Acts and Monuments Volume 2 Part 1

(quoth he) are preserved thorough the power of God by faith unto salvation, which is prepared to be revealed in the last time wherein ye now r • ioyce, though for a season (if need require) ye are sundry ways afflicted and tormented that the trial of your faith, being much more precious then gold that pearisheth, though it be tried with fire, might be found unto laude, glory, and honor at the appearing of Jesus Christ. &c. Other Purgatory know I none, that you can prove by Scripture, unless it be by one place of the same, which well examined, I trow, shall make but li • t • e against me, for the maintenance of any other then I have shown.

But whatsoever be brought against me, I trust that holy Doctors shall by their interpretation, sustain the parte the which I do take upon me, making answer for me sufficient, so that you shall say, it is no new thing which I have or shall speak: Yet that you should see even now somewhat written of ancient Doctors concerning the same, I shall show you what I have read in S. Augustine: first in a sermon that he maketh De Ebrietate, in this wise, saying: Nemo se decipiat fratres: duo enim loca sunt, & tertius non est visus. Qui cum Christo regnare non meruit, cum Diabolo absque vlla dubitatione peribit. That is to say: Brethren let no man deceive himself, for there be two places, and the third is not known. He that with Christ hath not deserved to reign, shall without doubt perish with the devil. In another also that he maketh, De vanitate huius seculi, it is said thus: Scitote vos, quod cum anima à corpore auellitur statim in paradiso pro meritis bonis collocatur, aut certe pro peccatis, ininferni tartara praecipitatur. Eligite modo quod vultis, aut perpetualiter gaudere cum Sanctis, aut sine fine cruciari cum impijs. Which is thus to say: Knowe you that when the soul is departed from the body, it is incontinent, for his good deeds, put in paradise, or else thrown hedlong into the dungeō of hell, for his sins. Choose you now what ye list, and purpose while you be here in this life, either to joy perpetually with Saints, or else to be tormented without end among wicked sinners. Thus saith holy Augustine.

To make an end, I hope surely y ^t by the aid of our savior, I shall come to heaven and reign with Christ, ere that I shall feel any purgatory, beside that I have & shall sustain in this life. And he that believeth not steadfastly any other to be, shall yet be saved as well (and God woteth whether better or no, but I think no whit less) as such as teache the people or suffer them to be taught, that in going from this statiō to that, from one altar to another they shall cause souls to be delivered: yea and as well such as say that a man being buried in a gray Friers frock, shall so have remission of the the third part of his sins, as is granted in a Bull unto the said Religion: and such like. For as S. Augustine shall make with me in his book called Enchiridion, after he hath confuted the opiniō of some that in the church of Christ, living in mischief vngraciously, taking thereof no repentance, did yet falsely deem that they should be saved through the cleansing of purgatory: where he concludeth thus: Suche a thing after this life to be (saith he) is not incredible, but whether it be so or no, a doubt may be thereof moved or a question demanded. The same words doth he again recite in a book called, Quaestiones ad dulcium, or dulcitium I wotte not whether he is called, and there he entreateth the same more copiously: and would I might see the place once again.

To this agreeth S. Paul writing thus to the Cor. Omnes nos manifestari oportet coram tribunali Christi, vt reportet quisque eapuae fiunt per corpus, iuxta id quod fecit, sieve bonum sieve malum. For we must all appear before the judgment seat of Christ, that every man may receive the things which are done in his body according to that he hath done, whether it be good or evil. And again where he writeth unto the Hebrews, I trow it be said in this wise. Memores sitis vinctorum tanquam vna cum illis vincti: eorum qui affliguntur veluti ipsi quoque versantes in corpore: Remember thē that are in bonds, even as though ye were bound with them: be mindful of them which are in affliction, as if ye were also afflicted in the body.

To the 14. where you ask whether holy Martyrs, Apostles, and Confessors departed from this world, ought to be honored, called upon, and prayed unto? I answer as touching the honoring of them, with the very words of S. Augustine in his book, De Vera religione, in his last leaf, where he saith thus: Non sit nobis religio cultus hom inum mortuorum, Quia si pie vixerunt, non sic habentur vt tales quaerant honores, sed illum à nobis coli volunt, quo illumināte laetantur meriti sui nos esse consortes: honorandi sunt ergo propter imitationem, non adorandi propter religionem. Si autem male vixerunt ubicunque sunt, non sunt colendi. Agayne, a little after the same, he saith: Nam idipsum actum est temporali dispensatione ad salutem nostram, vt naturam humanam, ipsa Dei virtus & Dei sapientia incommutabilis & consubstantialis patri & coaeternus, suscipere dignaretur, per quam nos doceret id esse homini colendum, quod ab omni creatura intellectuali & rationali colendum est: Hoc est, ipsos optimos angelos, & excellentissima Dei ministeria velle credamus, vt vnum cum ipsis colamus Deum, cuius contemplatione beati sunt: neque enim & nos videndo angelum beati sumus, sed videndo veritatem, qua ipsosetiam diligimus Angelos, & his congratulamur.

Nec inuidemus {quod} ea paratiores, vel nullis molestijs interpediētibus perfruūtur, sed magis eos diligimus, quoniā & nos tale ali quid sperare a cōmuni domino iussi sum{us}. Quare honoramus eos charitate, non seruitute: nec eis templa construimus. Nolunt enim se sic honorari a nobis, quia nos ipsi cùm boni sumus, templa sūmi Dei esse nouerunt. Recte ita{que} scribitur hominē ab Angelo prohibitum ne se adoraret, sed vnum Deum, sub quo ill esset & conseruus. Thus saith S. Augustine, handling the same matter a little after more at large.

The content of this unto you I expound that know no Latin, for I covet that all persons should know both my thought in this, and all manner of doing, to the intent that of all persons I would have true report and testimony, whatsoever shall betide me. Saint Augustine in these words would have, that we should worship no men departed, be they never so good and holy, for they seek no such honor, but would have us to worship God alone: no nor yet no Angel, ne honor the same, but only the imitation of them, following their good acts in our living, as they followed our moste merciful God whiles they were alive, not building Churches in the name or honor of them, for they would have no such honor done unto them: it is to them no pleasure, but contrariwise. No, the Angels will not that we should build any Churches in reverence of them, but would, that with them we should honor the original mark, and performer of all. They refuse all honor, saving that which is called honor charitatis, which is nothing else, but to be loved. Thus saith Saint Augustine. Which love we shall testify in following their good acts, by helping the poor or helpless with alms and mercy, and dealing truly in word and deed, according to our state and calling, both towards God and man. Which is no light matter to them that do consider the thing well. But whosoever shall truly and duly follow that trade, shall feel it (I dare say) as the burden of Christ's Cross was unto him right weighty and grievous: when he bare it to Caluarie: saving that we need not to fear for he hath promised to be with us in tribulation, to rid us from the same, For the Prophet David saith: Cum ceciderit iustus non collidetur, quia Dominus supponit manum suam. That is to wit when a just person beginneth to fall, he shall not be borne flat down to be broken, for the Lord shall put his hand under him, to rear him up again. And in the Gospel he biddeth: Venite ad me omnes qui laboratis & onerati est is & ego reficiam vos. That is to say, Come you unto me all that do travail and are sore charged, and I shall comfort or refresh you. Take my yoke upon you, learning of me, that am soft and meek minded, and you shall find ease thereby in your souls, for my yoke is easy, and my burden light. See you here, how he is ever ready to supporte them, that for truth shall sustain the chargable and sore vexations put upon them of the world, which cannot endure the truth to prevail, and the untruth to be disclosed.

As touching invocation: that is to wit, calling, upon them we have in Scripture, how we should call upon almighty God in all necessities or tribulations. As in the Psalms everywhere: as in this: Call upon me in time of your tribulation, and I shall deliver you. Mark howe he saith, here call upon me, appointing neither S. Thomas ne master John Shorne Also in another place? The Lord is nigh unto them thar call upon him, that call upon him truly, and with that he showeth who calleth truly upon him. saying thus: He shall do the will or desire of them that reverenceth him, and shall hear graciously their prayer, and make them safe, for the Lord loveth all that loveth him, and all sinners shall be destroyed.

And thus used y ^e holy prophets, Patriarchs, Apostles, & other good faithful people in old time, in all tribulation & anguish, to resort unto the head fountain, which is of grace infinite, as is shown in other places in this wise: In my trouble I called upon the Lord (saith David) and he heard me graciously, when I was troubled, I cried unto the Lord and he mercifully heard me. Also I lift mine eyes up unto the mountains but from whence shall help come unto me, Myne help (quoth he) shall come from the Lord that made both heaven and earth. I read the first of these verses in form of interrogation, following saint Augustine which (as I remember) interpreteth it in this wise. If I recite not authorities in all places in the moste perfect form, I would pray you somewhat to pardon me, for you know y ^t I lack books, and have not them lying by me. Notwithstanding I am certain I shall not decline much from him. The hylles toward the which David did lift up his eyes were Saints and holy men, of whom when he could not have his mind satisfied, he turned another way, saying: from whence shall help come unto me ? Anone he remembering himself better, sued unto God himself, of whom incontinent he obtained the accomplishment of his wish and so witnessed the same for our instruction saying: Myne help is of the Lord, or cometh from the Lord, which made heaven and earth. This interpretation (as near as I remember) is after the mind of Saint Augustine: and I suppose verily, that it is not contrary unto the mind of God ne disagreeing with the sequel of Scripture.

