A supplication to our most sovereign lord King Henry the eight/ King of England of France and of Ireland/ & most earnest defender of Christ's gospel/ supreme head under God here in earth/ next & immediately of his churches of England and Ireland.  Matthei ix 
The harweste is great but the labourers are few. Wherefore pray the lord of the harweste to send forth labourers into his harweste.   

A supplication to our most sovereign Lord King Henry the eight King of England/ of France/ and of Ireland. etc.  
MOst dread Sovereign lord & most christian Prince/ when I remember the lamentable, & wonderful great blindness wherein the most part of all England not only of the layete called the temporalty/ but also of the Clergy/ have pytuousely erred and wandered many hundredth years/ accepting/ reputing/ & most ungodly/ erronyousely/ and blindly/ esteeming the bishop of Rome to be supreme head over & above all christian congregations: and in diverse other points such as be touching the necessary articles of our faith. I could not but marvel how and by what means such pestilent errors and horrible dark blindness could or might enter/ Invade & overflow this your realm/ & to continue so long in the same/ not espied/ perceived/ nor repelled. Considering that by all that time and space this your Realm (as the most part of men did then judge and esteem) was well endowed/ replenished/ and furnished with many profound learned clerks/ whereof some were bishops archdeacons/ Deans/ Prebendaries/ Parson's/ Doctors/ Bachelars in divinity/ & other profound learned clerks in both the universytees which were/ grave/ sage/ & ancient fathers. Contemplatinge and revolving these things in my mind: not a little moved/ troubled/ and vexed with the same/ I applied me with all my power & diligence exquysytely to search & to know the original ground & cause thereof. And in conclusion amongst other things it chanced me to read in the .v. chapter of Ezay a proposition that much lamenteth the captivity and bondage which cometh & groweth to all people for lack of knowledge in gods word/ Saying/ Therefore cometh my flock also into captivity/ because they have not understanding/ their glory is famished with hunger/ & their pride marred with chyrste. Therefore gapeth hell and openeth her mouth marvelously wide. By this text gracious lord it appeareth that all miserable blindness captivity & bondage under sin/ cometh for lack of knowledge in God's word. 
Mar. xii,  I had forgotten at that time/ that Christ reproved the Pharasees/ saying/ You err not knowing the scriptures. Which reprove and rebuke should have been a sufficient admonition and doctrine to me and to all other whereby we might have known that all error cometh for lack of understanding & knowledge in the scriptures. But by what reason then could there be such error and blindness for lack of knowledge in God's word in this your realm most gracious lord/ seeing there were such profound clerks & ancient father's/ bishops and students in the same/ which did teach & preach unto the people continually. The Apostle Paul in the vi chapter to Timothe describeth two kinds of doctrines/ the one he calleth a godly doctrine & a doctrine of health/ the other he calleth a proud doctrine full of unprofitable questions/ striving more for words than for godly knowledge/ whereof springeth envy/ stryffe/ railings/ evil surmisings/ & vain disputations of men with corrupt minds destitute of the truth/ which think that lucre is godliness. This kind of learning and subtle disputations unto this day we call school matters/ from the which Paul commandeth all christians to separate themselves. 
ij. Ti. iij  Soche clerks sayeth Paul/ be ever learning/ but never attain to the knowledge of the truth. With such wain ungodly and unprofitable learning/ this your realm most redoubted sovereign was over moche replenished through the preaching and teaching of such school men & subtle disputers/ otherwise called deceivers. Which was one of the causes of our miserable blindness/ and of diverse errors and abuses sprung up and crept in to this your grace's realm. For certainly if the clerks of this your grace's realm/ had been endowed with true knowledge of God's word/ and had also sincerely preached the same/ although such errors and blindness had entered into this realm/ yet they should never have so long continued in the same/ but we should have been delivered through the word clearly from them. As Christ saith. 
Io. viii.  If you continue in my words/ then are you my very disciples/ & shall know the truth/ & the truth shall deliver you/ and make you free. Therefore most dread sovereign lord/ seeing that all error/ spiritual blindness/ miserable captivity/ and servile bondage unto sin cometh for lack of knowledge and sincere understanding in the holy scriptures/ and of the contrary part/ through the knowledge & sincere understanding of the holy scriptures we know god our father and his son Jesus' Christ our lord/ which is eternal life/ we be also become free from all condemnation of sin. 
Io●. v.  
Io. xvij.  And through the sincere and true knowledge of the word we be newly regenerate & become the children of god/ the habitacle and dwelling place of the holy ghost/ which moveth & steereth us ever to mortify the flesh/ & all her sinful lusts and concupiscence/ to abhor and resist vice. What is then so necessary good and profitable for the christian people both spiritual and civil wealth/ as the word whereby we receive faith/ & by faith the holy ghost. What troubleth all comen wealths/ but treason/ murder theft/ covetousness/ adultery/ extortion/ whoredom/ dronckenes/ perjury/ & such other sin/ as saith the holy ghost. 
Prover. xiv.  justice and righteousness maketh the people wealthy/ but sin maketh the people most miserable. And all these the faithful through the true and sincere understanding of god's word/ do ever study and labour to overcome/ and utterly to abholyshe by faith. As Paul sayeth. 
Gal. v.  They which be Christ's/ do crucify the flesh with her lusts and concupiscence. All good works and counceyles increased and stablished through faith. There is no study/ strife/ nor labour against sin but through faith. All consciences that be quiet from sins/ only through faith be made quiet. 
Rom. v  As Paul sayeth/ Because we are justified by faith/ we are at peace with god through our lord Jesus' Christ. What comfort hath any Christian man in adversities/ temptations/ desperation/ but only by faith in God's word. The Christian man hath no refuge nor help to resist sin/ but only by gods word/ as our saviour christ did/ wherein he must fix a sure and constant faith. 
Mat. four  Faith causeth us and all ours/ to be acceptable in the sight of God. 
Roma. xiv.  For a conclusion/ whatsoever is not of faith that same is sin. And withowte a constant and sure faith/ it is impossible to please God. 
Heb. xi.  All men may well perceive/ that by the laws and by the just execution of them/ although sin may be for a time cohybyted and restrained/ yet it can not be suppressed and abolished/ but only through faith. For there was never more godly laws made for the punishment of sin/ nor never more just and godly execution of laws administered/ and yet there was never more sin reigning. For civil laws made by man/ can not be of greater efficacy or strength/ nor work greater perfection virtue and good will in man/ than the law of god: but the law of God not only worketh no obedience or virtue/ but rather through occasion taken of the infirmity of the flesh/ steereth up sin/ as sayeth Paul. 
