¶ The letters which JOHAN ASHWEL Prior of Newnham Abbey besides bedford/ sent secretly to the bishop of Lyncolne/ in the year of our lord M.D.xxvij. Where in the said prior accuseth George joy that time being fellow of Peter college in Cambridge/ of four opinions: with the answer of the said George unto the same opinions. ❧  
¶ Every man that doth evil/ hateth the light: and cometh not to the light/ that his dediss should not be reproved. ¶ Johan three   


¶ The first opinionis (as M. prior saith) that a simple priest hath as large and as great power to bind and to lose/ as hath a bishop/ or the bishop of Rome.  
¶ The second that he imputeth unto me is that faith is sufficient without works.  
¶ The third that he feigneth on me/ is that every priest may have a wife or a concubine.  
¶ The fourth/ that every lay man may hear confessions.  
¶ .v. And because he saith that I had men going on pilgrimage in deriseon/ I have set to the scripture that damneth worshipping of images.    

¶ Tandem vincat veritas. At last the truth will have the victory.  
¶ Qui operit odium suum fraudulenter: revelabitur malicia eius in cetu. Prover. 26 He that covereth his hatred to hurt a no●ther: his malice shallbe openly declared.  
¶ Qui voluit lapidem: reuertetur● 〈◊〉 Proverb xxuj He that rolleth a stone shall have it rolled him again.   

¶ Here follow the priors letters taken out of his own hand word for word.  
¶ The superscription. 
 To our most Reverend father in Christ and special good lord my lord of lyncoll our diocesan be this delivered with speed.  
MOst Reverend father in god due recommendations had according to you with humble obedience: I your spiritual child loving sugget/ and daily bedeman is glad to here of your prosperous welfare/ the which I and my brethren daily pray to god to continue. And where as your lordschip wrote yovyr loving letters willing them to be kept secret: so I beseech your lordschype/ that these simpule letters of mine may be kept secret unto yourself. Also where as my lord your suffragan informed your lordscip of on master gye by the knowledge that he had of me what erroneus opinions he held: forsooth sum be out of my mind/ & sum I have called to my mind by the reason of your letters. una opinio ●rat quam ipse tenebat/ ꝙ tanta & tam larga potestans ligandi atque soluendi erat data a deo simplici sacerdoti/ quanta episcopo vel Romano pontifici (quod est maius). Allegavit & probavit suam intentionem & opinionem per ista ●ba Christi dicentis: Ite in universum mundum predicate e●ange. etc. Quia sicut misit me pater/ & ego mit●●●os. Hec cum dixisset insufflavit & dixit eye s●z in p●●●●li numero: Accipite spiritum s. & quorum remi seri●●s pec. re. eye/ & quorum re. re. sunt ergo etc.  
¶ Secunda opinio/ an fides sine operibus sufficit. Ipse tenebat ꝙ sic. Et ego tenebam contra/ quia di●us Jacobus apostolus ait/ ꝙ fides sine operibus mortua est. Et sic pro & contra inter nos. Sed tamen in conclusione sua ipse concessit ꝙ opera fidei subintelliguntur in vera fide & perfecta/ & sic conclusionem faciebat ꝙ sola fides sufficit.  
¶ Tertia opinio/ ꝙ quilibet sacerdos potest habere uxorem vel concubinam: & posuit exemplum in beato Petro/ qui habebat uxorem ante vocationem & post vocationem. Sed frater meus celerarius tenebat ꝙ non utebatur uxore sua post vocationem suam ad apostolatum sicut ante/ sed Petrus faciebat ut Apostolus Paulus ait in quadam epistola: Qui habent uxores/ tanquam non habentes sint. Et sic pro & contra erat inter eos. Et frater meus celerarius interrogabat ipsum/ quare Ecclesia militans hic in terris ita statuit ac ordinavit ꝙ ministri Ecclesie non haberent uxores vel concubinas nunc sicut tunc/ at ipse respondebat. Nam lex ꝑ Ro. Pontificem cum suis Cardinalibus Episcopis ac ministris est lex positiva & per hoiem facta/ quapropter pont per hoinem confringi ac destrui ꝓ meliori proposito/ & allegavit illud dictum. Quod eius est destruere cuius est condere.  
¶ Quarta opinio erat/ ꝙ quilibet laicus pont audire confessiones: juxta illud divi jaco. Confitemini alterutrum pctā ura etc. Et fr meus celerarius fatebatur hoc esse licitum in tꝑe magne necessitatis/ alias none: & allegavit ꝙ Juriste dicunt/ ꝙ non est licitum in lege necessitas facit licitum. Sed ipse dicebat contra atque tenebat ꝙ in omni tꝑe ꝑ illud dictum s. Jacobi Confitemini etc. pnterea voluit habere homines peregre proficiscentes in derisum: ob quam causam non venit nunc ad memoriam. But for thes & diverse other we have been sometime sine charitate ꝓp● circumstantes & sedentes. And sometime I have given him exhortation openly & sometime secretly that he should leave such Lutronous opinions. Also M. chawnceler made search for him diverse times when he came into the country but then he was ever at Cambrig in Peter house. And M. chawnceler gave unto me strett commandment in your lordship name that I should not suffer him to preach in none of our churches with out your licens & writing with your sealle/ & so he come no more at me/ nor I pray to god that he do not except he amend. quia dictum vulgar infect onis with heresi/ iulisy/ & frenzy etc. but I beseech your lordship that no creature may know that I/ or any of mine do show you of thes things for then I shall less the favour of many in my country. But I am/ and have been/ and willbe ever at your commandment. Et sic valeatis in Christ's Jesus sicut cor in corpore meo.  
your loving sugget and daily orator johannes prior de Newenham licet indignus.  
¶ More over I have hard sum report that when he have been among lay persons at festis or yōkers in the cowntre he hath had many lewd opinions among the pepolle & some good folks would murmur and grudge at his sayings & some would rejoice them   

¶ The answer of George joy or gye as he calleth him.  
MAster priour/ I marvel greatly/ considering the great kindness & love that you ever pntended towerd me never opening your grief and mind to me so oft resorting to your place/ never moneshing me (although you say that you exhorted me openly & secretly/ which is not true) that you never made any insinuation unto me of this your privy odious intent/ but rather showed me utwordly a fair flattering countenance desyeringe me oft to abide which you: but (as I now perceive) all was to hunt out somewhat of me whereby you might thus Judasly betray me/ & so do your spiritual father & other/ sich a secret sacrifice. surely/ I had never believed although it was told me of many that you had thus accused me/ had I not seen your own hand: which letters I would have winked at as I do yet at other men's false reportis on me/ if I had been but guilty all things (as I am not) which you do impute unto me in them I would have let your letters lie still in darkness after your desire: Or if they had been but only harmful unto my body & name which I am bound to defend: yet I would have suffered soft silemcs & paciens to have been my patrons & defends before god/ never to have answered you/ comforting myself in my god the god of all comfort/ now expulsed my native land thorough your letters lesinge my poor living/ forsaking all my kin & friends/ being in great poverty & kare in the which all/ you have set me for that I would awoided the cruel tyranny of your spiritual father & of other incenste by your letters. I would (I say) have comforted myself and do daily as god giveth me grace with this one comfortable saying of my saviour Mat. 5. Blessed or you when men cast rebukes and slanderous revilings upon you/ persecuting you and report all manner of evil against you/ belying you for my sake: Rejoice & be glad for great is your reward in heaven. This one sentence is enough to answer for me & to comfort me against all slanders and false reportis/ and even against your letters as touching my person & fame. But in that your letters & opinions are slanderous & blasphemous against god & his truth/ I may not suffer them to be bid in darkness as you desyerd your most Reverend father to keep them. Wherefore I shall by God's grace avenge & deliver his truth from your false opinions/ & that by his true word/ that yet if thus/ it would please god to open your eyes & show you his truth & call you to repentance  