Also in this wise it is reported in the New Testament by authority reduced out of the old, where it is written: Everyone that calleth upon the name of the Lord shall be saved. And mark howe, cum energia, it is said: upon the name of the Lord, without any sending us, either to S. Christopher (though he be painted never so stout) either to S. Patrickes purgatory in Ireland or to S. James in Galicia, in the year of grace, or yet to any other saint or place: but would us, y ^t we should call vpō almighty God, and upon his name, for the love that he beareth to Christ, and is always our Advocate before our father: to purchase mercy for our sins: and not for our sins only quoth S. John. (who is y ^e writer of this saying and testimony) but also for the sins of all the world. S. Augustine upon the same noteth, that S. John in that place, saith: we have an Advocate, and that Christ is Advocate for him, like as he is for all other, to purchase mercy for him, like as he doth for all other that shall be saved: and that Saint John will not be known for our advocate, but that Christ should be taken for Advocate of all.

S. Bede (as I remember) upon the same, maketh as much for this purpose, as doth S. Augustine, or well more so that by course of scripture, we are taught to resort for all aid and relief (as I have said) unto the head spring and fountain of all comfort and mercy, as S. Paul calleth him, the father of mercies and of all comfort, which is ready to comfort us in all tribulation: which (as the psalm reporteth) healeth all our infirmities, and taketh mercy upon all our iniquities. For he is sweet (as is said in another place) and gentle, and many mercies are laid up for all those that call vpō him. Yet he showeth us nowhere (I trow) of benefits that we shall purchase by praying unto saints departed, and if any person can or will vouchsafe to teach me that, by some authority of Scripture, I would think myself highly beholding to him, whatsoever he were, either great or small, young or old: but I ween it cannot be.

I have made truly long search, yet could I never find any such substantial teaching. Howbeit, I offer myself ever to learn, and know that my rude wit, foolish youth unexpert experience, and feeble discretion, had need of good instruction, as much as any other. Howbeit, I see (thanked be god) that sometime he showeth some sparcle of light and wisdom to children, hiding the same from other that are reputed of higher prudence: so that the world thereby many times is brought into admiration, seeing such facts done of God before their face, and laugh thereat sometime with indignation, as the Pharisees did at the blind man whom Christ had restored to sight, where they said to him Thou caitiff was borne blind for thy sins, and wilt thou teach us, that are a great multitude of high officers of the temple, and Doctors to teach the law? As who would say, it becometh there full •• ll. Yet we ought not to marvel greatly at such doing, for so much as S. Paul. 1. Corinthians. 1. showeth of like practice done in his time, and that he writeth for the instruction of all ages after ensuing, so that it pertaineth (like as all the holy Scripture doth) as well to our time, as it did to that it was first written in. The doctrine of Christ's cross, that is to wit, of the new testament, is to them that perish folly, (saith he) but to us that obtain thereby salvation (incaning thereby, to such as believe) it is the might or power of God for it is written (saith he) by the Prophet Isaiah: that God aforetime said he would destroy the wisdom of the wise, and the understanding or learning of the learned would he throw away and despise.

This prophecy alleged, Paul thought to be authority sufficient to dissuade the Corinthians from the foolish affiaunce, vayneglory or opinion that they had in men, whom they peradventure ever highly esteemed for their offices, or solemn titles. So that he proceedeth forth in the same: where are ye now (quoth he) the worldly wise, the scribes that is to say, Doctors and such other like officers. Hath not god shown the wisdom of the world to be foolish & unsavory? for after that by the wisdom of God (which is shown in Scripture I suppose) the world hath not studied to know God, by wisdom, it hath pleased God now to save them that believe: thorough the foolishness of preaching. He calleth the word of God foolish preaching, not because it was foolish, for afore he called it godly wisdom, but he spake after the opinion of thē that set little or naught thereby, esteming it as Aesop’s Cock did the precious stone, and as swine do pearls.

After long process in the same matter, he concludeth thus Brethrē (saith he) you see your calling, how that not many wise men after the flesh, are called to the belief of the Gospel, nor many mighty men, ne many of noble parentage: but those that be • fools after the estimation of the world, hath God chosen to confound the wise. &c.

Therefore, I say (as I said afore) that thanks be to God, albeit I am (as I shown before) void of such great prudency that other be well endued with, yet I see partly how their great reasons be not very substantial, whereby they contend by the treaty of reason, when authority faileth thē, to show, that we ought to pray to Saints departed, for to be Mediators for us to Christ. And among other, this is one, that they leave much upon bringing it forth so usually that common people, well nigh altogether harp upon the same: Some fauoring, it other contrariwise esteming it of no value.

The reason is this: If whē one should desire to come to y ^t speech of our sovereign to obtain some bowne of him, need it were first to purchase the favor of his Chamberlaines or some like officers to bring him to the kings presence, for else he may watch long in vain, until he be full a cold, ere that he shall speak with his grace and much less is he like to obtain his petition. In likewise it fareth (as they say) betwixt God and us: of whom if we should purchase any benefit, we must first break unto the Saints departed making them our friends to go betwixt God and us, as Mediators, and Intercessors. But such (with their leave I would speak it) I think are deceived, in that they resemble God and the king together. For though the king be a full gracious Prince (as I hear by common report he is) yet he is not in graciousness to be conferred with God: and though he were as gracious as might be, yet hath he not the knowledge that is in God, for God knew of all things before the beginning of the world: and is everywhere, to see, not only our outward dealing, but also all secret thoughts of all men's hearts, so that he needeth no Mediators to inform him of our desires, as the king doth need: And he is so full of infinite mercy, that I may as lightly or as soon obtain of him that is for my behoove, as I should wynne by praying holy Saints to be intercessors to him for me.

Therefore I passing such apparent reasons, take me to the ensample of antiquity. I mean of the Patriarckes, Prophets, and the Apostles, and authority of Scripture▪ which teach that we need not so to fear, but may boldly resort unto Christ himself and his holy Father, for so much as he biddeth us in these words and other like, so for to do▪ saying: Come unto me all ye that travel, are vexed, and sore charged, and I will refresh and ease you. Mark how he biddeth us to resort unto himself and that without fear. For he and his father which are all one, giveth aboūdantly of all gooddnes, unto all men, and vphrayde nobody for their unworthiness. But if we intend to obtain of him, we must all doubtfulness (as I said afore) put a part, with a sure confidence of his mercy, ask of him that we would have. So y ^e I leave unto other, what they lust to do, praying Jesus, that we all may lust for that, that is most pleasing to him.

But I think, concerning myself, that according to Christ's own commandment, I may without any doubt casting, resort in all encombraunces, to seek ease thereof, even unto himself, and to his blessed father. Therefore he biddeth us when we should pray, to say after this fashion: Our father which ar • in heaven &c. For there is no creature ne creatures, that ever were or be, that hath more, nor so much, neither of might, whereby cometh hability to give help: ne of mercy and tenderness, which should make them willing in proportion agreeable with hability: ne of knowledge, that should teach to minister both the other, as is our Lord God: which not only is almighty, all merciful: and all wise: but also infinite in all these glorious properties, so that undoubtedly he can, will, & best knoweth how to relieve and succor us in all necessity & anguish: unto whom be honor without end forever. Amen.

One thing yet I will show you in this case, of which thing I was once advertised by a great learned man, who (as I suppose) is now living, I will not name him, least I should perhaps cause any displeasure to be conceived against him thorough my relation. The thing was this: I will (quoth he) pray unto Saints, but that shall be, when I think that God, either cannot, or will not give me my petition. But that (as I shown in the convocation house) shall never be, I hope. And therefore it is to me needless to seek any further about, standing in such trust and belief • , as I hope I have found upon God's sure promise.

To the 15. Article, where you do demand whether the Saints in heaven, as Mediators, pray for us? I say, that I believe Saints in heaven do pray for us, for I suppose they know that all mē generally living vpō earth, be wrapped in manifold miseries, like as they also were, their souls being imprisoned within their bodies being mortal. Albeit I think they know not what particular miseries men vpō earth be entangled and clogged with, as showeth Augustine, or else some other (as I think rather) under his name in a certain work, saying in this wise: Ibi sunt spiritus defunctorum, vbi non vident quaecunque aguntur aut eueniunt in ista vita hominum. Quomodo ergo vidēt tumulos suos aut corpora sua, vtrū abiecta iaceāt, an sepulta? Quomodo intersunt miseriae viuorum, cum vel sua ipsi mala patiantur si talia merita contraxerūt, vel in pace requiescant, vbi mala nulla nec patiendo nec compatiendo sustineant, liberati ab omnibus malis quae patiendo & compatiendo cum hic viuerent, sustinebant. The sum hereof is, that souls departed, fele nor know of no particular miseries sustained of men living in this world, whereby they should need to take either patience, or else compassiō after their decease. Yet forsomuch as they know in general, that all men living are clad with fraylety, & their charity is not minished after they be hence departed, but increased, therefore I believe verily that they do pray for us as petitioners, but not as mediators, so far forth as I can see. For scripture useth to speak but of one Mediator, which I think, signifieth a maker of peace or atonemēt betwixt God the father and man. Record I take of Paul, which. 1. Tim. 2. saith: Vnus est deus, vnus est & mediator dei & hominum, homo Christus Jesus, qui dedit semetipsū redemptionem pro omnibus. Erasmus translateth it, conciliator dei hominum. That is to say. There is one God and Mediatout or peace maker betwixt God and man, the man called Christ Jesus, which gave himself for the redemption of all.

