Here beginneth a traeties callyde the Lordis flail handlyde by the bishop's power thresshere Thomas Solme.   

GOod redere here thou haste a short ●…tis called the lords flaylle which s●… dreve the to the confeschione of one Chr●… and savyure the second person in trinity 〈◊〉 & mane/ Which flayll is handlyde by the hops power thresshere Thomas so●ne/a●… their correction I submytie myself i●… writ any thing contrary to te truth/ 〈◊〉 this I set fort a work of justification/ 〈◊〉 yn I will declare the Sacramentis of Chry●… the Sacramentis ynstitute of the Pope●… pwrely & sincerely as scripture do testify a●…dynge to the declaration of the best cla●… Wherefore pray to the Lord for me and all o●…re labouring in the lords vynarde to the ●…ry of his name/ & worthily acceptet his 〈◊〉 power work/ the first taste that I find in the lords swettnes/ which taste I pray God send all yngnorante persons.   

¶ A form how we shall know God.  
THe effect of holy scripture consistyth chiefly in two partis/ That is. In knowledge of God & hour selves. We shall know God four manner of ways. first if we pryntyt in hour hearts by a certain faith/ God to be ynfynitte wysbdam/ rightwiseness/ goodness/ verity/ vertw and life/ & when soevere thes vertws ere seen or done yn any place/ to be only of him/ and of none other/ as all miracles/ and preservations of mean and of all things that is good. We must only ascribe to God and to no saint/ other in heaven or earth/ as many do. ygnorantly for lake of this knowledge. 
Baruch. 3. jacob. 1.   
The second way to knouwe God/ is to believe all thyngiss. 
Prover. 1● Psal. 148. Danie. 3. Roma. 1.  Which ere in heaviness and yn earth/ to be creatyde yn his glory/ & that each creature ought to serve him by right. by the reason of their creation/ and nature/ also they must ynspecte his commandment/ obey his majesty/ and knowledge him in obayunge/ to be theyere lord and king.  
Thurdly we must confess him to be a ryghtuse youge/ and therefore shall revenge 
Psalm. 7. Roma. 2.  straightly in them which decline from his commandments/ Which do not obey his will by all things/ which shall think/ speck/ or do any thing else then those which pertain to his glory/ and honore. 
Roma. 2.  fourth we must consider/ that he is merciful and meek/ and to resayve mercy fully synneres & wretches/ which do draw to his mercy/ and apprehend his faith/ always ready to forgive if any do are forgenesse/ to suckure if any do instanly deseyre his help/ to save if any will return and fire their holl trust in him. 
Psal. 103. jesa. 55. Psalm. 25 &. 85.    

¶ A form to know hour selves.  
WE shall know hour one persons thus/ We ought to consider our first father Adam/ to be created to the image and similitude of God/ that is in wysdam/ rightwiseness/ endued with holiness/ & so cleaving to God by thes gifts of grace/ should ever live in him/ if he had persevered & stand surely in this clearness of nature/ which he took of God. But after he was corrupt in sin/ this image and similitude of God was seducte & blotted. 
Gene. 1.  he lost all goodness of godly grace/ by which he 
Gene. 3.  might persevered (if he had willed) in the way of trute/ and life. By sign he is divided fare from God & made a nother mane/ robbed and spowilide of all wyssdam/ rightwiseness/ vertwe & life/ Which he can not have but only of God. 
Roma. 5.  Wherefore nothing else is left to man/ but ignorance/ iniquity/ weakness/ death/ and yougment/ which aer the fruttis of sin/ Which calamity did not fall only in him but is shed also in them that cum of his seed/ Therefore all men which erborne of Adam terrestrial/ aer ignorant & void of God/ perverse/ corrupt/ & destitute of all goodness/ Hour thowght word and ded ever a genste godis will/ although we show sum goodness in form/ nevertheless the same inwerde affection of the mend abydith in his filthiness/ and blind perversity/ The yougment of which mend or heart/ partayn only to God/ which letyll regard the ought werde shining/ but only be hold the secrets of the heart. 
jere. 17.  Therefore let a man have of himself never so bowtyfull a face concerning holiness/ it is nothing else but hypocrisy/ and before God also abomination/ by cause living inflesse perverse cogitations of mind and corruptible deseyrs be ever in man. 
1. Reg. 16. jere. 17.   
ALthowgh truly we be so borne/ that there is nothing left in us to do any thing which is accept or cane be to God/ nor is not left in hour vertwe to pacify or to make acceptable to him/ never the less/ we do not sesse to be debtors in that thing/ which we can not give/ or restore/ In as much we be the creatures of God/ & he being all mighty do not sesse to create/ and conserve us most wretched & sinful/ therefore ere we ever bound to serve his honour and glory in knowledging his goodness/ and our one infirmity in obseruyge his commandments. Nor it is not lawful to prenetde an excusation/ by cause faculty or ability is absent or lake/ and as waste full debtors which aer not abil to pay. Truly it is hour fault & sin which hold us bound that we can nethere will or may do good. 
joan. 8. Roma. 7.  But when God is the yousie revenger of sins/ it be hovythe that we knowledge hour selves worthy malediction/ & to deserve yougment of eternal death. Truly there is none that wyllith/ or may do those things which pertain to hour offece/ duty or justification. Wherefore in scripture we ere called the children of ire/ and condemnation and youge us all hedlyngiss in to death and 
Ephe. 2. Roma. 3.  perdition/ Therefore there is nothing left to man/ wherein he should seek his rightwiseness/ vertw/ life/ & health in himself/ which all things aer but in one God/ from whom man set a part & divided/ before himself shall not find/ but infelicite/ unabilite/ iniquity/ death/ and the same hell's/ that is/ the uttermost malediction for sin/ which is the returning in to earth/ and in to the oblivyusnes of gods blissyngiss and gifts. 
Osee. 13.   
LEft man should be ygnorante of thes things/ the lord did give/ and in manner print in the hearts of all men a law/ which is called the law of nature/ This law truly is non other thing thene man's conschyens/ or for knowledge/ which is inwerdely a record to us of those thyngiss which we own dwely to God/ and do show us that which is good and ill/ and therefore shall accuse and hold us guilty/ whiles we ere known to hour selves/ not to be (as we ought) of ability to make satisfaction for hour offencis and misdeeds/ that is by hour works can never satisfy or purches again the rightwiseness/ vertw/ and life/ which aer lost by our one free-will. 
Roma. 2. The caus● of the nat●rall law.   

The cause of the law of Moses  ANd by cause man after werdes was & is swollen by arrogance & pride/ and so blyndide by his one love/ that he can not be hold his onself/ and descend in himself/ and to knowledge his one wrechidnes and misery/ the lord did put to us a law writtyn/ by which we oer leruyd of the parfecie rightwiseness which the lord require/ and what manner a rightwiseness it is/ and how we shall fulfil it/ and that is if we fix our selves growndly and holly in God/ & when in all things that we think/ deseyre/ speak or do we intend and square it to his honore and glory. And this law writtine do show to us how far we be absent from the right way. And for this cause/ all promissis & maledictions ere put in the same law/ there truly the lord do promiss/ if any shall fulfil it perfectly & eractly by word & deed/ what so ever he command/ that he will give the reward of eternal health. 
Levit. 18.  Whereby he show the same ꝑfectnes of life to be the very rightwiseness/ which is towght in the law/ & so to be hade before him/ and that this perfection of life were worthy such a reward/ if by any men's it might befownde a 'mong men. 
Deut. 27.  Again he promiss malediction in all men/ and pronowsyth an eternal iougment of death/ which do not observe plentyusly & with out any exception the hole rightwiseness/ of the law/ the which pain/ malediction/ and condemnation do beyond and subdue all men truly which ever hath been/ is/ or shallbe/ to confess themselves synneres and transgressers of the law/ and thes things truly we know by the law of Good. 
Gala. 1.  Wherefore the law whiles it do show and teach us the will of God the which will to be fulfilled we ere bowed/ and whiles it show that we do very little of those things/ which we aer bound to do pwrly and sincerely/ it is truly a spectacle to us in which we may see the goodness of God and behold wystly hour sin/ and malediction as in a class of steel we be hold the fyllthynes & spots of hour mouth/ And this law is nothing but the testimony of the natural law which steer and move oft times hour memory inwerdly/ whose monischions now by te law writtyn is incowlkyd and drevyne into our hearts/ which before we did not kype faithfully when the law of nature did teach us inwerdly. 
Ro. 3. &. ●.  Now it is ready to understand what we ought to learn of the law/ truly God to be hour creatore/ almighty/ lord and father. wherefore we owgt to give him all due honour/ glory and love. Also ye must not/ by cause we be all the children of ire/ therefore as conserving hour synfulnes/ to be all worthy malediction/ iougment/ ye at the last eternal death.   