¶ First you say that one opinion was that I held / that as great & as large power to bind & to lose was given of god to a simple pressed as to a bishop or to the bishop of Rome (which is more). Which intent & opinion (you say) I proved by these words of Christ saying. Go your ways in to the world and preach the Gospel etc. for as my father hath sent me/ so send I you etc. Sir/ first ye shall know that what so ever the scripture affirmeth/ I hold it for no opinion: but I believe it to be true for there is great difference between faith & opinion And as for these textis which you say that I alleged to prove my intent/ look you whether they make for your opinion of binding and losing in secret confession after your understanding/ or rather to pertain to the open preaching of the word of God. And turn to Mark in the. 16. Chap. & look whether this your text. Quia sicut misit me pater etc. followeth (as you allege it) Ite in mundum universum with a conjunction causal as you falsely bring it in to show the cause of the sentence before. But turn to johan cap. 20. & there shall you see it stand with out a Quia/ as a proposition first propounded of Christ in a comparison or similitude and afterward there disposed/ the comparison declared both in the giving of the holygost and power to forgive and to hold sins. Nether did I allege these textis as you do at rovers so confusely confounding one Evangelist with another to confute your false opinion/ nor yet added I any scilicetiu plurali numero for Solomon warneth Prover biorum. 30. that we add nothing to God's word lest we be reproved & found liars. And Christ spoke his words in the plural nombir at the giving of his keys to all his apostles: as ye may see joh. 20 with out any scilicet/ if you know a verb of the plural noumbir from the singular. But I pass over your ignorance/ and shall prepare me to confirm the truth into the confutation of your false opinions: of the which. The first is that a bishop or the bishop of Rome (by whom you understand the Pope) hath a greater & larger power to bind and to lose given them of god than a simple pressed. That the truth of God's word might be delivered from your false opinions and loosed from your violente wresting of holy scripture: & that it appeareth verily by your opinion/ that you know not what Christ meant by the keys of the kingdom of heaven/ neither yet what is understanden by binding & losing: ye shall know that when Christ asked his disciples Matt. 16. Whom say you that I am? Peter (as the mouth of them all) answered that thing which they all believed: even thus/ Thou art Christ the son of the living God. That they all believed thus as Peter openly confessed/ the text following declareth. For even contenently he warned not only Peter/ but all them whom he asked the question that they should not tell any man that he was Jesus Christ. This/ Johan declareth in the. 6. chap. Vhere Christ asked his disciples. And will you go away to? Peter answered as the mouth for them all. Lord/ to whom shall we go? thou hast the words of everlasting life/ & we believe (he said not I believe alonely know that thou art Christ the son of the living god. Here Peter answered for them all the same thing that he confessed Mat. 16. upon this therefore so faithful a knowledge & belief seen in them all he promised them Mat. 16. the keys of the kingdom of heaven/ for where he saw like faith there would he give like office. And as Bede saith in the Homely of the same text. When all were asked in general Peter alone for all answered/ so that the same thing that Christ answered Peter/ he answered to them all in Peter/ saying: Blessed art thou Simon bar iona etc. and to the shall I give the keys of the kingdom of heaven that what so ever thou shalt lose in the earth it shallbe loosed in heaven: And what so ever thou shalt bind in earth/ it shallbe bound in heaven. That he promised them all/ these keys it is manifest in the performing of them Johan. 20. ca Where it is told when these keys here promised were given/ to whom they were given/ and what he meant by them: Mark in the. 16. & Luc in the. 24. both to telling the same story. They were given the same day that Christ rose from death at the caveninge/ the disciples gathered together in an house for fear/ the doors shitto them. unto whom Christ entered in saluting them saying: Peace be with you. But first let us see what christ meant by these keys your opinion is that these keys ●r the authority or power whereby Pope bishop or pressed holdeth and absolveth the man that confesseth him into their cares/ and of this power only (I dare say) you understand your opinion/ and so accused me as adversary to it. But Master prior you shall understand that I mean no sich power by these keys neither Christ meaneth any sith by them. For when he gave them these keys: he sent them not forth with them to hear confessions/ but to preach his gospel/ as witnesseth both Johan. 20. and Mark. 16. so that these keys are annexed unto the office of preaching as ye may see at the giving of them. But if you were well acquainted with Christis gospel/ ye should have red year this in Mattheu the 23. chapter. Woe be to you scribes and Pharisays/ hypocrites for you sh●tvp the kingdom of heaven before men etc. How (I pray you) did they shit it up? L●●e declareth cap. 11. saying w● be to you lawyers for you have taken away the key of knowledge/ so that vether yourselves enteryn/ and yet forbid you then that would enteryn. Now thanked be god which hath here told us at the last what he meant by his keys calling them the keys of knowledge: but I pray you how did the pharisays & lawyers shit up the kingdom of heaven? vexely (even as Luce saith in that they took away the key of knowledge wherbi men should come thither/ as now do their successors forbidding men to preach Christ's Gospel/ & to read his holy testament which to the very key of the knowledge of God our father & of Christ his son to be our only saviour: this is the key that openeth the high way to the kingdom of heaven/ this openeth the door of the which Christ speaketh Johan. 10. thorough the which door who so ever entereth shallbe saved etc. And for this cause Christ called his Gospel & holy word the key of knowledge or keys in the plural number of the kingdom of heaven alluding unto the double property that one key hath both to open and to shut. Now sith the shitting up of the kingdom of heaven be the taking a way of the key of the knowledge of God's word: then must the opening of it nediss be the giving of the key of the knowledge of Goddis word. which knowledge standeth in the preaching hearing & reading thereof. wherefore Christ said at the deliverance of th●se keys Mark the. 16. Go your ways into all the world & preach my Gospel. And Johan cap. 〈◊〉. As my father hath sent me so send I you. Here may you see what Christ meant by these keys promised Mat. 16. and when they were given/ Luce telling the same story more at large saying: Thus it ●●ehoued Christ to suffer as it is written & to rys● ag●ne the third day from death/ that repentance and remission of sins should be preached in his name among all nations. For at the preaching of the law/ men know there sins/ and feel themselves bound/ of the which knowledge and feeling there followeth repentance. And at the preaching of the Gospel which promiseth remission of sins there followeth faith which loseth the captive conscience in to the quiet liberty of the spirit. Now had they the word delivered them to be preached which he called the key of knowledge/ now were they inspired with the holy ghost/ now was the key of David given them that openeth & no man shitteth Apo. 3. for after long communication and declaring him self to them/ he said these are the words which I spoke to you while I was yet with you: for all must be fulfilled which were written of me in the law of Moses/ in the prophetis and psalmis. Then opened he their hartis that they might understand the scriptures/ the property of a key is to open that which before was shit/ thus doth Luce allude & agree his speech with the properties of a key/ for before in the journey to Emaus with the two disciples he saith their eyes were shut up & holden so that they knew him not/ but after he had rebuked them for their unbelief and opened them the scriptures turning the key of his word in their hartis/ the holygoste working with all/ their eyes were opened & they knew him. Here may ye see in the story of Luce how with his word he opened the hearts of these two disciples yet locked up in unbelief before they returned to Jerusalem unto the other xi. disciples. Now saith he/ even as I was sent/ that is to say/ to open men's hartis losing them with the key of my knowledge from unbelief by preaching and expounding the scriptures/ even to send I you/ he sent not only then but hath seem hitherto & shall send preachers with the same keys of knowledge of the word to bind and to lose like wise unto the worldis end. Note here also how oft lu● useth these words/ their eyes were held/ their eyes were opened/ he opened their wits ever more alluding unto the property of a key. Thus he opened their hartis with the key of his word to bring in his knowledge in to them/ the holy ghost breathed into them and turning the kaye in their hartis into the right sense and understanding of his word. An example is setto in Johan of Thomas Dydimus which was not among th'apostles at the giving of these keys of the knowledge of his glorious resurrection which was that Gospel and the very joyful tidingis: wherefore his heart was yet locked up & holden in unbelief: not with standing yet the other apostles did put this key into him & so began to practise it upon him saying. Vidimus dumm: but this key turned not right in his heart ne opened it/ for he believed them not but said: Except I see the holes of the nails in his hands & put my finger into them/ ye except I put my hand into his side/ I will not believe it. (here was Thomas sore bound & held with the sin of unbelief But after eight days/ they being there within again & Thomas with them/ Jesus came in/ the door shi●te & stood among them sainge: peace be with you: ● them said he to Thomas: put in thy finger here & feel my hands/ puttup thy hand & thrust it into my side/ and be no more in unbelief but believe. Here the key of christis word turned right in Thomas his heart losing it from unbelief/ & he said D●s meus & deus meus/ my lord & my god. The work of God containeth both the law & the Gospel. The law is that which god commandeth us to fulfil/ as are the ten commandments/ the gospel is the power of god unto health for every man that believeth Ro. j & it is the promise of grace & remission of sins given us thorough Christ. The law is spiritual & re●reth our hearts & our very affectis: as to believe & to trust in god only to love him with all our hearts/ soul/ & mind above all things. Here the law showeth us our sins & of what sinful nature we are that cannot fulfil these commandments: here it worketh wrath/ it feareth & so vexeth our