Thus (I say) I believe Saints in heaven do pray for us, as petitioners, but not as Mediators. Yea, all they, I ween, do pray & long that the day of judgment may soon come, according to the saying of Paul: Solicita creaturae expectatio reuelationem filiorum dei expectat. The fervent desire of the creature waiteth whē the sons of God shall be revealed. And again: Omnis creatura congemiscit, & nobiscum parturit us{que} ad hoc tempus. Every creature groaneth with us and travaileth in pain together unto this present. Which shall be for the accomplishmet of glory both to them and to all other elect of god to be his children and coinheritors with Christ.

In the xvj. Article where you demand whether I believe that oblations and pilgrimages may be devoutly & meritoriously done to the Sepulchers and Relics of Saints? I say, that what they may be, I cannot perfectly tell: For God can so work, that unto those, whom he hath chosē to be inheritors with him, all things shall turn to a good conclusion, as saith Saint Paul to the Romans in this wise: Unto those that love God, all things shall well succeed and work together for their furtherance in goodness. Of whom it is written in the Psalm: Blessed is that nation that hath the Lord for their god, the people whom he hath chosen to be his inheritors: Yea their evil deeds shall not hurt them, but come well to pass for the increase of virtue. For as it is said in the Gospel: Cui minus remittitur minus diligit. To whom less is forgiven, he loveth less. And again, it hurted not Onesimus, that he ran away from his master Philemon, but God wrought, that by occasion thereof, he me • te with Paul, which converted him to the faith of the Gospel, who before was without belief. Therefore, whether they may be done meritoriously or no, I will not define: God wotteth. But this I say, that God did never institute any such thing in the new testament, which is the verity and rule of all Christian people to follow and believe. Yea that only is of perfect surety, and none other, but as it is agreeable and hath ground of the same. And like as we have no certain doctrine institute of Christ, ne his disciples, teaching us thus for to do: no more is there any merit appointed of him therefore, as I shown afore where I told my mind of our merits.

Moreover, where ye put Pie, which I call devoutly: very true devotion (that is called in Latin Pietas ) is that, which hath annexed therewith divine promises for this present life to come: as witnesseth Paul. 1. Tim. 4. which is nothing else but the observation of Christ's law, that in the Psalm for the pureness thereof, is called argentum igne examinatum, purgatum septuplum: Silver fined often and many times thorough fire. It hath no chaff in it, as hath men's traditions, but is pure and clean wheat, as showeth Jeremiah writing in this wise. Quid paleis ad triticum? Propter hoc ego ad Prophetas, dicit dominus, qui furantur verba mea vnusquisque a proximo suo, & seducunt populum meum in mendacijs suis & in erroribus suis. What is the chaff to the wheat? Therefore behold, I will come against the Prophets, saith the Lord that steal my word everyone from his neighbor, and deceive my people in their lies and in their errors. And this devotion is that which S. James calleth the pure Religion of Christ, saying: Pure and immaculate religion afore God the father is, to visit fatherless children and widows in their vexation. Whereby he meaneth all needy people that are succorless and helpless, without counsel and other aims, according to our hability, whensoever▪ we see them in need or distress.

The other part of this Religion shown by S. James is, That a man should keep himself clean from the world: and that do they, which be not affectionate so unto anything therein, but that they have the things of the world, or occupy the same by true dealing, so that they can find in their heart to depart from them when God shall please, or charity so requireth.

Thus doing we shall follow the exhortation of blessed Paul, which writing to the Corinth. saith thus: Brethren the time is short, this remaineth, that they which have wives should be as they had them not: & those that weep, should be as they wept not: and those that buy, as if they were without possession: and they that occupy this world, as though they occupied it not: for the fashiō of this world passeth away. And this meaneth none other thing, but that we should not love ne dread any worldly thing, passing measure or inordinately, but God above all things, and all other things in him, or for him: & he that thus doth, fulfilleth the commandment of Christ, spoken to the rich man in the Gospel, where he saith: Go and sell all that ever thou hast, and come follow me. For he hath sold away all that ever he hath, that surely intendeth for the love of Christ, to help the poor with all that he may. Voluntas reputatur pro facto: The will is accepted for the deed, as is said commonly. And this saying both of James, and also of the Evangelist, I think verily belongeth to all christen men that they should perform it, none except, neither lay man, ne women (as we use to say) but to them as well as to any whom we call religious.

As concerning y ^e relics & tombs of saints, I have said unto your Lordship afore, what I do think of the milk of our Lady, y ^e blood which they say, is at Hailes, Norwich & other places, w ^t such other: whereof (I trust) you do know what ought to be done. And I beseech god you may do there in as your office doth require, so showing example unto other prelates, to follow your Lordship in good doing, as is comely for a primate to do, remembering always, as Paul saith: the time is short, and therefore it were good to set to hand in time.

Finally, holy Moses, when he died, would be so buried that no man should know which was his grave, as it is witnessed in the book of Deuteronomy: & that (as the expositors testify) was because y ^e Jews which were prone to new fāgled worshipping, should not fall into Idolatry, worshipping him as God, for the great and manifold miracles that were wrought by him while he was alive.

To conclude, I say it is no point of my belief, to think that oblations and pilgrimages at saints graves and relics, are meritorious works, ne yet that there is any deuotiō in so doing: That is godly which is institute by scripture. If you think contrary, I would desire to know for mine instruction, what part of scripture should make therefore, against me.

In the xvij. where you do ask, whether the fast of lent, and other appointed by the common law, and received in common usage of Christian people (unless necessity otherwise requireth) are to be observed. I say that in mine opinion they are to be observed, and fasting discretly done is commendable, for so shall a man avoid sloth & be the more ready to serve God and also his neighbors: & thereby tame the rebelliō of carnal concupiscence, according to the saying of the Poet: Sine cerere & baccho friget venus Without wine & good fare, lust waxeth cold. And as saint Jerome: Venter mero estuans spumat in libidinem: The body enflamed with wine, bursteth out into lust.

Yet shall not the breaking of these feasts make a man to do deadly sin, except in his mind be some other malicious affection therewith annexed, as rashness of mind, despite, or such like, for so much as no positive law of man, made without foundation of scripture, may bind any person: so that in breaking of such, he shall therefore sin deadly. And of this sort made by man, is the fast of lent and other days ordained in your laws without authority of scripture, which willeth us to fast perpetually, eating and drinking, but when need requireth (not for any voluptuousness, as many that recounteth themselves great fasters, I fear have done) yea and that sparely, forseeing alway that our Romackes be never cloied with dronkenshippe or surfeiting, as is commanded by our Savior in Luke: but contrariwise, after the fashion rather of a certain Prince that is mentioned (I trow) in Valerius Maximus, that never rose from his meals meat, with a full stomach, but rather somewhat empty, or hungry: which, as the story testifieth, caused him to live so wonderful a long season, that a m • n could vnneth think it possible for ones life, to be so prolonged, had not such a notable author reported it.

And (to tell the truth) I suppose the prelates should better have persuaded the people to pure fasting, by instant preaching of the word of God, and fatherly exhortations, then by ordaining of so sore a multitude of laws and constitutions: For the nature of man is well described of Horace saying: Nitimur in vetitum sēper, cupimus{que} negata. Look what is forbid that we most desire, and always covet the things that be denied us. And in another proverb: Funis plus aequo tēsus rumpitur. The rope by overmuch straining bursteth a sonder. According to this, said a good old father in Cambridge, I remember his saying well yet: He was an old Doct. of divinity, Whē a Legate came into England at a time, & he with certain Bishops, had ordained that the dedication of all churches through England (as I remember) should be kept holy & solemnized upon one day, and priests should have their gowns made close before, with such other like ordinances: he resisted, not condescēding to have thē put in executiō, whē his Diocesan required him, declaring howe this multitude of laws pleased him not: For we had enough & abundantly afore, adding this reason: Adam being in Paradise had but one law to observe, and yet he brake it: what other thing then shall this multitude do (quoth he) but multiply transgression? For when a Fagot is bound over strait the bond must break.

God therefore I beseech him, send us of the sweet dew of his heavenly doctrine, to moisten and supple the earthly ground of our hearts, that we may grow like fashioned unto him, putting apart our old Adam, with all his dissimulation and painted show, that is much caused by human laws and constitutions, and do upon Christ, that is y ^e very truth and the way directing men to the same. Amen.