¶ When we have thus learned our one infirmity than we must not dispyre utterly/ but seek remidy by his marty/ & note by works/ & so he is ready to help for Christis sak which is his only mercy and remission of sin.  
Therefore if we will obtain health it is to by sowght sum other ways then be the rightwiseness of works/ which helt is remission of sin. Furthermore when it is not in hour selves/ that is/ in our vertw and faculty to pay that we own to the law/ we out to dispayrs in owronselues/ & to are & lokefore help sum other where. 
jacob. 4. 1. Petri. 5.  And when we thus humbyll and meek hour selves in knowleginge our one infirmity and weakness/ then the lord do a peer to us/ and extend himself aesy/ meek/ and forgiving/ of whom it is written/ that he resistyth proud men/ and give grace to meek. If we deseyre first his ire with faithfulness/ & axe forgiveness/ with out dowght he do remit his ire to us/ what so mener hour sins did deserve he remit & take us in grace/ by whose grace we shall resayve a own heart/ by which we will/ and a ●●we vertw by which we may execute his vertws. 
Ezech. 3.  And all this truly he largely impart 〈◊〉 distribute unto us/ for jesus Christ/ hour lord/ Which when he was on God with te father/ he did do on hour flesh/ wharby he might begin a cunnaunte with us/ and draw us near to God/ from whom hour sins did make us far distant. 
joan. 1.  
jesa. 53. Ephe. 2. Colos. 1.  Which by meryth of his death did pay hour dettis to the right●●senes of God/ and pacified his ire/ redeeming us from malediction and yougment●/ to which we wore bound/ and bore the pain of sin in his body that we might be absolved by thesam. He descended from heaven and brought with him all plentuusnes of heavenly blissyngis/ which he shed in us by a large hand/ in sending his holy ghost/ by whom we oer regenerate/ & deliveryde from the nowre & snaris of the devil/ we ere optay●●yd by godly grace into the children of God 
jod. 1. &. 7 Roma. 8.  and er sanctifyde to every good worlte by whom also how long we aer in this mortal body/ all perverse covyttusues/ flessly deseyrs and what else so ever/ the crooked/ and corrupt perversity of nature do generate aer mortified in us/ by whom from day to day we ere regenerate/ that we might walk in novite of life/ and live to rightwiseness. All thes things eroffryd and given in Chryst hour lord/ truly remission of sin/ by grace only/ piece & reconsyliation with god/ the gifts of the holy ghost/ if we do amplecte and take them by a certain faith/ and thereby cleave to the goodness of God/ and as men resting and nothing doughtinge/ but that the word of God is verity and truth/ which do promysese to us all those things/ & thus yowynnyde to him do possess all heavenly blyssingis/ treasures/ and gestis ghostly/ which shall lead us in to life and health/ which we shall never obtain but by a lively & a true faith whyllis we confess all hour goodness to be in him/ we truly to be nothing but in him/ and for certente we must asucre/ & promise to hour selves/ in him to be made the children of God/ and partakers of the kyngdam of God. 
Ro. 3. &. 5.  
joan. 1. Roma. 8.  Again they which have not the fa●●●●e in christ/ of what degree so ever they be/ what so mever they do or go a bought/ is to their perdition and confusion/ and iougment of eternal death abject from God/ & excluded from the acceptation of all health. 
joan. 3. 1. joun. 5.   
And when this cognyschion of hour selves (by which we ere taught to humbyll & cast downde hour selves before God and to seek his mercy/ also this saith which give us the taste of the godly goodness/ & mercy/ by which he worket with us in his Chryst) is not of us/ or put in hour faculty/ god is to be prayed that he do bring us by a true repentance/ in the same knowledge of hour selves/ & with a fervent faith in this knowledge of his mercifulness/ and swettnes/ which he show in his christ/ that he being guide/ we may be l●●e unto the eternal beatitude/ which christ i● the unical way/ whereby we come to the father. 
jere. 3●.  And that men which ere simple may the better know the cummyunge in to this way of truth/ we shall declare the commandments of the law/ which (as I showed before) do drive us to Chryst/ in knowledging the goodness of God and hour one naughttynes/ and hew all grace/ mercy/ & remission of sin is only obtained by a suerfayth in Christis blood.   

¶ Here beginneth the ten commaundmentis.  
THere aer ten preceptis of the law/ four partayn to Godis honore/ &. vi. to the love of hour nayghbore/ Wherefore the Lord (as the evangelist testifyth) did conclude briefly the lave in two preceptis/ That we should love God with all our hearts/ all hour mends/ and all hour strenkyth/ hour nayghbore as hour selves/ But unless the universal law is concluded in those too chappiters/ never the less hour Lord whereby he might take a way the pretence of excusation/ it pleased him to show more largely & plainly by ten preceptis both those thyngiss which pertain to his honore far/ and love/ as those which he command us for his sake to bear to hour nayghbores. 
Exo. 32. & 34. Deut. 10.  The first is this. 
Levit. 10   

¶ The first commandment.  
Thou shalt not have strange Godis before me.  
BY which we ere commaundyde to have a steadfast faith/ and though seek all ways remydy of him that we do not give the laud of any goodness and vertw/ to a nother 
jesa. 30. &. 31. 1. Tim. 1. duty. 6. &. 10.  ●reature/ which belongeth only to him/ It behove us also to love and fere him a 'bove all thing/ that we knowledge him only for hour God/ fyxing all hour hope and trust in him/ thinking what so ever goodness chance to us to be of him/ admitting at notime any thing but that in which he is worshipped/ & honoryde. 
1. Cor. 10  Nor we out not to declare him thus by tongue/ gesture of body & ●y every owtworde singnyfication/ that is ●o be hour God/ but also we must give our self like by mend/ heart & all hour study. 
1. Pat●. 28  For not only our words & external deeds aer before him/ but also the works of the deep heart & cogitations of the inwerde mend/ o mor better & clearly opinyde to him thene hour selves. And ye shall not that there was ●euer/ is/ or shallbe any man (christ any recepte which is both God and man) that ●●er fulfilled this commaundiment/ which low God with all his mind/ heart and soul. Nottywtstanding he do give us this commandment unpossibyl for us to fulfil in this mortal body/ by cause he would drive us to Christ/ that is (as I told you before) to confess hour one infirmity/ and remission of sin to be had only by his mercy & grate. This commandment teach us whiles we walk in this corrupt flesh that we er not ꝑfeyt/ & willyth that we stretch hour selves forwerdis to the mark and goal by a true faith/ where we shall resayve all parfectues/ and se God face to face/ hour savyore Christ jesus being hour mean and guide. This commandment stoup the mowghte of boasters & crackers rejoicing in works/ and drive all men to seek hour savyre Christ jesus.  
❧ By this commaundmente we er forbydyne to prefer any worldly goodis or promotions/ as rychese/ honour/ dingnyte & such other above God/ we may not set hour mend so on them that we shall forgytte God. But froz time to time we must ever knowledge him/ as is said before.   