consciences at the knowledge of our sins that we begin to be angry with gods judgement writing in us (sich is the weakness of our sinful nature) ye and we in a manner despeyer: thus the law working her power and office in us/ sin is increased/ and we are led captive and bound ander the law of sin which is in our members. Rom. seven. For the law is the power of sin. 1. Corint. xv. At these offices and use of the law preached or red/ a sinful conscience felith herself bounden and holden under the power of sin and karyed tower damnation/ as Paul declareth in his pistle to the Romans/ there expressing the nature & strength of the law/ as every sinner touched of God may feal verily in his own heart at his conversion. But when the gospel cometh which is that joyful tidingis/ that christ came to call & to save sinners/ & that grace & forgiveness of sins is given thorough his death to as many as believe this comfortable, promise: them the sinner hearing these tidings & believing them perfectly: feeleth his heart eased/ comforted & loosed. But if he believeth it not: them is he yet held still bound in to damnation: this is the binding & losing of the keys of gods word. This expressed he briefly in Mark sainge. He that believeth & is baptized shallbe saved/ and he that believeth not shallbe damned. & johan on this manner said: whose sins you shall forgive/ they are forgiven them: & whose you shall hold/ they are held. Also another manner of binding & losing by these keys/ the scripture remembreth in the. 18. ca of Mat. which place showeth us how the virtue of excommunication or separating of obstinate impenitent & open sinners out of the congregation should be used 〈◊〉 the sinner ought to be rebuked of his bro●●er whom he had offended/ & then if he will not hear him to be moneshed before one or two witnesses/ and yet if he hear them not to be complained of unto the ●ole congregation. Whom if he yet will not hear: then to be separed from the fellowship of the faithful. This excommunicotion or putting out of the congregation Christ called in the said place of Mattheu●a hindinge: & the reconciling of the same person if he be penitent after this) is there called a losing. whereupon he said unto his disciples on this ma●●er. If this obstinate man will not hear the congregation let him be to you as an heathen and publica●●/ that is to say as an infidel excluded out of faith full 〈◊〉 company. For verily I say unto you ● what so ever ye bind upon th'earth they shallbe 〈◊〉 in heaven/ and what so ever you lose on th'earth they shallbe loosed in heaven. that is to say/ whom so ever you puttout of the congregation here after this form prescribed you/ the same thing is confirmed in heaven: and whom you receive again as pentient & sorry for his offences the same 〈◊〉 received in heaven. This manner of binding and losing Paul put in execution once upon the open 〈◊〉 as ye may read in the .v. cap. of the first to the there binding and holding him in his sin as an obstinate/ open/ and unshamefaced sinner none pu●●u●e of holy company. and after his great 〈◊〉 and repentance loosed him again reconciled 〈◊〉 restored unto the congregation: as it is written in the. 2. Corin. ca 2. Now compare the form & cause of Paulis executing of this manner of excommunication and absolving again unto our bishops lighteningis & thondringis of their excommunications & kursingis/ & look how they agree with Christis word & Paulis form in all circumstancis.  
¶ But as for the keys which are the law & Gospel preached or red/ for that the one bindeth and the other loseth the believers from sin and condemnation: it needeth not to dispute whether the Pope hath more power to lose with preaching thereof then a bishop/ or a bishop greater than a simple pressed. For the pope's high holiness may not descend to so vile & low an office although he were learned. and the bishoppis business may not attend to execute th'office and power of edifying they are so full occupied in destroying. the simple sir johan is not now learned and yet if he were learned/ he must have their authority which is hard to be obtained if he will preach the truth Peter & Paul were but poor simple priests in comparison to our holy father the Pope/ to the most reverend Cardinalis graces/ and to our lords the bishoppis/ and yet I think they had as great & as large (as you say) power to lose & to bind with preaching the word of god as hath Pope/ cardinal/ bishop/ abbot or prior And as for the scripture/ it putteth no sich difference of lordly powers/ neither knoweth it sich lordly and stought names: but saith to them/ though the heathen play the lords/ yet shall not you be so/ it saith not you shall be so: but vos autem non sic. But set men to look whether it be truly translated into english that while they are in conferring on text with another looking narrowly for faults in the translation were none was: your fautis and abomination might be balked or the less espied: but had they left hontinge for errors in the translation and confering text to text/ and compared your living to the Gospel/ they had seen them agree together as darkness with light/ and the devil with Christ. More over the scripture knoweth no such difference as you suppose between Pope/ bishop and pressed but calleth a pressed a bishop and a bishop a pressed if ye englisshe these two words pres●●er & Episcopus after the common english as ye may read Act●. 20. and i add Tit●. And as for this 〈◊〉 Pope or the overmoste bishop/ I find them not but that there were certain called the chief or principal of the priests unto whom judas went saying: what will you give me & I shall betray him & deliver him into your hands/ as you had went to have delivered me by your secret false letters/ of the which chief priests it is written also Matth. 27. that they called a counsel early with the elders of the people against jesus to deliver & to put him to death Nowe● I trust M. priour/ you see how the law 〈◊〉 bindeth/ & the gospel loseth & how Christ put the keys of his Gospel in to the hartis of his disciples once lockedup in unbelief and ignorance▪ and how happily he turned them opening their hartis in to the knowledge of him now risen by the power of his spirit/ preaching & interpreting them the law & the prophets losing their witt●s opening their eyes. And even so do the preachers of God's word daily that are sent & inspired with his spirit▪ all thought they be but simple priests in your eyes & neither pope nor bishopa) occupy their mindis in his law day & night & exercise these keys busily turning them in men's hartis whetting the word of god upon them/ and as Paul exhorteth his Timothe preaching his word are fervent in season or out of season/ improve/ rebuke exhort with all long suffering. 2. Tim. 4. These men I say that thus preach and teach continually God's word and declare it poorly have the keys of the kingdom of heaven: these lose when they open sinners hartis into repentance & faith/ they bind when they preach the law & hold still such as believe not their words but resist and persecute them. And you/ M. priour and as many as neither can nor will preach but persecute them that God sendeth with these keys: you (I say) whether ye be Pope/ Cardinal/ bishop/ abbot/ priour or pressed/ neither lose nor bind/ nor yet have you Christis keys but only those rusty traditions and laws of men to shitt up the kingdom of heaven/ & to take away the knowledge of Christ with ungodly inhibitions/ lighteningis and thundering of excommunicacions/ threateningis/ persecutions/ impresoningis/ scourgingis and burningis/ nothing fearing that terrible thunder clap of Christis own mouth daily thondringe over you headis/ crying Matt. 23. Woe be to you scribes and Pharisays hypocrites/ for you shittup the kingdom of heaven before men/ and neither yourself enter in/ nor yet suffer you such as would come thereto to enterin. And yet fear you not this terrible threatening of everlasting damnation hanging over your headis? These are your counterfeited keys and false pestilent persuasions to drive the people from the knowledge of Goddis word and their salvation/ which word is the key and high way to the kingdom of heaven. ye say it is hard and dark for the lay people: but woe be to you saith I say ca 5. that tell them the light to be darkness. you say that the scripture in english would make sedition/ breed errors & hereseys among the lay men and so to be evil for them: but woe be to you saith I say that say that thing which is good to be evil. ye say the letter slaythe / is vnsa●erie and bitter for them: but woe be to you saith I say again that say that which is sweet to be bitter. Thus is the holy/ clear/ good and sweet gospel of Christ belied shamefully and blasphemed of you. If it be bitter and unsavoury/ it is 〈◊〉 savour/ it is ●ou●rd and dark to you that perish saith Paul. 2. Corin. 2. &. 4. It had been better for you to have obeyed the counsel of Eamaliel Act●. 5. then thus so manifestly repugned & fought against God: but you are so blinded with your own malice that you see not how sith you inhibyted the pro●●●rs/ aid the word of God to be taught and 〈…〉 lay men/ and persecuted it/ the more it 〈◊〉 ●ethe/ it grows it spreadeth/ it thrusteth you down & declareth you openly to be the very Pharis●●●s/ scribes/ ●ipocritis/ and even the very Antichristis that 〈◊〉 and his apostles prophesied to 〈…〉 dares. Repent/ repent you therefore and converted to God/ ask grace and mercy that he would illumine your hartis and lose you with the ●eyes of the knowledge of his holy morde/ and 〈◊〉 your wits out of this blind ignorance and unbelief. Amen.  