Ro. seven.  I know not what lust did mean/ except the law had said thou shalt not lust. But sin took an occasion by the means of the commandement/ and wrought in me all manner of concupiscence/ for verily without the law/ sin was dead. I ones saith Paul/ lived without law. But when the commandment came/ sin revived/ and I was dead/ and the very same commandment which was ordained unto life/ was found to be unto me an occasion of death. 
Ro. seven.  But now gracious lord/ for asmuch as it appeareth/ that the law of God was not given to take away sin/ but rather to declare and to punish sin: moche less any law made by man/ can avoid and put away sin. But faith is the true Instrument appointed by God/ whereby sin is overcome & exiled. 
Act. xv  As the scripture sayeth/ that God through faith/ doth purify & make clean all hearts. 
Io. xv.  Also Christ sayeth/ now are you clean/ by the means of the words/ which I have spoken unto you. This faith shall cause/ nourish and bread/ true obeydyence/ and all other virtues in your grace's subjects hearts/ whereby they shall be enforced to labour not only to observe & keep Gods laws/ but also all your grace's ordinances commandments and laws/ without grudge or murmuration. This faith as the Apostle sayeth cometh by hearing of God's word preached/ whereof bishops Parsons/ Vicars/ & such other called to have spiritual cure/ be or should be diligent ministers/ to whose vocation justly pertaineth to declare and publish God's word sincerely & truly/ to all the people committed to their spiritual charge. 
Rom. x.  Most mighty Prince wherefore if the Pastors appointed to preach & teach God's word/ within this your grace's realm/ do not diligently instruct & teach the people committed to their spiritual charge with the said word/ according as they be commanded in the scriptures. 
Act. xx. i Pe. v. Mal. ij. Prove. xxix.  Act. xx. i Pet. v. and Malache. xx. all kynden of sin shall increase and abound/ & the people utterly be divided. As sayeth the holy ghost. When the word of God is not preached the people perisheth. Also the wise man sayeth. 
Sa. xiii  All men be vain in whom there is not the knowledge of god. Wherefore without any doubt the want and lack of preaching of gods word sincerely and truly hath been the very original ground and cause of all the insurrection/ commotion/ dyscention/ which hath risen or begun within this your graces real me or any part thereof. For through the want of preaching of Gods word syncely have entered in all popish blindness/ vain & dead ceremonies/ men's traditions be crept into the consciences of the simple innocentes in the stead of the law of God. Yea idolatry and all hypocrisy with detestable superstition for lack of the light of Gods word/ is become God's service. And yet notwithstanding this want & lack of knowledge in Gods word & the evil which cometh manifestly thereof/ (the more it is to be lamented/) there be many popish monks which late were abbots (to whom not only unworthily/ but also unjustly/ were given great pensions) and many of their covent mo●…kes having neither learning nor other godly qualities (apt meat or convenient to be in spiritual pastors) be now admitted to have cure of souls. And some such which deed never know what is a soul/ nor yet be able to have cure over one soul/ be now admitted to have charge over an hundredth and many more/ to the increase of all yngnorancye and all popish blindness/ the high way & means to let in all kind of sin/ to the utter damnation of all the souls committed to their spiritual charge. Alas do neither the patrons of such benefices/ nor yet the incumbentes ponder or regard God's threatenings by his Prophet ezechiel saying/ As truly as I live sayeth the lord for asmuch as my sheep are rob and devoured of the wild beasts of the field having no shepherd/ and seeing that my shepherds take no regard of my sheep/ but feed themselves only/ and not my sheep. 
Ezech. xxxiiij.  Therefore here the word of the lord o ye shepherds/ thus sayeth the lord God. Behold I myself will upon the shepherds/ and require my sheep from their hands/ and make them cease from feeding of my sheep. Yea the shepherds shall feed themselves no more/ for I will deliver my sheep out of their mouths/ so that they shall not devour them after this. If this threatening be not sufficient warning & monition to such blind shepherds/ yet at the lest let them fear God's curse pronounced in the same chapter against such negligent and ingnorant shepherds/ saying. Woe be to the shepherds of Israel that feed them selves/ should not the shepherds feed the flock/ you have eaten up the fat/ you have clothed you with the wool/ the best fed have you slain/ but the flock have you not nourished/ heaven and earth shall much rather perish/ than these words wherewith God threatened such pastors shallbe found untrue/ That is/ I will require my flock of the hands of the shepherd. surely most mighty prince it is to busy an office/ toomuch and laborious for one spiritual shepherd (although he were very expert and cunning) to guide order/ and keep/ two or three flocks of sheep/ specially being so far distant one from an other/ that the said shepherd can not be daily present with them/ to see the governance of them/ whose nature is daily to fall into diverse offences and spiritual diseases. For the office of a good shepherd is not only to feed his sheep in good pasture/ but also to seek the lost sheep/ to call again the strayed sheep in to the right way/ to salve and to make hole the broken which is broken by adversity/ the weak and sick sheep in the faith/ with the comfortable promises of God/ declared in the gospel/ to make strong & constant: and in conclusion to adventure his life (if need require) for the defence of his sheep/ ever circumspect lying in wait/ to resist the roaring lion/ which never sleepeth/ going about and seeking whom he may devour. 
i Pe. v.  such I say should be their diligence and daily cure over their flock showed/ that not only their sheep/ but also all other/ seeing and preceyvinge their great pains and labours sustained and taken for the help and comfort of their sheep/ the gentle entertayninge with all patience/ humility & meekness/ the fatherly love/ cure/ and affection which the said bishops and other Pastors should daily show/ exercise & practise towards Christ's flock committed to their spiritual charge shall judge them not only good shepherds which enter in by the door/ but also shall receive & take them to be most gentle/ provident kind/ & loving spiritual fathers. But most prudent governor how shall this fatherly cure/ love/ zeal/ & affection/ be showed by the pastor to his spiritual sheep which daily cowcheth and waiteth in your grace's household and court/ and in other noble & worshipful men's houses/ attending to please men which is called only to serve God. And not withstandinge his calling to be a shepherd to feed Christ's flock/ yet he will seize se and visit them once in the year. And when he visiteth his sheep/ what ghostly council he giveth them/ God knoweth. But for the more part/ he looketh more to his own profit than to their wealth. Alas the ambitious appetite & burning covetuous desire of the yearly commodities/ profettes and advauntages of the benefices/ hath utterly extinguished and supped up the spiritual love/ zeal and affection which ought to be in the spiritual shepherds. So that now it is strange and wonderful to see or know one justly to execute his office. Is this the honour of any King or of any other governowre/ that under the cloak and colour of his service/ a Byshope or priest called to seed the flock of Christ/ shall leave the same untaught/ and so transgress the commandment of Christ for the pleasure of men? Have not Kings and other rulers sufficient to endow their chapelaynes/ without retaining such which have received living and stipend to be in their church's feeding Christ's flock. This is too moche dishonour to the higher powers/ against god's commandment & word to retain an other man's servant. But certainly although your highness or other rulers would neither call nor retain such ambyciouse blind guides and covetous pastors/ yet they their self will by their friends make importunate suit and labour to be in service with your majesty and with other rulers. The cause is this/ (one inconvenience granted/ many follow. 
