THE COMPLAINT OF RODERYCK Mors, sometime a grey friar, unto the parliament house of Ingland his natural country: For the redress of certain wicked laws, evil customs add cruel decreys. A table whereof thou shalt find in the next leaf.  
Oh lord god, hear my prayer, and despise not my complaint: look upon me, and hear me. Psalm liiij   

THE TABLE.  

THat common prayers and a sermon ought to be at the beginning of all cowncels. The first chap.  
Of enhansing of rents by land lords. The. ij.  
Of the forfeiting of the lands or goods of traitors &ce. The three chapter.  
Of the enclosing of parks, forest●s, and chases. The four  
Of selling of wards for marriage, where of ensueth adultery, which ought to be punished by death. The .v.  
Of the injuries done to the comynalty by the kings takers &ce. The vi  
Of the suttylty of sers●yng of writs, &ce. The vij chapter.  
Of promoters, which may wrongfully trouble a man by the law of England, and though he be cast, he shall pay no charges etc. The eight chapter.  
That all judges and pleasers at the bar may live of a stipend, given them of the king ●wt of the abbey lands. The ix  
Of the cruelness and suttyltes of the augmentation and escheker &ce. The ten  
Of the prolonging of the law, and of certain abuses in the same, &ce. The xi  
That kings and lords of presons should find their presoners sufficient food at their charge: and of men that have lain long in preson, & cete. The twelve  
That men which be accused for preaching, should not be committed into their accusers hands. The xiij  
Of lords that are parsons and vicar's. xiv.  
Of lords which are shepherds. xv.  
Of first fruits both of benefices and of lords lands. The xvi  
Of particular tachementes, that all creditors may have pound and pound aly●e, when any man falleth in poverty. xvij.  
That the rulars of the earth ought to sit in their gates, or else in their privy chamber doors. The xviij chapter.  
A godly admonition for the abolysshment of diverse abuses, and of the service to be had in the English tongue. The xix  
That one pryst ought to have but one benefice, and one fermer but one farm. xx.  
Of the enhancing of the custom, which is against the common wealth. xxi.  
A godly advisement how to bestow the goods and lands of the bishops & cetera. after the gospel: with an admonition to the rulers, that they look better upon the hospitals. The xxij  
A lamentation, for that the body and tail of the pope is not banished with his name. The xxiij chapter  
A comparison between the doctrine of the scripture, and of the bishops of England. The xxiiij chapped.  
A brief rehearsal, containing the whole sum of the book. The xxv    

O MERCIFUL FAther, allmyghty god and everlasting, being without end or beginning, without whom nothing is, by whom alone all things have their being both in heaven and earth: To the, in whom only is all aid, to the only do I cry for aid, In as much as thou hast the hearts of all men in thy hands (yea even of princes) that it will please the of thy infinite mercy and for thy sons sake jesus Chryst our only redeemer, to send thy holy spirit in to the hearts of all the degrees of men in the parliament house, that this my complaint may receive favour in the sight of them that sy●e in the parliament, whereby things needful may be redressed to the glory of thy name, the comody●e of the common wealth, and to the better provision for the poor, which is the thing that I only seek, as to thee, oh lord, it is not unknown.  
In as much as there is no power but of god, and when so ever any persons be grieved, oppressed or over yoked, they must resort unto the higher powries for remedy, which be ordained of god only for the same cause, and inasmoch as the counsel of parliament is the head counsel of all reamies: for it being done with the consent of the king, wh●t laws so ever be made thereby, being not against the word of god, we be bound to observe them. And though they be against god's word, yet may we not bodily resist them with any war, violence, or insurrection, under pain of damnation. But now contrary wise, as we may not resist the power of a prince, even so may we not observe nor walk in his wicked laws, if he make any against god's word, but rath●r to suffer death, so that we may neither observe them, nor yet violently resist them in that case. Well then, in as much as the parliament is of such power and strength, although I be a man banished my native country, only by the cruelty of the forked caps of Ingland for speaking gods truth, yet seeing so many cruel laws and heavy yockies upon the shoulders of the people of my native country (specially upon the commons) and again considering how little the poor be regarded and provided for, I can but rekyn myself bound to open and disclose unto the said counsel of parliament, part of the foresaid yockies. The everliving god grant, that they may be as ready to see them redressed, as their predecessers were to bring the people in to such calamity by the making of them: for the which cause I have made this little work, to cause them to have instruction, that they may see a reformation, whereunto they be bound, and for such causes be they called together of god, and for no particular or private wealth to them seluys, nor yet to the kings grace.   

THE FIRST CHAP. THERE ought TO BE Common prayers and a sermon in the beginning of any counsel, and so long as it continueth also.  

The first chapter.  
IT IS A LAUDABLE thing, that in the beginning of any counsel or assemble, the name of god should be called upon: that he of his mercy will send his spirit, to sanctify the hearts of them which bear any authority or stroke in the counsel or parliament, that they agree to such statutes and acts, as be to the setting forth of god's glory, the sanctifyeng of his name, and augmentation of his kingdom. For when we call upon god for such things, we either knowledge, or should knowledge, that we have need of his help, and that we can not without his assistance, neither determine, nor yet assent to the determination of any thing, that may please god: for if we cold, what need we to call upon him for any help? And it is certain and unfallible, that if we knock, seek and cry diligently with earnest and hearty petitions, with true humbleness of our hearts, and with out dissimulation, we shall be hard. Therefore I say, it is both laudable and necessary, that all cowncels be begun with prayer unto our merciful father, and in our prayers to open unto him our necessities, and to call upon hy● for aid, to rule our hearts wholly to seek h●s glory. But this must be done earnestly with h●rty mowrny●g unto him, not slenderly, not for a face and custom only, as hath been hitherto used, to have an unholy mass of the holy ghost, rolled up with descant, pricksong, and organs, whereby menny▪ h●rtes be ravished clean both from god, and from the cogitation of all such things as they aught to pray for. Whereas it were more convenient, that they were diligently exhorted and put in mind, to consider and ponder, where unto they be called, and what a reckoning god will require of them. And for as much as the most part of the lords and burgesses take it rather for an honowr than for an office wherefore they shall answer and for a dignity rather than for any burden, to be counted of the parliament or counsel house, and never ponder nor consider before, what things in the realm be amiss to be reform by them, It were more necessary in the stead of the mobled and mynsed mass (whereby neither god is glorified, nor the hearers edified) that some honest well learned man such one as would neither flatter, lords, burgesses, commons nor king, but frankly and freely speak the veryie, should be appointed to preach not only at the beginning of the parliament, but at the least three times every week, so long as the parliament endureth, and to stand in the pulpit an hour at the least, and not above an hour and an half, and there to tell the lords and burgesses their du●es, and to open unto them such abuses as are to be reform in the realm. And let all the lords and burgesses be bound to be present at every sermon, or else to be excluded the parliament house. If ye will seek such ways than will the holy ghost light in your counsel, or▪ else never, for all your piping or singing. And keep both lords and burgesses all in one house together: For it is not the riches or autory●e that bringeth wisdom. And what should one house make one act, and another shall break and disannul the same? that way is not after the doctrine of the gospel. But now, let us go to other matters.   

The second Chapter. Of enhancing of rent is by land lords &ce.  
Consider you, what a wickedness is commonly used thorough the realm unponysshed, in the inordinate enhancing of rents, and taking of unreasonable fines, and every day worse than other: and even of them specially, to whom the king hath given and sold the land is of those Impies of Antichrist abbeys and nonryes: which land is being in their hands, but only for that they led us in a false faith (as their companions the bishops still do) but for the faiths sake I say (for the which they were justly suppressed) it had been more profitable no doubt for the common wealth, that they had remained still in their hands. For why? they never inhansed their lands, nor took so cruel fines, as do our temporal tyrannies: For they can not be content to late them at the old price, but raise them up daily even to the cloudies, either in the rent or in the fine, or else both: so that the poor man that laboryth and toileth upon it, and is his slave, is not able to live. And further if another rich covetous carl, which hath to much already, will give any thing more than he that dwelleth upon it, out he must, be he never so poor, though he should become a beggar and after a the●e, and so at length be hanged by his owtgoing: so little is the law of love regarded. Oh cruel tyrannies. Yea it is now a common use of the landlordies, for every try●yll, even for his fryndys' pleasure, in case his tenant have not a lease, he shall out him out of h●s farm, which th●ng is both against the law of nature and of charity also he being an honest man, paying his rent and other duties well and honestly. I think there be no such wicked laws nor custom is in the universal world again. What a shame is this to the whole realm, that we say we have received the gospel of Christ, and yet is it worse now in th●s matter, than it was over fyf●y or three score years, when we h●d but the po●y law, as wicked as it was? For th●n leassy● were not known. And now the latyag and engrossing of them (leassys I mean) is one great cause of the● enhancing of reuys: wherefore I pray god these leassies may have a fall, and come to an end shortly.  
Look well upon this ye Christian burgesses: for this enhancing of rents is not only against the common wealth, but also at length shallbe the chiefest decay of the principal commodity of this realm. For why? this inordinate enhancing of rents, which is sprung up within few yeries past, must needs make all things dear, as well pertaining to the back, as to the belly, to the most great damage of all the kings subjects, landed men only except. Yea and even they them seluys were more welthyer, when their lands went at the old price. For why? they buy all things the dearer, and yet the common wealth is rob thereby not with standing: as the godly which seeketh his brother's wealth as his own, will soon judge: howbeit this matter is so far gone, that there is no remedy to the redress of it, but one, and that is th●s: If the kings grace of his goodness will consider, where unto god hath called him, and for what purpose. A king is anointed, to be a defence unto the people, that they be not oppressed nor overyocked, but by all godly and polytick means to seek the common wealth of his people, so if his grace will call down the price of his ownè lands as they went over thirty, yea forty years and compel all other landed mē● to the same upon pain of forfeiting his whole lands, one part of them to the kings grace, another to be employed to the common wealth, and the third to the presenter that can justify the matter, a reformation may be had, to the singular ease and commodity of the common wealth: and that many ways. For this being reform above all other acts, shall bring the cloth of England to a continual vent, and all vytellies to a reasonable price, that all clothes of other country's shall stay, where as english cloth shall come in place, as in times past hath done, which thing old merchants and old clothier's can tell. Some will object, and say, it is a common wealth to bring the comodyteys of the realm to an high price: which I utterly deny to be a comonwelth: for what maketh riddance or good sale so much, as when a commodity is at a price reasonable? As afore is said when english clothes were sold at a price reasonable, than all other foreign cloth stayed, till that was sold. But now is english cloth brought to so high a price, that the cloth of many contres is sold afore english cloth: and that causeth merchants to keep their clothes long upon their hands many times to their great damage. I will say further, In case this matter be not well●ked upon the sooner, it will be a greater decay, than is yet perceived: For cloth will be brought to so high a price, that they will mar all. A 'bove all things beware of extremity: for th●t ever seeketh a mischief for a remedy. For what with the abundance of will, that goth out by licencies and by the staple, foreign realms myx●ng it with their course wools, they make better cheap cloth than english march●ntys can sell: yea and better for the price. Whether it be a common wealth to bring cloth to so high a price or not, first demand of the honest fermer: but I speak not of the extorcyonar, grosser, encloser or great shepherd, but of the honest poor f●rmer, whether he lived not better when he sold his wool at an indiferent and mean price, than he doth now, selling for h●lf as much more. And I warrant you▪ if he be none of those destroyers a foresaid, he will say yea. Than demand the clothyer, if he lived not better, when he sold his clothes for a reasonable price the pack, and his carseys for xxij or twenty-three. pound the pack, than he doth now selling them for xxx pound the pack. And except it be a few, which be inordinate rich, and eat out their neyhbors, they will also say yea, and that they gained more in one pack, than they do now in three. And as for the poor spinner and carder, though they have a little more for their pains, they pay double so much for all things that go both to back and belly, and scant can get an house to put in their headies, or at least not able to furnyssh it for their very necèssaryes. And thus every one eateth out another. And the only cause of all these, is the inordinate raising of rents. It is unreasonable to see, how much they be inhansed in manner throughout the realm, except it be a few such, where of the leassies were given out over twenty or xxx yeries. And the chief cause of all this be even the landlords: for as he increaseth his rent, so must the fermer the price of his wool, cattle and all victuals, and likewise the merchant of his cloth: for else they could not maintain their living. And thus I say, the lords be the only cause of all the dearth in the ream, God grant, that the kings grace look well upon this matter himself: for it is hard to have it redressed by parliament, because it pricketh them chuffily, which be chosen to be burgesses for the most part, except they would choose their burgesses only for their virtuous living, discretion, honest behaviour, and other godly qualities, be he never so poor: such as would his neyhbor should live as himself. And would to god they would leave their old accustomed choosing of burgesses: for whom do they chose, but such as be rich, or bear some office in the country &ce. many times such as be boasters and braggars? Such have the● ever hitherto chosen, be he never so very a fool, drunkard, extortioner, adu●u●erer, never so covetous and crafty a parson, yet if he be rich, bear any office, if he be a jolly cracker and bragger in the country, he must be a burges of the parliament. Alas how can any such study, or give any godly council for the common wealth? But and if any man put forth any thing against Christ's religion, or against the common wealth, so that it make for the profit of antichrists knights and temporal rulers of the ream, they shall be ready to give their consent with ●he first. And whether this be true or no, let the acts of few yeries past be judge. Every man perceiveth, that there is a fault, and they be grieved, that all things be at so high a price, and some be offended at one degree of men, and some at another: as the merchant at the clothyer, the clothyer at the fermer, the fermer at the landlord, which is most just of all. In london and other placies there be many offended with the great price of vitells, but few men consider the ground and original occasion thereof, that it is only by enhansing of rentys fines, &ce. that maketh all things dear, which is an urgent damage to the common wealth: And till ye have a redress therein, look to have all things more dearer, make what acts ye can devise to the contrary. As touching the king's lands, some say, that he enhansyth none: and weather it be true or not, I can not tell, but this am I sure off, it is as evil or worse. For the chancelers and auditors take such unreasonable fines and other bribes, that the tenanties were better pay yearly a greater rent: for the tenanties are half undone in their Incomming: who hath the vantage, god knoweth, weather the king or that the officers rob his grace, and poll and pill his league subjects in his name, which is most likest.   