¶ The second commandment.  
Thou shall make no gravene image/ or similitude of those thyngiss which aer above in heaviness or in earth beneath/ or in waters which ere under the earth/ thou shalt not honore ne worshope them.  
BY which is syngnifyde all honore and worshope to be long to on God/ which when he can not be comprehended by nomens' of man's capacity or wit/ in as much he is incorporal invisible/ so spirytall that he can be excludyde from no place/ let not us flowmbere that we can comprehend him by hour one wits and imaginations. 
Deut. 6.10. 3. Reg. 8. joan. 1. 1. Timo. 1. joan. 4.  Nor let not us worshope an ydol▪ as it were the similitude of God which is a sprite/ and willbe worshipped in sprite and truth. Therefore the ●●rst commandment do show one Good to be/ be side whom there is none other God to be thought or had. This commandment do teach what manner a God he is/ and by what kind or manner of worship he willbe honoryde/ lest we shuldebe bold to fain any carnal thing like to him/ or to cast him under hour wyttis & brains/ or to be reprehendyde by any form/ or similitude.  
A genst idols of the trinity & saints.  
LLett them respect hethere which intend to defend by a miserabyll pretence execrabyll ydolitre/ by which many years be for this time/ true religion have bynue overthrown/ and submersyde. They say images aer not reputed as God's. Nor the juice were not so oblivyus but that they remembered God to be/ by whose hand they were lead out of Egypte/ before they made the claffe. Nor Turquis er not to be though so dull-witted/ but that they do believe God to be a nother thing then stone & wood. They do chonge always images after their on fancy/ but they hold all ways in mend their God/ and dedycatt many idols in the name of on false God/ but do not believe to have so many Godis/ as they have ydolis/ Also they do make uwe every day/ but they do not think to make nwe Godis. What now? All ydolyters of juice or gentelis/ had a believe God to be such a won as the vanity of their brain did consayve. Therefore the mend did generate an idol/ & a hand brought it forth/ nevertheless the juice did think themselves to worshope under such images God eternal/ on and very Lord in heaven and earth/ Also gentiles did so repute their godis (altough fallis) which also they feigned to be in heaven. To this they did not believe God to be present to them/ except they did show him by a carnal presence/ And that they might obey this blind deseyre/ they did erect signies/ & ydolis/ by which they did believe to have God present before their corporal eyes/ When truly they though themselves to behold God in them/ then they worshipped him in them. And so beholding idols with mend and eyes as many christians do noweadays/ they begene to be more bestly than holy/ inthinking holy that which is a idol. He that will deny this to be done before hour days and also now he denyth the truth onshamfastly. Why do they lie prostrate before them: Why do they turn themselves to them intending to pray as to the aeries of God: Why aer they ready for such popyttiss and idols to strives/ debatis/ brawlyngis and chiding is as gentles be for their mammyttis? Many now a days wylsoffere more willing on God to be takyne a way then their idols & poppetis having besydis this many other gross accors with out number/ by which God grettly is displeased/ but shallbe grettly plesyde if they purifyde themselves/ from ydolytre and such yllis. They say we do not call them Godis/ no more did the juice or gentiles call them but only singnies and images of Godis. 
jesa. 40. jere. 2. Ezech. 6.  And truly all prophetis and holy scripture do not selfe to forbid fornications with wode and stone/ where all christians (which ere the true juice) ere in excusabyll as concerning the carnal worshipping of God in wode and stone/ or any other earthly thing. 
Haba. 2. Deut. 32.  And ye shall not that the uttermost effuge & scape that all papistis have to uphold their idols/ is to affirm them the books of ydiotis and lay man. And that we grant this (although it be a thing most foolish and vain when they ere set up with out doubt for non other cause then to be worshypyde) it never the less I can not see what fcuttis they bring to ydiotis and unlearned persons/ chiefly when God is carved to them/ but to make them heretics in believing to have God present all hole by menbers/ as they carve & paint him. 
The carning of God make herety kiss. The carning of fayntiss make bawdis.  And such images as present fayntis/ what ere they but examples of great superfluity/ costloste and a tityll of an ill name: Fore harlottis do show more shamfastly & moderattly/ their horly a ray and owtwerd ostentions/ then tempils do their pictures which they will to represent the images of virgins. Therefore let them deck their images at the lest ways/ with some shamefastness/ that they might represent sum what mor shamfastly to be books of sum holiness. As they be mad now a days/ they shall provoke a man mor to sign them vertwe. But as touching their opinion images to be books of ydiotis is not the way and reason to teach the pepell of God/ whom God will to be instruct by a nother teaching & by a nother book/ than by the bockis of blockis and stokis and foolish lies/ and fabyllis. 
To make images books is not the true way teach ydiottis.  He hath showed the preaching of his word to be a common docteyn to all men/ to be a bocke which shall teach us only the way of truth. Therefore to what end do it perteyn to set up so many crossis of wooed/ stone/ if that thing be oft times betynne in hour aeris/ Christ to be betrayed for hour synns/ & that he suffered hour malediction a 'pon the cross/ and did wash a way hour sins/ of which on word they may learn more then of a thowsante crossis of wooed or stonne/ much less than need crossis of gold and silver/ which shall make a covetous mend more to remember Mammon then Christ. 
Not the great ydolie of the world.  other Idolis there be in the world which ere more great mor abomynabyll than thes foresaid/ which ascend into the throne of God/ and boast themselves to be like the all mighty. against which who so speck the ypocrities and popysche sort see them condemned to death/ which ever have been a geuste Good/ both in old and now Testament in slaying profyttis & true discipyls which spoke the true word of God/ intending to pluck down them with their idols resting in godis place/ as men utterly intending to expulsse God/ ye and their malesse was so great that they did not spare the son of God/ whom the temporal yugis would have delivered. 
Truth deserveth ever hath.  Wherefore though in speaking the troth death must nediss follow by the hands of thes blood suckers/ it the truth must be prechede yet Christ must be extolled of them that knoweth the truth/ For he that deny him (as he witness himself) before men/ he will deny him before his heavenly father/ Wherefore charity compellyth ☞ me to tell truth as conserning idols contrary to this commandment. And ye shall not that a 'mong all idols which oer in this world with triumph in the set & tronve of God almighty. that is/ which rest by a false faith in the heart of man which heart is the set of God/ is popysche prestode/ and his great Good/ For popysche prestode what by hypocrisy/ and by the false presence 
The idol of prestode popysch.  of mastershyve which he hold under their venommus Good/ hath so infect by their desaytfull promyssis/ the hearts of pepyll/ that whare Christ was wont to rain with his swett promyssis/ by their poppytres they have clearly expulsed him/ and extollyde antichrist with his marchantis babylonicalle/ And when prestode popysche with his false god thus supplyth the place of God/ what ere they but idols: ye and so many as believe to be idolaters: Let us sherch what an idol is and we shall find the thing clearly verifyde of them. 
The defynischion of an idol.  An idol truly is nothing in the things of nature/ that is/ altowgh it express any thing as all idols do. other God/ angel/ saynth/ devil/ son/ mon/ best or such/ like/ it ere they but idols. And why: by cause they have noparte of the substance and property. Not with standing it an idol is so plainly expressed by colore & byce/ that a folle shall respect it as the thing/ and it it have no property of the natural thing. This considering what idol shall you find mor less representing the substance/ more misusing the property of nature then popysche prestode? They claim the substance of God that is to make christ/ and to remit sin/ and it in all properies they err like the devil. And this false substance/ this their detestabyll idol of popysche prestoude/ is so craftyly painted/ and set out by blazing colours/ that except a man have light of the son of rightwiseness/ he shall never disterne theverite from falsehood/ the substance from the idol/ There is no payntere so counning in laying his colers a pone an idol/ as Antychrist is insettinge out of his this idol of popysche prestode/ The grown colers that he use be thes/ oyster gatherers'/ I would say Ostiares/ whose office is to pute the key in the dors. and drive dogs out of the cherche/ lectores/ that is readers of lesons/ Exorciste/ cungerers of water sallte/ Acoluti/ apykker of salettis/ Subdiaconus/ a epistle in arrere/ Diaconus/ a gospel glosere. 
●. book of senen. dist. 24. 〈◊〉. 9  And then the cheffyst colore of all/ Sacerdos/ a maker & gevere of God's flesh and bonies/ seven colers he use fore the vii gestis of the holy ghost. Not withstanding sum be not content with thes colers/ but they add to more on be fore and a nother be hind/ that is/ Tonsurati. he that is clypte or shorn in the crown/ and Episcopi/ he that sleep over his floke/ with many other debattis which painters of this idol have as I shall show here after in his proper place if God grant melyfe. Many other colers they have whereby they set fort this their prestod/ as amyssis albies/ fanellis/ stollis/ & the vestiment which cover the multitude of sin/ & such other/ whereby they transmutte themselves in to an angel of light and will ascend in to the hy throne and be like to the almighty. But although their nawghtty and rottyne substance be those set out by colers/ and be made as a God/ it is it but an idol/ lakinge the thing and the properties of the thing/ not having the vertwe of God in remit ting sin/ and in giving life. For we have but on God whom we out to fere and honore with all hour heart/ mend and soul as was said before. And a genne by cause all men do decline from righwysues/ and there is none that do good but only hour Lord jesus Christ. Again by cause all men a●re liars every man is a cursed which trust in men. Now in asmiche popischyrestode do confess themselves spiritual and all ghostly/ savyers and makkers of Godis/ ye and very vicaries of Good/ therefore we must nediss conclude/ that they err but idols painted of Antichrist/ by cause they lake the substance of all godly vertws/ whose person they claim by thair painted idol of popysch prestode. This thing heard perchance sum man will say/ I maruyll than that hour bushops would so plainly and purly wright of this order of prestode/ setting forte so every order with a sage gravity/ in as much hour suppreme heed did command them to show that thing which might be to the most honore of God & profyth of his communs. Let no mane Jewel though they have a snake of their onwyll/ that is although they respect their one profit and glory and mayntyne sum what popyschues/ which though it be nothing fore profit it is it good fore pastime. 
●. Reg. 10  In as much it is all cungering & lurgeredemayne/ Which thing is prefigured I think verily in the old testament/ where mention is made that Salomone did send his ships one in three years/ in to tersies/ which brought gold and silver/ and elephants tethe/ and apes/ & pecokis/ So hour king Henry the eight whose byfe I pray god to keep/ which is a very Solomon/ what is/ which is patient & quiette in conschens/ rectifyenge him self and his according to Godis word/ which is the life of the fowlle/ he by his noble counsel/ hath commaundyde his bushops and doctors/ to lead his ships in to Tharsys and to bring of the best/ fruttiss & treasures/ that is to lead his cherche of which he is suppreme heed imediattly after Christ/ into the contemplation of Godis promyssis in the sherching of our stony hearts/ which is signified by Tharsis/ Tharsis whas such a pleasant country and so rich/ that is was called the contemplation of you/ And what is mor you full to behold/ then the sweat promissys of Christis blood? 
Tharsy.  In to this laud hour bushops and preachers were sent to veche of the best treasure and riches/ And they have browte part after his commandment/ part after their on fancy and brains. After his commandment they have brought gold and silver/ that is/ in sum thing they have instruct their cherches with the true works of faith/ with the pure word of god which as the profit saith is a chaste and an undefiled speech/ gold and silver proved by fire. And after their mendis they have brought elephantis tethe/ to make trones & resting placis/ that is/ they uphold their on glory and dignity and maintyne falsse sectis of antichristis angels/ the pwysone order of popysche prestode/ which dewovere the goodis of fatherless & motherless children/ Which sectis also is signifyde by the apes/ which ere bestis of mockege/ and laughing more than for profit or help/ which shallbe garnished with a cott and bear the similitude of men and it ere but idols and apys as towchych the propertis of man/ which can not speck but moke and mow/ as hour popysche sort do in all their acts and dydis/ claiming the similitude and substance of Good/ and in dedis er but apes/ that is a lawing stoke to hour Solomon and his true subiectis. 
Antichrist a his flock er dewoverera. Popyshnes is but apyshnes.  
Popyshers' ●eyoys in their tail as the peacock.  Which sectis also is signifid by the peacock's/ whose pride is in their tail/ that is in the blind sort of unlearned pepyll/ which hang to theme and trust to their popysch seremonies/ which reyoyce in their works and operations and extol themselves as the spectacle or onperlesse flower of this world/ which pekokis more reyoyce in their tail/ that is/ in their works & blind followers/ thenne in their heed/ & savyure Christ jeswe. Therefore I pray God for the merytis of Christis blood bring this great idol down wit all his gins and properties/ and send him a scoring of his colers/ that his substance may a peer as it is indeed/ which indeed is but filthy/ sinful & of no valour. ¶ Such things as Christ did use and institute to his great glory/ and our profyth ghostly. those have the Pope and his menbres changed to his great dyshonore/ and hour damnation/ for he sent them as ministers/ but they make themselves savyers/ gloryfinge themselves to make the second person in trinity/ whom the father of heaven could never make but of himself generat by whom he is with out beginning or ending. 
Of their mass God.  By the reason of the which great ydolytre ye the most gretyst that can be is done ygnorauntly & for lake of knowledge of many. In as much the people set their holle affiance & trust in that God/ having nothing so much in their heart/ as that God/ living or dying a departing by death/ they chiefly call for sear John & his God/ thinking as they er towght that with out them God have no power to save them/ except as they say it be in necessity/ then they say and grant God may work with out them/ but than you must take hid/ for so God can not do neither except you have a will to have S. John and his God/ if it wore possible/ Ho shame/ Thus by this men's they ravysche the hearts of all men and pluck them clean from God eternal and fix them in their works and falsse God/ affirming that thing which Christ did institute in remembrance to be a thing indeed of the same flesh and blood borne of the virgin Mary/ and that to be done in saying those words. This truly is/ my body/ Agen. 
Mat. 27. The wordie making.  This is my blood of the nwe testament/ which shallbe shed for many in remission of sin/ which words spokynne with on win over the bred and win/ with a stinking breathe at the last end they affirm to be and will make us be leave the bred and win to be changed into the very flesh and blood of Christ. They believe to blow out the holy ghost out of the father's bosom/ and to bring with him the holl body of Christ borne of the virgin and to consayve it a genne in the cake and wyneas he did in the virgins womme. This is their faith if thes words be spoken chiefly with on breath/ but if they take two breathes than they er in doubt. And this they worshope as God and will us also so to do/ Hade Christ such a beleu when he spoke thes words? Did he command his discipyls to worshope it? Do not they teach also the contrary? 
Christ did not so believe nor teach And they sing the contrary daily in thy mess crede/ and prime.  We read in their mass crede/ I believe in on Lord jesus Christ the son of God/ only begottyn and borne of the father before all works/ God of God/ light of light/ very God of very God be gottyn and not made/ of substance even like to the father/ by whom all thyngiss be made. 
Christ is undemade.  We read also in the Psalm of Nuicunque vult/ The father God/ the son God/ the holy ghost is God/ Vnmad is the father/ unmade is the son/ unmad is the holy ghost/ Are not thes words their on song/ O wilful blindness/ In as myth thes words betrue why dust thou boast and affirm to make God and Christ in flesh and blood/ with out whom thou caunste not live/ move/ or be. Objection. Now sum will say/ we make not christ/ it is the vertwe of his word. Answer. We answer/ If an infidel should speak and blow the words over the cake & win/ should the words chonge them into the very body and blood of Christ? I think they would say nay/ by cause they lake faith. And who is faithful/ Non truly but he which trust faithfully in the meritis of Christis blood/ to inherytte heavenly blyssingis for Christis sake only/ whose will is fyxid both day and night in the lave of hour lord to fulfil it spiritally in Christ. Them if he be faithful which do believe thus/ It must needs follow that they be infidels which do the contrary. And so they which have not this believe in Christ/ but uphold Antychrist & popyschnes'/ truly they must needs be infidels/ and so nethere to make Christis body in speaking his words/ or to ette him. Objection. And if this will not help/ by cause they will have a nother cautel saying/ as I have herd f●yere preach both in Antuarpe and & ●ouen/ that it is not the word of Good that make the body of Christis flesh and blood/ but the offise of Popysch prestod. Answer 
The institution of Christ.  The we answer/ that they canue do more than Christ would do/ Christ did institute his supper. in remembrance of his death/ to be a sign and mystery of his swett promissis/ established and fulfilled in his blood/ whose sign/ remembrance/ and sacrament/ is the breaking of breed and shedding of win annexyde to his will & testimony of the same Christis body & blood onse shed for hour redemption on his proper autere/ and now to be used of 
The brekige of bred/ & shedding of wine is a sell annexyde to the lords testament.  them that be faithful (Christ commaunnding (for remembrance of this his death passed/ whereby hour week conschience may be strengthed & established in this faith and promissis foresaid. 
The use of the popisch sort.  Popysche prestode do not use this sacrament as a remembrance but as a thing renwede/ and made a genne by their words and blissyngis/ and so whare the juice did crucify him onhis/ they like cruel tyrantis do crucify him daily/ and whare judas (confessing his fault) for a little lukere did be trey his blood/ they unrepentaunte by cause they have great vantege will ever be sellers/ and traitors to Christis blood. They say after the blowing of their mouth (as I said before) the breed being breed is then changed and made the very body of christ/ really and substantially. And then if he be there really (as they say) it is no thing of remembrance no sign or sacrament/ but the self substance/ the self thing. 
The popisch Christ is Antichrist.  But not well and with good charity/ If they can make that thing which is breed and win/ and shall perysch and have an end/ to be that thing which is Christ & ever shallbe with out corruption/ it must nediss follow/ this christ mad of them in saying the foresaid words/ to be Antichrist and not the son of God/ by cause he is daily mad and daily perysch as we may see be expedience. For let them keep their Christ long inform of bred or win/ & their God their Christ shall stater full of worms and stink/ nor cannot help himself/ are/ or have help of his makers and cungerers/ but by the daily dewovering of teeth & belly. 
Hour Christ is the son of Good.  But hour christ in whose remembrance we break the breed and drink the win/ deed never see corruption by the conservation of his consayver the holy ghost/ the psalmist saying/ He was not left in hell/ that is/ he was not left dead in earth which is the uttermost malediction for sin. nor his flesh did not see corruption. 
Psal. 13. Act. 2.  O iniquity most sinful/ that they should thus prefer that false god and in haunsyt abowe all that is said god/ or that is worshipped/ so that he syttyt in the temple of God and showyth him felffe as if he were god. Now whothere hour clergy be guilty in this thing/ youge you that be learned. For they say when they have said/ This is mi body/ which ☞ they call words of consecration/ or else of making/ which said they say there is no breed left/ but it is the body of hour lord/ and there is nothing left but a heap of accidental things/ as whyghtnes/ rowndnes/ saver/ touching & sychotere/ which if it be so/ then that thing which to day is not shallbe God to morowgh/ & that thing which is with out sprite or life/ growing in the field by kind shallbe God another year/ which God we confess to be with out beginning or ending/ and in his manhood begottyn/ and not made/ as scripture testifyth. 
Math. 1. Luc. 1. Ebre. 1. Psal. 19  For if his manhood were mad and increased daily to the quantity of their breed and win which they spend daily in that use/ he should ☜ were in on day be cart lodis more than he died in xxxiij years when he was here in earth.  
But to be short if any makyt in thes words/ This is mi body/ he must be person of Christ or else their is a false God/ if it be the prystis body it is the body of a false lostell/ a drunken man/ a thief/ a lecherere or of some other synnere/ and then there is unclean body/ for any man to worshope for God. If it be any flesh and blood it must nediss be the prystis body/ fore in all holy scripture from the beginning of Genesis to the end of the Apocalypse/ there be no words writtyne of the making of Christis body/ but there be writtyne that Christ was the son of the father/ conceived of the holy ghost/ took flesh and blood of the virgin Mary & that he died & a rose again from death the third day with out corruption/ & that he ascended in to heavens very God and man/ and that we should believe in all scripture that is wryttyn of him/ & that he is to come to judge both quick & dead and that the same jesus Christis king and savyure/ lord and maker of all things as is showed in Genesis. 
Gene. 1.  and if popysch prestod can not make that he made visibill and invisibyl/ with all other thing worldly having the words that he made them with/ how should he make then Christ jesus of a piece of breed or of a drawght of win/ of whom they ere made/ & with out whom they can not live/ move/ or be/ Mor over you have no word of actorite this to do but as you have fur guide of your on hedis as you have done all other thyngiss contrary to Godis law. Objection. Then sum mane would say it a peer you do speck a genste the Sacrament/ which hour forefathers wise and well learned/ and most excellent king's/ emperurs/ & rulers with all other degrees hath believed and worshipped as god. Answer. I answer/ I hold with the right honore of God/ which is in verity and truth/ and with the lords supper as ye shall know here after in his proper place/ but I speck only a genst the misuse there of/ which is to the great dishonour of God. 
Not well mine intent.  in as much/ they make an idol supply God's presence which he did institute in remembrance/ by cause they would have us worshope a creature in stead of the maker. Objection. Then sum will say/ it is meruyll they did not spy this thing/ this falseness/ if it be true. Answer. 
Danie. 9  We answer that it is no meruyll/ that God will have/ and suffere to his great honore. For we read in the old testament how there was an idol a 'mong the Babylony this whose name was Bell/ this idol did the king worshope daily/ in offering much flower/ win and sheep/ supposing that idol to ett all that daily for the love of his worshippers/ ontyl Danyel did shove him it was an idol and no living god/ & then when the king had proved the truth by Danyels counsel/ and found his words true & the prystis work and words false/ then he did put the idol to Danyelis iugment/ and did slay the prystis which in numbere were lx. & ten beside wives & children. Therefore no marvel though our forefathers be deceived/ for why they had not Danyell with them/ that is/ they had not the judgment of God printed in their hearts/ they had not the knowledge of his verity by which they should leren to humbyll themselves to his rightwiseness and judgment and learn to are his mercy/ they did worshope Bell/ that is/ did believe old traditions/ popistical laws and sectis/ they believed in idols/ which as I said be for are nothing in the things of nature/ but working clean a genst all natural thing/ ever following their one fancy/ which flowth & ebbeth after their on will/ making a thing good when they will/ But now that hour king Henry the eight whose life I pray Good long to continue/ have Danyell with him ye and printed in his heart let not us doubt/ but that his grace shall put this foresaid Bell to the judgement of Danyell that is godis word which shall dystry him by the sprite of his mowght/ And as for Belis prystis his grace shall slay/ which do devowere daily innumerabyl/ mell/ and wine/ and sheep/ that is under the false pretence of this falsse ydole foresaid/ do devowere many simpyll sowlis spiritally/ and cause many to far herdly corporally/ by their sum 
Daniel signyfyth the judgment of god/ or knowledge of his verity.  
Bell signifyt old tradicide and ceremony.  
our prince have Daniel with him and he shall dystry false antichrist's do Daniel the grettydolis  tuus/ and ydyl profeschion that they if owtwerdly. Wherefore as touching the destruction of thes to idols/ let us all daily pray the will of hour lord to be fulfilled/ & to save his true minister hour suppreme head immediately under Christ king Henry the viii. & hour nobyle prince Edwerd his son/ with all his noble counsel. But ye shall not that the lord whereby he might declare more plainly how grettly he abhoryt all infidelity and ydolitre/ did ade to thes two command mentis/ himself to be hour lord God/ strong and loving/ which visyth the iniquity of fathers a ponne the sons in the third and fowrthe generation/ in those which hate his name/ nevertheless/ he do mercy in thowsantis/ to them which love him & keep his preceptis/ As who say/ I am your God me you shall far and love/ to me only you shall cleave/ if ye believe and worshope any other God beside me/ I shall revenge that sin from time to time/ but shall show mercy & benyngnite perpetually to them which love me/ and keep my commandments/ that is in knowlinging hour on infirmity and inclening only to his mercy.   