Unto the xviij. where you ask, whether it be laudable and profitable, that worshipful Images be set in churches for the remembrance of Christ and his saints? I say, that I know of no images that ought to be worshipped, specially made by the hand of men: for the Psal. saith: Confusion or shame be upon them that worship or make obeisance unto carved Images, & that glory in their pictures. Moreover S. Augustine in his book de vera religione, saith thus: Let us not have devotion in worshipping the works of men: or else thus, let us not be bound to worship the works of men, for the workmen are more excellent then the things which they make: whom notw ^t standing we ought not to worship: The latin is thus: Non sit nobis religio humanorum operum cultus, meliores enim sunt ipsi artifices qui talia fabricantur, quos tamen colere non debemus.

Lactātius also maketh strongly with the same. I cannot without the book recite his saying, for he teacheth largely of the same matter. Origē also contra Celsum (I trow) will likewise testify, where (as I remember) he concludeth, saying, that he would have no Goldsmithes ne Grauers in a Communalty, for they do but little profit or none thereto.

And S. Gregory that was chief, either inuentor that Images should be set in churches, or else mainteiner thereof, would not, as I have read (I trow it is in an Epistle which he writeth ad Seruum ) have them worshipped.

And as concerning the exciting of men's memory, I would suppose, that it Christ's doctrine were so shown and opened, that people might clearly understand it (and that is the principal office of prelates and curates to do, by diligent teaching thereof) I think verily we should have little need of any other Images, then that should by wholesome doctrine be shown unto us by word of mouth & writing: Quoniam nihil tam efficax ad comonefaciendum discipulos, quam viua vox. Nothing is so effectual to excite the remembrance of disciples, as the lively voice of good teachers: as it is testified both by common report, and also by the sentence of learned men.

So that I suppose, if this lively doctrine of God had afore time been apertly & diligently opened unto the people, as curates ought to have done, we should have such pro • ite thereby, that we should not need to contend for setting up or taking down of other dumb stocks & lifeles stones, carved or made by men. And if prelates would begin to set up Christ's word, which alas for pity, is not looked upon, but rather trodden down & despised, so that many are not ashamed to say, I will have no more learning in Christ's law, then my predecessors, for they that magnify it, must be sore punished, and taken for heretics, with such other grievous words) if this doctrine were yet set up in Churches (I say) and truly opened, that all men might have their judgment thereby reformed and made clear, I think we should not greatly need the profit that cometh by Images made of men, to excite our remembrance to live Christerily.

For that word which came from the breast of Christ him self, and was writ̄ of other, that wrote and spake by the suggestion of his spirit the holy ghost, showeth full perfectly his blessed will, which is the true and certain Image of his mind and devise. If this therefore were diligently inculcate, I think we should be transformed anewe, according to the mind of Paul, which writing to the Colossians, saith thus: See that you lie not one to another, after that now you have put of the old man with his works, and have put upon you the new man, which is transformed and renouate after the knowledge and image of him that made us. Yea, thus should we all be docti à Deo▪ taught of God, as is said in John and all should know God both small and great, according to the promise recited in the Hebrews: yea thus should we be restored to goodness, that we should have the Image of God, • arned in our hearts full expressly. For every man is transformed into the fashion of virtuous things that he is accustomed to read and hear. And therefore it were a great grace, if we might have the word of God diligently and often spoken and song unto us in such wise; that the people might understand it. Yea, then should it come to pass, that crafts mē should sing spiritual psalms sitting at their work, and the husbandman at his plough, as wisheth S. Jerome.

Yea this holy Image of Christ, I mean his blessed doctrine, doth appoint us also to consider the works made by the hand of God, such as no man can make like, whereby as saith S. Paul writing to the Romans: The inuisi, ble power and divinity of God is known and seen by the creation o • the world, of such as will consider his works, that are therein by him made. Look in the Psalms: Laudate Dominum de Coelis: Coeli enarrant. &c. Praise ye the Lord, from heavē. The heavens declare the glory of God, with other. And these two Images, God's works, and his doctrine hath, ere any Images made by men were set up in Churches well and sufficiently instructed the primitive church, and should yet instruct us well, if they were well considered: so that we should not need so sore to contend for setting up of other made by men. Whereby I have perceived much harm to arise, and no great profit: nor the scripture maketh not for them, but rather contrary. As concerning which matter I would your Lordshyppe would please to read the Epistle of Baruche once again, writing of the same matter.

Unto the xix. where you ask, whether I believe that prayers of men living do profit souls departed, & being in Purgatory? I made answer in the xiii. article.

Unto the xx. where you do ask, whether men merit and deserve both by their fasting and also by other deeds of devotion? I have shown what I do think thereof, in the fifth demand.

In the xxi. where you do ask, whether I do believe that men prohibited of bishops to preach, as suspect of heresy, ought to cease from preaching & teaching, until they have purged themselves of suspicion, afore an higher Judge? I say, that men may be wrongfully suspected of heresy, either because they never thought to believe such errors, as men by false suspicion do deem them to favor: or else when men as well of high estate, as of low, by sinister judgment may think that to be error, which is the very truth. And of this speaketh Isaiah: Woe be to them (quoth he) that calleth the light darkness, and the darkness light: the truth falsehood, and falsehood truth: as the Bishops and the Priests, with their Orator Tertullus, called Paul, saying thus before a Judge called Felix, unto whose Court they brought him to be condemned to death: We have (quoth they) got̄ here a pestilent fellow, a sower of sedition or discord among all the Jews of the world, and bringer up of the Secte of the Nazarens, which was also minded to have polluted our temple. &c. This is to call by perverse judgment, truth falsehood. And thus did their predecessors speak of the Prophets, yea and of Christ himself, calling him a seducer and preacher of heresy: which is written for our instruction. And men thus being suspected (as I would none were) ought in no wise therefore to cease neither from preaching, ne teaching.

Ensample of this we have in the Acts of the apostles, where is shown, that whē Peter & John had done a miracle upon a man that had been lame frō his nativity (whō by the power of Christ they healed, & caused to go where he pleased) the people hearing of this, came running about Peter & John. Peter seeing this, did exhort the people in a sermon, that they should not think him & his fellow S. John, to have done this wonderful thing by their own power or holiness, but by the virtue of Christ, whom they & their head rulers had slain.

While they were thus speaking with the people, there came vpō them the priests & officers of the temple accompanied with the Sadducees, being sore displeased that they should enterprise to teach the people, and preace that men should arise from death by the name of Christ, whom they had caused to be crucified, and therewith they laid hands upon them, and put them in ward until next day. The next day they sent for the Apostles before them, demanding by what power and in whose name they did this miracle? Peter made answer, If you (quoth he) that are head rulers over the people, lust by examination to know by what means we did it, we would you should all know, that we did it throvgh the name of Christ Jesus of Nazareth, whom you did crucify: but God did cause him to arise again. In the virtue of his name doth this man that afore was lame, now stand before you here both whole and found. For Christ is that high corner stone, whō you cast away, which should have built the people's faith upon him, neither is there any salvation without him.

These great men, seeing that Peter spake so freely, and that he with his fellow John, were simple men, without any pompous apparel, or great garde of servants, being like idiots, and men unlearned wondered thereat. At the last they did command them to depart out of their Council house, whiles they should common more largely of y ^e matter. Afterward they called y ^e Apostles afore them agayde, commanding them that they should no more preach ne teache in the name of Jesus. But the Apostles answered, saying: I beseech you judge better: ought we to obey you more then God, or no? For certaynely we must needs testify of those things which we have both heard and seen. Then the head Priests threatening them sore, did give them strait charge, not to break their precept, and so did let them go, not knowing any cause why they might punish them: for they feared least the people would have taken part with the Apostles, for the people gave glory to God for the miracle shown by them.

Notwithstāding all these great threats Peter wrought miracles still amongst the people, doing thē to know that glory therefore ought to be givē to Jesus, by whose power and name they were done. Wherwith the harts of the people melted for joy: so that they followed after the Apostles, whither soever they went.

The primate of the priests hearing of this, and all that were about him, replete with indignation, laid hands upon the Apostles, putting them in the common Prison. But the Angel of God in the night opened the Prison doors, and brought them out, saying: Go you into the Temple, and stand there preaching unto the people all the words of life. That is to say, Christ's doctrine: and so they did early in the morning. Then came forth the chief Priest, and they whom he used to have about him, and called a Council, in which were all the Priests of Israel, or ancients of Israel. So they sent unto the prison house for to have the apostles brought forth before them. When their servants came to the prison house, & found the apostles gone thence, they returned to their masters, saying: we found the prison fast shut round about in every part, & the keepers watching at the doors without, full diligently. But when we had opened the prison, we could find nobody within.

Then as the high priests & officers of the temple heard this they were in a great perplexity, doubting what would thereof come. Then came one unto them & shown thē, saying: Behold, the men that ye put in prison, are standing in the temple preaching unto the people. Then went they thither, and brought the apostles with thē, without any violence: but they were afraid lest the people would have beaten them down with stones.