Of the forfeiting of lands or goods of traitors, felons or morderers. The iij. chapter.  
OH merciful god, what a cruel law is this, how far wide from the gospel, yea from the law of nature also, that when a traitor, a murderer, a fellow, or an heretic is condemned and put to death, his wife and children, his servants, and all they whom he is debtor unto, should be robbed for his offence, and brought to extreme poverty: that his wife, his children or next kindred should not enjoy his lands, when they consented not to his death? wherefore to take the lands and goods, it is a great robbery, but yet nothing to this, that his credit is not paid: For by that means he forfettyth unto the king, not only all his own goods and lands, but also that which is none of his. Oh most wicked laws: by this cruelty is many an honest man undone. Alas, what can the poor wife, the children, the kinsmen or credytor do withal, being not culpable in the crime? ●ff any of them be faulty, than let them have also the law, that is death, which recōpen●yth the crime. No doubt, the riches of men hath helped many an honest man to his death, by the covetousness of the officers, that farm such things of the king. To this shall some flattering Hypocrite, to win promotion or lucre (wherein he shall show, that he loveth his own private wealth better, than the whole common wealth, or discharge of the kings conscience) shall object, and faith: It is as necessary to forfett the goods and lands, as the life: and specially traitors: And why? for traitors, will he say, be many times noble men of great lands, wherefore if his child or kindred should enjoy his goods and lands, he might in process of time, be a traitor also, and so revenge his father's death against the king. Another bald reason he will haply allege also, Iff so be the offender should but lose his life only, there would be many more offenders than there be. For why? A man considering that he shall undo his wife and children, it shall cause him to esch: we that evil which he pretended. To the which I make answer, what man is he living, although he love his wife and children as well as ever did man, that will pass more, or as much upon the worldly goods of his wife and children, as he will do upon his own life? I say, no man living, nor that ever lived: and thou art a flatterer and a dissembler, which defendyst this cause or any other like under such a pretence. And thou art a stablissher of wicked laws. And where as thou alledgyst, if the children and s●ynd should enjoy the goods and lands, they might haply revenge their father's death, to that I answer, pray thou to the lord god, & all true subjects with thee, that he will give grace to the king, to walk in his vocation, to use and exercise his office, to live in the fear of god, seeking gods glory only, setting forth his blessed word: and for the common wealth to make and stablish polityck acts, depending of the scripture, and to make none but such as may be ground upon god's word: and than for my life, though the child and all his kindred with him, having twenty thousand to them, rebel never so much, the king shall not need to fear: For god will defend him, and not his own power, even as hedyd many times king david against Saul, as it is to read in the books of the kings. And have we not examples at home? how mercifully did god quench the fury of the people in the time of the commocyon in the North? I pray god, that we be not unthankful for that deliverance and such other. Wherefore, I say, let us pray, that the kings grace may walk as is afore said, and he shall not need to fear all his enemies, for god shall be his rock, shield and defender. But contrary wise, if he cast of the law of god, making wicked laws, and stablisshing them (whereby gods glory is minished, and the people of god oppressed) than let him fear: For if god be determined to plague him, though he kill not only those which be traitors against his grace, but also their children, kindred and friends thereto, it shall not help him: For god shall stir up the hearts even of his own friends against him, from which thing god defend him.   

Of the enclosing of parks, forests, chasies. &ce. The iiij. Chapt.  
OH lord god, that it would please thee, to open the ears of the king, lords and burgesses of the parliament, that they may hear the crying of the people, that is made thorough the ream, for the enclosing of parks, forests and ch●sys, which is no small burden to the commons, how the corn and grass is destroyed by the dear many times, it is to pytyful to hear. It is often seen, that men joining to the forests and ch●sys, have not repyd half that they have sown, and yet sometime altogether is destroyed. And what land is your parks? be not the most part of them, the most battle and fruitful ground in Ingland? And now it is come to pass by wicked laws, that if a man kill one of those beasts which bear the mark of no one private person, but be indifferent for all men, coming upon his own ground, devouring his corn or grass, which is his lyff●lod: and yet if he kill them upon his own ground, being ch●●e or forest, it is felony, and he shall be hanged for it. But what saith the prophet to the makers of this wicked act and such other like? Woe be unto you which make wicked laws & cete. To write of what unreasonable length and breddyth they be, it is superfluos: the thing is to manifest, god grant the king grace, to pull up a great part of his own parkys, and to compel his lords, knights, and gentlemen to pull up all theirs by the roots, and to late out the ground to the people at such a reasonable price, as they may live at their hands. And if they will needs have some deer for their vain pleasure, than let them take such heathy, woddy, and moory ground, as is unfruitful for corn or pasture, so that the common wealth be not rob: and let them make good defence, that their poor neyhbors joining unto them, be not devoured of their corn and grass: Thus should ye do, for the earth is the poor man's, as well as the rich: And ye lords see that ye abuse not the blessing of the riches and pour which god hath lent you, and remember, that the earth is the lords, and not yours: for ye be but stewardies, and be ye sure, that ye shall give account unto the lord, for the be flowing of your riches. And to you burgessys, seeing such things will not be reform but only by your pour and authority, I say to you, as in the beginning: Consider whereunto ye be called, and for what purpose: not for your own particular and private wealth, nor yet for the kings, in any thing preiudycial to the common wealth.   

Of the selling of wards for marriage, where of ensueth adultery, which ought to be punished by death. The .v. Chapter.  
OH merciful god, what Innumerable inconuenyencies come by selling of wards, for marriage, for lucre of goods and lands, although the parties never favour the one the other, after they come to discretion, to the great increasing of the abominable vice of adultery, and of dyvelyssh divorcement, which hath of late been much used. Now god confound that wicked custom, for it is to abominable and stynkyth from the earth to heaven, it is so vile: what mischief hath comen of it, it is to well knoun to many men, I need to write no further therein. But for christs blood sake, seek a redress for it: and consider, that ye be called to the parliament for such purposes. And further, yet that be godly burgesses and of Christ's congregation, consider, that even the same god that saith: thou shalt not steal, the same god saith also: thou shalt not commit adultery. He that stealyth, is hanged, & why ought not he also to be hanged that committeth adultery? Well though that vice reygnyth most abundantly in noble and rich men, and in the pope's shavelings most shamelessly, which shame to take them honest wives of their own, I say to you that be godly learned, although it reign chiefly in such parsons, shame ye not, nor fear ye not, to make it felony indifferently to all men: look you ever to your office, whereunto ye be called, and seek to discharge your oun conscience, that ye may give a good account at the day, when ye shall be reigned at the judgement seat of god, to receive judgement according to your deeds.   

Of the injuries done to the communality by the kings takers &ce. The vi Chapter.  
OH my heart is heavy, to see the great yoke that is upon the commons, by the partial act of ra●yng of vytellies, which is most grievous even to the poor sort: which raties were made, when rents went at a much lower price: for that which went for twenty shillings then, goeth now for xl fifty▪ yea iij. pound and above in many placies, as I have touched in the first chapter. And thereby all things must needs rise to an high price. And yet this, by reason it toucheth the profit of the king and of the higher powers, must stand still in effect, to the most great damage of the ●ore. And if the robbery of the puruyers were knoune, which buy three times as much as serveth the king, and sell it again to their oun advantage, thou wouldst say there were no such robbery: and this is used in all manner of things. For if a man have but a copple of h●nnys, and come to the market with them, if these puruyers meet him, they shall take them from him by force, and give him for them what they list. Like wise, if a man have a good dog or hound, it shall be taken from him with out any recompense, in the kings name, when the king shall never see them. Is not this a miserable thing? what is it less than robbery? And if the kings grace saw the acts of the most part of his puruyers, I am sure his grace would cause a great sort of them to be hanged, as they have deserved. What a pillage is it to the poor, that not so much as the poor butter wife, but she is spoiled, and that which standeth her in iij. halpens. shall be taken from her for. ●. penny, dyssh, and all? and yet she shall not have her ready money neither, but a taly, and sometime never paid: like wise two pens for an hen, that standeth her in four and above. And further more, what heart doth not consider, that even as men must leave their plough and harvest to serve the king with their carties, so is it reason they should have a reasonable wages. What is. ij. pens for a mile? consydre ye rulers about the king, and ye that will be counted godly burgesses in the parliament. They had been better to have served the king for two pens a mile over iij yeries, than now for four pens. Oh lord, open the ears of them, that should hear and redress this matter.   

Of the suttylty of serving of writs. The vij chapter.  
IT is a wonderoes great abuse, being a great trouble to all the kings subjects (but specially to the poor) & great need to be redressed, that when a poor man hath long sued a gentleman, being a lawer, or a man of any substance, or friendship in the court, or of any suttyl wit, and hath obtained judgement and a final end in the common law, and is come to the point that he must have a writ to attach the body of his defendant, alas how many ways, yea how many guiles and suttylteys be there, to avoid and escape the serving of the kings writ? first, one writ may serve but for one shire: as though the king were lord but of one shire. But I demand, why may not one writ serve in all shires, yea in all placies under the kings dominion, wheresoever he or his may find his defendant? surely there is no godly reason why to the contrary, but even the only private wealth of soot layers. And as far as I can learn, one writ lasteth but for one term: and the next term, he must be at charge to come up, or at least to send sometime three or four hundredth mile for another. And why should it not stand in his full strength, till it be served? No why, but the why a foresaid. Again, no man may serve it, but the sheryff of the shire or his man, and so many times it is seen, that the sheryff or his man (and sometime both) play the false shrews, in giving the party warning, to keep him out of the way, or to go into another shire, till the poor man or his friend be out of the country or till the date of the writ be exspyred. Alas, why is not every man a sheriff in this case, as well as every man is abayly to attach a fellow? sure there is no cause why, but that it is not the profit of the sheriff, or else that men be not studyos to make laws for the profit of the common wealth. Oh the innumerabyl wiles, crafts, sotyltes and delays, that be in the law, which the lawyers will never spy, because of their private lucre's sake: whereby the common wealth is rob. They be almost as evil as the wicked bishops and priests of antichrist, save only that they rob us but of our temporal goods, and not of our faith.   