¶ The third commandment.  
Thou shall not take the name of the lord God in vain.  
whose sense is this. In as much God out to be fared & loved of us (as we have showed before) therefore we may not abuse his holyname/ but must magnifyit a bow all things/ and also glorify it/ in all things/ as well in welght as woe/ & so only seek him with all our mend/ giving thanks to him for all things which chance from his hand. Fordermore we must keep hour selves busily from all his contumely and blassemy/ we may not name or speak otherwich of him then becumyth his hy majesty. Also we may not use his holy name/ in other uses/ than in those which he will to be borne/ for that is to his great dishonore and poluting of his name. Wherefore (as many clerks say) by this commandment is forbydyne/ necromancy/ congeringe of devils/ with other such which God for bid to be used/ by cause they dishonore his blessed nam. But why will not they number with the foresaid things/ their signified merchants and congerations/ as off myghtters/ ryngis/ crosyersiaves/ and with all other robes/ with out which they thing themselves no bushops/ also the congerations which they use in making of popysch prystis in sharing/ putting on of vestments/ and in their uwyntingis in haloing of bellis/ cherchies of stone/ chapels/ auters/ superaltarys/ with many other things whereby the honore of Godis name is more dishonoured/ than by the foresaid congerers/ for they use their art previly with fare lest they should be courrecte getting their living contrary to Godis commandment but popyssche prestod with the holl sort of Antichrist do not get their living only falsely by their congerations greatly dishonering God's name/ but also they subdwe by their craffe the holy name of God and live by opyne robbery/ yn shedding off innocentes blood/ ye as I said before boast themselves as God. 
Popysch blyssynges is cūgery●ge.  
Popische●er worse than cungerere.  But ye shall not & welmarke that ☜ the eternal verity can not be dishonoured more grewsly than whane a witness of falsehood is callyde to testify of his glory and name. As concerning iuramentis/ oaths/ and wous/ how grewslly is the name of God dishonoured of the self-same linege/ which promise many hy things as mean grettly regarding Godis honore and hit died the juice never more dishonore to his name/ than they do. The juice were blind/ but they see & will not see. first let us begin with hour horly father Pope/ and so descend to sear John singyl sowll/ or sear Antony laklatyn/ and take of every on a snache for I can not touch there as they be worthy though/ I had Erasmuse cloques/ and Swinglius sprytt godly/ I fere nothing/ but that I shall not tell the troth they ere so nawghtty and supersticyws. 
Pope.  our horly father Pope how dewoutly do he swore and bind himself by his office/ to be true in confessing the name of the trinity/ being crowned with three crowns which he take in tokyne of the same o'th'/ but how justly do he keep this iurament when in all his acts he claim the office of hour savyure/ and use himself as no confesser/ but as a savyure to the great dishonore of the trinity in asmych he distry the merytis of Christis blood which is hour only salvation/ and health.  
Legattis also de latronibus I would say de latere/ they cleave so fast to his side (men as the say for the pope's nose/ opholders of his greciuus majesty) look in what iugment he do fall they must needs associate him in the same 
Legattis.   
Cardinalis also on whose necks & shoulders hang the gattis of scent Peter's heaven/ with a solome iurament clothed with a reed garment promiss to be ready always to shed their blood for Christis verity/ but they fulfyllyt in shedding other men's blood telling the troth. 
Cardinale   
Archebushops' also with their heavy crossis/ do lykewyce swore to bear the cross of christ in taking pains to go & preach the gospel of Christ/ & always to be ready to soffere for the same/ do well performyt in laying thereon other mens bakis and neckis/ and in crucifing them that precke the trute/ of Christis merytis. 
archbishop.   
other plain Bushops also with their forked caps/ promiss solemnly to uphold & standby the old testament and the nwe/ ye and with them a genst all herify to fight & in token of the same took that cape/ and by cause the old testament and nwe/ wore hornies of humility/ which will more soffere then do ingery/ therefore forgyttinge their oath & iurament to wine a synnere with me keen/ they have abject the horns of God/ and only fight with the horns of the Roman bull and cruelly with them now they 
Bushope.  fight. But thanks be to the lord/ they have so long gored men thorough the rybiss that a man can scase know the Roman bull froz Aaron's calf/ his hornies be so short and truly they lake but a little stobbling.  
☞ suffered cranies/ abbots/ with other old fornicators fathers of dens which make a great wove with and oath to give inspection to their flock/ & in token thereof take their crossyer staff in stead of a shepperdis croak/ but the silver way so heavy at the first resayving/ that their hand is ever lame after words to do any good work according to ☞ their promiss. 
Crossyere n1.  What shall we say to the miss none/ which ere married/ ye for sooth sear John say/ to sent Rateren/ or sanete all a hoary/ and in toking they shallbe good to their sear John/ the aware a ring signifying their ☞ perverse living. 
rings.  What shall we say to all other orders in general/ which promiss to left up their hearts and mendis ever to he vene and to dispysse all worldly dignytis/ in tokyne thereof they shave their crown all bear/ but they take such a cold at the first shaving that they can never left their heart and mend from the earth and earthly thyngiss after werdis. 
Shavene crowns.   
What think you by sear Antony laklatene/ which take a pone him to preach & teach the gospel of Christ and always to attend to the study of Gods word/ how substaun cial do he discharge his office true ye in hawking and hunting shooting and bowling and such other good hystoris and lecturs/ which cownte scripture heresy/ and popre holiness. 
S. Antony  Ye but what say ye to sear John singyl soul/ which will sock Christ out of his fingers endis/ ye for a penny pluck a soul out of purgatory if he were herd there to/ which when he is at his mass can not read the gospel if the candle be out/ by the Popis law/ nor tellyt in english when it is light/ Which if he lake his fanell in holding up his handis at the Pater noster or in any other like thing/ he is in dowght whothere he hath mad his Godis body or no/ by cause he lacked the virtue of his fanell/ or stole/ but to desire his nayghbors' wife or maid in saying Dominus vobiscum/ or Preceptis salutaribus moniti/ that is no fault/ for every man can do so as well as he/ with many other qualites innumerabyll/ which ere not good but detestabyll. 
S. jone.  Now all thes things considering/ we may see how grennsly the name of God is blasphemed by their yuramentis & false oaths/ under the pretence of God's glory/ when their inspection is only in there belly and nothing in the glory of godis name/ as their dediss show in all things. There is noman truly ☞ which out to usurp any true oath or yurament/ but that the glory of God & necessity of hour nayghbure shall require. 
The cause of swaring  They popischers do not only blaffeme the name of god by their oaths & iuramentis/ but also in all acts & dediss they ere a genst the profyth and wealth of them that be in great necessity/ And thes foresaid causis ercepte/ all kind of oaths ere forbidive/ as the words of Christ do testify & teach us/ which while that all hour sermone be/ is is. no no. and that which is more he testifyth to be of ill. 
Math▪ 5  By this commandment we may not usurp any oath by hour proper and private temeryte. And ye shall not/ that the turament and oath which we give the mayest commanding and sending/ is by no men's against this command meant/ by cause in another place of scripture he gevyt them power so to do and command. 
Hour king co naundingewe er bound to swore. 1 Reg. 7  Wherefore he that despise his prince/ he that will not knowledge him his heed (as all papystis will not) they break this commaunbement/ & greatly dishonore the glorius name of Good/ for kings truly ere his true ministers in this cherch mylitante/ and there is non that supplith nerte to Christ but only they/ all o'theyre powers that be in earth/ be of them/ as dukis/ bernes/ lords/ knyghtis/ apostles/ jugges/ & such like/ where fore they that resist there king/ & them of him sent/ resist the ordinance of God. 
Rome. ●●.  Every man is fubdude to thes higher powers as Peter testifyt saying/ be ye subyecte to every human creature for God other to the king as most ercellent/ or to the dukis as of him sent/ to the vengeance of ill doers/ to the laud truly of God doers/ A duck properly is called a leader/ guide/ or dyrecter. And ye shall not that a Chrystyn king/ may not only proved gydiss for a politic order/ but also for a spyrytall order/ wherefore he hath power to ynstytute guides of divers vocations/ which gydiss then ere bound to use themselves according to their vocation. The polytical rulers to use their officis with mercy and justis/ that is in maytening the good/ & correcting the ill. The apostolical ministers/ and diaconical scent of them to use their office with all truth and humility/ so shining with word and deed that all men might glorify the heavenly father in heaven in following their doctrine & good living. 
The Pope hath been ever against the Christ of Good.  And ye shall not that by thes foresaid words/ ye may persayve the Pope and his sect hath long dishonoured his name/ in keeping true hedis under his fit. If sent Peter (of whom he claim his primacy) did obey kings and rulers (as hour savyure Christ do command and died being a child and a man as it is plain in scripture) where learn he this pride & where hath he his authority to claim & hold his primacy over all the world? 
Luc. 2. Math. 9  Truly he hath it of the world and devil/ This heard perchance sum papist will say/ that I speak against charity/ by cause he took his authority by counsente of the cherche/ great Constantyne being Emporore of Rome/ as the scripture of the cherche do testify. Answer. 
Two scriptures.  To this I answer/ that there is two scriptures/ that is/ the scripture of God and scripture of man/ the Lordis is immutabyl/ and dampnabyl to the brekers/ man's is mutabyl and not dampnabyl to the brekers/ the on that is Godis must nedis be. the other if it wornet it wore the better. The scripture of God is so necessary that it can not be augmented ne mynischede (as scripture testify) with out damnation of body and soul/ The scripture of mane is minished & augmented every day after the imagination of man's brain/ which not kept puryfyth the soul/ bet oft times bringeth death to the body/ of which scripture Polle bid us take hid/ calling it the doctrine of devils & falves antichristis/ wherefore to this false scripture christian men ere not bound/ but to the scripture of God ye & we must keep all thyngiss that ere wryttne there in with all the possibility that we can/ for in it is wrytting and showed althyngiss necessary for hour redemption/ according to the prophicy of the holy ghost speaking by the psalmist of the spiritual Zion/ that is of the true speculation of God and his Christ/ saying. The Lord shall show/ understand all thyngiss pertaining to his true honour of his christ/ in scriptures of people and princes which have been in it in the true contemplation of Godis word/ and that is the old Testament and nwe/ he say not/ The Lord shall show in the scriptures of people and princes that now be in Zion/ but in the scriptures of them that hate been/ in it. Therefore by chause we ere commanded in many placis of scripture to obey our princes/ and can find in no place the Pope/ therefore we may affirm all kings with their ministers to be the true elect hedis under God/ the Pope and his sect to be very ennymes of the cross of Christ very Antichristis against God and name. 
Scripture command us to obey owreking but not the Pope.  Therefore let all men be obedient to their princes/ and we in special to hour king Henry the eight most excellent and faithful myke patient and mercy full/ being a moge us (as the Lord command) as on of us/ always willing and commanding that thing in his cherche and subiectis/ which is to the glory of God and jesus christ/ always commanding that which is to the commoune and not to his proper wealth/ but god knoweth he hath many a slow worker in fulfilling this his will. Agene how marcyful he is against his rebellers. What study what pain do his grace take daily to set fort God glory? In what ieberdy & hate is he of the world for the love of God's word? other kings take study to increase their subiectis with riches worldly. ☞ Our king do not increase his commouns with worldly riches only/ but also & chiefly with the word of God which is better than gold and precyws stones. What infideles would rebel and be false against such a prince having the qualities and vertws that he hath? we out therefore to be true and loving to him and his/ by nature and kind/ ye and much more by the lave of God/ by the which law also he hath bowed us/ ye & we have all sworn in the holy name of hour lord God to be true to him & his lawful hayers/ to the great glory of God's name & tranquillity of his reme. Therefore to conclude let all men take heed ☜ unto their oath/ which every man may lawfully use (as Paul did) in affirming the dignity of the gospel and glory of God's name/ and let them instruct their children in time of youte/ that they may laerne to know God and their Prince/ and no more to be blindly lead as they have been a fore this time/ in rebelling against their Prince. 
Roma. 1.  By this commandment also we er bound to call a pone non other name when necessity shall compel/ but a 'pon the name of Good/ for it pertain only to his glory/ that he be had an unical witness and record of verity/ which is the unical and eternal health & verity. 
we er bound to swore only by God for the truth.  Therefore a way with hour ladyse bedysmen/ Augustinis/ Dominickis/ Benedictis Franciscans/ Basylighttis/ the .v. discordis of the cherch as Tomystis do say/ a way with thes and all other sectis the dropingis of the devylis tayll/ the upholsters of Antichrist the son of perdition/ And that he might the better inculke to us this commandment did add thes words/ that he would revenge himself against all them which did take his holy name in vain.   