Anno. xxi. Henrici. viii  There is alawe made in this your noble realm/ that all spiritual parsons of your counsel may have three benefices with cure. And all the chaplains of the King/ queen/ prince/ princes or of any of the kings children/ brethren/ sister's/ uncles and aunts/ may have licence to have two benefices with cure. Every Duke/ marquis/ earl/ viscount/ archebysshope/ bishop/ with divers other estates aswell men as women may have two chaplains which may have two benefices with cure/ And also diverse other degrees of school may have every one two benefices with cure/ so that over one of his cures although he take the profits yet from that he must needs be no resident and peradventure to both he willbe no feader nor teacher. And also in the same statute all attendance in the court and all other attendaunces upon such noble and worshipful men which be licensed to have chaplains may be not resident/ yea pilgrims in the time of going and coming from their pilgrimage be by that statute dyspenced to be non resydent. O lord where was the light of thy word/ which should have been written in the hearts of the makers of the statute. If there had been godly shepherds which had diligently executed their office and calling/ we had never wandered so blindly to agree or consent to the making of any such statute. Do we which think us christian men esteem spiritual benefices to be nothing else but lyvinges to be given at hour pleasure to priests for service done? Is not the benefice given in respect of a spiritual office to be executed & done? Doth not God command straightly shepherds to feed their flock diligently? Can man or any law made by man dispense with God's commandment? O lord in thy hands be the hearts of all Kings and other rulers/ enlyghten their hearts lord with the light of thy word that they may know and see this pestilent ill blindness/ which so long hath caused thy sheep to wander in darkness. And when they perceive it they may have grace and time to reform the same to thy glory and the help of this realm. And I shall ever desire of God and wish in my heart to all such as be called to be attendant near your majesty and all other governowres/ that for any carnal love/ favour/ or affection which they bear to any man for kindred/ friendship/ luker/ or otherwise/ they do not make any such ungodly suits petitions or requests to your highness or to any other governowre for any parson to be admitted to any office other spiritual or temporal/ whom they do not certainly know by most certain and sure proves and witnesses/ to be apt/ meat/ and convenient aswell in learning as in conditions/ to excercise use and to occupy such office and room/ whereunto he by such their suit made/ should be called/ appointed and admitted (not only for the shame rebuke and trouble which upon dew examination had and found contrary to their untrue suit) might come and grow to them/ but also for the evil incommodyte and pestilent mischief which shall ensue to all such which shallbe committed to his or their governance & charge. Alas that ever amongst the christian flock should be known or seen that such office which in Christ's church should be the most godly/ most necessary/ most spiritual and most profitable both to the body and soul/ now is become a worldly honowre/ a lordly dignity/ a rich carnal proud living estate and countenance/ and the possessor thereof having only the name of a spiritual minister/ but no virtue nor godly quality which of right aught to be in every such minister. If this be well pondered and remembered most merciful governowre/ it is most to be lamented. But saying this blindness hath so long continued & so much ewil hath ensued & followed thereof in the default of godly postours/ it is not only needful above all things to be circumspect in choosing earnestly cried/ expect/ and well learned ministers to preach God's word sincerely/ but also to compel the same to be demurante abiding and resident upon their cures. And all such which be crept into benefices for lucre & advantage upon untrue suggestion and false feigned suits made/ which can not or do not feed their flock/ to deprive them of such benefices because they other can not or do not execute the office to that belonging. surely no wise man lighteth a candle and putteth him under a bushel. And if he set up a candle (which other for lack of tallow or for other cause can not give light) shortly he taketh him down and putteth an other which can give good light in his place. So all godly wise men will order all spiritual lights which in deed can not give godly light for lack of spiritual grace which should be in them. For Bishops and other Pastors which be chosyne & instituted contrary to the ordinance appointed & prescribed by God's word/ which other do not or can not execute the office pertaining to his or their calling/ be not godly & true Bishops but rather Images & Idols having and bearing only the name and outward appearance of a bishop or Pastor. But as concerning the learning virtue & other godly qualities which pertain & be of great necessity and justice requisite to be in every godly pastor/ they have nothing less. For if Christ (which said to Peter from henceforth I make the a fisher to catch men) do not endow the office with learning/ grace/ power & good will to preach his word before Patrons present him to any such spiritual office/ the elect and admitted notwithstanding the admission and Patrons presentment/ 
joan. x  shall continually abide and remain an hypocrite/ and such one which doth not enter in by the door/ 
Math. xxij.  but presumeth to enter without a wedding garment/ whom Christ condemneth to outward darkness/ and also calleth him a thief/ whose reward without doubt/ shallbe at the day of the last judgement with thieves/ if he repent not and reasygne up his office which he can not execute fulfil and perform. Wherefore I mistrust not but that all such which have power to present and to admit their clerks to spiritual offices reading this weal book for the discharge of their conscience and for the glory of God/ the commodity and utility of the common wealth (which will ensue the godly presentation and admission of well learned/ approved & godly clerks to spiritual offices) will from thenceforth apply and conform them to the form and manner of election of spiritual ministers appointed prescribed and limited by Gods word/ which is this. That every man chosen to use any spiritual office/ should be first well proved aswell for their learning as also for their other virtuous conditions. first for their learning wherewith they must not only be able to instruct and teach the people committed to their spiritual charge/ but also able to reprove other which resist the same doctrine/ with many other godly qualities. As it appeareth in the first Epistle of Paul to Tymothe and also to Tyte. 
