is so thick/ that it may be felt) wanting the sight of all comfort/ saying all thing that may discomfort/ fire intolerable/ dread untellable/ quaking of the fiends fellowship always discord wonted any friendship/ and full despair of any end/ nevertheless/ assay we in this life/ if we may leave this fiends church/ and bring ourself both body and soul into the church of jesus Chryst/ while grace and mercy may be granted/ ask we of him/ that offered himself upon a cross with a wilful cheer to save us all when we were lost/ for thus it is written of the words of god/ that he speaketh to a sinful soul. Turn the again/ turn the again: thou sinful soul: turn the again/ turn again that we may behold thee/ forsooth god knoweth thy misgovernance/ and will not forsake thee/ if thou wilt turn again/ as he saith by the prophet jeremy/ forsooth thou haste do fornication with many lovers/ nevertheless turn thou to me saith the lord/ and I shall receive thee/ and take the to grace. Upon this saith saint Gregory. In this god showith how moche he loveth us/ for when we forsaken him/ he forsaketh not us. As saint Austen saith. O man mistrust thou not of the mercy of god/ for more is his mercy/ than thy wretchedness. And thus saith king david to Abner. when Abner had send messengers to king david/ to entreat him of fryndshyp/ king david answered to the messengers/ as spoken unto Abner/ I will gladly make friendship with thee/ but this one thing I tell the forsooth thou shalt not see my face/ till thou shalt bring with the Michol/ and so coming thou shalt see me/ this saying is thus shortly to mean/ ye that will have king david/ amercyful lord to you/ ye must bring with you this woman Mychol/ if ye will see his gracious face/ for david loved much this woman as the story telleth. david the king in this place beareth the figure of jesus Christ. And Mychol is to say when it is declared the water of all/ than is this thus to mean/ ye that desyren in all your heart to find and have the mercy of god/ and see his gracious face in bliss/ ye must have water of very penance from your heart with full contrition of will never to turn to sin/ & if that ye will be true & no more break this covenant: god will not that ye be deed/ but the ye have everlasting life. Amen.   
¶ Here endeth the Lantern of light.   

Tabula. ¶ Here beginneth the table of this present book.  

¶ first a prologue or a preface. Ca i Fo. two.  
Item a petition. Ca two. Fo. iij.  
what antichrist is in general with vi conditions. Ca iii. Fo. iiij.  
what antichrist is in special with iii properties. Ca iiij. Fo. viii.  
what antichrist is in special with .v. conditions. Ca v. Fo. ix.  
what the church only apꝓpryed to god is. Ca vi. Folio xii  
what is the material church. Ca seven. Fo. xx.  
Of good and ill coming to this material church. Ca viii. Fo. xxiv.  
Of discretion to know good from ill. Ca ix. Fo. xxvij.  
How the goods of the first and second church accord. Ca x. Fo. xl.  
Of joy in tribulation. Ca xi. fo. xli.  
Of the fiends cautels by which he pursueth by his members the keepers of god's hests. Ca xii Fo. xliij.  
what is the fiends church with her properties. Ca xiii. 〈◊〉 lxviii.   
¶ Here endeth the table of this present book. ✚   

¶: Imprinted at London in Fleetstreet/ by me Robert Redman/ dwelling at the sign of the George/ next to Saint Dunston's church. ✚  
 town scene  
 printer's or publisher's device