¶ The fourth commandment.  
Remember the Sabott day/ that thou sanctify thesam/ sex days thou shalt work/ and shall do all thy business/ the vij day is the Sabott day of the lord God/ Thou shalt do none of they works/ thou and thy son/ and dowghter/ thy servant and handmaid/ thy best and pylgram which is in thy portis/ For in uj days thy Lord did make heaven and earth/ the see and all things gis which ere in them/ and the vij day he did rest/ therefore he did blyssyt and sanctify the same.  
THe observation of the Sabott day do pertain also to the honore and worshope of God/ in as much it is contaynid under the first tabyl and is nominate the sanctification of the day/ Wherefore God did require never nothing more straightly to be kept/ And when he would signify by Prophettis all religion subverst/ and good living set part/ he did ever say his holidays to be polluted/ on hallowed/ violated/ not kept/ not sanctified/ as thowght this obedience omitted and left/ nothing remained be side/ in which he might be honoured. 
Exod. 31. Nume. 15.  
jere. 17.  Truly there is no dowght but that this precept was a shadow/ and commanded to the juys for the time of ceremonies/ that it might represent the spiritual worship of God/ under the external observation to them/ Wherefore in the coming of Christ/ which is the end and the light of shadows/ & the truth of figurs this commandment was distryde/ as other shadows of Moysis law/ like as Paul do testify evidently. 
Gala. 4. Colos. 3.  But nevertheless we (the ceremonies distryde/ & the external custom/ by which in the berke of the law/ that is/ in the letter the juys faith was exercised) do hold the truth of this precept/ which te lord will to be perpetual/ and common to the juys and us/ which truth is this. to f●re & love God a 'bove all thing/ & to pute hour confidence and quiettnes only in him/ which then shallbe down when we shall refrain with out colore from hour concupiscencies & ill deseyris/ which do nothing else/ but break the mend from God/ ver and turmoyll our spryth. 
The keeping of the holy day.  Also when we self from the unprofitabyll works of hour flesh/ that is whicher sprung of hour concupiscence and wretchedness of nature/ ye to be short when we refrayn from all workiscontrary to the sprite of Good/ unless they bear be fore them some similitude of man's providens/ and wit/ For thes manner of works be all seruiall/ from which the law bid us to sesse in the sabotday/ that God might dwell in us/ work that good is and govern us by the men's of his holy sprit by whose men's he giveth the rem/ piece/ & tranquillity of conschiens. 
jesa. 35.58. Heb. 3. q. 4.  
Man's inventions is bondage. Ihon. 14. Ephe 3. 1. Corin. 3. Roma. 1.  This truly is the true Sabott day/ whose form & shadow was the same iudaycall. 
The Sabott day is to have the sprit of god in hour hearts.  Therefore it was assigned to the vij day which numbere hath signification of perfection in scripture/ whereby we ere towght God to commend and give a pertuell Sabat day to us/ which shall end by no term or time/ also that living we shall not sanctifyth plentuusly and after a just manner/ on till the seventh day/ which is the last and eternal day/ for unless we have begun to enter in to his sabott day by faith/ it we shall not come to the plentuusnes there of/ till the resurrection of hour mortal bodies/ and when we shall see God face to face as he is. 
The true Sabot day is not in this life.  
Hebreo. 4. Roma. 8. 1. Ihon. 4.  Now therefore by faith we have begun hour quiettnes in God/ in which also we do daily make progress/ that then at the last we may profit when the same of Isay is fulfyllid in which a day of rest from a day of rest is promissyde to the cherch of God/ that is/ where now they see him by speculation of faith/ then they shall see him indeed/ where now we hold his shadow them we shall possess his substance. 
Isa. 66. 1. Corin 15. Gene. 2.  
The sunday is not made to be halowid wither clamacion● but with the Lordi● word. Gala. 4. Colos. 3.  That which partayn to the sunday/ which we do observe now is not institute therefore that we should sanctify the same a 'bove other days/ and thynkyt more holy/ for all holiness is the singulere prerogative of God only/ which did honour all days a like. But that the cherche might contogethere in that day to prayers and lawdiss of God/ to here the word of God/ & to use the Sacramentis in rygijt order (which as it ere out of order) in which thyngiss that we might the better apply all hour study/ we should sesse from manual works/ and from all impedimenttiss/ which pertain to the reason of his life/ that when the word of God is preached purly and sincerely (as it is but of few) than we might resayve the same with a quiet mend and a faithful heart/ w erby we might mortify/ the works of the old Adam/ sanctifing not only that day/ but also every day in the wek e/ And ye shall not that we which ere faithful out not to discern by twine day and day/ but for the cause of common polysy as is showed before. 
discerning of days is forbidding  Therefore holy days ere not ascribed and ordained/ that we should honore God by sesing of works whereby men get their bodily sustinans/ justly and after God's commandment/ but by cause the cherich should contogether in sum day to learn in hearing God's word how to feed the soul/ Which thing not towght men were better to keep their business at home according to their vocations/ that is rulers to study for the common profit poor men to labour for their living/ then for to come to the persons barn/ and there commit ydolitre in maintaining his ambision/ 
If Gods word be not towght menwere better to work than to come to cherch.  pride/ and bestly living. Nobyl statis were better to hunt the bull here/ heart or any other thing like intending to suckure the power with the met/ then to here sear John singyl soul stombel a payer of matins in latin/ sling holy water/ curse holy breed/ and to play a cast kyke Jackanapes in a fool's coat. But I would God all men were as ready to do/ to follow and here the word of God/ which is very Christ jesue/ according to Godis commandment and hour Princes/ as they er to do/ follow and here the word of Antichrist which is the devil himself/ commanded by the Lord of the word and son of perdition. And ye shall know this day ordained for a godly polysy/ is now used to the great dishonore of God/ so that it were better to be used never a dell/ ye not to be had in remembrance/ whereby men might work/ then to use it as they do for the most part. 
The body of Christ is mad the body of an he lot for lake of true teaching.  Now the word of God is not purly & sincerely towght/ but in few placis/ nor can not be truly towght it is so snarled by popysche losels/ and with their popysche ceremonies/ Now many men and women for lake of good teaching do prepare thee; selves mor for to be seen then to learn/ shoeing themselves in the holy congregation more lykere venerial persons thene true members of Christ/ and makytt more lykere a fair and pray fore the devil than a body seeking the glory of their heed Christ jesue/ & suppose that so disgyssyd to hallow the sabot day/ following popysch prestod/ & Isydis prystis which inwerdly deturpede/ sanctify that day more by owtwerd garmentis folis cottiss and cokis comes/ than by true doctrine. 
2. Cor. 11.  And thus ☞ if men would well mark the effect of hour sabot day and the mysuses there of I trust the mokis of sophystryans should vanisch cleave a vay which hath sawed the world full of iudaycall opinions/ which say that the ceremony of this commandment must be abrogate which ceremony they call in their tongue the taration of the vij day/ but that thing which is moral/ that is that thing which pertaynd to their manners do remain still to us/ and that is the observation of on day/ which day they only chonge in the contumely of juice. 
Markethe godly spirit of hour stolle mean.  But you have herd what profit cum by such a doctrine. For they cleaving only to their constitution and decresse/ as the juys to the bark of the law/ that is the letter hath & do dishonore God more a. M. times thene the juice did/ in breaking the sabot day/ that is in causing many to ere from the true faith of hour saviour Christ jesue/ nethere respecting the fruifulnes & profit of the same towerdis hour naybours and other creatures labouring for us/ nor it the effect there of as I showed before/ in resayving the true word of God.  
❧ Here end the four commaundementis contained in the first table/ & they prescribe after what manner we ought to be have our selves towers God/ which well marked do utterly condemn us and drive us to self help of Christ only which is the end of the law/ that is of hour justification/ rightwiseness and salvation/ to whom be all honore and glory as it have been is/ and shallbe now and ever.  
AMEN.   