Tim. iij Tyt. i  Now most mighty defender of the Christian religion/ seeing that Gods word hath prescribed and declared that every man which shallbe called and appointed to be a spiritual minister must first be proved and known how godly and spiritually he hath instruct and teached the people/ what learning he hath in the scriptures/ and not in the laws/ to reprove errors and to condemn heresies. What pains he hath taken in preaching Gods word/ and also whether he hath given good example of living according to his doctrine. In this manner every christian ought too prove his clerk before he other present or admit him. But now also most benign lord/ consider of the contrary part & remember for what causes the Kings your noble progenitors in times passed have chosen bishops/ & other patrons have presented their clerks to personagyes & Vicaragyes to have cure of souls. These both causes well considered no man will greatly marvel that we have wandered so long in blindness. For in times passed Kings have given their Bysshoprycks to their counsellors/ chaplains which have been daily attendants in the court/ which also have done to them good service/ as enbasadoures/ or to such which have taken pains in their household/ as amners & deans of the chapel/ clerks of their closet & such other officers/ where god's word doth not approve any bishopric to be given to any man for any such service done/ or for any such pains taken/ but only for the gift which he hath from God to preach his word/ & for the pains & labours sustained in preaching of the said word And as Kings in times passed have abused their gifts of bishoprics/ so noble men & worshipful men aswell of the clergy as of the layere have abused their presentations to their prebends personages & vicarages/ giving them to their chaplains/ or to other for kindred in blood or for alliance/ or else to such as have been surveyors of their lands/ receyvoures of their rents/ stewards of their household/ faconers/ gardyners' or to such other whom they favour for such worldly service & qualities. To such they give their benefices as rewards or wagies to hirelings for such service done/ or to be done/ having little or no regard to the great charge and spiritual cure which by God's word belongeth to all such spiritual offices. For Kings and rulers in times paste had no less knowledge of any thing/ than of Gods word which the subtle bishops & crafty priests were ever studious and desirous to keep secret from the higher powers. For so long as Gods word was kept secret and hyden from governors/ so long the clergy did lead not only the Kings/ but also all governowres & the commons whither they would. This was the crafty policy of the clergy/ to keep the knowledge of God's word from all men/ that they might unlawfully and unworthily be promoted to spiritual cures/ and use the profits of them ungodly/ and that they might also continually exercise their lusts and iniquities. As Paul saith They be against all men forbidding us to speak to the people whereby they might be saved/ 
The two  that they might fulfil their iniquity and sin continually. Have not some of the bishops with their retinue at this day practised their old policy to extinguish the light through all England/ that they might once again lead us quietly in darkness. Is not there a law made through their craft & subtlety which giveth power to certain commissioners whereof the bishops chancellor or commyssarye shallbe named to be two of the commissioners/ which shall have full power to take into their custody all such books wherein is contained any clause or article repugnant to any of the six articles/ and the same books to burn and destroy as to the discretion of three of them shallbe thought expedient. Mark well what they purpose by this statute. Are there any books which writ against the pope's primacy/ but they also write against some of the six articles? Their colour is to take away all books which write against the six articles/ but their very intent purpose and meaning is to take away all books which contain any godly learning that writ against the bishop of Rome's primacy. How cruelly do the bishops punish all them which pretend to have learning and specially in Gods word? such they call heretics and persecute which putting them to open shame/ with enprysonment/ and in conclusion with death most fearful and painful. All this they do to discourage all men from the study of God's word/ fearing least that by such studious brains which learn God's word and publish the same their iniquity should be made manifest. What study and pains they take to keep the light from the people. But no man which knoweth the scriptures will marvel of this their policy and cruelty. 
Io●. iij.  For saint johan declareth their practise plainly saying. He that doth evil hateth the light/ and why? because his works which be evil should not be reproved by the light. And for asmuch as our bishops countenance of living/ their great possessions/ and lordly dominions in them agreeth with Gods word/ as death with life/ God with the devil/ light with darkness/ therefore they hate the light which declareth the same/ and study to suppress the same by all chafed and policy. And seeing they can so craftily juggle and have such friendship and favour to convey/ bring to pass/ that all books shall come into their hand & under the colour of the six articles/ it is to be feared that shortly they will by like craft subtlety and friendship procure the Bible in english to be taken from the layete/ & than we shallbe led in darcknenes by our Bishops and other blind guides and not pastors at their pleasure and will/ which is the effect of all their study labour and purpose. Now most valiant defender of Christ/ it appeareth plainly how many miseries we be wrappeth in/ through the ungodly election of such as be admitted to have spiritual cure and office to teach Gods word/ which not only have little learning/ but also they be enemies to all men which can and do preach God's word sycerely and truly/ because they live contrary to the same/ as I have before declared/ And this is the original ground/ and cause of the abundance and increase of darkness and of sin/ as also of the long contynnaunce of popish blindness which hath reigned in this realm so long. Wherefore if the bishops and other elected and appointed to be shepherds according to their vocation and calling/ be not first known and well proved to have such knowledge & godly doctrine/ so that they can & also do instantly & diligently preach God's word, which is the light expelling all darkness of sin/ then must needs sin increase & abound without any restraint or bridle. For if the light which is amongst you be darkness/ how much shall the darkness be? 
Matt. vi.  Your grace and your civil power do punnyshe sin/ when it is done and committed/ according to the justice of laws/ as to your vocation & office of right belongeth to do. But the office and duty of the Pastor is to preach God's word/ whereby he shall convert the heart of the sinner/ which is willing & dissposed to do sin/ so that he shall not break fourth to do sin in the act/ which the civil power for the example of other by equity and justice is bound to punish. Therefore the diligent execution of the office of the pastor shallbe the principal mean and occasion that less sin shallbe committed/ and so the higher powers shall have less occasion to execute the extreme justice of laws/ and consequently many men's ly●es which now for lack of the knowledge of Gods word should be lost for committing murder/ felony/ and such other offences/ shall then be preserved that they shall not commit such offences/ which the higher powers by the laws of equity & justice be compelled to condemn and to punish with death. Wherefore the godly tranquillity rest and peace of all this your realm sovereign lord/ and the good order of the same hangeth and resteth moche upon the godly and diligent execution of the office of pastors and of the spiritual shepherds duly called and admitted according to Gods word. Therefore it behoveth the presenter of the clerk to a benefice and cure of souls to be circumspect and well were what clerk he doth present/ and that he have good knowledge experience and prove of his clerk before he present him. For if a pastor do not feed the flock of Christ committed to his charge/ the death of their souls shallbe required of his hands. As the Prophet ezechiel sayeth in the xxxiij 
Ezech. xxxiij.  chapi. And if the patron willingly/ other for kindred/ favour/ friendship/ service or money/ present a clerk which he knoweth not to be so learned in God's word/ that he be able to instruct and teach the people committed to his charge both with the law of God and with the gospel/ every such patron consenteth to the death & damnation of the souls committed to the charge of such unlearned pressed. And therefore such a Patron shall also be punished with like pain/ which is eternal/ as the apostle sayeth. 
Rom. i.  Not only they that do evil/ but also they which consent thereunto shallbe punished with like pain. What wise man living would higher a shepherd to govern his beastly & worldly sheep which neither would nor could feed/ handle/ salve nor ones see his sheep committed to his charge. Such a wise shepherd would shortly make his masters profit come to little advantage. Surely a wise man would choose no such shepherd. And if he were deceived through the persuasion of some of his friends/ yet when he hath proved that he hath no cunning nor diligence/ he will shortly discharge him of his cure and service. Shall we be esteemed christian men which have more tender love and affection to hour corruptible profett/ than we have to the honour of God & the eternal wealth of the immortal souls of hour christian brethren/ whom Good commandeth to love as hour self. 