Of promoters, which may wrongfully by the law of Ingland, trouble a etc. The viii. chapter.  
Hear another as evil as that, or worse. What an unreasonable law is this, that it shall be leeful for any wicked parson, to commense an action against any true and honest man, in as false a matter as can be devised? And if the case be such that the king have any enteresse in the matter, or that it any th●ng toucheth the king's profight, although it be found false by the law, and that the law passes with the true honest man yet the villain promoter shall not only escape ponysshment worthily deserved, but also shall pay no p●ny to the poor true man's ch●rgys. And why? because it toucheth the kings profyght: as though it were lawful for the king to rob or trouble h●s subjects wrongfully. Oh wicked laws, how cry all the proph●●ys against them and the makers of them? wherefore be ye learned ye men of the parliament, that ye may see to reformethes so wicked laws, lestly be partakers in reward with the makers of them: lest at length (as the prophet warneth) ●he lord be wrath with you and plague you, that ye perissh from the right way etc. Many lawyers and other will make objections to this, and say, it were no reason they should be sewed, for it is a common wealth, wherefore the king should pay no chargys'. To whom I answer as thou at blind in gods word, so is this a blind obieccy on. Admytt that it were a common wealth. If the promoter sue in right, and the defendant be cast, no doubt the kings part is recovered every penny (if the party be so much worth) well than, let the gains of that which is recovered, bear the loss of him which is wrongfully sewed. And this is to be considered, because the promoter payth no charges though he be cast, it is a great coraging, to him to trouble his neyhbor: for he knoweth the worst is to bear his own charges.   

That all judges and pleaters should live upon a stipend & cetera. The ix Chapter.  
NOw would I wish a thing wonderos needful to the common wealth, yet by the way of petition (although the kings grace be bound in conscience so to do) that in as much as his grace is come to great riches, by rentys in manner innumerable, of the abbaylandies deposed (which was rightfully done) for which cause I say his grace is bound, to study some way, that part of the yockies of his subjects may be eased: as I think no one way better, than this. In as much as men be naturally given to trouble one another, and commonly the widow and fatherless, and such as lack riches and friends, be put ever to the worst, by reason that the rich filleth the purse of the lawyers, which the poor is not able to do, and therefore his cause is not heard: for commonly the lawyer can not understand the matter, till he feel his money. For this cause I say, I would wissh, that such as preach before the kings grace & his counsellors also, would move him by the way of petition, to put part of the lands to some godly common wealth. As to give a stipend to all and every man of law that sitteth a judge or plea●y●h at the bar in any of his high cowrty; thorough the ream, that every one may live (according to his office) like a lawyer, and not like a lord, as they do with such goods as they have gotten by robbing the poor. I mean not, but that the suitors shall pay for writing all things: but for council or for his pleating to pay nothing. And writings also had no title need to be looked upon: for in diverse courts for writing one side of a sheet of paper, in which shall not be past x. or twelve 〈◊〉. he will have two groties, where as two pennies were to much. Well, to the purpose aforesaid, and that the lawyer shall take no penny of no man. I mean neither the judge nor the pleater at the bar, in pain of losing his right hand. and to be banished from pleating for ever. Which will be an occasion, that the poor shall be heard as well as the rich, & than would he● discourage men to trouble their neyhbers wrongfully: where now they be maintainers of discord for their private lukers' sake which pruate lucre of the lawyers, is a bayght to set men together by the ears in the law.   

Of the cruelness and suttyltes of the augmentac on and escheker & cete. The x. chapter.  
OH that the king's grace knew of the extortion, oppression and bribery that is used in his. ij. courts: that is to say, of the augmentation and of the escheker, but specially of the augmentation. There hath been much speaking of the pains of purgatory: but a man were as good in a manner to come in to the painies of hell, as in to either of those two courts. For if the king have never so little interest, all is ours. So by the sutty●●y of the law, for their oun advantage, they make many times the king to roble his subjects, and they rob the king again. Take for an example: look upon the clerks of either of these courts. At his incoming he shall b●yng in manner nothing, but pen and Ink, and within a little space shall purchase. xx.xl.l.ij. or three hundredth mark a year. Well, it is a common saying among the people: Christ for thy bitter passion, save me from the court of the augmentation. I have knoune diverse, which have spent much money in that court, and yet at length they have given over their matters, and had rather lose all their expenses, than to follow it, so endless and so chargeable is that court. And there is such oppression and extorsyon in those two courts, that all the subjects of the ream (so far as they dare) cry out upon them.   

Of the prolonging of the law, and of certain abuses of the same. The xi. Chapt.  
OH lord god, who looketh for any briefness of suties in the law: but men be differed from time to time, yea from year to year, & drawn out of such a length with prolongations, and be at such charge, that I know many men which have given over their right, rather than to follow the law: so profitable is it to the lawyers, to the great damage of the common wealth: yea even in the common law be there great abuses, and amongst many other, this one I note, that the playntyff shall many times spend as much as the matter is worth, before the defendant shall make him answer. This no doubt is an undoing to the poor, and a defence for the rich: for in so long hanging before he can come to any point, the rich man weeryth the poor. Cut shorter your process for shame, for that might well be determined in one term, which ye do in four And now a days the law is ended, as a man is frynded: yea and even in the chansery there are many abuses, and among other this is one, that the defendant shall be sworn upon aboke, and shall swear falsely, and so it shall be found by the cowrt, and the matter shall pass against him with the plaintiff, so that the court saith by their own sentence and judgement, that he is perjured, and yet is there no punishment for periuring in that case. And why? All for the profit of the court. For if perjury were punished in that case, as it should be in th●t and in all other, than should the court lose a great sum of money in the year: For than would but few men so boldly defend wrong causes, as they do, but would seek to agree with their plaintiffs, and pay their due, and make recompense for such injuries as they commit. I doubt not, but if my lord chancellor did ponder well this matter, he would be the first that should procure a remedy for it. Another thing also worthy to be looked upon, is this: O lord, how men be tossed from one court to another? yea and that for small matters, and in manifest and plain causes, even upon a plain obligation. This matter is surely needful to be looked upon. Make nor admit no judge to sit in any court, unless he be able, rightfully to judge any matter or cause, that shall be commenced in that court. And being sufficy●nt to judge such causes, what shame is it to remove it from that court to another, as though the king were more stronger or more juster in one court, than in another? which surely is nothing but a bucler and defence for the wicked and rich, to prolong delay, and to weary him that is in the right. Make no judges therefore (I say) but such as be godly learned, and able to judge between man and man. And let all things be finished in that court, where they be begun: unless men appeal in cause of life and death, or f●r great and waygthy matters, which may be brought to one head court of the ream: And to have no removing but to that one court, as it was in moyses time.  
Break down some of your courts, for ye have to many, being so filthily ministered. The court of the marshyalsee, I can neither thynct, speak nor write the slenderness and unreasonable chargys' of that court. If the king knew what boytrye were there used, I think he would never suffer them more to keep court, or else he would look other wise upon it. It is marvel, but only that god is merciful, that fire descend not down from heaven, & destroy that court, and the augmentation.   

That kings and lords of prisons, should find their prisoners at their charge sufficient food, & cetera. The twelve Chapter.  
I See also a pytyful abuse for presoners. Oh lord god, their lodging is to bad for hogs: and as for their meat it is evil enough for doggys': and yet the lord knoweth, they have not enough thereof. Consider all ye that be kings and lords of presons, that in as much as ye shut up any man from his meat, ye be bound to give him sufficient food for a man, and not for a dog. consider, that he is thy brother, and the image of Chryst, if he believe and repent for his wicked deed, what so ever he hath done. And if he offend the law, let him have the law (as afore is said) according to the offence. If it be death, than let him die, and for the time that he is in thy preson, use him like a Christian: For to put a man to death uncondemned, is to commit murder: And to put a man in preson, and to provide no meat for him so that he starve for hunger before he be condemned, is no less than to put him to death. Wherefore it must needs follow that they which put men in preson, and suffer them to die for hunger, are no less than murderers. Further more perchance thy cruelness in ministering unto him such evil lodging and worse fare, may cause him to fall in to despair, and so thou for not ministering unto him that which thou art ●ound, mayst be partaker of his desperation. Many times also true men come into presons: well, whether he be true or false, yet let him be used like a man, and not like a beast. In some prisons, though it be but for the pleasure of a ruler, he shall bear his own chargys', which be so unreasonable, that it is needful to be reformed: for such as be poor prisoners, and for the health of their body desire to be in commons, and to have a bed, he shall pay four times more for it there, than in the dearest Inn in Ingland, beside the charges when they be quytt, and yet neither his fare nor his lodging shall be very gay. It were more convenient, that the keepers of prisons had a stipend appointed unto them, than to live by polling the poor prisoners, and to augment their sorrow. Another thing also cometh to my mind, which is wonderoes needful to be looked upon. There lie in the marshyalsee divers poor men: some have ly●n vi yea vij years, coming up to sue for land, some for more and some for less, whether their 〈◊〉 be good or bad, I know not, but by reason their adversaries be stronger th●n they, th●y have found the means to cast them in preson, & neither can they come to their answer, nor know what is laid against them, nor yet be suffered to departed preson, but lie there more like dogs than men. Yea and life wise in newgate there lie servants by the comandment of their masters. Alas, what an h●uy case is it? it were meet and necessary, and a th●ng to be earnestly desired, that wh●t so ever he be, that imprysoneth any parson with out a just cause or due proofs, th●t he were cast in prison himself, so long as the other party 〈◊〉 there wrongfully: And also to forfeit the half of his goods or lands (which as shall be found better of them both) to be divided in two parts, the one to the king, and the other to the person wrongfully impresoned: this were a good snafful for the tyrants and oppressers, And yet but rightful and charitable. No doubt every alderman of london have power, which they use often for their pleasure, and to accomplish their tyranny, that they may cast a poor man in preson for certain days. And when his days be expired, he borroweth his brother's authority, and so may go thorough the 24 aldermen. Yea many times their preson men for their friends pleasure, though the party have deserved no such punishment. This is a cruel and heavy tyranny, and yet there is no law to ponissh it.   

That men which be accused for preaching, should not be committed in to their accusers hands. The xiij chapter.  
WHat reason is it, or what Christian heart will say, that it is right, laudable, or lawful, that when two men be at any controversy of a matter of life and death, the one should be put in to the hands of the other: as learned men have had in times passed with bishops, and yet have been put in to their hands as presoners: whereof diverse times death hath ensued, as there be examples of late days? Was not one with in these two yeries murdered 〈◊〉 the bishop of wynchesters lodge? and than the matter was forged, that he hanged himself. Have ye not a like example of Hun also? and it is marvel, that any that is in their custody, is not either poisoned or murdered, were it not the high providence of god to preserve them. Wherefore I say, it is not lawful, that any parson that preacheth, teacheth or writeth the law of the gospel, should be put in to the hands of the bishops, with whom they contend. And why should not both parties be put in preson, till the matter be tried, as well as the one? And if the bishops themseluys (according to right) should be put in preson, as well as those whom they accuse, until such ty●e as the matter were tried and heard before an indifferent judge, they would not be so hasty in accusing. Yea what reason is it, that bishops should have any presons at all, but that all men should be brought to the kings preson? For it is manifest to all the world, that all shavelings which bear the mark of that abominable wh●re of Babylon (Rome I mean) be not only partial, but also in deed the very enemies of Christ and his members, even as were their predecessors Cayphas and Annas of Christ'S own natural body. bishops ought no more to be lords of presons, th●n was christ and his a postyls, which were often imprisoned, but they never presonyd man: wherefore it is manifest, that they be against christ. Oh ye rulers, why than suffer ye them to have presons in their houses, where they torment men most cruelly, and pervert 〈◊〉 of their faith most suttylly, and murder them also? Yet not so secretly, but god saith them, though the world saith them not. What pestilent courts have they, in which was never innocent ●ound, but when so ever two false knaves shall secretly accuse a man, although he were as ignorant as a child of two days old, yet must he either die, bear a faggot, or recant, or at least privily bear a faggot of rushes in his chamber as Moor did, so that who so ever come in to their claws, may not escape quite, belike many times they be the accusers them seluys. But what reason, yea what extreme cruelness is it, that either in that court or any other, any man should be condemned to death, and have not the witnesses to come face to face openly in the court, and openly to be sworn? and if the witnesses be found perjured in that case, let them even have the same death, that the prisoner should have had, if he had been found guilty? For who so ever seeketh the death of another wrongfully, is worthy to have the same himself rightfully. Wherefore ye that be in authority, look upon this needful matter, and consider the words of the prophet david: ye eat up my people with as little pity, as men use to eat bread. Reform, reform, though ye will not for the love of god yet for fear, that the vengeance of god light not upon those law makers only, but upon other also, for that cruel law that was of late made, that a man shall be condemned to most cruel death, and not to be brought in to open iustesse: as were the servants of god, Barnys, Garet and Iherom, so that he shall not answer for himself. I think there were never so cruel laws made under the son, as the most part of the laws that have been made with in these few years past. Death, death▪ even for try●yls, so that they follow the high priests in crucyfyeng Christ, saying: Nos habemus legem, & secundum legem nostram debet mori, we have a law, & by our law he ought to die: this mori, die, die, went never out of the priests mouths sins that time: And now they have poisoned the temporal rulars with the same. Well, be ye warned, and search the scriptures (which be against you) and repent in time. And ye that have been the authors of such acts, seek to redress them, for discharging of your oun conscience. If ye love the lord, follow the example of them which ground all their justice upon god's word: as in diverse cyties in germany this direction is taken for those that be heretyckies in deed, as be the anabaptisties and such other. Their direction is this: They lay no snares nor grynnies to catch men's lives from them, as do our forked bear wolfs, but in case any heretics do hold any ungodly opinion contrary to the scripture, and so be a teacher or a seducer of the people in their wicked sects, than shall he be commanded to come afore the justice, whereas shall be certain learned men, which shall dispute and open the scriptures unto him, and fatherly exhort and command him to leave it. If he so do, he is brotherly received in to the congregation freely, and not tossed and turmoiled, as our forked dragons do with Christ'S members. And after if he continue in his wickedness, or at the first will obstinately continue and resist the manifest truth, than they banyssh him their country or city upon pain of his head. And than if he will, wilfully or rebellyosly presume to come in to their country or town which he was forbidden, he shall lose his head as right is, because he breakyth the commandment of the temporal powers, and not for his faiths sake: neither put they any man to death for their faiths sake: for faith is the gift of god only▪ as witnessyth. s. Pawl in the first chapter to the Phylippyans, so that no man can give another faith. Now let all men judge, whether these men or our bloody bishops go nearest the scripture.   