The fifth ¶ The fifth commandment.  
Honour thy father and mother.  
IN thes commandments preceding  declared the obedience and honore/ the fare and love that we must bear towerdis God and his glorious name/ and to his ministers which ere ordained of him (as I showed you before in the three commandment) to the coseruation of the same. which ere not ordained to respect & rule their proper howsolde only/ and to see it instrute and towght according to Gods law/ but chiefly they must inspect the universal cherche of God over which they be institute/ hedis/ duckis and bushops/ ever advertysting that thing to bedone which is to the glory of his name. This don he add particulere commandments which also we er bound to keep. 
Prover. 1. Levi. 19  Therefore in as much we er bound to sear and love God we may not neglecie hour parentis/ or offend them in any thing/ but we must far and worshope them/ we must obey them under the will of hour Lord/ we must study to pacify & cuntente them/ in all manner of thyngiss that hour works may do them good/ and to these that do thus 〈◊〉 benediction is added/ that is/ to leave long a 'pon this earth/ to have the benediction of worldly things a pone earth. The which promise declare how acceptabyll the obedience of hour parentis is to God/ also that it might move and steer hour slugysnes to be ready to this obedience/ ye and to look for malediction if we do the contrary. And ye ●●al not this commandment is a particulere ●●maundement for the carnal father & son/ and by nomens' can suffere an allegory or popysche moral. Not withstanding many (according to their qualities) do roll in their allegories/ but to say the troth/ in allegations popistical/ upholding by their sophystical sciencis by false colers of hypocrisy the hore of Gabylon the venemysse dragon/ a genst whom they have sworn the contrary hour ●ost noble Prince commanding. When t●ey have declared the duty of the father & carnal son and show how every father is not only bound to bring up his soone after an honest carnal manner/ but also after a goodly manner/ then they add like true colerers of antichrist/ how all men out to obey also by this commandments their spiritual father's/ conwting themselves as hedis & no ministers as givers of grace and not as resayvers/ the popes angelis/ and not apostles sent by their head Godis true minister/ as their one words do testify/ They say all mean generally be bound to obey them &c. as the carnal son is his father/ there is no mane can deny but that hour Prince is a mortal man/ therefore as it a peer by their words he is bowed to obey bishop's/ and sear John singyll soul/ by cause they be spiritual fathers/ you that have faith judge thes words well/ I confess all christenne men to be spiritual/ and chiefly hour Prince in his vocation. 
Svicitalfa there ere of the Dope/ true ministers ere of hour king.  For all persons elect er most spiritual in vocation/ hour prince truly is one elect/ therefore he is most spiritual in vocation. 
By vocotion we be all spiritual member/ but not fathers Ihon. 10.  This is proved by the words of Christ saying. The sheep which the father have gove me in my hands no man can take them a way from me/ that is/ the elect persons no devil or worldly thing can let them from the true resayving of my word/ by which they shallbe made the children of Good/ in testimony of his name and vertwe/ And hour Prince (as it a peer by his frutis) is not only know elect by this mauner of calling but also by his ministration 
Ihon. 1. No mane is a ●oue our Prince by ●o●acion●.  and dignity/ as it a peer by thes words wryttyn in the book of wysdam/ whare is said/ Mysdam is better than strenketh corporal/ and a provident man is better than a strong mane. Therefore Oye kings here and understand/ learn o ye judges of the hearth/ give are you that rule multitudis/ and ere sustained by the people of nations/ for power is given to you of Good goodness & vertwe of the all mighty/ which shall prove your acts and judge your though tis &c. Hour Prince therefore elect we may well affirm him to be most spiritual in vocation/ Then why do they exclude him/ with other of his elect persons & subiectis from their spiritual nomination. 
Why do members extol them selves a bone their heed.  If there be no bushope or shulble but such as hour Prince do admit why do they members claim syngularite a 'bove their King which is their head under Christ/ which in all things can soffere no singularity but all that he do/ think or speak is for the wealth of the hole body/ that is the holle communallte/ whose office is included in the third commandment as I show before. And ye shall not that theyer not only howled to name themselves spiritual but also they augment this their spirituallte with a fatherhede/ when Thirst will that we should knowledge none but only the spiritual father in heaven/ which can save & dampene us/ & when Christ do call all those which do fulfil this heavenly fathers will/ his mother/ son & brother. therefore their nomination be no mens can betrwe/ except it be for perverse doctrine/ or by their on children which sit by other men's feyrs/ wherefore let it be wiped out of the Lordis sede/ for the Lord can soffere no such seed in his berne. 
They be no fathers ●ut of other 〈◊〉 children.  therefore their nomination be no mens can betrwe/ except it be for perverse doctrine/ or by their on children which sit by other men's feyrs/ wherefore let it be wiped out of the Lordis sede/ for the Lord can soffere no such seed in his berne.  
Also ye shall not that every Man is bound to bring up his children in lernyn of sum good doctrine whereby they may know God/ & with sum manual work or occupation/ whereby they may get their living with the swett of their face. And by cause every master out to bring up their children according to the fathers will/ therefore in this commandment is the master bound to instrute his discipyl or servant well/ and according to Godis commandment/ whose duty is showed in many placis of scripture. 
Timo. 2. Colo. 4.1. Petri. 2.    