Io. xxi.  Christ did not commit to Peter the cure and charge of his sheep before he asked thrice of Peter whether he loved him. As who should say. I would not commit my best beloved joywell and treasure unto thee/ unless thou love me heartily. I would wish that all governowres and rulers in this case would take example and follow Christ which knowing the Good will of Peter's heart/ yet as one ingnorante thereof dead demand this question of Peter before he did commit the cure of his flock to him/ thereby to give example & common doctrine to all his faithful followers that they should have such tender and fervent love towards the Christian souls/ that they would not commit the governance and cure of them to any man/ but unto such of whom they have prove & sure knowledge/ that aswell by their preaching & sincere teaching of God's word/ as also by their virtuous living consonant to the same word they had unfeignedly a faithful hearty love towards Christ'S flock. A blind eye which can not direct and lead the body is a blemish and a burden to the natural body/ and no commodity. In likewise a man chosen to be a spiritual Pastor which hath not the knowledge and grace to preach the law and the gospel/ is but a blind eye not able to direct and lead the spiritual body. Wherefore if any patron chose any such ingnorante man to be a pastor/ a spiritual eye and light to lead the spiritual souls/ he not only deceiveth them but also asmuch as lieth in him killeth the body/ and doth great injury to Christ's blood. Now it may please your highness to note and mark what mischief and inconvenience follow the election and admission of an ingnorante postour. first if an ingnorante byshope in God's word be admitted/ he can not execute his office because he knoweth not the scriptures which teacheth him what should pertain to his own office. And as the bishop is ignorant in Gods word/ so he admitteth such as be unlearned in God's word/ even such as by no possybylite can execute the office of their calling. Idle parsons/ unhappy/ dronckerdes/ swearers/ common players at all unthrifty games/ in whom there is no chastyre/ no humility/ justice/ nor temperance. For a conclusion/ such they admit in whom there is no holiness/ godly doctrine/ nor good example of living. To such they commit the health of souls/ the flock of Christ dearly bought with his blood/ by such idle and wicked harlots the inheritance of Christ is trodden under foot. All evil conditions manners and doctrines by them be taught/ so that in the stead of holy scripture is crept in the doctrine of lies/ all superstitions/ dead & vain ceremonies/ and licence to do all kind of sin. Some of the blind ignorant priests teach the people that God is honowred/ and souls relieved of their pains through the rynginge of bells/ painting of posts/ and setting up tapers and candles before the said posts/ whom the blind priests do both sense & sprinkle with holy water. another sort of blind shavelings teach the people to get heaven with tasting/ this prescript day & that day/ with trentals and masses of scala celi/ with forbearing of bodily works & keeping idle holy days/ they preach much holiness and God's service to stand in their holy oil/ holy cream/ holy water/ holy ashes/ hallowed beads/ mumbling of a numbered of psalms in latin/ keapinge of church ales in the which with leapping/ dancing/ and kissing they maintain the profit of their church (to the honour of God as they both say and think.) And thus the blind leadeth the blind/ that both fall headlong into the lake of eternal brenning fire. What natural heart is there which will not lament the misery/ yea the damnation most certainly thretenede by God's word unto all ingnorante and negligent bishops and other spiritual shepherds which do not diligently execute their office and vocation? What honest loving heart doth not bewail the abundance of sin/ the long miserable blindness wherein this realm hath been led and wrapped in through the yngnorancye and negligence of such blind guides. But is there any christian heart which can forbear continual sighing and morning/ remembering the multitude yea the infinite numbered of souls (which without the great mercy of God passing all his works) through ingnorancye & negligence of such blind shepherds/ be utterly cast away & dampened. What good civil heart would not I say lament and bewail the great burden wherewith this your realm (gracious lord) is overcharged through the great multitude of chauntery priests/ soul priests/ canons/ resydensaryes' in chathedrall churches/ prebendaries/ muncke pensions/ morrow mass priests/ unlearned curates/ priests of gyldes and of fraternytees or brotherhedes/ rydinge chaplains/ and such other idle parson's/ which if they be well noted/ and also what fruit springeth of them indyfferently valued/ considered/ and pondered/ it will appear manifestly to all reasonable and godly wits/ that they do bring no manner commodity profit or utility other spiritual or temporal to this your public wealth. No/ no/ they be not only no commodity nor profit to the common wealth/ but rather much hindrance. And truly no little wasters/ spoilers/ and robbers/ and that of the most poor/ in dygent and neadye of your loving subjects/ which be most craftily/ subtly/ and unrightuousely deprived of the chartable succour and alms of many simple unlearned innocentes/ through a vain hope and false confidence that their souls should be relieved and released of their pains and torments dew for their sins/ when they be departed this world/ by the long prayers of priests. And (the more it is to be lamented) no little number of your subjects through such ungodly trust and confidence in masses and dyryges to be song and celebrated for them when they be dead/ be greatly encouraged to live both wickedly towards God/ and also unfruitfully towards the world/ little remembering and esteeming their vocation & calling wherein God hath appointed them to walk/ and moche less the extreme necessity of their christian brethren. This vain hope in the long prayers of priests (no doubt gracious lord) is a great occasion of moche poverty amongst the poor and needy of this your realm. For the speedy remedy of this poverty amongst your loving subjects/ and the utter suppression of such vain hope in the prayers of priests to be made for your subjects when they be dead/ which is the great cause of this miserable poverty/ it may please your majesty of your accustomed goodness to call to your gracious remembrance that all the people of this your region be subject unto your gracious power/ rule/ and dominion as unto their supreme head and governowre duly by God appointed to govern them only during their natural lives/ but when it pleaseth God to take their souls out of this miserable world/ than your grace is discharged of all governance/ cure & charge over them/ as of such which after their death do not appertain to your grace/ nor be of your Kingdom/ but only of the Kingdom of God, under his governance provision and rule. Into the which Kingdom neither your grace nor no other earthly prince may lawfully usurp or take any rule provision care or governance, for the souls entered thereunto. saying that your grace have no authority nor power over the souls departed, you be not only discharged to govern to care or to provide for them being dead, but much rather to provide that they may not be deceyvedde so under the colour of long prayer, but that they may be taught sincerely GOD'S word while they be living under your subjection so that they may believe constantelye and live godly, and then by Christ's promise bell gates shall not prevail against them, moche less they shall have any need of such strange succour and help of men, nothing appoyntedde nor taught by God's word to be profitable or necessary fortheyre souls after their death. Wherefore I mistrust not butt that your majesty when you shall next entreat for the reformation of the enormities and abuses spronge● up in the christenne religion, you will godly reform such abuse and dissembled●● covetousness, and certeynelye being to godly remedy nor help for souls departed which hath no strength nor efficacy of GOD'S word, which is the very true foundation of all the Christian religion and help for souls. And in the mean season I do no less think and also pray heartily to GOD that your majesty will provide and make ordinance, that all such lands and possessions whereupon so many idle hypochrytes and deceivers be great burden and charge to your realm, which hitherto have lived ungodly and unprofytablely, may from henceforth be partly converted to the supportation and maintenance of common stools, whereby errors crept up through ingnorance may be through knowledge repressedde, and godly learning and knowledge more plenteously planted and administered and partly that your poor loving subjects may be more mercifully relieved and succoured, while they live under your subjection charge and governance. This godly distribution (most prudent sovereign) of the lands and possessions ordained and appoyntedde for the comfort succours and help of your poor loving and living 〈◊〉, is much more consonant and agreeable to GOD'S word and more certain discharge of your grace's conscience then to suffer the same possessions to be ungodly cast away and consumed under such false colour and pretence to relieve souls departed, of whom your majesty have neither cure nor charge, nor can not assure to them by God's word through such long prayers of priests release of pains after their death, or any other aid comfort or succour. For without any doubt (gracious Lord) if such hyredde prayers had been godly and necessary for the souls departedde, other christ or his apostles would have taughts it, or at the least have praised or practised it, and not so manifestly reproved and threatened it, saying. 