Of lords that are parsons and Vicars. The xiiij Chapter.  
YE that be lords and burgesses of the parliament house. I require of you in the name of all my poor brethren, that are english men and members of Christ's body, that ye consider well (as ye will answer before the face of almighty god in the day of judgement) this abuse, and see it amended. When as antichrist of Rome durst openly with out any vizor, walk up and down thorough out England, he had so great favour there, and his children had such crafty wits (for the children of this world are wiser in their generation than the children of light) that they had not only almost gotten all the best lands of England in to their hands, but also the most part of all the best benyfyces, both parsonages and vicarages, wh●ch were for the most part all impropered unto them. And when they had the gifts of any not impropred, they gave them unto their friends, of the which always some were learned: for the monks found of their friends children at school. And though they were not learned, yet they kept hospitality, and helped their poor friends. And if the parsonage were improperd, the monks were bound to deal alms to the poor, and to keep hospitality, as the writings of the gifts of such personages and lands do plainly declare in these words, In puram elemosinam. And as touching the alms that they dealt, & the hospitality that they kept, every man knoweth, that many thousands were well relieved of them, and might have been better, if they had not had so many great men's horses to feed, and had not been overcharged with such idle gentle men, as were never out of the abbeys. And if they had any vicarage in their hands, they set in sometime some sufficient vicar, (though it were but seldom) to preach and to teach. But now that all the abbeys with their lands, goods and improperd personages, be in temporal men's hands, I do not hear tell, that one halfpenny worth of alms, or any other profit, cometh unto the people of those parishes, where such personagys' and vicarages be. Your pretence of putting down abbeys, was, to amend that was amiss in them. It was far amiss, that a great part of the lands of the abbeys (which were given to bring up learned men, that might be preachers after ward, to keep hospitality, & to give alms to the po●re) should be spent upon a few supersticyos monks, which gave not xl pound in alms, when they should have given two hundredth. It was amiss, that the monks should have personages in their hands, and deal but the .xx part thereof to the poor, & preached but ones in a year to them that paid the tithes of the personages. It was amiss, that they scarcely among twenty set not one sufficient vicar to preach for the tithes that they received: But see now, how it that was amiss, is amended, for all the goodly pretence. It is amended, even as the devil mended his damies leg (as it is in the proverb) when he should have set it right, he brack it quite in pieces. The monks gave to little alms, and set unable parsons many times in their benyfyces. But now, where twenty pound was given yearly to the poor, in more than an. C. places in Ingland, is not one meals meat given. This is a fair amendment. Where they had always one or other vicar, that either preached or hired some to preach: Now is there no vicar at all, but the fermer is vicar and person all together, and only an old cast ● way monk or friar which can scarcely say his matins, is hired for twenty or xxx shillings meat and drink, yea in some place for meat and drink alone with out any wages.  
I know, and not I alone, but twenty M. more know more than .v. C. vycarages and personages, thus well and gospelly served, after the new gospel of Ingland. And if a man say to the farmers: why have the people no preachers? seeing ye have the tithes and offerings ye should find preachers. They will answer, we have hired the personages of this or that lord, and he or he is person or vicar: we pay for the tithes and offerings to the lord that is parson. Well than, I say unto the my lord parson & vicar, thou doyst wrong to have personages and vicarages, to have the tenth pig, the tenth sheefe, the tenth lamb, goose, flese, and so of all other things, seeing that thou art no minister, nor no priest of Christ's church, & canst neither preach, teach, nor do any office of ● parson or of a vicar, but polle & pill. What canst thou say for thyself my lord parson and vicar? Thou wilt say peraventure, the king gave me the abbey and all that longeth thereto, which had them given him be the parliament. Therefore if thou speak against my being person & vicar, though I neither preach nor teach, nor yet procure none to do it for me, thou art a traitor: for this is the xiij article of our creed added of late, that what so ever the parliament doth, must needs be well done, and the parliament or any proclamation ow● of the parliament time, cannot err. Therefore let no man be so hardy in pain of death, to speak or complain, for the redress of any thing that is done amiss, either by the parliament, or by any proclamation. If this be so my lord parson, than have ye brought Rome home to your own doors, & given the authority to the king and the parliament, that the carnal bishops gave unto the pope: which was this: Si papa &ce. If the pope thorough his fault should send infinite thousands to the devil, yet must no man speak against him. And if ye have given the same authority unto the parliament that the papists gave to their general counsels, that is, that they can not err, and what so ever is once determined in a general council, must needs be true, and of no less authority, than the gospel: ●f this be so, it is all in vain to look for any amendment of any thing. And we be in as evil case, as when we were under the bishop of Rome, if we have all the laws of him confirmed with fire and death. Surely the popish bishops, when they were rob of the pope of Rome, they would needs have a pope: and therefore they would have made the king their pope, and they gave him authority to do all things in England, that the pope did in Rome, as to forbid marriage certain times in the year, and than to sell lycencies for the same, to sell licence to eat flesh in lent▪ none residencies, and such other. And even the popes proctor said (as it was told me) that he might make saints also. And less there should want any thing to a perfect pope doom, the bishops caused a proclamation to be set out in the kings name, that from hence forth the ceremonies of the church, that were of the pope's making, should no more be taken for the pope's ceremonies, but the kings, and so they made the king father to the pope's children. But I am sure, though the bishops would make the king pope, he would not take it upon him. And I trust, that every day more and more his grace shall spy their popish intenties. But to you my lord persons, how can ye defend your seluys, if a man should bring this argument against you, and prove you all thiefs, that have personages and vicarages in your hands, and can not preach. Christ sayeth john the ten he that entereth not in to the sheepfold by the door, but climbeth in another way, is a thief and a murderer: but ye entered in another way, wherefore ye are thiefs and murderers. That ye come not in by the door, I will prove it thus: Christ is the door, but by Christ ye came not in to the sheep fold, that is to say, to be parsons and vicar's, for ye grant, that ye came in by the act of parliament, and the act of parliament is not Christ, for it is not confirmed by Christ's word, therefore ye came not by christ, and so be ye thiefs and murderers: as your works proved of late, in shedding of the blood of so many true preachers and shepherds, which spent their lives for their sheep. If this argument be not strong enough, what say ye by this? All they that come before me (saith Christ) are thiefs and robbers, ye come in to the sheepfold before Christ, ergo ye be thiefs and robbars. To come in before Christ, is to be a parson or a vicar before Christ send him: And ye came in before Christ sent you, for he sendeth none to be shepherds, but such as he knoweth to be able to feed his flock, ergo he never sent you: for he knoweth you unable to do that office. And thus to conclude, ye be thieves and robbers, for a thief cometh not but to steal and to kill. Wherefore give over your personages to learned men, & enter not in to other men's vocations to rob the ministers both of their office & of their living, that ye be not punished of god. But if ye will needs be parsons and vicar's still, and have all the profightes of the personages, and will have all, even to the ty●he egg of a poor woman that hath but two hennys, ye must have the pains that belong to such parsons as you be. Hear what almighty god saith unto you my lords, which will be parsons and pastors, Ezechel xxxij If I say unto the wicked, thou shalt die the death, and thou speak not unto him, to keep the wicked from his way, the wicked h●s own self shall die in his wickedness, but h●s blood shall I require of thy hand. Mark well lord parson, for th●s is said to all them that are parsons, and take wages and living of the people, as tithes & offerings, for feeding of them with god's word, or ●ls by what till canst thou challenge the tithes? look well upon this matter, and by 〈◊〉 thy conscience upon gods word.   

Of lords which are shepherds. The xu Chapter.  
When the sprytualty was in prosperity, & had the upper hand in the ream, they did far exceed the temporal lords in covetousness: but after they had a fall, & the lords having their spoils, the same pock that was in the clargys' wine and clothes, hath so infected the gentle men of the temporal●ye, that they can not be content with the sufficient livelihoods that their fathers left them, but they will enhance, not only the rents of their lands yearly (which they need not to do) but also to get riches, they will become parsons, vicar's, millers, masons, and shepherds: so that no man that was wont to live by his sheep, can now have any pastor for them, by the reason that lords flocks eat up the corn, meadows, heaths and all together. Thes gentle men will say, that we will keep no order, when we break a ceremony of the pope's making. But I pray you, what order keep they, that never took order in their life, and inordynately take the living of the ministers of the church, & thirst themselves in to other men's vocations. And where as they should be lords and rulars, they become parsons & shepherds, and merchants, so that no man can have any living for them. It were necessari, that this were amended, and that no lord had mo● sheep than be able to serve his house and he that doth exceed, to forfeit his whole flock, half to the king, and half to the complayner.   