Then they caused the apostles to be brought into their Council house, the high priest beginning his proposition against the apostles in this form: Have we not straytly commanded you (said he) that you should not preach in the name of Christ? And see, you have filled all Jerusalem with your doctrine. Will you bring this man's blood vpō us, that we should unrighteously have caused him to suffer death? Then answered Peter and the other Apostles, saying: We ought to obey God more then any man. The God of our fathers hath raised Jesus from death, whom you did slay, hanging him upon a tree. Him notwithstanding hath GOD raised, and by his power advanced to be our king and Savior: by whom shall be given to all Israel, that will take repentance, forgiveness of sin.

These great rulers hearing this, their harts were therewith cloven a sunder, and they counseled together for to slay the apostles. But one good man among their multitude advised them otherwise, whose advise they did approve. Thē they called the apostles again afore them, causing them to be scourged, & charged them no more to preach in the name of Jesus, and so did let them depart.

Then went they away out of the Council, rejoicing that God had made thē worthy to suffer such rebukes for his name sake. But yet they never ceased to teach & preach of Jesus Christ, every day in the temple, and in all houses that they came into. This is written in the 4.5. and 6. of the Acts of the apostles, & for our instruction, doubt you not: for such practice is shown in all ages. So that hereby you may set, when men be wrongfully suspect or infamed of heresy, and so prohibited by Bishops for to preach the word of God, that they ought for no man's commandment to leave or stop, though they do never purge themselves afore them, for such will admit no just purgation many times, but judge in their own causes, and that as they lust, which me thinketh, is not all comely. Therefore in the old law the priests and other Judges do sit together, hearing of matters that were in controversy.

Yet this I think reasonable, that a man justly and not causeless suspect, and namely if he be so found faultye of heresy, ought to cease from preaching, after he is inhibited, until he have made his purgation before some Judge. But in my rude opinion, it were necessary and convenient that our heads should not be over ready of suspicion, and so inhibiting men approved, from preaching, specially in this Session, when the people doth suspect them to do it more for love of themselves, and maintaining of their private lucre, or honor, then to do it for love of God, and maintenance of his honor.

In the xxij. where you demand, whether I believe that it is lawful for all Pristes freely to preach the word of God or no, and that in all places, at all seasons & to all persons to whom they shall please, although they be not sent? I say, that priests are called in Scripture by two distinct words, that is to wit, Praesbiteri & Sacerdotes. The first is to say, ancient men, Seniors, or elders: and by that word or vocable, are the secular judges or such like head officers, sometime also signified, as we read in Daniel, that they were called, which defamed and wrongfully accused Susanna: that this is seldom, and nothing so customably, as those to be called Praesbiteri, which are set to be Prelates in the Church to guide the same by the word of God and his blessed doctrine, that is, the rood of direction, and the foundation of Christ's faith. And Priests thus called Praesbiteri, in the Primitive Church (what time were but few traditions and ordinances to let us from the strayt trade or institution made by Christ and his Apostles) were the very same and none other, but Bishops, as I shown you in the first part of mine answer, by authority of Saint Jerome.

Paul also recordeth the same right evidently in the first to Titus, in this form: I left thee Titus (quoth blessed Paul) behind me in Crete, that thou shouldest set in a due order, such things as lack or be not else perfectly framed, and that thou shouldest set priests in every town, like as I did appoint thee, if any be without reproach, or blameless, the husband of one wife, having faithful children, not given to ryote, or that be not unruly, for so ought a Bishop to be. &c. These are not my words, but S. Paul's, in the Epistle to Titus. Where you may see, that a priest called Praesbiter, should be the same that we call a bishop, whom he requireth a little after, to be able by wholesome doctrine of God's Scripture, to exhort the good to • olow the same doctrine, & if any shall speak against it, to reprove them thereby. And mark you how he would have a bishop (otherwise called an ancient man, or a priest) to make exhortation by holy scripture, & thereby to reprove them that shall speak against the truth, & not to condemn them by might or authority only, or else by traditions of men made in general Councils. And as many as are in this wise Priests which are called commonly Praesbiteri, otherwise Bishops) such as in the church are set to take cure of soul, and to be spiritual pastors, ought to preach freely the word of God in all places and times convenient, and to whom soever it shall please thē, if they suppose and see that their preaching should edify and profit.

And where as you add this particle: Though they were not sent: I say, that all such are chosen to be preachers, and therefore sent: for of this speaketh S. Gregory in his Pastorals, in this wise: Praedicationis quippe officium suscipit, quisquis ad sacerdotium accedit. Whosoever taketh priesthood vpō him, taketh also upon him the office of preaching. Yea your law reporteth in like manner, Distinct. 43. where it is thus said: A Priest ought to be honest, that he may show honesty both in words and conditions. Wherefore it is said in the Canticles: The Cheekes of the spouse, that is to wit, of preachers, are to be compared to a Turtle dove.

Where is moreover added: He must also have the gift of teaching because (as saith S. Jerome) innocent conversation, without speech or preaching, how much it is auaylable by example giving, so much doth it hurt again by silence keeping: for wolves must be drivē away by barking of dogs & by the shepherds staff, which as y ^e gloss showeth) signifieth preaching & sharp words of the priest. And this I understand of such as should be priests elect both by god and men, in God's church, whose office is to preach.

And though many of them which now do minister in the church, and are elect by bishops, otherwise thē after the manner of Christ's institution, and the form of the primitive Church, neither do, ne can preach: yet ought not the multitude of such to be laid for an authority against me, or other that are compelled to show the truth and right ordinance of the apostles, that was used afore time in the Primitive church: God bring it in again. Neither ought we for the negligence of bishops, which have chosen such an ignorant multitude (whereby the principal duty of priests is grown out of knowledge) when we do show you thereof, to be so enforced by a book oath, and therefore noted as heretics, imprisoned, and burned.

Other be called priests in the New Testament by this word, Sacerdotes, that is to say (I think) sacrificers. And thus as Christ was called Rex & Sacerdos, Kyng & Prieste, so be all true Christian men in the new Testament (as is testified. Apocal. 1.) by Christ, made Kings and Priests. The words in the Apocal. be thus: To Jesus Christ which hath loved us, and washed us from our sins through his blood, and made us kings and priests unto God even his father, unto him be glory and rule forever and ever. Amen. Thus saith S. John, speaking of all Christian people. In like manner is it said. 1. Peter. 2. where he writeth unto all Christian men: You (quoth he) be a chosen generation, a regal priest hood, an holy people. S. Bede expounding the same (as my remembrance doth serve) shall testify plainly with me. And S. Augustine I wot well, in diverse places recordeth, that all Christian men be so called, Regale Lacerdotium. And likewise doth Faber in his Commentaries upon the same place. Whosoever looketh upon the treatise called Vnio dissidentium, shall find a multitude of ancient Fathers sayings declaring the same.

But this may yet seme a strange thing & a new, that all persons should be called priests, & that in scripture, which cannot lie. Truth it is in deed, it may seem strange to diverse, as it did to me, and many other, when we read it first, because we never read ne heard of the same before: and so did Christ's doctrine and his apostles seem new to his audience, when he himself preached.

Albeit he yet proved his doing and sayings by authority of the law and Prophets, as is shown in the first to the Romans where Paul reporteth. That he was chosen a part to be a minister of the Gospel that was promised before by the Prophettes. And our Savior testifieth the same in Saint John, saying to the Jews: Think you not (quoth he) that I shall accuse you before my Father? There is one to accuse you, which is Moses, in whom ye do trust. But if you believed Moses, you should certaynely believe me, for he writeth of me. &c. Likewise a little above, he biddeth thē search the Scriptures, for they make report of him.

But although these sayings do seem new for lack that we have not had old familiarity with Scripture, and usage in reading the same, (God amend and help it, when it shall please him) yet truly so standeth it written, as I have said, and so is interpreted by the Doctors above named, and so was it preached of a certain Doctor also of Divinity in London, the second day of Advent last past, in this sentence. I wote not whether these were the self words or no. The church (quoth the doctor) is nothing else but the congregatiō of faithful people: and you all (quoth he to the people) are of the church, as well as I, or any other, if you be of God. And likewise we & all men are priests, but yet are not all alike ordained Ministers (said he) for to consecrate the body of Christ in the Church. Thus said the preacher: whom when I see opportunity, I dare be bold to name. And these I say ought not all to preach openly in general conuentions or assembles, neither can they, but they rather should come to learn: yet priuatelye are they bound for instructions of their servants, children, kinsfolk, and such like, to speak that should be for the destruction of vice, and increase or upholding of virtue, whensoever time and place so behooveth, as showeth Saint Paul, saying in this wise: You that are fathers, provoke no • your children to wrath or anger, but bring them up in the doctrine and discipline of the Lord.