Marc. xii.  Beware of them which devour widow's houses under colour of long prayerres, their judgement shallbe much longer. In all the new Testament there is no mention made of any such office nor office institutedde nor appoyntedde to pray for the dead. And yet all men I think will confess that the truth of GOD'S word was most sincerely set forth and preached in the time of christ and of his apostles, in whose time there was no such crafty learning publyshedde nor taught by them, nor long time after.  
But than men stablyshedde and grounded their religion and hope of health upon God's word, which teacheth us that who so believeth is saved and hath no need of long prestyshe prayers, and who so believeth not, shallbe condemned. Between these extreme contraries there is no mean, as saint Augustine sayeth. 
Note here. s. August in his book entyteled Hypognosticon, fol. ix.  Wherefore I exhort all them (which contrary to all holy scriptures) trust to the third place & there to have release of pains through the song prayers of priests, that they would give over such feigned fantasy of men (subtly imagined only through insatiable covetousness of ambitious priests to get money (therewythe to maintain their ungodly lusts, and to live idly and delicately and to trust rather to the sure and infallible trewethe of God's word, which without doubt is to repent and believe, and utterly to forsake all sin, and than constantelye to trust to Gods promise of mercy. Here manifestly appeareth sovereign Lord, in what miserable blindness the most part of this your realm have long time be led, yea and almost drowned through the long custom used therein. Who is it that can not lament (I say) this deplorate and miserable sort of blind shepherds? Be not they bought with the same price wherewith weed bought to be members of one body whereof Christ is head. If we be members of one body certainly we can not then but cast and feal not only their evil, but also the lamentable estate of all other cast away through the Lord I trust the punishment is pa●●e wherwithe thou hall threatened the world to be punishedde with hunger and christ not with hunger and thirst of bread and drink, 
Amos. viii.  but for lack of hearing thy word. It is now time lord to show thine accustomed goodness and mercy, for the which we do daily and heartily pray, saying. Through the tender mercy of God wherwithe he hath dysyred us, 
Luce. i  give light to us which fift in darkness and in the shadow of death, to guide our 〈◊〉 into the way of peace.  
Also it is a dangerous thing to admit one to be aspyrytuall pastor whose profession and study all his youth hath been in decrees and popish laws. For such a study for the most part engendereth a popish heart. If any such be admittedde to be a pastor, he shall not only other secretly in confession or by some other crafty means, poison his flock with man's traditions and popish doctrine, but all shall augment the popish power, forth abrogation whereof your grace and your honourable council have taken great pains and travail.  
Now eftsoons I trust that all men which read this little book shall perceive thereby what inconvenience and damnable evil ensueth the ungodly presentation and admission of the unlearned in God's word, and carnal priests to spiritual offices. And although such Patrons have little zeal and love to the common and public wealth, yet for the singular and carnal love which they bear to their clerks (whom they addict and bind surely to eternal damnation, if they give them such spiritual offices, which they neither can nor will execute and perform or for the tender zeal and love which they have to the souls so dearly bought with Christ's blood, they will with all circumspection prou etheyr clerks that they be not only well learned in God's word but that they also have taken great pains in preaching the fame, and that they have also 〈◊〉 according to their preaching. Such experiment and prove was commanded to be made of weddowes, before they were 〈◊〉 to live upon the charge of the congregation. As it appeareth in Tymotheye.  

i Ti. v.  Much more than evident and sure prove of pastors (whose office is so necessary) should be had and made before they be admyttedde to their spiritual office and charge. And although the election of the bishop and of other spiritual Pastors in every paint be had and done according as I have before written, yet (most dread sovereign Lord) I see two fowl deformities and great lamentable mischiefs annexed to the vocation and office of bishops, which not refourmedde will poison and utterly corrupt the godly vocation and election of the said bishops. The one infection and pestilent poison is there great lordships and dominions with the yearly proventes of the same. Which hath so fasshynonedde them in proud countenances and wordly behaviour, that now they be most like to the Heathen Princes and most unlike unto Christ, although they would be esteamedde of all men to be his true successors, yet poor christ sayeth. The foxes have holes, the birds of the air have nests, but the son of man hath not wherein to lay his head. But our bishops have gorgeous and sumptuous builded houses manners and castles pleasauntelye set about with parches well replenished with dear, warrens 〈◊〉 full of conies, and fish pools well scored with diverse kinds of fishes. And not only these commoddities and pleasures, but also diverse other pleasures.  
How this lordly and worldly bishop like estate agreeth with Christ's words, I think a man can not reasonably conyecture or imagine by their countenance and living, that they be Christ's true disciples. The other mischief and evil is that they have to many worldly c●res and business. For to these manners and lordships belong many tenants, for whose leases to be made fines and haryottes to be appoyntedde and taken, amerciaments to be affessed taxed and also forgiven and dispense, there be no few suits made to my Lord bishop, also the hearing of testamentorye causes, divorces, causes of matrimony, of slanders, of 〈◊〉, adultery, and punishment of 〈◊〉, and such other 〈◊〉 court matters▪ Whereof not one belong to his office and vocation appointed by God's word. My lord bishop is so occupied and unquycted, that he hath no leisure to study nor to preach GOD'S word. But such affairs and wordly business nothing pertaining to his vocation be 〈◊〉 great hindrance and let to my lord Bishop that he can not apply him to exercise his own office. 