Of first fruits both of benifyces and lords lands. The xul. Chapt.  
FOr as much as we have denied the pope's name, it is convenient that we also deny all his naughty conditions there with, that all the whole pope with all popistry may be utterly denied and banished. The pope explenitudine potestatis made a law, that every bishop should l●ck the first year all the fruits of his bisshopryke, though the bishop were so worthy his living the first year, as the worthiest of all the apostles. And he ordained, that these first fruits should neither be given to blind nor lame, but to himself, to maintain his pride. This condition of the pope is now confirmed in Ingland with an act of the parliament, whereby not only bishops must pay the first fruits of their bisshoprickes, but also every parson and vicar of his benefice, and every lord the first fruits of his landies. In which act the pope's condition is not put a way, but it is two parts greater than ever it was. For where the bishops only did pay the first fruits than, now the parson pay, the vicar's pay, the lords pay, and in conclusion all men must so often, pay pay, that a man if he took not good heed would think, that the latin papa were translated in to english, here is so much paing on every side. But I judge, that the kings grace was never the cause of this paing, but they whom the vengeance of god both hath & will ponissh. Wherefore I think, if the parliament which granted the king the first fruits, would restore them to the good shepherds again, the kings grace could be as well content to scrape out this uncharitable, pay pay, as he was to put out of his ream that Romyssh papa: Specially seeing it is clean contrary to the word of god, and plain robbery, if men durst so call it. Hear what the scripture saith of the living of preachers. Thou shall not mosel the mouth of the ox that tredyth out the corn, that is to say, he that taketh pains to expound the scripture, ought not to be defrauded of his living for his labour. And seeing that god forbade that no day the ox should be moselled from his meat, he that should ij. days mosel a labouring ox, should break gods commandment manifestly. And he that should mosel him up twelve days, and allow him no meat at all, should be wondered at of all men. And every man would say, that he had done the labouring ox wrong, and contrary to nature also, and that finally he had broken the commandment of god. And shall not he than do a Christian preacher wrong, and break gods commandment, that moselyth him for the space of whole twelve months, though he never so diligently tread out the corn of god's word, that the people may eat and digest it? Yes surely, though x. M. general counsels and as many parliaments had determined the contrary. Let not men build their consciences so much upon the acts of the parliament: For when god shall say at the day of judgement, why hast thou taken away my ministers livings from them, the first year that they fed my flock? Think ye, that god will allow this excuse, I did it by the grant of the parliament, when as that act of parliament is clean contrary to god's word? Nay verily, he will not allow it: for either the minister is abyl and doth his duty (and so is worthy his meat the first year) or else he is unable, and so neither worthy to have wages the first, nor yet the second or third. It were therefore well done, that it were enacted, that he that preached not, should have no wages, according to the word of god: qui non laborat, non manducet: he that laboryth not, let him not eat, & that the first, second, third, and all other fruits of benifyces after ward, should be given to the preacher, that laboryth in the lords vineyard. And as touching the first fruits of young lords lands, every man can see, what harm may come thereof. The lord hath oft times when he dieth three score servants. Now if his son want the first fruits of his lands, wherewith shall he find his father's old servants? He must bid them shift for themselves, and so they must take stand in shooters h●ll, in newmarket heath, and in stangate hole. And so this paing of their first fruits, is the cause of great theft, robbery, murder. For commonly the great thieves and robbers, are the masterless and castaway courtiers, or pompos bishops servants, that have no wages of their masters.   

Of particular tachementes etc. The xvij. chapter.  
ANother thing very needful to be looked upon, is th●s, that when any merchant or other, by loss of goods, by fortune of the see, evil servants, evil debtors, by fire. or▪ other wise, come to an after deal, and not able to pay his credit at his due time, but by force of poverty is constrained to demand longer time, than ye have a parcyallawe in making of tachmenties, first come, first served: so one or ij. shall be all paid, and the rest shall have nothing. And commonly ever the rich shall have the foredeale thereof by this tachement, to the great damage and oppression of the poor. For lygh●ly the rich have the first knowledge of such things. Wherefore in that case, it were a godly way to make it in Ingland, as it is in diverse country's, when any such chance falleth, that than the most in number of the credytors, and most in some, shall bind the rest to do and give like time, as do the most of the credytors. And if it be duly found, that the man be so far at after deal, that he be not able to pay his whole credit in reasonable time, that than the law may bind them, that every man may have pound an pound a like, as far as his goods will go, levying him some what, as the law shall thynck good. And this law shall be both neyhborly and godly.   

That the rulars of the earth ought to sit in the gates &ce. The xviij. chapter.  
ANother thing meet for all rulers, even from the lowest unto the highest, to consider and redress, is th●s: Alas, how long shall men wait and give attendance upon rulers, before they can come to the speech of them? And how many porters be there also, to stop men from coming to their speech? when he is past one, he shall be put back at the second: Or if he pass the second, he shall be returned at the third, unless he be rich or have great friends. Oh ye kings and rulars, for the love of god that ye should have to him that both made us of nought, and when we were lost by our synnies, redeemed us with the blood of his son, study the scriptures and there shall ye see, that judges, & rulers, yea even the kings sa●e in judgement in the open gates, as appeareth in the second of the kings the xix chapter, Deuteronomy the xvi the second of Esdras the third chapter. And why sat they in the gates, but that the people, yea even the poorest, might come and open unto the king his own cause? Than were there not so many rich lawyers, which be the poison of the law. For the reverence of god, ye kings and rulers, either sit in the ●pyn gates again, or else let your gates, yea even all your doors, even to your privy chamber, be wide open, for certain howries, and that every day in the year, even on ester day and all other days, if need require, as thou mayst perceive Exodi the xviij judge the people at all seasons &ce. And consider what qualities a judge or a ruler should have: their must be men that fear god, and that are true, and hate covetosnesse, as is describe in the same xviij chapter. How many such rulers be in Ingland? Yea they should also judge the people rightuosly: They should not wrest the law, nor know any parson, nor yet take any reward: for gifts blind the wise, and pervert the words of the rightuos as it followeth in the text. Hear ye may see, that it is needful (as I have touched before) that judges and all other pleaters in courts, have stypendies of the king, and there upon to live. For here ye see, that the scripture saith: gifts pervert the words of the ryghtuos, that is to say, for the gifts sake they will not see the right of the poor: and so they turn right in to wrong, whereby the poor be often oppressed. In divers cyteys of Germany (as namely in Arge●tyne) the judges and lords sit opynly every day in the year in their town house, save only on the sunday, and than also if need require. And there they eat continually their dynars and suppars, so long as they be in office, because they may always be present to hear the complaint of the poor: yea even the poorest man in the city or country, may boldly come in to their hall or stove, they being at dynar, & no man so hardy as to take them by the sleeve, to let them from the presence of the rulars. And there may he open his matter himself without his chargeable man of law. And he shall be haard, and shall not be answered, Tarry sir knave, till my lords have dined. O noble Germanys, god hath made you a light unto all rulers in the world, to rule after the gospel.   

A godly admonition, for the abolysshment of diverse abusies, that gods glory only may be sowght. The xix Chapter.  
HOw can that council seek a godly reformation of things misused, when the council itself hath wicked pryvylegys'? Wherefore according to Christ's commandment (Matthew the vij) pluck out the beam of your own eyes first, & than ye shall the plainlier see the mote in your neybhors eyes. See that ye break first such unneyhborly, unbrotherly yea and ungodly privylegys', as ye your seluys do enjoy against right and conscience, & than shall ye the better see to seek the common wealth. Ye have a privilege which is this: that if a lord, a knight, or a burgess of the parliament house, or any of their seruantys, own unto any of the king's subjects any some of money (be the debtor never so rich, and the credytor never so poor) he shall by the privilege of the parliament not pay one penny, so long as the parliament enduryth, be it never so long. Or if any of them or their servants have done to any man any trespass or injury, he may not also trouble them. What is this, but a maintenance of wickedness? And how can wickedness abolyssh wickedness? but rather increase it. For the lords sake look upon these things, and follow the council of. s. Austen: let custom give place to the truth: so that the truth may rule all things. Also there is another thing, worthy to be looked upon, which is this. Many noble men & gentle men retain servants, & never give them penny wages, and scant a cote: for some be fain to pay for their own coats, and spend all that they have of their own and of other men's also, hoping upon some reward: And when he saith, that all is spent, than he would departed and dare not. And gay he must go like his fellows, and now his friends fail him, what remedy? forsooth shortly even to wath for abowget. Another sort there is, and they be light riding men, all ready: and they will live like gentle men. And for h●s buclar or shield, he will seek to be retaining to some noble man or gentleman that bearyth rule in the court or country, though he pay for his own livery. And the noble men and gentle men, which should be the ponysshers of theft, be the chief maintainers of robbery by this means, often they rob, & be not taken: but in case he be taken, either he shall have favour for his master's sake, or else brag it out with a card of x. ye even face it out, that neither the playt yve nor the twelve men dare cast a thief. Or if all this will not help, than procure they the kings pardon. Oh noble rulars, ye that be Christian in deed, take heed, that ye abuse not your authority received of god: for if ye hang one that hath offended the law, and pardon another, be ye not than partial? And no doubt if ye pardon a thief of a murderer, and they commit that offence again, so be ye partakers of their wickedness. For why? if ye had done justice afore, that offence had not been committed. Well, make a proviso, that no noble nor unnoble man, shall retain any of the kings subjects without lawful wages: And set a penalty there upon.  
More over In as much as it is open unto all the world, that we have long walked in a false religion, and have had confidence in vain thyages (as in the traditions of men's Imaginations) seek to reform these things and to set forth christs religion: that we may honour one god only, as the scripture teacheth us: And to leave worshipping and calling upon any creatures in heaven or in earth, for he is ageluos god, & will have no other in his sight Exodi xx. See therefore that the people may be taught, that they have but one mediator, like as they have but one god & one redeemer. And a way with your superfluos holy days, for in one holy day is more idleness, whoredom and gluttony used than in ten working days. Also away with all your idols and images both great and small. For if no whore ought to be suffered in the congregation of god (as it is written in Deuterono. the xxiij) than ought not the great whores to be banished only, but the small also. Wherefore, seeing the scripture calleth images whores, jeremy the three And that ye have rightfully put down the great images, with whom the people have committed spritual fornication: all the rest, even the least also, are utterly to be abolished, if ye will take away the occasion of spiritual fornycatyon or Idolatry from the people. How can ye for shame suffer your seluys & the people to creep to a cross which will rot, seeing the scripture for biddeth, saying: non adorabis ea neque coals: that is to say, thou shalt give them neither inward nor outward worshipping▪ Is not this an outward worshipping of an Idol, to creep to the cross, and to kiss it? What is it else? further more, banyssh whoredom and other abominable vices, not to be named, from your priests: and let them that will, have their wives, as they had in the primitive church, as had. s. Peter, as appearyth, Matthew the eight and. s. Paul, Philipp. the iiij For to forbid it as our bishops do. s. Paul calleth it the devils doctrine, the first to Tymot. the four chapter. Now therefore if ye will believe the holy ghost speaking in Paul, as ye be bound to do if ye will believe in god, than shall ye plainly see, that the bishops which forbid that and such other like, contrary to the scripture, be devils. Thirdly condemn that auryculare confession, which is the privy chamber of treason of the bishops. And let the people be taught to confess them seluys to the lord with a repentant heart: Who only forgiveth sin, and to confess and reconcile them seluys to their neyhbors, whom they have offended, which have the key of losing in that case. But as it is now used (namely in asking of vain questions) it doth not mynyssh sin, but increaseth it. provide also, that prayer & fasting may be set forth, according to the scripture: And that the sacraments may be ministered in the mother tongue: And that all the service in the church may be taken out of the scripture, the old Testament and the new, all invented service set a part: And let it be said and song all in the mother tongue, that all may laud and praise god together: and so shall we know, how to praise the lord. Iff ye do this, as ye be bound, than undoubtedly shall the good works appointed in the scripture, florissh among the people: As namely, to believe in one god only, to help the saints in this world, to deck and feed the image of god: these and such other shall we than do of love, and not seek nor think to be justified by them. But now thorough gods help, to bring these godly acts and such other to a good and godly purpose, ye must first down with all your vain chantries, all your proud colledgys' of canons, and specially your forked wolffys the bishops, leave them no temporal possessions, but only a competent living. An hundredth pound for a bishop, his wife and children, is enough. If he be an honest man, and preach Christ sincerely, he can not lack beside: if he do not, it is to much. And let there be no more degrees among than, but priests and bishops, as it was in the primitive church. Now for the goods of these chantries, collegys', and bishops, for the lords sake take no example at the distribution of the abbey goods and landies, but look rather for your erudition, to the godly and polytycke order of the Christian Germanies in this case. Which divided not such goods and landies among the princes, lords and rich men, that had no need theroff, but they put it to the use of the common wealth and unto the provision for the poor, according to the doctrine of the scripture.   