In the xxiij. where you do ask, whether I believe that it is lawful for lay people of both kinds, that is to wit, both men and women, to sacrifice and preach the word of God, I say that it is not meet for none, in mine opinion to preach openly the word of God, except they be chosen & elect to the same, either by God, or solemnly by men, or else by both, and therefore S. Paul calleth him self in all his Epistles, an Apostle of God, that is to wit, a messenger of God. And to the Galatians he writeth thus: Paul an Apostle, not sent by men, nor by man, but by Jesus Christ. Also to the Romans: How shall men preach truly (quoth he) except they be sent.

Notwithstanding, I say this, both by supportation of God's law, and also of laws written in the Decrees, that in time of great necessity, lay people may preach, and that of both kinds, both men and women, as you may see in the Epistle to the Corinthians, where as he saith: That it is a shame for a woman to speak in a multitude or congregation. Yet in another place he saith: That every woman praying or prophesying, having nothing vpō her head, doth dishonor her head.

To this accordeth the prophesye of Joel recited Act. 2. where in the person of God is said thus: I shall pour out of my spirit upon all flesh, & both your sons and your daughters shall prophecy. Thus did Anna the Prophetess daughter of Phanuel, give praise unto Christ in the Temple, & spake of him to all men of Jerusalem, that looked after the redētion of Israel.

This also doth yet speak unto us in Scripture, the virgins Mary, by the song which she made, that is daily recited in the Church, called Magnificat. Yea Stephen also being no Priest, but a Deacon, made a wonderful good sermon. Acts. 7. This also willeth your Decrees, Dist. 9. de Conse. where is thus said: A woman although she is learned & holy, may not presume to teach men in the congregation, ne baptize, except necessity requireth. So that where need is, I shall add this, but not without the mind of him that wrote the Law: like as a woman may baptize, so may she teach the word of God, or preach, as is declared more plainly. Cap. 16. quest. 1. & in Glosa. 11. Cap adijcimus dist. 18. And I beseech God, that for lack of true and well learned Officers, such necessity do not come now upon us, that such shall need to take upon them to preach.

There is a learned man, which in a Dialogue that he maketh betwixt a rude Abbot & a Gentlewoman, having skill in learning, iesteth, but with pretty earnest (as his manner is) and giveth a watch word touching somewhat my purpose. It is in the end of the Dialogue. The gentlewoman answering the Abbot, for that he had partly checked her, because she was quick in utterance of learning: Syr (quoth she) if you continue therein so dull as you have done and daily do, the world perceiving it (as they begin fast to grow quick in sight) it is to be f • ared, least they will set you beside the saddle, and put us in your rooms.

As concerning sacrifice doing (so I do understand by the word which you do use, Libare, not knowing else what it should mean) I say, that it is lawful for all men and women to do sacrifice, of what sort soever they be: but I mean not by sacrifice doing, to say Mass, as priests used to do, thereunto appointed: but like as Christian people be Sacerdotes, that is to say, Sacrificers, as is shown before, so ought they to offer, and do offer spiritual Sacrifices, as writeth S. Paul to the Romans, saying: I beseech you brethren, for the love of God's mercy, that you will give your body a living sacrifice, holy and acceptable to God, being a reasonable worshipping. In that he saith our body should be a sacrifice, he would have it slain▪ for that was the manner, that all beasts that were wont to be sacrificed should be first slain. But he joineth therewith, Living, saying: Geue your body to be a living sacrifice. So that he would we should continue to live in this body to God's pleasure, but fleeing the civil lusts and appetites thereof, and so shall our worshipping be reasonable, if we do not give unto our reason over much of the bridle, whereby it may run at riot, following fleshly concupiscence, and wicked vanity or arrogancy: as whē men will take in hand to devise, by their own wit, a more godly way of living, then is institute by Christ (which is the wisdom of his heavenly Father) saying that his is not sufficient enough for us to follow. Of whom it is said by the Prophet Isaiah in these words: This people approach near unto me, and honoreth me with their lips, but their heart is far from me: but they do worship me in vain, teaching doctrines that are laws or precepts of men.

Then Paul proceedeth, showing of this Christian sacrifice, saying: And apply not yourselves unto the fashion of this world, but be you transformed by renovation of your mind, that you may know what is the will of God, what is good acceptable, and rightful afore him. See how he would have us do this sacrifice, and mortify our lusts, in refusing the corru • t fashion and behavior of the world, altering our minds by a new way, by knowing the will of God, and following after the same.

An other manner of Sacrifice which he requireth, is, that we should alway offer unto God the Sacrifice of praise, that is to wit, the fruit of our lips, that Osee calleth, Vitulos Labiorum, giving laude unto his name: and that we should not forget to do good, and to be beneficial to our neighbors, For in such sacrifice (saith he) GOD hath delight.

Thus I say, that by plain suffrage of your law in the Decrees, and also of Scripture, lay persons in necessity, & in time of need, may lawfully preach or show the word of God, and also do sacrifice, but I think, except great need require, they ought not so to do.

Thus have you herein my mind, which if it be not firm and substantial, I will yet reform it when any better is shown, as I will also do in all other things: for I am not in this yet fully certified. Albeit me think the decrees do pass evidently with me.

In the xxiiij. where you do ask, whether excommunication denounced by the Pope against all heretics, do oblige and bind them before God? I say, that it byndeth them afore God, if it be lawfully denounced, that is, if they be in very deed, as they be named, & if he denounceth them so to be, not of his own proper head or affection only: but with the consent of other gathered with him in Christ's name, for the behoove of Christ's Church: For so used S. Paul, when he did excommunicate the man of Corinth, which had full horribly defiled his mother in law, as appeareth. 1. Cor. 5.

And the same form declareth the Gospel. Matthew. 18. in these words: If thy brother hath trespass • ed against thee, go and reprove him betwixt thee and him alone. If he will hear thee, thou hast so won thy brother. If he will not hear thee, take one or two with thee, that in the report of two or three, everything may be assured. If he will not hear them, show it unto the congregation. If he will not follow the mind of the congregation, let him be unto thee as a paynime or a notable sinner. For verily I say unto you, whatsoever you shall bind upon earth, shall be bound in heaven. So that such excommunication ought to be done (as me thinketh) by the congregation assembled together with their pastor, whose advise they ought principally to esteem and follow, if it be virtuous and godly.

And thus is it convenient to be done: For the Pope is made of flesh as well as other men, and therefore he may sometime judge awry, cursing the blessed, and blessing the cursed? and likewise may other Prelates judging the Christian to be heretics, and heretics Christian. Of whō it is also written in the prophecy of Ezekiel: Mortificabant animas, quae non moriuntur, & viuificabant animas, quae non viuunt: They slew the souls of them that should not die, and gave life to the souls that should not live. As did the Pharisees when they did cast Christ out of the Vineyard, which signifieth the Church. Mark. 11. And as our Savior prophesied in the xix. of John, saying unto his Disciples: There shall be (quoth he) some that shall excommunicate you, yea, and the time shall come, that who so ever shall slay you: shall think to do honor to GOD, and this shall they do unto you, because they do neither know my father nor me. These words be written in the Gospel of John 19. Whereby you see, that for lack o • knowledge of God, which is taught and s • ne by the light of scripture, Christ prophesied how lewd men should lewdly excommunicate the good, yea & slay his true servants, thinking through such facts to please god, and to do him good service.

Wherefore send O Lord I beseech thee, the knowledge of thee, to be dilated upon earth, which Osee bewaileth sore, seeing it absent, whereby men's judgment may be rectified, and so to do accordingly to the leading of the same.

In the 25. where you ask, whether every Priest is bound to say daily his Mattins & Evēsong, according as it is ordained by the church, or whether he may leave them unsaid, without offense or deadly sin? I say, that prayer in scripture is much commended, and many great and immeasurable benefits are shown to ensue thereupon, that men should the more lustily give themselves thereto. With prayer doth S Paul bid us to fight, in diverse places, continuing in the same against our ghostly enemies. A figure of this is read in Exodus, when the Israelites fought in batta • le against a nation of Infidels: I trow their Captayne was called Amalecke. Moses stood upon a mountain, to behold what should be the conclusion, and lifting up his hands, prayed that it might well succeed with the Israelites, but in long holding them up, at last his fervor began to grow cold and faint, & his hands sagged downward, and ever as his hands grew heavy (which signifieth, that his affection in praying abated & waxed cold) the Infidels prevailed: but as he kept them heaued upward (whereby was meant intentiue prayer of a devout mind) he purchased victory to the Israelites. Aaron and Hur, which indicted the law to the people, and were thereof the interpreters, stood with Moses, which always, as they did see his arms to faint, did uphold them, so that finally the victory came unto Israel.

By Moses is signified, as showeth great Clerks, devotion. By Aaron and Hur, the knowledge of God's doctrine. Which two things▪ (devotion I mean & knowledge) all men had need to have presently with thē: for devotion doth eleuate the mind to God: but knowledge doth sustain or uphold the same, that it may with courage continue not falling down, but so always doth incense and kindle it, that it mounteth up into the presence of our heavenly father, where they savor together far more sweetly then any fumigation either of Juniper, Incense, or whatsoever else, be they never so pleasant, doth savor in any man's nose.