Mat. v  For no man can serve two masters sayeth Christ. The Apostles thought it not just and equal to provide for the necessary living of the poor/ leaving Gods word untawght. 
Act. vi.  But my lord bishop doing these things nothing pertaining to his office/ thinketh that he hath exactly done his office. From these great manners cometh yearly great rents pleasures & profits/ which although they be the good creatures of God/ yet th'abundance of them (being where they be more impediment than help) be a great occasion of corruption in the user of them. And peradventure they would allure and entice a bishops heart to trust in them and so corrupt him/ as the scripture sayeth. Blessed is the rich which is found without blemish & hath not gone after gold nor hoped in money and treasures/ where is there such a one and we shall commend him and call him blessed/ for great things doth he among his people. And if my lord bishop should give the superfluity of his goods to the poor (whose goods justly they be) as the Prophet Ezay sayeth/ 
☜ Esa. iij.  Than my lord should lack them to furnish his lordly countenance/ and so my lord should lose his lordly honour and praise of the world Wherefore as these superfluous possessions be annexed to estates of bishops by man's vain fantasy and not by God's word/ so my lord bishop will other keep them to make him more friends/ remembering that riches maketh many friends/ but the poor is forsaken of his neyghbowre/ or devise the expense of them contrary to Gods word/ other to make sure friends in the court about the king to obtain more promotions & benefices/ or in curious building/ sumptuous and delicate fare/ well appareled servants/ tryme decked horses to ride pompeousely like a lord. Although there were no authority to prove this/ yet the lordly countenance & fashion of bishops/ yea their common exercise and also practise can well prove and testify this plainly before the face of all men which knoweth the lordelynes of bishops. As the Prophet Ezay sayeth. 
Esa. iij.  The changing of their countenance bewrayeth them/ yea they declare their own sins themselves as sodomites/ and hied them not. Do not these things faintly agree with the saying of their predecessor Paul the Apostle which sayeth. 
i Ti. vi.  When we have food and raiment we must be contented. Is not this lordly honour directly against Christ'S words/ which sayeth. 
Iu. xxij.  The Kings of nations reign over them/ and they that have authority over them are called gracious lords. But you shall not be so. Also Peter speaketh to his true successors saying. feed you Christ's flock asmuch as lieth in you/ taking the oversight of them not as compelled thereunto/ but wyllyngelye/ after a godly sort/ nor for the desire of filthy luker/ but of a good mind/ not as though you were lords over the parishes/ but that you be an example to the flock/ and that with good will. But hour lordly bishops estate and proud countenance of living (as it is now used) is contrary to Gods word/ as it appeareth by these words. But you shall not be so. And also by these sayings. Not as though you were lords over the parishes. 
Math. xii.  And Chryst sayeth. He that is not with me/ is against me. Wherefore so long as they reign so lordly in the clergy contrary to Gods word/ so long be they against God. And so long as they be against God/ they be not sent from God/ and than can they not preach truly and sincerely his morde. For how can they preach except they be sent sayeth Paul. 
Rom. x.  Christ was sent to preach as it appeareth. Marc. i Luce. iiij. and Ezaye. lxi. And Christ sayeth to all his true disciples. As my father sent me/ so I do send you. 
joan. ij  And commandeth also all his Apostles & true successors of the Apostles to preach the gospel to the holle world and not lordly to reign in the clergy. Whom Paul teacheth to be as ministers/ saying. Let a man this wise esteem us/ even as the ministers of Christ and the stewards of the secrets of God. 
i Cor. four  To preach the gospel therefore (most gracious and prudent lord) is the true vocation and office of all godly bishops/ Parson's/ vicars and of other shepherds/ and not to be enbasadowrs to princes/ nor to be judges to here matters of contention/ testamentary causes/ divorces/ selaunders/ bawdry/ and such other. Your grace hath of your lay fee sufficient both in learning and wisdom and of good conscience to here and judge such causes and variances/ remitting Bishops to attend their office and vocation by God (and not by man) appointed. And therefore they should not exercise any other office than God hath appointed to them. 
Mat. vi  For no man can serve two masters. And if Bishops and other pastors would diligently execute their vocation and office/ moche fewer of these matters of contention shallbe in ure and experience other to be hard or judged. seeing the scriptures commandeth so earnestly every man to walk as he is called. Many Christian men marvel greatly why the bishops desire and procure so greadely to exercise the office pertaining to an other vocation/ and to leave their vocation and office (appointed by God to them to be exercised) not executed nor performed and done. 
joan. ix.  Verily because they love the glory of men/ more than the glory of God. And surely even as Cayphas and Annas being Bishops and exercising the office of secular and temporal judges did judge Christ to be crucified/ so our Bishops so long as they contrary to their calling do exercise them office of temporal judges/ so long shall they persecute Christ and his members/ and study to suppress his word/ and not to preach the same. Have not they business sufficient wherewith to occupy them in their own office? If they would look well thereunto/ do not they see on every side detestable sin reign throughowt all this your realm. Is there not such excess and costelynes of apparel/ because of diversity and change of fashions that scarce a worshipful man's lands which in times paste was wont to find and maintain twenty or thirty tall powemen/ a good plentiful household for the relief and counforce of many poor and needy/ and the same now is not sufficient and able to maintain the heir of the same lands/ his wife/ her gentle woman or maid/ two yowmen/ and one lackey. The principal cause hereof is their costly apparel/ and specially their manifold and diverse changes of fashions which the man and specially the woman must wear upon both head and body. Sometime cap/ sometime hood/ now the frenshe fashion/ now the spanish fashion/ than the italian fashion/ and then the myllen fashion/ so that there is no end of consuming of substance and that vainly and all to please the proud foolish man and women's fantasy. Hereof springeth great misery and need. The father's consuming their goods in vain/ pride/ and wanton lusts (called upon by your grace to serve your majesty for the defence of this your realm) have not to do their duty/ whereby they be compelled to sell their lands/ or else to burdeyne their friends/ or else to danger themself in debt to many. Hereof riseth it that the father is compelled to declare his will upon his lands to be executed after his death (when he can not occupy the same himself) for the advancement and help of his children and the payment of his debts/ whom easily he might in his life have advanced helped and discharged/ if such ryotuouse expenses had been avoided. 
Ose. iiij  The Prophet Osee sayeth. There is no trewethe/ no mercy/ no knowledge of God in earth/ cursing/ dying/ murdre-thefte/ adultery hath broken in/ and yet do hour shepherds hold their peace. What commessation/ dronckenes/ detestable swearing by all the parts of Christ's body (and yet calling them in scorn hunting oaths) extortion/ pride/ covetousness/ and such other detestable vice reign in this your realm/ against the which hour Bishops and other pastors should continually cry out/ as the Prophet sayeth. 