¶ The vi commandment.  
Thou shall not slay.  
THat is/ in as much God owthe to be loved and fared of us/ let us horte no man by any manner of men's/ nor it oppress any mane by violence/ let us do noman yngery or wrong/ but let us be always/ ready te show benevolence to all men/ both feyndis and ennymes/ let us study to pless both/ iff they be in any necessity.  
This commandiment will also that ministers of the word/ must not follow false doctrine in killing many a soul/ by their he risy/ and in slaying the body for telling truth.   

¶ The vij commandment.  
Thou shall do no fornication.  
THis commandment will that they which will fere and love God/ must so order themselves/ that they live chaste and continent all the days of their life. Also by cause virginity is a singulere gift of God/ let every man mark what is given to him. 
jaco. 1.  For they which take not this word/ that is/ have not the gefte of chastity/ they have a remidy offeride of God for the impurity of their flesh/ and they that do not use that remidy resist Good and resist his ordinance. Nor let no man say (as many do now a days) to have power to do all thyngiss helped by the hand of God/ For the help of God is not present but only to them which walk in his ways/ that is/ in his vocation/ from which thes hypocritis do endeavour to draw themselves/ against the will of God/ In this pevysnes and presumption let not them look for God to be a helper/ but let them rethere remember/ his saying/ thou shalt not tempt they lord God. This truly is to tempt God/ to endeavour and ercersys against nature/ which is given to us of him/ ye & so to dispysse his present geftes. 
Math. 3. Nott what it is to tempt Good.  This godly gefte of nature the popysche sort do not only despise/ in misusing themselves against all nature abominabyll to speck/ but also the losels ere bowlde to call matrimony a pollution which God whas worthy to institute/ which he did pronownse honorabyll to all men/ which our savyure Christ did sanctify by his presence/ garnissing the same with his first miracle/ but with most sotell statutis/ rulis/ and decrese/ they do extol every, zelycall vow/ and progression/ I should say every celycall vow & profeschion. As although their scald vow wor not one/ and virginyte a nother/ They call their stalled vows/ agelicall vertws/ doing great ingery to the angels of God/ to the which they compare lassivyous parson's/ adulteres and sum thing moreworsse and stinking. 
Men 〈◊〉 more the pes ordi●…cis then ●●●des.  And truly we need not to rehersse more tokyns/ where the thing self is manifest/ we shall see truly by what great and horribyll pains the lord shall revenge this arrogans and contempt of his gifts. By this commandment also every man is bound to have and use his wife soberly/ and gently/ & the wife lykewyce the man/ furthermore to that they shall admit nothing contrary to the honest and temperance of matrimony/ & so doing/ they shall know at the last to marry in the Lord.   