Therefore S. Paul seeing howe necessary the knotte of these two, devotion & knowledge of God's will was, which is shown in scripture (as teacheth saint Cyprian in these words: The will of God, saith he, is that which Christ both taught and wrought) Paul, I say, seeing this, wished to be excommunicate and separate from God, for to have the Jews to come to the knowledge of Christ's Church, which is the only right way to salvation, for whom he prayed right studiously, as appeareth a little after, in the 10. chap. to the Romans saying: I bear them record, that they have a zeal & devotion to God, but not according to the knowledge of Christ's doctrine. &c. Where you may clearelye see how the Jews (as S. Paul which is no liar, recordeth here) had a zeal & devotion to God, but they lacked knowledge therewith. Moses was amongst them, but Aaron was away: whose absence payned Paul so sore, that he ravished with exceeding charity, wished no small harm unto himself, upon condition that the multitude of thē might be holpen, and have better judgment: even to be separated from God.

It must needs be thē greatly hurtful, albeit men have devotion to be without the knowledge of God & his law, signified by Aaron.

S. Paul also before y ^t he came to knowledge had such like devotion himself, as he reporteth. Acts. 26. in these words: All the Jews (quoth he) have known my living, that I have led since I entered into man's age (which time as I remember, is accounted from the xvj. or xviij. year of a man's life, in Latin he calleth it, adolescentia) which from the beginning thereof, was (saith he) at Jerusalem among mine own nation, that did know me afore also from the beginning, if they would say truth, that I lived after the most straitest order or sect of our religion, being a Pharisy. And I (quoth Paul a little after) thought to do many things in fighting against the name of Jesus Christ, yea and did also being at Jerusalem, and I thrust many Saints or holy men into prison, having power given me thereto of the high Priests, and when they should be put to death I gave sentence: and I (quoth he) was commonly in all Sinagogues punishing them, and compelling them to blaspheme (as men are fain now a days, when the Bishops make them to abjure: and to deny the truth of the Gospel) yea more over did I (quoth Paul) rage against them, pursuing after them into strange lands.

See what zeal Paul had to God, afore he was instructed in the doctrine of Christ. He thought to have pleased god highly in persecuting his servants, of whom one was S. Stephen. He was then sore blinded through ignorance, and wanted the assistance of Aaron. But anon, as Christ which is the true Aaron, had appeared to him, asking him and saying in a lamentable form: O Saul, Saul, why doest thou persecute me, in troubling and striking my servants the members of mine own body, of whom it is said, He that smiteth you, shall smite the tender ball of mine eye: His heart fell (I dare say) so low as his body, that is, even down to the earth, repenting himself full sore, being redye to amend, and follow after a new way, as appeareth by his answer, where he saith: O Lord what wilt thou have me to do? As though one would say: Now I see all that I thought to have done afore of good intention, and good purpose or devotion, hath deceived me. I find it otherwise. That which I esteemed good, in very deed is; and was naught.

Teach me therefore good Lord (quoth he) a better way, & amend my judgment, that mine own will or intentiō forsakē, I may now follow thine, to please thee, & to do thy will. And so he came to Ananias, by the assignment of Christ, the thick filthiness of his old wayward judgment, fell away, as appeareth by the dross or rubbish that came from his eyes, even like scales, as the Scripture maketh relation, and he put upon him a new judgment, which is directed after the strayt rule of the Gospel. Whereby you may see that men's devotion may oft beguile and seduce thē except knowledge do assist the same, for to sustain & direct it: which knit together, shall much strengthen men in all trouble and temptations.

So that it is much expedient for all mē▪ as nigh as they may, to have prayer annexed with knowledge: & that showeth full notably Erasmus, in the second passage of Enchiridiō, where he testifieth but of easy liking, that he hath in saying of Mattins, yea rather contrariwise he showeth disliking, and so he doth also in his exposition of the first Psalm: Beatus vir, where the text maketh agreeably for the same, it is written in this wise: Blessed is the man that hath not gone after the counsel of the wicked, and hath not stand in the way of sinners, ne sit in the chair of pestilence, but hath his will in the law of God, and shall muse or be occupied in it both day and night.

See howe the Prophet (which I doubt not but he knew as perfectly that will and pleasure of God, as ever did any pope or general counsel, or whatsoever they were beside, that ordained long service to be said of Priests) testifieth them to be blessed, that study and are exercised in the law of God both day and night, that is to wit, always. A great promise put of God to such blessed exercise, which we may call right devotion, or true godliness. For Paul defining godliness, saith thus: Pietas ad omnia vtilis est, vt quae promissiones habeat praesentis vitae & futurae: That is to wit, Godliness is profitable unto all things, for that hath annexed thereto, promises of this life present, & of the life to come.

But no such promise is made of God, I am certain, to them that say daily mattins. Neither are we certain by the word of God, that we shall therefore be blessed of him, no more then we are certain, that for saying over the xv. Oos, every day once through an whole year, we shall apertly see our Lady to aid us afore our death, as it is testified in the Scripture of the Primer, but not by Scripture of the Bible: or that we shall have a like benefit for saying of her Psalter upon the ten beads that cometh from the crossed friers, or upon the five beads hallowed at y ^e Charter house, or fasting our Ladies fast, as men call it: ne for fasting on the wednesday, as is shown by a book that is allowed to be printed and read of all men that lusteth, for it is neither the New Testament ne the old.

They are condemned, you wote well, & I perhaps shall have a little less favor because I tell y ^e truth freely, for such things are called offensive. But would God, that all persons so thinking, would remember what answer Christ made unto his disciples in the 15. of Math. whē they came unto him, and warned him to beware saying: You know that the Pharisees are offended, hearing such words spoken. I will leave out Christ's answer, least I should be thought over free and plain in tarrying or uttering of abusions, and speak no further.

A like demand with answer thereto annexed, shall you find in the 11. of Luke, where Christ would not refrain to speak any deal more easily. Therefore I beseech them that deem me (God wotteth whether▪ righteously or no) sclaunderously to reuise the said places, and thē council me to do that shall be most expedient to follow if their charity will so require. Yet would I that all people should know, that I do not reprove that saying of the xv. Oos, which (so far • orth as my remembrance doth serve) is a very good prayer, or such like prayers: ne would I that any person should think me to disallow any discret fastings, for such, not only present with you, but even from hence absent, have I commended in earnest speaking, and so intend to do by the assistance of God's grace. Neuertheles such vain promises I do abhor, as be with thē annexed, with the upholders of the same. For such do cause vain confidence in the people, withdrawing and seducing them from the right belief of the Gospel, (which Christian men ought only to build their faith upon) unto new inventions of vanity. S. Paul calleth such, old women's tales, where he writeth unto Timothy, bidding him to beware of them, & to throw them away.

The Prophet David likewise doth accord thereunto, saying: Beatus vir cuius est nomē Domini spes eius & non respexit in vanitates & insanias falsas: Blessed (quoth he) is the m • n that hath in the name of God his affiaunce or hope, and hath not looked back to vanities and false dotages or madness. And this I say again, that the Matins saying, hath no more promise of God made to the sayers, then hath the other above named, for they were institute by the fantasie or mind of men, and not by y ^e rule of scripture. Neither do I think the priests which will truly follow the rule of God, written in the Bible, ought so to be charged or encumbered with saying of them, that they thereby should be hindered from y ^e study of that, which to know belongeth principally both to their own souls salvation, and also to the discharge of their duty, and which God most highly of Priests doeth require, (I mean the study of his Gospel) whereby they them selves should be spiritually nourished, and thereafter should feed Christ's flock, the congregation of his people, according to the saying of our Savior in John. I (quoth he) am the door, whosoever shall come in by me, shall both come in, and go out, and find good pasture or feeding. That is to say, who soever shall enter to be a pastour or Minister in Christ's church or congregation by Christ, shall both enter into contemplation of God's glory declared abundantly in scripture, and after go forth and show that same abroad to other for their wealth and edifying.

To this accordeth that is written in Luke, whereas our Savior speaketh to all his Church signified in the person of Saint Peter. Peter (quoth he) I have prayed that thy faith should not fail, and thou being converted, go then about to confirm thy brethren So that he would have Peter stablished first in faith of his sure doctrine, and then to go forth, as he did, to teache other to be grounded in the same likewise. And thus ought all priests to be called Presbyteri, which will be ministers in the Church, for so biddeth S. Peter in his first Epistle, in the last chapter, saying thus: I beseech the Priests (quoth he) that are among you, I myself being a priest, and a witness bearer of Christ's afflictions, and also a partaker of the glory which shall be revealed, see that you with all diligence do feed the flock of Christ taking care of the same, not as enforced thereto, but willingly: not desiring filthy lucre, but with a loving mind: neither as men exercising dominion over the children or inheritors of God, but so that you be patterns, or ensample givers to the flock. See, how he requireth of priests that they should spend all their diligence to feed Christ's flock, and to show good ensample of living, making no mention of long Matins saying, which then were not mentioned nor spoken of.