Esa. v.  Cry now as lowed as thou canst/ leave not of/ lift up thy voice like a trumpet/ and show my people their offences and the house of jacob their sins. But alas they be become both blind and doom/ as the Prophet sayeth. 
Isaiah. lxvi.  His watchmen are all blind they have all together no understanding/ they are all doom dogs not able to bark/ they are slepye/ foolish are they and lie snorting/ they are shameless dogs that be never satisfied. The shepherds also in like manner have no understanding/ but every man turneth his own way/ every one after his own covetousness with all his power. What is the cause that they do not execute this their office? Other because they can not/ or because they have so much worldly business that they will not apply themselves to perform both. Or else they be afraid to speak the trwethe/ lest they should displease men. Whom Paul reproveth saying. If I should please men I should not be the servant of Christ. 
Gal. i. Psal. lij  Also the Prophet sayeth. God breaketh the bones of them which study to please men/ they be confounded/ because the lord despiseth them. notwithstanding our bishops love so well their great dominions whereby they maintain their lordly honour/ that they will not displease men with preaching the truth/ lest they should then lose their great possessions/ and consequently their lordly glory. But surely as long as they possess their great dominions/ so long they will continue and maintain their pride. And so long as they continue in pride/ so long they shall not receive the holy ghost/ which shall teachthem to speak the truth. For upon whom shall my spirit rest (sayeth the Prophet Isaiah) but upon the meek and lowly/ and upon him which feareth my sayings. 
Esa. vi.  Also the Prophet sayeth. God resisteth the proud/ and unto the meek and lowly he giveth his grace. Wherefore so long as the bishops continue in this worldly we althe and honour/ so long will they never do their duty and office/ but rather persecute the word of God which declareth and showeth what is their office and their duty. And so long as they do not exercise their office and vocation/ but do persecute the word and such as sincerely preach the same/ so long shall sin increase. For if the eye be wicked/ all the body shallbe full of darkness. For even as at such time when the bishop of rome was first endowed with great possessions/ a voice was hard/ saying. Now venom and poison is cast and shed forth into the church of God. In likewise no doubt most godly governor/ semblable voice and saying may be verified in and upon all the church of England/ sithen your Bishops were endowed with so great possessions and lordly dominions. No doubt gracious lord/ so long as  lordly dominions/ wordly honours and wealth/ be annexed and knit to the vocation and offices of Bishops and other Pastors/ these mischiefs & inconveniences shall ever ensue & follow. first the most proud and ambitious/ the most covetous and wicked/ which other by money friendship or flattery can obtain the benefice/ will labour with all study and policy to get the benefice/ only for the worldly honour and not for the zeal and love which he should have to instruct and teach the people committed to his cure and charge. And for the profit which belongeth and apperteynethe to the same benefice/ they will dissemble humility and despection of all worldly profits and pleasures/ so colorablye and subtly/ that it shall be very hard for your majesty or any other having authority to give benefices to perceive them. And when they have obtained the benefice/ than every Christian man shall well perceive that he hath not entered in by the door: that is for the zeal and love to do and execute the office/ but hath climbed up and ascended by another way/ that is for the lucre and honour annexed to the office. And than certainly whosoever assendeth and entereth in by another way/ can not be but a thief/ by day and by night/ whose study and labour must be to steal/ kill/ and to destroy. As Christ (whose words must ever be true) sayeth. The thief cometh not but to steal/ to kill/ and to destroy. 
joan. x.  So that so long as so much worldly profit and honour belongeth to the benefice: so long will he that for want and lack of learning can not do the office/ and also the most covetous and proud/ will labour to have the office/ whereby the people committed to his cure/ shall not only be untawgth/ and not learned in God's word/ but also all they which can preach and teach Gods word and love the same/ by such a worldly wolf/ shall be extremely persecuted and tormented. For he can not but steal/ kill/ and destroy/ and utterly abhor/ and hate the godly/ as christ sayeth. If you were of the world/ the world would love his own. But because you be not of the world/ but I have chosen you from the world/ therefore the world doth hate you. No doubt a man shall much rather upon thorns gather grapes/ and upon brambles and bryres gather figs/ than of such greedy thieves to have any christian religion: other set forth/ preached/ or stablished. Wherefore (most redoubted Prince) seeing that their great possessions/ riches/ worldly offices/ cures/ and business/ be the impediment and let that they do not execute their vocation and office/ which is so godly profitable and necessary for this your common wealth/ you being our sovereign lord and King (whom God hath called to govern this your realm/ and to redress the enormities and abuses of the same) by all justice and equity are bounden to take away from bishops and other spiritual shepherds such superfluity of possessions and riches and other secular cures business and worldly offices/ which be the cause of moche sin in them/ and no less occasion whereby they be letted to execute their office/ to the great loss and hindrance of moche faith virtue and goodness/ which might be administered to your subjects/ through the true preaching of Gods word. And that done/ than circumspectly to take head that none be admitted to be pastors/ but such as can preach and have preached sincerely Gods word. And all such as will not/ to remove them from their cures. This godly order observed in the election of spiritual pastors/ and the pestilent poison moved and taken away from their vocation/ faith shall increase/ and sin shall decrease/ true obedience shall be observed with all humility to your majesty and to the higher powers by your grace appointed in office. civil quietness rest and peace shallbe stablished/ God shallbe feared honoured and loved/ which is theffect of all Christian living.   

O Lord save our most sovereign lord King Henry the eight/ and grant that he may once thoroughly feal and perceive what miserable calamity sorrow & wretchedness we suffer now in these days a broad in the country/ by these unlearned/ popish/ and most cruel tyrants/ even the very enemies of Christ'S cross/ whose pain shall be without end/ when we shall live in joy for ever. Grant yet once again I say good lord and most merciful father through thy son Jesus' christ/ that when his grace shall know and perceive (by thy gift & goodness) their most detestable ways in misusing thy heritage/ that he will earnestly go about to see a redress among them/ and to the penitent and contrite in heart to show his accustomed goodness/ and to the other his justice/ according to saint Paul's doctrine/ and his grace's laws.  
And most dread sovereign (with all humility and humbleness of heart) I beseech your grace/ (according to your accustomed goodness) to take this my rude supplication to the best/ as a fruit of my obedience/ wherein I have not dissembled/ but have opened fully unto your grace the ground and very bottom of my heart/ not of any grudge evil will or malice that I bear to any spiritual shepherd (God I take to record) but only for the glory of God/ the honour of your grace/ and the wealth and profit of your most natural and loving subjects.   
FINIS.  

¶ imprinted in the year of our Lord. M. CCCCC.xliiij. in the month of Decembre.