¶ But yet 〈◊〉 if your learning be so increased sith 〈…〉 that you chased me a way with these your 〈◊〉 that you can make me this objection/ 〈…〉 Park in the second chapter and Luce in the 〈…〉 only God that forgiveth sins: and so the Apostles forgive them not. Then I answer you 〈…〉 many things pertaining only to god 〈…〉 of his infinite goodness giveth unto us: 〈◊〉 calleth them owrs. The keys which are the word are his ●d yet he calleth the word owrs and many 〈◊〉 that were wrought with the same word as 〈…〉 where he said to the Apostles. Hellish ●ik/ make clean the leprous/ raise the deed/ castout devils. which all were his works & yet he gave them power to do his works. The word where with they did these miracles/ was his word/ and yet he called it theirs/ saying. Who so ever receive not you/ neither will hear your words etc. ye and even our own good works (as we believe it is he that worketh them in us/ as testifieth isaiah the. 26 and yet is he content of his liberality that we bore the name of them and be called our works. But he rewardeth his deadis in us saith Augustin. If this solution satisfieth you not/ then remit I you unto a like manner of speech. jeremy. 15. W●ere God had Jeremy cast out the Jwes from his presens'/ saying: Eijce illos a fancy mea. And yet god casted them out his own self/ and even so in like authority he said to the Apostles: Vhose sins so ever you forgive/ they are forgiven etc. For after the familiar phrase and vehemence of the Hebrew speech (as the professors of that tongue affirm) When God bade Jeremy cast them forth: he would nothing else but that he should tell and preach them to be cast forth & led into captivity if they amended not their living/ so when he said to th'apostles. Whose sins so ever you forgive etc. He meant that to whom so ever you preach and tell them their sins to be forgiven/ if they believe in me and change their life/ their sins are forgiven. For as at Jeremy's preaching the ungodly were castoute/ so at th'apostles preaching the penitent believers have their sins forgiven. And the unbelievers are holden captive in their sins. ❧  

¶ M. Priour of Newnhams second opinion.  
Now as touching your second opinion/ which you say that I held: That faith without works is sufficient/ verily I never said so: but I might say that by faith without works a man is justified. Which is Paul's saying in the third cap. to the Romans/ and this sentence I believe as true with Paul/ and hold it for non opinion And for a declaration of this Paul's sentence/ I will first tell you what is faith/ what it is to be justified before god/ and what is the rightwiseness of faith. first ye shall know that the Apostle defineth faith in the. 11. ca to the Hebrews saying that faith is the very sure & substantial belief of him which is the same thing that we hope fore: that is to say faith is an infallible & undoubted certainty in our hearts/ whereby we believe and trust in the invisible God: and to open this definition yet more plainly. Faith is that same constant and fast persuasion in our hearts assuerde us by the holygoste/ certifying us of the goodness of God and of his promises tower us/ by the which persuasion we believe verily his words and are assuerde in our hearts the holy ghost testifinge it in us) that he is our God/ our father/ to us an almighty helper and deliverer/ and that we are received in to his favour by the death and meretis of his son jesus Christ our saviour/ upon the which belief and assured persuasion we love him so earnestly again that we cease not the occasion and time offrede) to fulfil his pleasures in doing the works of love or charity to our neighbours. Of this lively faith Paul speaketh always/ which by love is mighty in operation ad Gala. 5. and mente no more dead faith in this his sentence/ A man is justified by faith/ then he mente of a dead man/ when he alleged the prophet Abaku●saing/ the rightwise shall live of his faith/ for deed faith giveth no life.  
¶ To be justified orto be made rightwise before God by this faith/ is nothing else but to be absolved from sin of God/ to be forgiven/ orto have no sin imputed unto him of God.  
¶ The rightwiseness which is allowed before God that cometh of faith is sometimes in scripture called his mercy or favour towered us & in us/ whereby he is moved for Christis bloudis sake to promise us forgiveness. And sometimes it is taken for his truth & faithfulness in the performing of his promise/ & of this is he called just or rightwise/ faithful and true. Wherefore the scripture commonly joineth these two words/ mercy & Truth or faithfulness together especially in the Psalms as I noted in the argument of the. 89. Psalm/ and as David prayeth God in the. 31. Psal. to deliver him for his rightwiseness sake: that is for his mercy's sake or for his truths sake/ & in the. 5. Psal. lord ledemeforthe for thy rightwiseness sake. The mercy whereby God is moved to promise us his benefits/ goth before/ and his truth in performing feloweth/ now the manner of the scripture is/ to use the one for the t'other/ as the kingdom of heaven for the gospel which goeth before & is the knowledge of the way to the kingdom/ and because of hearing the word/ cometh faith Ro. 10. therefore to hear in scripture is sometimes taken for to believe/ as johan in the. 6. Every man that hath hard and is learned of my father cometh to me/ that is to say every man that believeth on the father etc. & in the same ca He that cometh to me shall not hunger/ which saying the sentence following expoundeth thus/ He that believeth in me shall never thirst or shallbe ever satisfied/ here/ to come to Christ which followeth faith in him/ is taken for to believe in him. and sometime that at goeth before is taken for that at followeth/ as may apere well to them that are exercised in reading of holy scripture/ as the key of knowledge and the gospel are all one/ for that one comeh of the t'other. furthermore. Paul in the. 9 & .10. ca to the Ro. & in the. 3. to the Philip. declareth two manner of rightwisnesses: one he calleth the rightwiseness of the law or our own rightwiseness/ & the other the rightwiseness of god or of faith. the rightwiseness of the the law is that at is gotten by works of the law/ the rightwiseness of faith is that whereby God of his mercy reckoneth us righwise for our faiths sake. Outward works show us rightwise before the world/ but faith justifieth us before God/ abraham's outward deed in obeying God and going forth to offer his son Isaac/ Genesis. 22. and james. 2. was a testimony of his faith/ and declared him rightwise before men/ after the rightwiseness of the law/ but his faith justified him before God long before yer Isaac was borne/ Gene. 15. Also we are justified before God only in that we are chosen in Christ before the world was created/ Ephe. 1. Of the which election and iustifica●●●/ our faith when god giveth it us/ certifieth our hearts/ & afterward when our faith brekethforth in to good works for true faith cannot be idle than are our works a testimony before men of our faith/ so that our faith is a secret and a sure persuasion to ourself of our election before God/ and our works that proceed of faith are a testimony of our faith to the world/ of the which utward works the world judgeth us rightwise a●tir the rightwiseness of the law. But here let men take heed lest they despise the rightwiseness of faith ●s heresy/ & stand to the rightwiseness of their own works. Of whom thus speaketh Paul Ro. 10. They are ignorant of the rightwiseness which is allowed before God/ & go about to stableshe their own rightwiseness: wherefore they are not under the righwisnes of God. There Paul (as I pointed you to before bringeth in Moses/ Leuiti. 18. & in Deutero. 30. describing these two rightwiseness/ as one contrary to the t'other. of the which description I will not here tarry/ read the places and Paul's pistle to the Ro. & to the Gala. & understand it if god will give it you. This is therefore Paul's sentence to the Romans in the third chapter. We suppose that a man is justified by faith with out the works of the law/ understanding it of justification/ and of that rightwiseness that is of lively faith and allowed before God/ as I have declared it before. And for the probation of this sentence/ the prophets/ christ his own self/ and his Apostles spent all their labours and lives/ and especially Paul labouring above all other to confirm it/ as it appeareth in his pistles/ and especially in his pistle to the Romans. Wheryn he laid this sentence of the justifying by faith/ at the beginning as his principal proposition and chief foundation grounded of the testimony of Abaku● the Prophet. against the which proposition/ the Iwe which sought for the rightwiseness of works/ as now do the false Christian/ a non objected saying/ as you do now. If faith only justifieth/ wherefore the is the law with so many good works commanded us to fulfil it? Paul answereth/ By the law come men in to the knowledge of their sins. And because ye should understand that by the law he meant the moral law/ & not the ceremonial. He gave example in the. 7. ca of the moral law saying. I had not known that concupiscence had been sin except the law had said. Thou shall not lust And now therefore (saith he Rom. 3.) the rightwiseness of God is made manifest with out the law/ by the Gospel from faith to faith/ which rightwiseness was sometime preached of the Prophets/ and proved by the testimony of the law. And now a● men justified freely by Goddis mercy and by the redemption that is in Jesus Christ thorough faith in his blood etc. Ro. 3. Then again objecteth the Iwe as now doth the Christian/ in the beginning of the 4. ca What then shall we say to Abraham our father after the flesh: what goat he by his works? Was he not justified by them? If Abraham (saith Paul) were justified by his works/ so hath he whereof to rejoice/ but not before God. And even here is james question soluted jaco. 2. saying. Abraham our father/ was he not justified by his deeds when he would have offered his son Isaac? yes verily/ as here saith Paul/ he had to rejoice before men but not before God/ that is to say/ he had that deed which justified him and declared him just outwardly before men with the rightwiseness of the law for his obedience: but as concerning the rightwiseness of 〈◊〉 before God saith Paul Abraham believed in God/ and it was reckoned him for rightwiseness. This is Paul's first argument to prove his principal proposition: which argument he taketh of the example of Abraham father of the people of God. In whom the form of rightwismakinge was first declared and set forth for our example. The second argument Paul deduceth of the definition of th●s word Was reckoned: which standeth in the said authority of Genesis. 