That one pryst aught to have but one benyfyce and one fermer, one farm. The twenty Chapter.  
THis thing is also to be looked upon, that even as one man may have but one wife, so let a priest have but one benefice, for if he have more flockies than one to keep, he will never feed them both well. And if that be not a living for a man, his wife and his children, as some be not, than join him to the next paryssh, whereby the poor may be at less charge with the priest. The popish presties will make a mock at this: which hypocrites I send to the ten chapter of Matthew, where Chryst saith to his Apostyls and ministers of his congregation, that they shall not possess gold, silver nor brass etc. how much less than should they enjoy their inordinate possessions? And even as a priest should have but one benefice, so make that one man, of what degree so ever he be, shall hold and keep in his own hands or occupying no more than one farm, manner, or lordshy? being a competent living, as of xx. pound yearly rend: so that it may be lawful for one man to keep two if they both together be not above twenty pound: but no man to keep above two be they never so small rent. This wer● a brotherly and godly act. For by your oppressors and extortioners▪ how be the towns and villagys' decayed? where as were eight x. xii. yea xvi how soldies and more, is now but a sheep house and two or three shepardies. And one man shall have two or three such things, or more in his hands, that a poor man can scarcely have an hole to put in his head for these great extortioners. So if ye seek this godly redress, where as ye have a few in a country, which be mordynate rich extortioners and a great multitude of poor people, than shall ye have but a few poor, and a great number of a mean and reasonable substance, and few poor, & less extortioners: which would be no small ease to the common wealth, here shall all Inclosars, gross up of farms extortioners and oppressers of the common wealth, be offended at me and call me heretycke and traitor: but all such I send unto the fift chapter of the prophet Esay, where he saith: woe be unto you which ●oyne one house to another, and bring one land sonye unto another, till ye can get no more ground: will ye dwell upon the earth alone & c? Ye extortioners, learn to fear god, and make what, and how vehemently the holy ghost speaketh here in the prophet, will ye dwell upon the earth alone? here is a fearful sentence for you.   

Of the enhancing of the custom, which is against the common wealth etc. The xxi. chapter.  
ANother grievous burden sprung up of few yeries past, is the enhancing of the custom of wares inward, which was granted for certain years to help the king toward his wars: and yet but upon a condition, that the king should be a shield and defence of the marchanties goods, against all pirates and robbers upon the see, and to make them good such goods as should be taken. And now it is not holden for certain yeries, but as it were for ever. And from a subsidy, to a custom: and yet the merchanties not defended according to the commant neither, whereby many an honest merchant hath been undone. This burden is not preiudycial to the marchanties only, but it is to the great damage of the whole ream also. For why? all warys be raised thereby .v. in every hundredth and some much more: so that the commons buy all things so much the dearer. I think, if the kings grace knew what a burden it is to the commons, & with what evil will his marchanties pay it, he would, I doubt not, be content with the old subsydy, that is to say, a certain of every farthel chest, maund, bale, or what so ever it be, as was in old time: and as it is inflandres, and over all the emperor's lands at this day. Oh that men which be about a king, would be as ready to give council, to do rightuosnesse, & to seek discharge of their princes conscience, and the wealth of his soul, as they be to enuegle him, to yocke his commons, seeking the only profit of the body: as though there were no world after th●s, or as though the king of allky●ges saw no further than a mortal prince.   

A godly advisement, how to bestow the goods and lands of the bishops &ce. The xxij Chapter.  
ALthough there be many godly minded, I trust, in the parliament house, which can devise ways enough, to employ the goods and lands of bishops, deanies, canons, and chantreys, to god's glory, to the common wealth, & to the help of the poor (as there are ways full many, who so listeth to study them) yet I think myself bound, partly to write mine advise, in some things which be most needful. First part of them may be distributed to the poor, as well to poor maidens marriages and poor house holder's, as to the blind, sick, and lame: unless it be the one half of the plate to come to the king's grace, for this purpose that it be turned in to the coin of the ream. And of their temporals, let eight or ten pound and not above of every hundredth, be granted to the king, that he thereof may have homage, as chief lord and king, as reason is. And to ease the commons of subsidies, when need shall be: that the poor & middle sort of the people may be eased thereby: The rest to be employed upon poor cities and towns, and to the provision of the poor, as part of it to be lent to poor occupiers, to every city according to the number of the occupiers in the same. And let every occupier have according to his need: and every one to be bound brotherly for another, jointly to the king. That is to say, the whole town, as many as have any part of the money: and the first year 〈◊〉 pay no entries, but every year after three pound of every hundredth pound, that the some may increase, and not decay. And make a proviso, that no cloth be made, but in cy●eys and great towns, and the town seal to be upon every cloth, which town shall make good all such faw●ys as shall be found in their clothes. And again also, that the clothier's shall keep no farms in the country, except it be one for his own provision: and thus shall ye have true cloth made, and every neyhbor live by other. The lords and gentlemen by their lands, the merchant only by his merchandise, the clothyer by making his cloth, the fermer by tylling his land, and breeding & cete.  
Iten part of these foresaid goods may be employed to this use, that in every hundredth, good town, or city, certain houses be maintained, to lodge and keep poor men in, such as be not able to labour, sick, sore, blind and lame: And every one of them to have wherewith to live, and to have poor whole women to minister unto them. And for Christ's sake, ye rulers, look upon your hospytals, whether the poor have their right there, or no, I hear that the masters of your hospitals be so fat, that the poor be kept lean and bare enough ●he cry of the people is heard unto the lord, though ye will not hear. Now to our former purpose again, let phisicyans and surgens be found in every such town or city, where such houses be, to look upon the poor in that town, and in all other joining unto it, and they to live upon their stipend only, without ●aking any penny of there poor, upon pain of losing both his ears, and his stipend also. Iten in divers head cities and good towns, let scho●es be maintained, and lectures to be had in them of the two tongues, Hebrew, Greek & Latin, and the readers to have an honest stipend. Item in every such city and town to have a certain number of poor men's children, found of free cost, till they be of good age, and well learned. Item the increase of the money, that is to say three pound of every hundredth, to be bestowed upon poor copyls at their marriages to begin the world withal. These ways and such like, may those goods and landies be bestowed, of another sort than to find such a sort of belly goddies, and idle stout and strong lor●●s as ye h●ue done, yea a sort of drunken bussardies, and thus have the Germanies (where as the gospel is received) bestowed the goods and lands of such abbeys, as they have suppressed. And I think, no godly heart can be against this device. Now therefore I exhort the higher powers, in the name of the everliving god, that if they will not look upon these spiritual extortioners (I mean bishops, canonies and chanterers) for the zeal which 〈◊〉 ought to bear to the congregation of god, neither for the love that they ought to have to the common wealth, and to the poor: Yet let them remember it for their own welthies sake. And let the kings grace consider, how tyrannosly by the virtue of their wicked mammon, they used part of his progenytors, kings of Ingland: as Wyllm Rufus, Henry ●he second, and king johan. Reed the stories, and ye shall see part of their knavery: yet is th● best made to cloak their wickedness. It were hard to say, whether they were the authors of the commotion in the north or no. I think it is as well possible for the ocyane se to be without water, as it is for them to cease musing of mischief.   