¶ The eight commandment.  
Thou shalt do no theft.  
Which must thus be understand/ when truly we out to far and love Good/ let us desayve no man other be craft or fraud/ nor let us not take a way by handen and violence that which pertain to him/ nor we may not compass any man in bergons & cunnauntiss/ selling a more hyere price or in baing a more vild price of those which knoweth not the valour of things/ or by any other act & craft by which we do lay our hadis in other mens goodis. But if the fare and love of God be in us/ we will endeavour more with all our power to help both our fryndis and foes/ as much as lie in us both by counsel and help in upholding & maytynning their bodies and goodis/ ye and rethere to minysch our on goodis then to take a way a nother man's/ not only that/ but if they were oppressed by the misfortune of things/ we were bound to communicate & impart hour goodis to the sustentation of their necessities/ and to the allevyation of their need by hour plentuusnes. Let all christene men respect to this commandment in helping the power membris of Christis body to the power threshers of the Lordis corn/ to the power creatures which lake their natural lymbies/ and no more to uphold by oblations the great idols of this world/ that is Antichrist with his prestode/ and all their 
Math. 10. jesa. 58.  great godis/ let them no more heap Antychristis box/ nor it is sect for all their gay mockis/ but minister to Christ and his true floke as Christ do command promising a reward to all those that grew a cope of water to the left of his ministers/ and disci pilis for his name's sake. 
Roma. 1. 2. Cor. 8. Ephe. 4.    

¶ The ix commandment.  
Thou shall bear no false witness.  
THat is/ when thou owtis to far and love God se that thou dust oppress no man by false accusation/ nor thou shall not minysse no man's fame/ by ill words/ and railings/ nor thou shall not give thy aers to such brawlers/ nor thou shalt not suspect or iouge any man to the worst part/ or in the worst sense/ but if there be any far & love in us we out always to think the best/ and to speak honourably of every man/ & to bear the weakness of every man/ as equal as is possibyl to the honour of good and fraternal cherite in concerning things particulere which pertain to human affections and works.  
And ye shall not that all those which upin. hold antichrist and his sects whicher parti culere and belymasters/ give false witness against the true body of Christ/ in maintining the body of an harlot/ that is/ the sect of the hore of babylon.   

¶ The ten commandment.  
Thou shalt not covet they neighbours house/ thou shalt not deseyre his wife/ nor servant/ nor handmaid/ nor ox/ nor ass nor nothing that is his.  
Whereby our Lord do teach us which out to love and fere/ that we may not covet a man's wife/ famele/ possessions or any thing else. By the which resove he do much more forbid that we do not intend/ by any fraud sotylte or craft/ ye all though it be under the pretence of hoveste/ by the which we shall cause the wife to forsake here husbane/ or take the servant from the handis of the master/ or take by violence any part of his goodis. But if there be any love and far of God in us we out more to norisch the love of the man and wife/ consellinge every man to keep his one wife and the wife here man/ and to exhort servants to do their duty to their masters/ with reverence/ & to defend every man's right as much as lieth in us.  
That truly we oer for bydyne to covet a no there man's goodis those may be takyne/ that every man out to use himself to his neighbour accordyne to the vocation of his-office and state/ He truly covyt another man's good which will not execute & do those thyngis which he is bound to do according to the gefte of his calling. 
Not who is covetous.   
By this reason also the people out to have in mend their kings & princes/ mayestis & other rulers/ and to suffer their do mination by a quiette mend/ to obey their laws and commandments and to slake in nothing which is not contrary to God is commandment. 
The office of duckis & lord is.  Again they must sustain the cure and charge of their pepyll/ restore the right/ conserve public piece and tranquillity/ they must be in help to good/ refrayners to the ill doers and so minister all thing/ as men being all ways ready to give fore their office an answer to God the hy king and judge.  
Bishops and ministers of cherches lively let them labour and ply faithfully in them ministration of the word/ nor let them not defile the doctrine of health/ but let them give the pure and sincere doctrine of God/ and instruct men not only by doctrine but also by exampel of life/ & so to give inspection to theyer ship/ as good shypers to their ship/ Agene the people must know them for messengers and apostles of God/ and to give them that honore that the lord will thez to have/ and give them those thyngiss which ere necessary to the sustentation of their life. 
The office of bishops.  
A bishop out to have no more but met drike & cloth. 1. Timo. 4. The office of parents.   
Let parentis take their children as committed to thez of the Lord/ to be nourished/ taught & rulyde/ nor let not them vex their mendis by onkenùnes and straight governance and turn themselves from them/ but with lenyte and gentleness/ and as it pertain to their persons/ let them amplecte and comfort them. 
jouth age.  junyers shall reverently accept old age/ as God will it to be honoured. Old men also shall moderate by their will & providence the imbesilyte of youth/ & in that chiefly/ where in they shine & have knowledge by use of things/ not trobling them by herd and clameurs reproves/ but temporing their severity with all gentleness/ and favere. Servants shall give themselves as concernylige their office busy and obaing their master's/ not serving to the eye/ but with the heart/ as giving their service to Good. 
Servants   

Masters.  Master's also may not be curious and intractabyl against their servants/ they shall not vex them with much asperyte/ ne take them contumelyusly/ but rethere knowledge thez to be their brethren/ and seruauntis under the same Lord which is in heaven/ whom they out to love and soffere in all manswetnesse. To this manner let every mane repute what he owthe to his neighbour in his order and place/ and that he own let him give.  
We have thee holle law explicatt in ten commandments/ by the which we ere sufficiently instruct of all those things/ which the lord do other require of us/ or forbid to be done/ as well towerdis himself/ as hour nayghbours. Truly it is esy to persayve to what end all thyngiss do intend/ truly to teach cherite.  
But first we ere instrute that we should far/ love & worshope God/ and have confidence only in him/ that we should call and seek him/ and should expect and look for all things of him and should put our hope only in him/ should rest in him/ which is the sum of the first table/ by which we ere instrute only to goodliness and pyete.  
Fordere more we have charity with our neighbours for godis sake/ so doing with all men as we woldbe down to/ which is the heed of the two table. And those it apere that the observation of the commandments is/ to love only God and our neighbour/ and he liveth most best & holiest which as much as is possibyll do not live and study to himself/ to his proper lukere and profyth/ and again there is none that liveth more worse & wrethede than he which study only to his proper luckere/ seek and think only is one profyth.  
ANd ye shall not that the law do not forbid only owtwerd works but also the in werde affections & though of the heart. There be many which do ordere their eyes/ fit/ handis and all partis of the body/ in sum observation of the law/ but in the menseson they hold their hearts fare from all obedience/ they think themselves goodworkers/ if they have dissimulyde craftyly before men which before God they bore in their hearts/ They here/ thou shalt not slay/ do fornication/ or stell/ they do not draw their sword/ ●●ey do not mix themselves with harlottis they do not lay their handis an other mens godis. All this is well/ but they breath strives with all their hearts/ they burn in venerial desyrs/ they spy the goodis of allmene with schoymische eyes/ and dewovere all by covyt tuousnes. Now they lacked the chefyste pownte of the law/ Against thes paul 
Roma. 8.  d● strongly try/ affirming the law to be spiritual/ that is/ which requireth the hole mind/ the hold soul/ and hollwyll obedient/ and when we say this to be the sum of the law we bring no ●we interpretation/ but follow Christ the best interpreter of the law/ which did add nothing to the law but only cleryt obscured by the lys of pharisees/ and corrupt by their sour dough. 
Mat. 5.  Like ●●yce as the virtue of his word/ the sprite of his mouth doth now also reprove Antichrist and his sect which reyoysse only in their works/ thinking themselves more holy than other by cause they have such hard rules & orders/ ceremonies wous that no christian man can ber or soffere. To whom was thes words spokyne love your ennymys/ do well to them which hate you/ pray for thez which persecute you/ that ye may be the children of the heavenly father/ Who shallbe now the children of the heavenly father? The Pope and his angels/ Monkis & Canons/ freyrs and heretic etc. Then ere we well at aes if the poll shorn marchantis should be only the sons of God/ if they should call God only their fathers? Therefore the word of God do prove them only the sons of the devil/ which do cast a way so lightly the commoune youke of the children of Good. But here their drowsy dream/ Hour life were to herd for Christian men/ As although they could make a thing more herder than to love God with all the heart/ mend & strength/ And above this there is nothing/ that can be thowght spoke or done/ which no man can perform & fulfil (as I said before) in this life/ Hour ymbecilite is not abil to perform the lest yotte of the law/ It is the Lord in whom we do virtue/ He gevet that he commanunde/ and command that he wyllyth/ Christians to be under the law of grace/ is not of presumption to walk with out alawe/ but to be ingryffyd in Christ by whose grace we be delivered from the malediction of the law/ and by whose spite 
The first commandment is her dear them all religions papistical.  
Roma. 9 Exod. 33.  
we fulfil the law only by Christ.  ●e have the law wryttyn in our hearts. therefore in all things/ let us respect the end of the law that is jesus Christ, which made us of nawght/ and lost/ restored us again to the heavenly father by prise of his precious blood/ to the which father/ son/ & holy comfortere be prayce honour & glory/ as it hath been is & shallbe for ever and ever.  
AMEN.  
❧ Every planttation which my heavenly father hath not planted/ shallbe plucte up by the rot.  Ihon. 15.   

¶ Printyde at Basyl by me Theophyll Emlos'/ under the sign of scent Peter's key.