15. and it signifieth a reckoning & a free forgiveness of a duty which the debtor is not able to pay/ sainge. To him that worketh is the reward not reckoned of favour/ but of duty: And to him that worketh not/ but believeth on him that justifieth the ungodly. Faith is reckoned for rightwiseness (faith saith he and not works) even as David saith: Blessed is that man to whom the lord reckoneth not his sin/ he said not blessed is he that worketh/ but he to whom God reckoneth not sin/ that is to say/ although he be a sinner and not able to come out of debt: yet will not God of his mercy reckon it unto him ne lay it to his charge/ for that the penitent sinner believeth that Christ made satisfaction for him and paid the ransom for it with his precious blood. And upon this free forgiveness he sealed him a quitaunce with the seal of circumcision which was a token to him that he was justified by his faith. But we have now a more sure and livelier token of our rightwise-making by faith/ for god hath confirmed us in Christ/ he hath anointed us/ he hath consegned us unto him/ and given us his holygost for an earnest of his promise to be justified by faith. 2. Cor. 1 and Ephe. 1. thus saying. after that you hard the Gospel which is the word of truth wherein ye believed/ ye were scaled with the holy spirit which is to us as an earnest penny to be assuerde of our promised heritage/ which is purchesed us by redemption into the praise of the glory of God. more arguments Paul maketh in the same. 4. cap. to the Romans/ for the probation of his sentence/ espy them out if you can and desire God to give you understanding. Also ye shall know that Christ came not as a lawyer like Moses/ but he was the very redeemer and reconciler of the believers thorough his blood into his father's favour and grace. The law was given by Moses/ but remission of sins and the holygoste is given by Christ/ johan. 1. ye & that unto all & upon all that believe Ro. 1 Oh what consolation is in this one place set forth for feared and troubled conscienses? surely no tongue can express it/ for although we want good works/ as we want all/ for there is not one that doth good/ but we are all sinners) yet let us believe that for Christ's sake we are received freely into our father's grace. This rightwiseness is set forth of his mercy for us with out the works of the law/ wherefore surely/ it were great blasphemy against Christ/ and no less defiling of his mercy se●te/ not to receive the merits of his passion/ that is to say the rightwiseness by faith/ but to turn it into our sinful works. If ●ny man▪ be he never so holy shuldbe justified by his works then had ●hriste saith Paul to the Galat. in the second chapter died in vain for that same man: let us therefore receive Christ's rightwiseness now offered us let us trust to his rightwiseness and merets & not to our own/ nor yet to any others/ for all our rightwisnesses saith I say in the. 64. chapter are as the spotted and four clothes of a menstruose. It is verily ● great blasphemy to refuse this sure and free forgiveness in Christ's blood/ ye and a damnable thing to 〈…〉 it as heresy and to seek for works of our own mention upon this hope and belief to deserve heaven and to be justified by them. For this article to ●e known Paul sweat so sore in his pistles and laboured in h●s preachin●e. But yet let not blind carnal reason make this objection against him saying. If faith without works justifieth/ then need we not to do any good works? Not so 〈◊〉 for by faith therefore are we justified to th'intent we should▪ do good works & never cease/ and therefore Paul after that he had sufficiently proved his conclusion did serro in the. 12. 〈…〉 to the 〈…〉 good works then ever we are able to do. 〈◊〉 wor●es in their place/ and faith in her place/ for if the works are not done of faith/ then are they sin Rom. xiv.  
¶ Now master prior because you or not greatly acquainted with Paul's doctrine/ although he be your patron and painted at your gates: because his arguments are to high for them that never felt faith/ nor yet tasted the feeling of the spirit of faith i● the school of the cross. I will descend with you into a more sensible demonstration to prove Paul's sayings true & to damn your opinion. Paul as he was going to persecute Christ's church was smitten down a murderer and rose again a justified man/ which yet had done no good works/ but only believed in jesus Christ that smit him down and spoke unto him ergo faith only justified. The young innocent new christened and departed I think you will grant is justified/ but not by his works/ ergo. The thief that hanged by Christ was justified upon the cross/ but not for any works that he there did/ ergo for his faith only. Wherefore sir/ me think ye were to hasty to judge me a Lutheran and an heretic for affirming or holding any saying of holy scripture/ which I know well you understand not and to impute unto me that which I never said/ and so privily to accuse me where upon to avoid the cruel tyranny of my lord your reverent & spiritual father with his adherentes that yet fight against the lord and his anointed/ I was constr●yned to lose all that I had and to flee. Sir/ stand you to your glistering good works and glor●ouse merets believing to be justified and forgiven for them & not in Christ's death/ and trust you to them if you will) ●or as for me which am an heretic and a Luther●ne in your opinion/ I shall by Goddis grace fear with Jobe all my deeds/ & pray with David: O lord I beseech the entry not into judgement with thy servant/ but save me & deliver me for thy rightwiseness sake & not for mine/ that is to say save me for thy mercy's sake & not for my merets. Also I shall by Goddis grace after that measure of the faith that god hath given me/ believe to be saved in this faith/ that is to say/ that my saviour Christ hath died for my sins/ and is risen for my rightwis making by whose death & sufferings/ my father in heaven is peased & hath received me into his favour for Christis bloudis sake/ so that now Christ hath redeemed me & saved me/ he is mine/ and all his merets are mine. His rightwiseness/ his wisdom/ his holiness/ his satisfaction/ his fulfilling of the law/ & all his good deeds are mine/ as sufficient to serve me for my salvation/ & yet will I not cease to do good works/ but rather am I bound for this love to do mor than ever I am able/ though I trust neither to my noun nor yet to any others. Thus have you a rekeninge of my faith as concerning th●s article. Now to your. 3. opinion.   

¶ Master prior of Newnhams third opinion.  
YOur third opinion is/ that I should hold that every pressed may have a wife or a concubine. Sir this may welbe your own opinion/ for it was never mine I take God to record that a pressed might have a concubine/ but this I believe that it is lawful and standeth with holy scripture/ that every pressed which have not the gift of chastity/ aught to have his own wife/ & no nother 〈◊〉/ nor yet a concubine. Although your church military as you call it for they are better soldiers than preachers permitteth the priests in some places to have their concubines paying their annual tributes to their▪ bishops for their lecencial lust/ and in many places/ to their great slander/ their Commissares/ Scribes with other officers wink at their boredome & adultery/ for bribes/ for favour/ or fear. you told me once secretly as we walked after souper between your barn yard & your high gates/ that the Pope had dispensed with the Cardinal to keep a concubine/ which thing then (as little learning as I had) I could not believe to be lawful/ but that it had been rather lawful for as much as he had not the gift to live chastely if ye said true) to have married and lived in chaste matrimony with his own wife. Nether believe I that your church militant did godly to inhibit pressed or eny woman the holy & honourable sacrament of matrimony/ which God did institute for every man and woman that would receive it/ & denied it no man/ as a sacrament that maketh lawful the act of wedlock/ which committed without wedlok/ to sin and damnable. you say that I took for my example/ saint Peter which was a pressed/ and yet had he a wife/ both before Christ called him to the office of an Apostle/ and also after his calling. Which example you cannot deny. But then bring you in for your help to confute my saying your brother celerer called/ Johan Berde/ or Johan Salpho/ a man of like learning and could better skill in making of a pease ri●e then in allegging of holy scripture saying/ that Peter used not his wife after his calling/ & to prove this he allegged Paul in a certain pistle (say you/ for neither of you could tell where in what pistle nor yet understood you your own allegation saying. They that have wives let them be as though they had none. This text therefore Paul writ not to Peter only & to the other married Apostles/ but to the Corintheans/ & to all us that are of Christ's church ye to all the world/ now if you understand this same Paulis saying in the. ●. ca in the first to the Corintheans. The● that have wives/ let them be as tough they had none as your brother Celerer allegged it for Peter/ that is to say let them not use their wives/ then after your minds/ aught noman that have a wife to have the fellowship of his own wife. Here may men see what ●lerkely disputers ye are and what pr●bye promoters and accusers of Christian men your spiritual and most reverend fathers in god have procured them. The text therefore is thus understanden/ as the circumstance of the letter declareth 〈…〉 that have wives be as though they had 〈…〉 not their minds be so inordinately drowned in l●ste and tangled with hare for their household that they be h●●dred from preaching of the word of they be called thereto/ or else be le●●●d from the hearing and following of the word if they be otherwise called. By this text Paul intended no less to forbid amaryed man the chas●e company of his wife and the due benevolence ●as he calleth it to the same chapter than the bier & s●ll●r to not use his goods lawfully/ when he saith in the 〈◊〉 f●lowinge. They that buy let them be as though they possessed nothing/ that is to say/ let them not be so greedily glued to their goods/ but that when they see occasion they can be content gladly to depart from them to relieve the necessity of the poorer 〈◊〉 for the declaration of this his mind be showed the cause why he thus said/ adding thereto saying thus. For I would have you without to 〈…〉 trouble. If Paul by this text should forbid ●ny man the company of his wife as you dreamt 〈◊〉 should he say contrary to himself in the same chapter/ saying. Let the man give unto his wife the due benevolence/ & let the wife like wise unto her husband. But be it in case that peter (as he did undoubted) had the company of his wife after his calling/ did he offend god in so doing or no? If ye say that be offended/ then blaspheme you and dishonour you the sacrament of matrimony/ whereby god sanctified and made honourable the chaste use thereof as Peter used it. If he did not of ●ende/ why then steke you so sore for Peter to defend him for well & lawfully doing? But here and ye were well opposed you might be found to be in the heresi of the Tacians & like heretics that damned matrimony as unpure/ which god sanctified with his word/ & instituted as pure/ holy/ honourable & good/ honouring it with his presence & first miracle/ forbidding i● no man or woman that would mary. To put you out of doubt of Peter's felawshipe with other Apostles with their wives after their calling: ye shall know that there were at the Corintheans certain false prophets which observed Paul's living & the other Apostles (as you observed mine) to carp their conversation & to mines be their authority/ and to defame them to the people/ saying ● as it appeareth by paul's answer) that he fasted not/ nor was chaste/ but led his wife about with him/ unto whom paul answered sharply on this manner. 