A lamentation for that the body and tail of the pope is not banished with his name. The xxiij Chapter.  
OH merciful father of heaven, I can never lament enough, to hear the gospel thus blasphemed, to be named a thing causing sedition, when it is the only cause of concord and peace in conscience unto the faithful. Yet these bishops, deanies, and canons of collegys', with other the pope's shavelings according to their old wont, shame not to blaspheme this holy word, by all the soot means that can be devised. How busy were they to stay the putting forth of the great bible, and to have had the bible of Thomas mathy called in, but the lord streng●h●yd the heart of the prince to set it forth against their willies: yet how shamefully have they and their members in many placies of England drevyn men from reading the bible? yea & Boner bishop of london, shamed not in the year a thousand five hundredth and forty, to preson one porter and other, for reading in the bible: which if it be not heresy to god, than what is heresy? And if it be not treason to the king to deface his injunctions, than what is treason? And again, if it be not th●ft to the common wealth, to steal from them their spritual food, than what is robbery and theft? And even in the beginning of the last parliament in the year a thousand five hundredth and xli how did they blaspheme rage & belie the holy ghost, saying it is not rightly translated, and that it is full of heresies and that they would correct it, and set out one rightly: sooner can they find faults than amend it. Who perceiveth not your wicked intent is, that in the mean time ye look for the death of the king, whom god preserve to his pleasure? O ye blind phylistyans, the scripture is full of sentences which teach men to know you, and to beware of you. I can not blame you, though ye fight thus against god and his word, to shut it up from the people: For why? who so ever readyth or heareth the ●ontentys of that book, and believeth the holy ghost, shall plainly see, that ye be the very enemies of god: and so shall cast you out of their ●onscyence, where ye have long sitten in the place of god: whereby also ye should lose your great riches and authority, which maketh you to roar like lions, to tear like bearies, and to bite like cruel wolfs, and to sting like adders. No doubt one bishop, one dean, one college or house of canons, hath ever done more mischief against god's word, and sought more the hynderance of the same, than ten houses of monks, friars, canons, or nuns ever did. The kings grace began well to weed the garden of Ingland, but yet hath he left standing (the more pity) the most foulest and stinking weds, which had most need to be first plucked up by the roots, that is to say, the prycking thistles and stinging nettles: which still standing, what helpeth the deposing of the petty members of the pope, and to leave his whole body behind, which be the pompos bishops, canons of collegys', deanies, and such other? surely it helpeth as much as to say, I will go kill all the foxes in. s. johans' wood, because I would have no more foxes bred in all England. We say we have cast the pope out of Ingland: how so I ask ye, seeing he came never in Ingland, how can he be cast out thereof? some will say yes, his tributies and other pollagys' be taken from him. Well, thankys be to god, we be some what eased of our temporal and bodily burden. But there be greater things in this matter, than that: which well pondered, we may say, and lie not, that the pope remaineth wholly still in Ingland, save only that his name is banished. For why, his body (which be the bishops and other shavelings) doth not only remain, but also his tail, which be his filthy traditions, wicked laws, and beggarly ceremonies (as. s. Paul called them) yea and the whole body of his pestiferos canon law, according to the which, judgement is given thorough the ream, and men condemned to death after the prescrypt of it: so that we be still in Egypt, and remain in captivity, most grievously laden by observing and walking in his most filthy dross aforesaid, which is a misty and endless maze. And so long as ye walk in those wicked laws of antichrist the pope, and maintain his knights the bishops in such inordynate riches and unlawful authority, so long say I, ye shall never banyssh that monstruos beast the pope, out of Ingland. Yea and it shall be a mean in process of time, to bring us in to a temporal bondage also again, and to have him reign as he hath done like a god. And that know our forked cappies right well: which thing maketh them so boldly and shamelessly to fight in their gods quarrel, against christ & his word. The bishops of England never took so great pains to defend the pope and his kingdom, as they have done sins the king's grace took rightfully from him his accustomed pollagys', which usurpedly he had out of this ream. To prove this to be true, what blood have they shed, sins that time, of the beloved servants of the everliving god, for preaching, teaching, writing and walking in the truth: as Tewkysbery, Baynam, ●ryth, Bylney, Barnys, Garet, jerom, with diverse other in kent, salysbery, and diverse other placies. And Wyllm Tyndal the apostle of Ingland, (although he were burnt in Brabance) yet he felt the bishops blessing of Ingland, which procured him that death, which he looked for at their hands. Nevertheless, I doubt not, but that all these be of the number of them, that. s. johan speak of in the Apocalypse, which lie under the altar, till the number of their brethren be fulfilled, which shall be slain for the gospels sake. I rehearse not their names for any praise to be given to them: but that the congregation of Christ may laud and praise the everliving god, for giving them grace to stand so faithful in the lord to the end, leaving us the victory, which is part of your spiritual comfort. For god promiseth the preachers & ministers of his word, no other reward in this life. And thorough the preaching of these poor wretches (but out casts, in the sight of the world, as. s. Paul saith) he hath wrought this, that where as the king was before but a shadow of a king, or at the most but half a king, now he doth wholly reign thorough their preaching, writing and suffering. But now to the tyranny of the bishops once again: which besides the murdering of these saints, how have they bewitched the parliament house in making su●h ●●yperos acts as the beast of Rome never made himself? for the pope never made the marriage of priests, to be death and such other. Thus by your sotiltes and most crafty wiles, ye make the people to abhor the name of the pope for a face, and compel them to walk in all his wicked laws. And the word of god which we say we have received, is not nor can not be suffered to be preached and taught purely and sincerely, without mixing it with your invented traditions and service. For who so ever doth (stonding faithfully unto it) he shall die for it. Thus ye may see, that the thing which we say that we have cast of, we receive, cherissh, maintain, and walk therein: And again, that thing whi●h we say we have received, by the craft and tyranny of the bishops, is abhorred, despised, taken for a sedycyos thing, called new learning, and men be driven from it for fear of loss of goods, of ponysshment of body, and danger of death: so weak and frail is our flesh. What a lamentable thing is this, that men should be driven from the gospel of Christ, the glad tidings that bringeth peace in conscience to the faithful, that is forgiveness of sins in Christ's blood. By these fruits all men may know, that they be more natural to their wicked father the pope, than any child can be to his natural father. And that shall the ream feel at the change of a prince, or at such time as they look for, unless god of his mere mercy break the wicked counsels of them. What is the cause, that the bishops be so diligent to sit so often upon the vi wicked articles, But only that they be a stablysshing of the pope's authority, be thou sure? Now therefore, that same god which gave grace to Achab to hearken unto the ●oyce of Elyah. the three of the kings the xviij to the confounding of the false prophe●ys, give our noble king that same grace, ●f it be h●s godly will of Rome, I will recite certain doctrines of the scripture, manifestly taught by the holy ghost, the prophets, apostyls, and by Chryst jesus himself. And compare them with the doctrines of the bishops, and thou shalt manifestly see, that their doctrine is as directly against the holy ghost, as is light against darkness. First the scripture teacheth one god only thorout the bible, and the apostles refused to be worshipped, as the xiiij chapter of the acts of the apostles doth manifestly declare, where Pawl and Barnabas rend their clothes, crying unto the people: Why do ye this? we be mortal men like unto you, turn from these vanities unto the living god, etc. like wise the angel refused to be worshipped of man. Apocalypse, the xxij with diverse other testymonyes, as the twenty of Exody, the Psal. lxvi. and lxxxvi. And again, images are forbidden thorough the scripture, & hated of god, which commandeth us, that we should not once bow unto them, Exodi. the four and twenty Leviticus xxvi. And Solomon curseth both the Image and the maker theroff, saying, the seeking of them to be the beginning of whoredom in the xiv. chapter of the book of wisdom. Further more read the xliiij chapter of Esay, and I doubt not, but if thou belevyst in god, thou wilt not worship nor kneel afore an image, for all the goods in the world. But now contrary to this doctrine, our forked chananytes the pompos bishops teach us to worship many goddies. If any man ask me how I prove that, I answer: what a multitude of holy days have they made unto saints, as to the virgin Marry, Pawl, Peter, jamys, johan, corpus Christi etc. For what purpose do they hold those holy days, but only to honore them as gods? do they not make men to fast their evyns as though they were gods? do they not teach us to pray to them, and to cry to them for help? Come to the labour of a woman that is a pharysy, and thou shalt hear her cry & call for help, more upon the virgin Marry, than shall will upon the euerly●yng god, who is the only creator and saviour of the virgin: yea and that most blasphemosly, saying, our lady have mercy upon me. And like wise upon other of goddies creatures. Now in these days they will say haply, we teach not to worship them as gods, but as mediators. 〈◊〉 the, that is also a false and a devilish doctrine. For the scripture saith, there is but one mediator between god and man, jesus Chryst the. ●. to Tymothy the two chap. Hebruys the iiij the two of johan. the two chap. the ephesians the iij. S. Paul did well to name Christ, that we may know, who it is, though the bishops will not for their offerings sake, and therefore they would have many mediators. It is evident also, that they teach men to worship images, for every church is full, and specially. s▪ marry overies in so●hwarke, for gilded images. And although by the virtue of the kings injunctions▪ diverse idols be taken away yet. Bonar bishop of lond●n, by the counsel of coal his trayteroes popyssh chancellor, one of poolies right scolars, although he came from him under a presence, to be his depute as his fruits declare, if they indifferently were looked upon, by his devilish council, I say, his master shamed not, contrary to the same injunctions, to set up other in their placies: as in the body of Powlys' church, where as stood an Idol of the virgin Marry, of his fervent charity toward the maintenance of Idolatry, that it should not utterly decay, and of his cold love, and favour toward the king's injunctions, set up in the same place another Idol of. S. johan baptist. And Wynchester at his being a Ratyspone, caused an Image to be gilded, and paid for the gylding of an Idol, named the schone Mary, that men of all nations being there, might see, what favour he bore toward his princes injunctions. Do they not by these and such acts condemn the kings deposing of Idols, as much as in them lieth. Oh pry●ytraytors, and open idolaters. Ye will say, they be books for the unlearned, and therefore necessary: But how can that be necessary, why●h the holy ghost so diligently forbiddeth utterly, as before is said, Answer me coal with thy po●yssh canon law? Again, god in the old law appointed the seventh day to be kept holy called the sabbate day, for the which we hold the sunday: which our fore fathers ordained in the stead of the saturday, that the people should come together to the temple, to hear God's word preached in their mother tongue, whereby they were edified to walk in the amendment of life, and to bring forth the fruits of our faith, that is good works appointed in the scripture, only to goods honour, and the profit of our neyhbore: but yet not to keep it so Idylly, that after we have heard gods word, but that we might do any needful business upon the sunday, as well as other days. And as for our holy days of our own inventing, in wh●ch we worship the creatures of god, the lord hateth them, as appeareth plainly in the first of Esay. Yea god hatyth and abhorryth them, saith the Prophet Amos in the v chap. And Paul rebuketh them, that keep soch holy days, Galathyans' the four saying, ye observe days &ce. I am afraid, lest I have bestowed labour upon you in vain. But our Idle bishops contrary to the scriptures before cited have brought us in bondage, that in manner the forth day in the year they have made holy day, and not to god only, as all men know, but to his creatures: And how do the people hallow them? In coming to church to a sort of dumb ceremonies, & to here much invented service, in a strange tongue which they understand not, nor yet ten among an hundredth of them seluys. And thus the people depart the church as empty of all spritual knowledge, as they came thither. And the rest of the day they spend in all wanton and unlawful games, as dice, cardies, dalyeng with women, dancing, and such like. But if any man do any bodily work, though very need for the maintenance of his living compel him there unto, he shall be punished and called heretics to. But not witstonding, this they are content with (thanks be to god) that if such an heretyck work every sunday in the year, though it be on Easter day, for the kings grace, or by his commission, it is no offence, but lawful, as though it were lawful for th● king to break gods commandment. But for all that, if they feared not more the king than they do god, they would punish them also. Oh most suttyl and wily thiefs, what king or emperor, ye what bishop or Apostle, can dispense with gods word, which he either biddeth or forbiddeth? Where as Chryst saith, thou shalt not put away thy wife but only for adultery, can all the whole world, ye antichrists, dispense with me to put away my wife, but for that cause only? If ye believed rightly in god, and lived in his fear, ye should dispense therewith for no nother cause. More over the scripture teacheth us, marriage to be institute of god, Genesis the two and honoured of Chryst with his presence and first miracle, turning water in to wine, johan the two And. S. Pawl saith: let every man have his wife, to avoid fornication. ●. to the Coryn. the vij mark, he saith every man, here is no man except. For it is honourable, saith Paul to the Hebruys, and the bed thereof undefiled. And in the primitive church it appeareth, that the apostles had wives, as Peter and Paul as is before rehearsed, And Paul calleth it a devyllyssh doctrine to forbid marriage, to them that have not the gift of chastity. And yet not witstonding our lecheros bishops, o● rather sodomites, as chaste as a saw● bytch, take it for a vile & an unholy thing: for they forbid themseluys and all that bear the mark of the beast antichrist to marry▪ and have procured death to them that seek rather to marry, than to burn: but to keep whores, their own law permitteth. Stevyn gardener, which was the chief causer of that wicked act, is it not manifest & openly knoun, that he keepeth other men's wives? which I could name, and will do here after, if he leave not his shameless whoredom. If all the bishops of Ingland were hanged, wh●ch keep harlots and whores, we should have fewer pompos bishops than we have. Well, you bishops, which had your married wives at the making of that wicked act, and put them away for fear, look well upon it, for ye had been better to have suffered death, than so cowardly to deny the law of the lord. Wherefore I advise you in the name of the lord, bitterly to repent with Peter, taking better hold, and receiving your own married wifes again: yea though ye should give over and for sake all your pompos authority and vain riches. And stand fast to god's word, even in the face of princes, as did the apostles, the Christian bishop. S. Ambrose, with all the faithful sort from the beginning. Remember what Christ saith: he that denieth me before men, him shall I deny again before my heavenly father. And again: he that holdeth the plough, and looketh back, is not meet for me, & such other. For if ye stop your mouths, your talon shall be taken from you, and given to him that hath x.  
Again, the scripture teacheth us to confess our sins only unto god with a repentant heart, and to look for absolution of them thorough Christ, Daniel. the ix david confessed him to the lord, Psalm. xxxij. and li M●nasses made a right confession, as appeareth in his prayer. If we so confess ourselves, we shall gladly forgive even our enemies. And in thus confessing our sins to the lord with a contrite heart, repenting and turning from our sins, all that we have done before, shall no more be thought upon, but separate from us, so far as is the east from the west as saith the prophet. And when we offend our neyhbers and brethren, we may not only confess us unto the lord, but also unto them whom we have offended, and be reconciled one to another, as Christ teacheth us in the .v. of Matthew, and james also in the .v. chapter of his epistle. This confession taught us the holy ghost long before antychryst had found out that filthy ●●ricular confession to his gresy shavelings, which was not from the beginning, neither shall be to the end. They teach men to pour their sins in to the ears of their generation, that they may sit in the conscience of men, where as god alone should sit. And again, they hear gladly the confession of harlots, that they may know where to speed. And the sydnes being poured in to their ears by mouth, not redarging the repentance of the heart, yet they take upon them to forgive such sins, where as it is the office of god only to forgive sin. And they do both rob god of his office, and also, deceive the poor blind people, which thynck them seluys to be healed, when they remain lepers still. For their malice remaineth still, tuyn against their friends many times, and that for small matters, not withstanding their confession. As for the key of binding and▪ losing, the greatest part of them know no more what it meaneth, than a buzzard. Oh ye blasphemers, what ground have ye to stablyssh your aurycular confession? Haply ye will allege that place, where as Chryst sent the lepers unto the priest, luke the xvij which maketh as much for that purpose, as to lay an unyon to my little finger for the tooth ache. For Christ sent them to the priests, only to offer an oblation after the law, and that the priests might see, that they were whole, and so after certain days to be kept in for a trial, which exspyred and than they being found whole, the priests might admit them to come in to the company of the whole people again. Read the xiij and xiiij of Leviticus, and thou shalt perceive the same. Christ healed the people of diverse other diseases as of the palsy, bloody flix, possessed with devils and such other, yet he never sent none to the priests, but the lepers only: which he did, because it was so appointed of god in Moses law.  
Item Chryst teacheth us, how we should pray, not with much babbling, as the hethyn do, thinking to be heard for their much babbling sake. Matthew the vi (yet ought the prayer of a Christyane to be continual, as he showeth by an example of the lending of three loavys luke the xi & again by the parable of the judge luke the xviij) but we must pray in lifting up our minds unto god, and we must regard, that our mouth, spirit and heart be elevated together myndfully in faith: for god is a spirit, and will be worshipped in spirit and truth, johan the four This teacheth the scripture: but our forked hypocrites teach us to number our prayers, to say so many ladies Psalters, with long martens & evynsonges: and that all in latin. Which the lay people understand not. How can we pray, or worship god aright▪ when our hearts know not whether our mouth laudyth god for his benefightes already received, or else that we demawnd any petition? against soch kind of praying. S. Paul fygh●y●h with the sword of the spirit in the. ●iiij. to the Corinth. And also the Prophet Esay in the xxix chap. saying: In vain doth this people approach unto me with their lips, their heart being far away from me & cete. But our shavelings teach, yea and command their shavelings, that they be bound to over run their service from the beginning to the end, and than good enough, wherso ever the heart be: but 〈◊〉 there lack but one verse unsaid, they have a grudge of conscience, and mean that all their labour is lost, for the which cause I myself in my days have said many times two hundredth and fifty aves to one ladies' Psalter, because I would be sure to say enough. Forsooth it may well be called lyplabor.  
Item the scripture teacheth what true fast is, and how to fast, in the lviij of Esay, that is to say, to let them out of bondage which be in danger: to break the oath of wicked bergans: to let the oppressed go fire: to deal thy bread to the hungry, to bring the poor fatherless to thy house, to cover the naked &ce. For such fast, Christ offeryth us the kingdom of his father, Matthew xxv Which teacheth us also, that when we fast, we should not fast to be seen of men, but unto the father, Matthew the v But our belly gods teach, yea command us a contrary fast, appointing us days to abstain from flesh. To the which fast, not only the strong, lusty, and healthy parson is bound, but also the sick, poor and needy, which hath scant nature to bear the body. And though he hath not eatyn a good meal in viij days before, yet must he fast their appointed days. And that not only to the honour of god, but also for the honour of the saints, his creatures yea and some also for the honour of the pope as the Imbring days: so lo●h be the bishops, that their father's, antichrists remembrance should decay or be forgotten. And where as christ techy●h, not to fast to be seen of men, they will have all the world to know when they fast, for they proclaim it openly always in the church the sunday before, saying: such a day ye shall fast in the worship of this or that saint. And yet though he eat abundance of fish, so that he surfeit, or drynck till he be drunken, th●t 〈◊〉 not, nor their law reprovyth him not▪ But as before is said, though very necessity constrain a poor man to eat a morsel of flesh upon their appointed days, he is an 〈◊〉, and must do penance. And if he will 〈◊〉 to it that he may so do by god's law (as he may in deed) he shall die therefore. Is not this a miserable thing? No man denieth this, that if any man feel his flesh prone and ready to wickedness, it is necessary for him to abstain from meats, not only flesh, but all other meats that may provoke him to any concupiscence, until he hath mortified his flesh, and made it subject and obedient unto the spirit: But this must not be done only on the friday or upon certain appointed days, but every day thorout his life, when so ever he shall feel his flesh so inclined and bend. And this fast shall be a remedy, to suage the raging of his flesh. And it is good to be used of single parsons, and of such as be absent from their yockfelows, & pricked to filthiness. And this is the fast, which S. Paul speaketh of unto the colossians: mortify your members upon earth, etc. but to teach, that men are bound to forbear or abstain from meats, more one particular day than another, or more from one kind of meat than from another (seeing god hath created all to be received with thanckies giving of them, which believe and know the truth) it is a devyllissh doctrine, as. S. Paul witnesseth. i. Tymot four  
Item Christ said unto his apostles, which were bishops of his church, that they should be servants and ministers, and not Idols as ours be, saying: The kings and lords of the gentiles reign over them, and they are called gracios lords, but ye shall not be so: but he that will be greatest among you, shall be your minister: and he that will be chief, shall be servant unto all. For the son of man came not to be ministered unto, but to minister unto other. And again: christ saith, that foxes have holes, & the birds of the air have nesties, but the son of man hath not where to rest his head. Soch possessionars were the bishops of the primitive church. Now ye may openly see, that our lordly apostateys from christ, be nothing less than ministers or evangelical bishops. For they be masters, governors, rulers, lords, yea and most greatest lords. And they will be commyssyonars in manner in every temporal matter. And they be also of princes and kings counsels, and embassytors for princes. But woe is unto that city, town, country or ream, where they rule in council. And commonly it speedeth unhappyly to that ream, where they be embassytors, shortly after. For some mischief followeth more or less, or else they fail of their purpose, as some did with in these two yeries, thanckies be unto god only therefore. And where as christ had not where in to hide his head, how contrary be they unto him and to his apostles also, whose successors they will be called, when they be not thing less. What lords have more gorgyos houses than they have? yea few lords like them. What a cockatryse sight was it, to see such an abominable sort of pompos bishops in lordly parliament robes, as went before the king at westminster the xvi day of january in the year. 1541. even to the number of xviij where as three were enough to poison an whole world? what godly redress, to set forth the christian religion, or reformation of things for the common wealth can there be hoped for, where such a sort of vipers be? And specially where they bear such a swing, as Wynchester doth, to whom the greatest number of the bishops do lean? How blind be the temporal rulars still, to suffer such a kingdom to reign amongst them? Every man may see, how unlike they be unto Pawls mind. ●. to Tymothe three who saith, that a bishop must be the husband of one wife. Now it is evident, they will no wives, but whores as many as they list, And if any of Christ's bishops take a wife, after the second warning, they will burn him. Honestly appareled, saith Paul: and how pyedly go they like mommers, disguised from the common people? Paul saith, harberos: of whom? of the poor? No, of whom than? of lords, knights, and men of law, that they may defend their popish kingdom. Paul saith: Apt to teach, but they beat, & teach nothing: And if they teach any thing, what teach they? even that Paul writeth of unto Tymothe the doctrine of the devil: making the word of god of none effect thorough their traditions. Paul saith: Not given to filthy lucre. But where be so covetous wretches in the world, as our shavelings are? he that denieth them but one groat, of that which they do but say to be their right, how will they toss him in the law? yea and if he stand against them, they will serve him as they served master honne, or else bring him to the ●yer. Now all men may see, that their qualiteys agree with Paul's description, as rank poison doth with wholesome remedy Iten the scripture teach●th us to bear the cross of chryst, saying: let every man take his cross, and follow me &ce. and it teacheth us that cross to be all manner of adversity and tribulation, which we should bear for the gospels sake after christ a●l the days of our life, as christ saith in the ix of luke: who so ever beareth not his cross daily, can not be my disciple. And for this cause. S. Paul rejoiceth so oft in his pistels, of that cross, which he received for the gospels sake, in the second to the Cory●thyans the xi chapped. Galat. the vi and in diverse other places. But our forked and open idolaters teach no such cross, but because Christ suffered doath upon a cross (which is rotten many years a go) they will have men to worship all crossies, which be but synylytudes of the cross that is rotten. And how force they all men, to creep unto that cross at Easter? And if they creep and give no money nor money worth, they shall be counted physics. Thus for lukers' sake the greasy canonists nosel the people in Idolatry. Oh lord, how hast thou plagued the world for Idolatry and adultery? which our bishops can not see, because they can not sprytually perceive aright, the benefit that we received only in Christ's blood thorough his passion. But they must have a cross of silver and gold borne before them, which they worship: for they must see with their corporal eye, that which they worship. But what saith the scripture? who hath seen the similitude of god at anytyme? They will not bear that cross of Christ, that Paul speaketh of, the vi. to the galatians, but they will crucify unto death all those which would bear that cross. Now most dear christians, and specially ye burgessys of the parliament, here I have briefly touched certain things, how and what the holy scripture teacheth thorough the holy ghost, spoken and written by his prophets, Evangelists and apostles, yea & by his dear son also our only and full redeemer jesus Chryst. Also I have touched as briefly as I can, certain things how and what our bishops teach, whose doctrine is as directly against the scripture of god, as antichrist may be against Christ. And as they agree in these few things, so do they in all other. Search the scripture, and thou shalt as easily know the enemies thereof, as thou mayst know a fox by his furred tail. How can god and mammon agree? no more surely can the pompos bishops agree with the scriptures, because it bewrayth them. It calleth them ravening wolves in sheeps clothing, Matthew the vij Eze. xxij Zophoni three And do not their qualities in all points agree with wolves? for as little pity have the bishops upon a right preacher, writer or professor of the gospel, as hath a wolf upon a lamb in his hongar. There be examples enough in our days, how they have constrained certain men to recant. And where as the holy ghost saith, that they shall come in sheeps clothing, do not they come under the colour of god's word, to confound both the word & christ thereto as much as lieth in them? I would fain axe a question, whether those that persecute, or those which are persecuted, be more like wolves? Thou seist, that those which he persecuted, are very poor men in the sight of the world (although they be rich in god) And neither they nor none of their doctrine never persecuted man unto death, They have no rule, no pour, no tooth, no horn, no sword, no law as bishops have. But the forked persecutors have unreasonable riches, & pour of the sword &ce. in their hands: The poor sort seek the blood of no man, but are content to spend their own blood, to call all men unto christ by his word, with the loss of their lives. Wherefore if thou be not wilfully blind, and a member of antychrist, thou mayst easily see and perceive, which be wolves & which lambs. The scripture calleth them also dragons, lions, Bears & such other names as in the vij of Daniel, Prouer. xxvij Ezech. xxij and in diverse other places, and all for their cruelness and other correspondent qualyteys, which I will no further prosecute at this time, because the matter is evident enough with out any further declaration.   