1. Cor. 9 Have we not power to eat & to drink? Other have we not power to lead about sister to wife as well as the other Apostles & as the brethren of the lord/ and as Cephas? Other only have not I & Barnabas power this to ●b? Here is it plain that Cephas which is called Peter with other Apostles led about their wives with them. Whom paul after the manner of the scripture calleth their sisters: as did Abraham Goe 12. 20. & Isaai. 2. 6. & Solomon Can. 4. for that they were of like faith and profession in Christ's religion with their housbondes. ●●hy should not the man be associated with his wife whom God commandeth to forsake father and mother/ and to ●leue to his wife? And Christ commandeth also that whom God joineth let not man separat? Think you that the Apostles regarded these commandments of God so light as to leave their own wives one flesh & blood with them knit together with so fast a bond that only death must depart them? The wife saith Paul. 1. Cori●. ●.) hath not power over her own body/ but her husband/ & likewise the man hath not power over his own body/ but the wife/ withdraw not yourselves one from another except it be with a common consent of both/ and that but for a time (he saith not for ever both to go into religion) but for a time to give yourselves to fasting and prayer/ and afterward come again unto the same thing lest sathan tempt you for your incontinency. The Apostles for a surety had chaste matrimony in an higher reverence & honour than you think they had/ and abhorred it not as unpure and profane as the forbiders thereof do/ and as did like heretics.  
¶ That a pre●e which have not the gift of chastity ought to have his own wife it is manifest/ by the Apostle. 1. Cor. ●. saying. To avoyed fornication let every man have his wife/ here he excepteth noman/ no not a pressed (if a pressed be a man let him have his wife saith he) and not a concubine or another man's wife/ and let every woman have her housbonde. He excepteth neither nun nor any other religious. But here you will say that they have vowed chastity. And I say it is chastity man and woman to live together in chaste matrimony desiring no nother. And if you say that the● have vowed to live without the desire of the felawshipe & company of man for one to desire another in mind is sin except they be man & wife) which you call virginal chastetes: then say I again that they have vowed that thing that lieth not in their power/ and so perform they it never. They that vow this chastity therefore let them look before they leap. God at the first creation griffed in to man and woman as he hath done into all creatures a certain secret natural property to beget/ to conceive/ & to bring forth another in like kind & that lawfully with honour. Which natural ordinance and property it lieth not in man to altere and to change/ nor yet to put away from his heart the natural love and desire to the other kind whom God created to be his fellow helper unto this natural effect.  
no more then it lieth in the liberty of the lively tree well planted to cease from bringing forth her fruits in her time/ except God altereth this his natural ordinance by some singler gift. For it is neither vow nor man's tradition that may alter nature. But yet many have strived to put away concupiscence without matrimony and to obtain a gift of chastity by their own works and enforcements febleing their bodis: but the more they strove against nature/ the less they prevailed/ & the more burning they suffred● and why? because they despised the remedy commanded by god's word to be received/ & went about to heal their decease with their own works and inventions. God ordained chaste matrimony as an holy and honest remedy for this natural burning and unlawful lust/ commanding by his Apostle. 1. Corint. 7. that if they cannot be continent & chaste/ let them mary. For it is better to marry them to burn. But your church militant believeth it better/ to burn in all manner of filthy concupiscence and lust/ ye to live in open adultery and sin then to mary. And therefore under the pretence of the setting up and extolling of their inordinate ordres: have they so obscured the glory of honourable matrimony whom they have set in such despite and opprobry reputing it so unpure and unclean/ that it may not be coupled with their holy ordres/ ne celebrated in certain of their state holy times of the year without their dispensation. They thought thorough the forbinding of matrimony their priests/ to have institute in their church a more pure and cleaner state of perfection than ever God ordained/ but to what a chaste end their holy purpose is come/ every man may see/ for all the wealth speak evil and shame of them/ & every man abhor them for their pride and unclean living. But wherefore did your church militant forbid their priests to mary? Because they were sure to have more advantage by their adultery and whoredom then ever they should have by their chaste matrimony. For if they had wives then should not the bishops/ Cancelers/ Commissares/ Scribes and sumner's be fed so fat with their adultery and sin as they are. If the priests had wives/ then should they have a better name and fame/ then should the yoke and ●ares of matrimony abate their pride/ and increase in them virtue and meekness. But peradventure they will say that the troublous sorrows and harefull state of matrimony should hinder them from preaching and teaching their parochians/ nay verily/ for nothing hath letted them more from that office/ than their wealthy idle and unchaste living and riches/ and nothing should further it more than to have experience of the cross & trouble/ nothing more hindereth the word than the preather thereof to have an evil name: and the most part of them never preached nor taught their flock nor never shall/ and among these few that preach because they have no wives: they destroy more with their evil example of living/ then ever they edified with their preaching/ which slanderous enormity might be reform if they would receive that honourable and holy remedy of chaste matrimony ordained of god for them. Wedlok (saith the Apostle Hebre. in the. 13. cap. is honourable for all men/ he excepted none) and the chamber bed undefiled/ but heremongers & adulterer's god will judge. If it be honourable for all men/ how should it dishonour priests that live in perpetual burning and desire of other men's wives/ servants and daughters? Why may not chaste matrimony agree with your holy orders? Is one sacrament injurious/ harmful or dishonest to another? Al your church militant with their school doctors say and affirm that the sacraments give grace to the receivers of them/ and how then happeneth it/ that the holy ordrede priests may not receive the grace of matrimony? But (as I said before) with out doubt these forbyders of holy matrimony are of the sect of those heretics that damned matrimony as unpure/ believing that it may not be used without sin: of the which now are those curates which will enjoin their parochians that shallbe married/ one not to know the t'other (abusing Tobias example) in days after the celebration of the sacrament/ & will forbid married persons to give their due benevolence (as Paul calleth it) to each other in lente & other of their holy times. These men doubtless believe that the act and use of matrimony is sin and injurious or irreverent unto the same sacrament that maketh it holy/ lawful & honourable: these men know not the virtue & grace of the word of God/ which maketh an holy and chaste act of that which is sin without the same word Paul. 1. Thessa. 4. commandeth the Thessalontans the holy and honourable use of matrimony saying. Let every one of you know to possess his vessel in holiness & honour. Which doctrine of Paul these curates rather ought to instruct them: then to inhibit them that thing which the word sanctifieth and maketh honourable. Bringing the married people into this error and cumbrance of consciens to believe that they sin when they do well/ and to make sin there as non is. But the blind leadeth still the blind. Paul in his pistles both to Timothe and Titus warned them that among all other qualities and conditions belonging to any man to be chosen pressed or over seer of Christ's flock/ they should see that he were a married man and the man of one wife/ that is to say a liver in chaste matrimony. And wherefore commanded Paul so diligently this point of matrimony to be observed? Verily because he would have them blameless/ for he sen● better remedy for their chastetes and good fame to be preserved them by chaste matrimony. And why he esteemed a married man worthy for the cure of any prithee/ he telleth Timothe saying: for if it be seen unto you that he governeth well his own houshold● bringing up his children in subjection with all reverence: then may you suppose that the same man shall also well instruct and teach an hole parish or town. But if he cannot rule and govern his own house (saith Paul) how shall he teach and take the charge and cure of the congregation of God? Paul saith. 1. Cor. 7. that married persons that have bodily trouble/ & what is trouble else but to be cast in to the pleasure of God to learn much virtue? The governing of his house is an introdu●●on unto a greater cure/ there shall he practise & begin to month in time/ & learn to correct with discretion and love/ now to be rough and sharp/ then to be merciful and soft/ all in time & in good ordir to keep them in subjection/ fear & learning Then must he learn to bear the weakness & sickness of wife children and servants with other visitacions of god as loss of goodis/ death of his children or wife/ with other infinite adversities & common karis of matrimony. This thought Paul to be a school & introduction into the spiritual cure of an hole paresshe. But at this school were never our priests and bishops/ but rather brought up in courtly wealth and lust etc. They have form and reform many years all other states and other men's livings/ until now they their self are so far out of frame/ that no state or ordir hath more need of reformation than they their selves. And the word of God that should reform their enormities: they will not suffer it to come into light: but god for his mercy redress this wicked state. Amen. ¶ It is not so long a go sith chaste matrimony was foreboden the priests. For at the counsel of Nycene (when they had wives) where they would have first separated and divorced them from their wives There rose up an holy man & confessor called Paphnucius (look in the decrees. 