A brief rehearsal, containing the some of all that is hitherto spoken. The xxv Chapt.  
NOw to touch the conclusion of this my complaint, the effect (as ye may perceive) is this, that the body of this ream, I mean the commonalty, is so oppressed and overyocked, as few reamies under the son be by wicked laws, cruel tyrants, which be extorcionars and oppresors of the common wealth. For all men are given to seek their own private wealth only, & the poor are nothing provided for. We remain also and continue still in a perpetual bondage and spiritual captivity, for as much as we walk in all the wicked laws, most filthy traditions, and beggarly ceremonies of Babylon, Rome I mean, which the bishops of the ream (the dear children of their father of Rome) constrain men under the pains of death to observe, by force of their inordinate riches & unlawful authority. All which abuses here in mencyoned & innumerable other, which I can not, neither is it possible for me to remember, for the love that ye ought to have unto god, and for the hope that ye ought to have in the merits of Christ's blood, all ye lords, knights and burgesses seek, seek to redress them, And let all things be reform, and set forth by the such stone, which is gods word. So that from hence forth the glory of god may be sought in all things, as ye have in time passed sought the glory of men. And where as ye have sought every man his own private or particular wealth, now seek your neyhbors' wealth as your own. And where as ye have bestowed much riches upon the dead, & clothed stocks and stones, Now bestow it upon the living poor saints, which be the image of god as the scripture teacheth. And let all things be done of Zeal only for gods truths sake. And thus ye shall please god, & cause him of his mere mercy to withdraw his wrath, yea rather his justice from us, that is to say innumerable plagues hanging over our headies & bend against us, which we have rightfully deserved, for casting a side gods word, and following our own Imaginations. But in case ye will not so do, nor hearken to reform the premisses, seeing god hath so many ways warned you (as by his ministers, preachers and writers) but will still play the cananytes & tyrannies, no doubt even as god is god, so look for some of the plagys' of Egypt, which he will suddenly send upon you, when ye think least upon them. Yea all the examples of the bible declare, that without diligent reformation & profound repentance, the ream of England above all other reamies under the Son hath most rightfully deserved to be plagued, and that very shortly. For why? at this day the extortion and cruelness of the temporal rulars is so come to pass, that in manner every one of them is become a very Nero. And the yockes of the law be so heavy, that no faithful christian man is able to bear them. As for adultery and Idolatry, which ever stanck in the sight of god, I think there was never ream under the son might so well be compared to the land of Sodom and Gomor as the ream of England. And further to declare the likelihood of your ponysshment, how hath the word of god been preached and set forth by writers? so sincerely, and so abowndantly, as never was more in any ream. And the ministers of god in that office have been so suttylly persecuted, & so cruelly mordered as was never more in city nor ream, no not in Jerusalem, which is reproved in the scripture for killing of the prophets. And all the examples of the bible declare, that where the word of god goth before, & is not received, nor no amendment of life following thereupon, the plagues of god followed ever more.  
Again: another likelihood that ye shall not escape your rightful punishment; is this. Many years past what tranquillity hath this ream been in? And what troubles of late hath god so fatherly pacified? That we might evidently see, that it was his work, and no man's. And all to have brought us unto repentance. Again, what plenty of corn and abundance of other things have we had these few years past? so that all things had been at a wonderoes low price, as I think was never seen in Ingland, but only for that that rend is be so enhanced. Mark this, & ye shall perceive, how jointly this agreeth with the. seven. fat oxen, which betokened a time of plenty, but look what followed? seven. lean oxen, Genesis. xli. Wherefore as is said, these things be surely bend against us, and must of necessity come upon the ream, unless god turn his justice in to mercy. But I advise the o Ingland, presume not thou there upon, and say not, but thou art warned. Wherefore a wake from thy sleep, that thy blood come not upon thine own head. The everliving god, who of his justice most rightuosly plagued Jerusalem, and of his most favourable and abundant grace showed mercy unto the city of Bethula, that most merciful god, grant unto the people of Ingland such like repentance as had the Ninyvytes, and to bring forth the fruits of the same, turning from their wicked ways, as the ninivites did. If thou so wilt, oh merciful lord god, so be it. The grace of our lord jesus Christ, the love of god, and the fellowship of the holy ghost be with you all: whereby ye may turn from all your abominations, to the everliving god. So be it, so be it.    

Imprinted at Savoy per Franciscum de Turona.