31. distinct. & in. 2. lib. Ecclesiasti tripartite history Epiphanio scholast interpret cap. 14) which man said stiffly against it/ affirming that wedlock was honourable for almen and that it is chastity/ a man to hold him to his own wife. And thus persuaded he the general counsel/ that they should not lay such a burden upon any men/ affirming it to be grievous. Which should be the occasion of fornication & adultery both to them that were then married and to their wives. These words spoke Paphnucius in the presence of all the counsel: notwitstondinge yet he himself was no married man. And the counsel commended and allowed his sentence/ and decreed nothing as concerning that matter at that time/ but left it in every man's liberty: but sith that time the church as they say hath foreboden them to mary. Here may you see that other that counsel did a miss and erred in approving it lawful for them to have wives or else the church that did forbid it: but the counsel can not err (say they) wherefore then the church erred that decreed the contrary? Of the which church thus prophesied Paul in the. 4. Chapter of the first pistle to Timothe saying/ that in the later days some should depart from the faith/ giving heed to spirits of error/ and to the develleshe doctrine of men speaking lies thorough hypocrisy/ having their conscienses marked with a hot yearn/ forbidding to mary/ and commanding to abstain fro meats which god created to be received with giving thanks etc. Thus may you see how lively Paul did set forth your church militant here in earth in her own colours that forbo●e matrimony and meats etc. ye and of what spirit she is governed/ and whose doctrine she felowethe. Oh good God/ how many souls have they drawn with their selves to hell by this one law of forbydinge man & woman to mary? What burnings/ what concupiscens and unlawful lusts/ have this synagogue of Satan caused and compelled to reign and to be ●aryed about in there persons hartis day and night/ that would mary and may and dare not? ye what adultery 〈◊〉 with other unclennesses followeth upon this devilish doctrine and law of forbidinge matrimony? And yet thought they if couetu●●●●● and ambitious dominion were not the cause● to have institute and set up a more pure spiritual state and ordir then ever God made. But the holy fruits of their spiritual ordninaunce declare the ghostly author. your brother Celerer (say you) asked me wherefore the church militant ordained that the ministers of it should not have wives or concubines as well now as then/ unto the which question you feign an answer in my name like as you feigned the interrogation/ for if he had asked me any sich question: I would have denied his false supposition/ for before this devilish ordinance they had no concubines but lawful wives. and the answer that you feign is impertinent to such a question. ●●●●fore if I should have answered him demaund●● 〈◊〉 why the church militant ordained that they should have no wives/ I would have said/ because they thought to have a better advantage by their concubines then by their wives/ & because matrimony is more combres & kareful/ then to live with another man's wife or with an whore/ whom he may forsake and take another when he lusteth. But you thought you letters should never come to light and therefore you writ your pleasure.  
¶ But God at last shall ask a reckoning wherefore his holy sacrament first of all institute is now forbode & despised/ wherefore they prison & torment priests that mary. As verily as the blood of Abel cried and obtained vengeance/ shall the blood of other good men vexed & slain/ obtain the same to fall upon these pursuers & sheders of like innocent blood for keeping of God's commandments.   

¶ Wheter a lay man may hear confessions.  
POwertly/ you say that my opinion was/ that every lay man may hear confessions. Sir I am not remembered that ever I had any communication with you of this matter: but if I had: I think I said not that every lay man/ but some lay man/ and that after this form which Christ prescribeth in the. 5. chapter of Mattheu/ preferring love and concord all sacrifices/ as if a man hath offended his brother and afterward touched with repentance go to him knowledging his offence desiring him of forgiveness reconciling each other: do not this lay man that heareth and forgiveth him hear his confession and absolve him? Also if a man hath any grudge and inquietness in his consciens by the reason of sin committed that evermore troubleth & feareth him of damnation/ and this man cannot be quiet and confortetd ne have any peace in his heart and assuerd how and by what meinie he may have that sure forgiveness/ which is th●●● faith in christ/ without the which no consciens may be sure and at rest from the face of sin and damnation/ of the which quiet rest Paul speaketh to the Romans in the. 5. chapter/ saying. Because we are justified by faith we are at peace with God thorough our lord jesus Christ etc. and because there are now so many blind curatis that know not this sovereign remedy for sinful and unquiet consciences/ but rather damn it for heresy and persecute it. If sich a troubled consciens (I say) go unto a discreet learned lay man for want of o learned pressed (as now thanked be god there are more lay men that know this salve then priests) for counsel and comfort/ shewing him his grief and decease desiring his counsel and prayer: doth not this man after james mind saying. Confess or show your sins to each other/ & pray one for another that you may be saved? Then say you that your brother celerer said that it was lawful but in time of great need. Verily I never see greater need than even now to fetch this wholesome and sweet salve that is to say/ that only faith in Christ's death justifieth and set our hartis at rest at the lay man or woman: the priests for the most part are so ignorance/ so proud and so malicious that they had liefer persecute this saving health of man's soul/ then to receive it & minister it to their s●k flock. ¶ But these two manner of confessions presuppose a penitent and a contrite heart hombled and unfeignedly confessed before god. Of the which manner of confession David speaketh in the. 32. Psalms/ after the Hebrew count in the. 5. verse: I said/ I shall confess my ungodliness which is against me to the lord/ and even strait thou forgavest it me. Nether is it Goddis law that men's consciencis shuldbe clogged with telling of all their sins that ever they have done in to a priests care: which is impossible for any man to do. When David saith Psal. 19 Who may attain to the knowledge of his sinful nature? Which jeremy cap. 17. confirmeth saying. shrewd and unable to be searched is man's heart. Who can number and tell all his sins with so many circumstances as the Popis law prescribeth us? and yet his disciples teach us & preach that we can have no forgiveness of our sins/ except we confess them into their ears. Which doctrine not only vexeth not a little many a good simple consciens: but bringeth many for fear and shame into desperation. If no sin be forgiven with out it be rehearsed and told them in their ears as they teach us/ them shall we never have quiet cōnsciences. For we commit full many and they to/ which we can neither see nor remember. Also it is no small injury to Christis blood to attribute the forgiveness of our sins (as the● teach) to the self confession. When it is only faith in God's promise thorough Christis blood that bringeth us forgiveness of our sins & giveth us rest and peace in our consciencis Roma. in the. 5. Chapter. And yet to stable she their cumbrous confession they are not ashamed to abuse the holy scripture changing the truth (as Paul saith to the Romans in the first Chapter) in to a lie/ taking for them this place of Mattheu in the. 8. Chapter/ where christ commanded the man healed of his lepry to go & show himself unto the pressed. Which place maketh plain against them. For the man was hole and clean both body and soul before he bade him go for his faith first had purified his heart/ and than Christ healed his body/ for Christis cures were perfit in healing the hole man. Now this man healed/ christ bade him go show himself to the pressed/ he had him not go and shrive himself to the pressed. He had him go show his skin & body For the priests office was to judge & to decern whether the lepry was gone or not/ and to dispose the offering for the cleansing of the sore/ and to have a good portion thereof for his duty/ as ye may read Leui●ci in the. 13. and. 14. Chapter/ and as the terte following in Mattheu declareth/ if you would diligently note it and confer the law and the Gospel together and remember that Christ said he came not to break Moses law/ but to fulfil it. Christ therefore would not defraud them of their duty/ neither be prejudice unto their office/ lest they should have accused him of breaking of Moses law/ for they honted for such occasions fast enough to bring him a way/ and therefore he had the man now healed go show himself to the pressed that the pressed might have his privilege in the judgement of the cleansing of the lepry/ adding to this commandment/ that he should offer the gift. that Moses commanded to be offered (for this was that morsel that the covetous pressed gaped so greedily for) and Christ would not the pressed to be disappointed of his prey/ adding also these words. In to a testimony to themself/ that is/ to testify to the prestis hartis/ that although they honted to take him as breaker of Moses law/ yet here in this cure they might well see him observe it into their own condemnation/ if they did other wise accuse him as any transgressor thereof/ as they did not with standing at the last/ their own consciencis witnessing against them. And even of the violent wresting and false interpreting of this one text to serve for our spiritual belies and their ambitious empery men may gather and see plainly many other placis and textis of holy scripture to be like wise perverted and torn in to their traditions. But God avenge & deliver once his pure holy word from the captivity of these pestilent scorners & glorious glozing hipocritis. Amen.   

¶ Of pilgrimages and worshipping of Images.  
THen you say that I would have men in derision that went on pilgrimage/ for what cause it came not then into your mind/ look & you can call the cause yet into your mind/ & who told you this/ for I can tell you full well/ and who conspired with you to observe me & to write my sayings & to conceive such secret letters/ but the lord will see to it & avenge Exo. 5. Sir I mocked them not/ but he that sitteth in heaven hath them in derision. It is the lord that scorneth them Psal. 2. and that worthily because they forsake him the living god alone for all sufficient/ and ever ready to help all that call upon him in faith and verity/ and will run after strange god's/ into hills/ woods and solitary places/ there to worship stocks & stones/ ye & pataventure to do worse things) of man's making. Are not these men to be laughed at/ or rather to be lamented/ that may and ought to worship god at home in their chamber/ and yet will farsake/ wife/ children and household (whose presence they behove) and spend both body and goods in long and weary travelinges to fall down and worship a stock or a stone made with man's hand? Are not these the people scattered so broad thorough all the land of Egypte to seek chaff? Exodi in the 5. chapter. Read the second precept as it standeth Exodi in the. 20. chapter/ read the law/ the Prophets and the new testament/ and look how grievously God threateneth these godgoers and saint sekers that should have but one God/ him only to honour and to serve/ as Christ testified in the. 4. chapter of Mattheu/ and that in spirit and truth even at home in their hearts. Stand it not written Exodi in the. 22. chapter. He that offereth to any Goddis/ that is to say unto any image/ save unto the lord only: let him die with out redemption? He abhorred strange gods so sore/ that he forbade his people to name them/ Exod. in the. 23. Chapter. Hear what I say saith in the .65 chapter: I have stretched forth my hands all this long time passed unto a nation that forsaketh me/ and seeketh strange gods/ which nation goeth not the right way/ that is to say not after my mind and commandments. Which nation exaspereth and angreth me being present/ and yet go they forth/ to offer in groves and woods/ doing sacrifices there at autares of stone/ sitting and knelinge by tombs and shrines/ sleeping in churches full of images: let the school men excuse this falling doom before Images kissing of their feet/ kneeling/ praying/ holding up of hands/ steking up of candles/ and giving them gifts/ etc. calling for their help in sickness and peril making their vows unto them. Let them cloak their worship with Dulia and Hyperdulia and yet shall it be Idololatria/ when they have made the best for them that they can. God will not be worshipped with our inventions/ but as he himself hath commanded he forbade even the making of Images. For he see that they should steal a way his worship. Thus said he isaiah in the. 42. chapter: I am he that is called the lord: which give not my glory to any other creature neither yet my praise to any carven Images. Except you be ashamed of your stocks and▪ Idols in woods and hills/ in whom you delighted and leave your groves and gardens/ which ye chose for yourselves/ you shallbe like oaks whole leaves fall a vaye and like a garden with out water. For the glistering glory of these Images shall be turned into stubble/ and the makers of them in to sparks of fire/ and both of them shallbe burnt up together noman quenching them isaiah in the first chapter. Read him also in the end of the second chapter. And hear what the Prophet Baruch saith of these Idolotres in the. 6. cap. Thayr gods verily have golden crowns upon their heads/ from whom the priests fetch gold and sil●er and bestow it upon their selves. Also they give of the same gold and Iwels to whores and make ●aye their harlettes their with/ and after that these harlettes have outrede them again/ they re●●●ave them and deck their God's with the same. And yet are not these God's clean from roust ●●wormes/ although they be kouere● and decked with purple they must wipe a way the dust from their faces/ for their houses are full of dust etc. Read the. 44. Chapter of isaiah.  
AT last you put your most Reverend father in mind for forgetting/ saying: But I beseech your lordship that no creature may know that I/ or any of mine do show you of these things/ for them I shall lose the favour of many in my country etc. Oh evil favoured owls/ backis/ & night ravens that thus fear the light. O negocium perambulans in tenebris O prevey pason walking in darkness. feared you men more than god? Had you liefer lose the favour of God then of men? Is this the zeal you bore to god's word? Had you liefer let it lie still strangled with heresy than you should be disclosed and lose the favour of men? What Christian man would with draw you his favour for avenging gods truth from heresy? These are the godly spiritual that take so great pain in persecuting/ presoning & putting to death with so great labours & study the poor innocent souls & members of Christ for the pure zeal they have to god & to his word: secretly they dare acc●●se/ but not openly/ In darkness dare they stand & shoteforthe their arrows dipped in venom/ but not in the light. They think to make the truth a liar which saith in his gospel: there is nothing so secretly done but it shallbe disclosed. But it is your own glory your own honour and idle belis ●uste tha● you seek & ●ont for so greedily/ and not to deliver God's truth from heresies/ for it is his true worl● & the very lively membres of his poor church that you yet persecute so cruelly. Which abominable blindness if you will not know & repent you at so many daily exhortations/ warningis/ & threatening is by Goddis own word both in Latin and in english so merciful offered you: look for no nother but the vengeance and wrath of god now hanging over your headis/ shortly to be powered down ●●pon you. Plagues daily are sent into your kingdom/ and even the Popis head which is antichrist is now broken/ Babylon is fallen in deed/ and all her carven and graven God's are burst against the ground. I say in the. 21. chapter. flee you therefore out of Babylon and let every man save his life. jeremy in the. 51. chapter. For there are many things that threaten an heavy fall & change to your Popish kingdom. Then lord of powers hath decreed to abate the pride of all stoutness/ & to pluck down all the great glorious of th'earth. I say in the. 23. chapter. It is the word of God (I tell you yet again) that they and you persecute so cruelly. It is Christ whom you fight against in vain so ulindely/ and it is the breath of his mouth/ that is to say his almighty word that shall destroy you. But wherefore would you not that any creature should know that you accused me? Verily Christ declareth the cause in the third chapter of johan saying. Men loved the darkness more than the light because their works were evil/ for every man that both evil hateth the light/ neither cometh he to the light/ lest his works be reproved. God be praised/ which like as at the beginning he drewforth the light of darkness/ now causeth the truth to comforth thorough your false opinions and letters. Amen. your spiritual father was negligent in keeping your letters. Maledictus ●omo qu● confidit in homine: & carnem facit brachium suum. jeremy in the. 17. Chapter.  
¶ Now (Master Prior) if you can declare your opinions otherwise and confirm them by holy scripture truly and purely understonden: show forth your mind in the name of God/ and I shall gladly make answer again there unto: but in the mean season (as right is and beseemeth every christian) I submit this my answer to your letters unto the tyrall of Boddis word and to his church that can and will judge it after the scripture by the spirit of God/ Qui miscreatur & benedicat tibi. Iliuminet vultum suum super te/ ut cognoscas in terra viam suam/ & in omnibus gentibus salutare suum. Amen.  
¶ yours to his little power George joy.    

¶ The story of my state/ after the Bishop had received the priors letters.  
ON the saturday sevennight before advent sunday/ the year of our Lord M.D.XXVII. there were letters sent as from the Cardinal by on of his officers to Cambridge/ delivered to the vice Canceller called Doctor Eadmonds master of Peter college/ where I was then fellow. In which letters he was commanded to send me up to appear at Westmynster the wedensdaye following at ix of the clock with B●lney and Artery/ for certain erroneus opinions etc. Our master sent for me on the morrow in to the country/ and I came to him on the monday. He showed me the letters/ I red them/ and saw the Cardinal's sign manual subscribed in great letters/ and his scale. I got me horse when it snowed/ and was cold/ and came to Londen & so to Westminster not long after my hour/ when Bilney and Artery were in examination. Which thing when I hard of/ and knew but those two poor sheep among so many cruel wol●●s I was not over hasty to thrust in among them/ for there was