According to this, it is written in your Decrees after this form: ignorance, saith the Law (mark it well I beseech you all) is the mother of all errors. Which ought to be eschewed especially of Priests, that among the people of God have taken upon thē the office of preaching: priests are commanded to read holy Scriptures, as saith Paul the Apostle to Timothy: Give heed to reading, exhortation, and teaching, and continue always in the same. Let priests therefore know holy Scripture, and let all their labor be in preaching and teaching, and let them edify all men both in knowledge of faith, and in discipline of good works. These be the words of the law in the Decrees Dist. 38. Where you see howe the Law lamenteth ignorance in all persons, for it is the original of all errors. God send us therefore the knowledge of his true gospel. It biddeth that ignorance should be utterly eschewed, and principally of priests, whose labor and diligence should be bestowed all in reading of scripture, & preaching the same, bringing in for the same purpose, the saying of the Apostle, which willeth in like manner.

Moreover it requireth that priests should give all their study to edify other in faith and virtuous living. Whereof I do gather both by the saying of the Prophet, that willeth us to be studyous in the Law of God day and night, and by the saying of the Apostle, which would have Timothy to be occupied ever in reading and teaching, and by the report of your own Law, which saith likewise, that a priest ought to bestow all his labor in reading & preaching. So that a priest set thus truly to study, that he may stablishe himself in the faith of Christ's doctrine, intending after to help other with true preaching o • the same, or doing other like deeds of charity, assigned in the law of god, shall not offend deadly, if so spending his time, he omitteth to say Matins, which is an ordinance of men.

Neuertheles concerning the huge multitude of such as be now made priests by negligent admission of Bishops, and their own presumption, that labor to be made priests before they be any Clerks, and ere ever they know what is the very office of a priest, do not fear to take upon them, if they may attain thereto, to be a curate, they reck not of how many, so they may get a good lump of money, never minding after that the study of Scripture, a • ter they are come to Dominus vobiscum : for such I do think long matins to be needful, to restrain them from other enormities that they should else run in. Of which you may be weary to see the experience thereof daily arising. Yea and if such would be content to admit it, I would everyone matins were as long to them as five, except they could be stow their time better.

In the 26. where you do ask, whether I believe that the heads or rulers by necessity of salvation are bound to give unto the people, holy scripture in their mother language? I say, y ^t I think they are bound to see that the people may truly know holy Scripture, & I do not know, how that may be done so well, as by giving it to them truly translated in the mother tongue, that they may have it by thē at all times to pass y ^e time godly, whensoever they have leisure thereto, like as they have in France under y ^e French kings priuelege, & also with the privilege of the Emperor, and so do I know that they have had it these 50. years and 4. in France at the least, and it was translated at the request of a king called I trow, Louis, as appeareth by the priueledge put in the beginning of the book.

In like manner have they it in Flanders, printed with y ^e priueledge of the Emperor. In almayne also and Italy & I suppose through all nations of Christendōe. Likewise hath it been in England, as you may find in the English story called Polychronicon. There it is shown, how whē y ^e Saxons did inhabit the land, the K. at that time, which was a Saxon, did himself translate the Psalter into the language that then was generally used. Yea I have seen a book at Crowland Abbey, which is kept there for a relique, the book is called S. Guthlakes Psalter, and I ween verily it is a copy of the same, that the king did translate, for it is neither English, Latin, Greek, Hebrew, nor Dutch, but somewhat sounding to our English, and as I have perceived since the time I was last there, being at Antwerpe, the Saxon tongue doth sound likewise after ours, and it is to ours partly agreeable. In the same story of Polychronicon is also shown, howe that S. Bede did translate the Gospel of John into English, and the author of the same book promised that he would translate into English all the Bible, yea and perhaps he did so, but (I wot not howe it cometh to pass) all such things be kept away. They may not come to light, for there are some walking privily in darkness, that will not have their doings known. It is no lie that is spoken in the Gospel of John Omnis qui male agit, odit lucem: All that doth noughtily, hateth the light, and will not have their doings known. And therefore they keep down the light strongly: for that opened and generally known, all wrongful conveyance should anon be disclosed and reproved, yea and all men should see anon, whether those that hold against unrighteousness, being therefore sometime horribly infamed & sclandered, named heretics and schismatics, were in deed as they be called or no.

Yea, moreover I did once see a book of the New Testament, which was not unwritten by my estimation this C. years, and in my mind, right well translated after the example of that which is read in the church in Latin. But he that shown it me, said, he durst not be known to have it by him, for many had been punished aforetime, for keeping of such, and were convict therefore of heresy.

Moreover I was at Paul's Cross, when the new Testament imprinted of late beyond the sea, was first forefended, & truly my heart lamented greatly, to hear a great man preaching against it, which shown forth certain things that he noted for hideous errors to be in it, that I yea, and not I, but likewise did many other think verily to be none. But (alacke for pity) malice cannot say well. God help us all and amend it.

So that to conclude, I think verily it were profitable and expedient, that the holy Scripture were delivered by authority of the head rulers, unto the people truly translated in the vulgar tongue, in like manner as it is in all other countries. And whereas you add, whether they be bound by necessity of salvation, to deliver it to y ^e people? I will not so narrowly touch that point now, but I say, that they are bound by right & equity, to cause it to be delivered unto the people in the vulgar tongue, for their edifying & consolation, which the people by God's grace, should thereof gather, that now it is like they want, & are destitute of.

In the .xxvij. where you do demand, whether it be lawful for the rulers, for some cause, upon their reasonable advisement, to ordain that y ^e Scripture should not be delivered unto y ^e people, in the vulgar language? all men may here see, that whosoever devised these questions, thought not contrary (whatsoever they will yet say) but that it is good for the people to have the Scripture in the vulgare tongue, & that they thought, that I so saying could not be well reproved, and therefore are laid out all these additions, as it were to snare and trappe me in: whether the heads he bound, and that by necessity of salvation, to deliver it to the people: and whether for opportunity of time, they may ordain to restrain it for some cause, and by some reasonable advisement of them taken. Sed frustra iacitur rete ante oculos pennatorum: But without cause you spread the net before the eyes of the birds or fowls. I show you plainly, that notwithstanding all these things, in mine opinion, it was not well done to inhibit it, and worse, that the Bishops have not since amended it, if so be they could, that the people might have it to use & occupy virtuously.

And here I will add one reason. The Scripture is the spiritual food and sustenance of man's soul. This is shown to be true in many places of Scripture: like as other corporal meat is the food of the body. Then it he be an unkind father that keepeth bodily meat away the space of a week or a month frō his children, it should seme that our bishops be no gentle pastors or fathers, that keep away the food of men's souls frō them (specially when other do offer the same) both mōthes, years, & ages. Neither do I see any opportunity of time, or reasonable advisement, that should cause it to be withdrawn & taken away, but the contrary rather: for it is reason convenient & needful for men to eat their meat ever whē they are right hungry, & blessed are they that hunger & thirst after the word of god, which teacheth to know him, and to do his pleasure at all times: for that we do crave every day in our Pater noster saying: Give us Lord our heavenly bread.

In the .xxviij. where you do ask, whether I believe that consecrations, halowings, & blessings used in y ^e church are to be praised? I say that I know not of all, & therefore I will not dispraise thē, neither can I therefore over much speak of them all, seeing I know them not: such as are the halowing of belles, the halowing of pilgrims, when they should go to Rome, the halowing of beads, and such like. But those which I am advised of and do remember, be in mine opinion, good: such as is this. When the priest hath consecrated holy bread, he saith: Lord bless this creature of bread, as thou did bless the five loaves in desert, that all persons tasting thereof may receive health, &c. which I would every man might say in English, when he should go to meat, I like it so well.

Also this is a right good one, that is said over him that shall read the Gospel: The Lord be in your heart & in your mind and mouth, to pronounce and show forth his blessed gospel. Which is also spoken over a preacher taking benediction, when he shall go into a pulpite. Al such good things I like very well, and think them commendable, wyshing therefore y ^t all people might know what they mean, that they with rejoice of heart might pray joyfully with us, and delight in all goodness: which should be, if they were uttered in English, according to the mind of Saint Paul 1. Cor. 9. where he wisheth, rather to speak five words in the Church heartily with understanding, whereby other might have instruction, then ten thousand words in a tongue unknown. Yea, to say truth, and truth it is in deed, that I shall say: a good thing, the further and the more largely or apertly it is known, the further the virtue thereof spreadeth, and rooteth in men's hearts and remembrance. God send therefore the blind to see, and the ignorant to have knowledge of all good things.

Thus I conclude that consecrations, halowings, and blessings used in the Church (so far forth as I remember and know) be commendable. Of other I can give no sentence wishing even as I trust men shall once see it come to pass, that all good things may be song and spoken in our vulgar tongue.

In the xxix. where you do ask, whether I believe that the Pope may make laws and statutes to bind all Christian men to the observance of the same, under the pain of deadly sin, so that such laws and statutes be not contrary to the law of God? I say, that if it be true that is written in the Decrees, that is to wit: Laws be never confirmed until they be approved by common manners of thē that shall use them: then cannot the Popes laws bind all Christian men: for the Greeks, and the Bohemes will (as you do know full well) never admit them, but do refuse thē utterly, so that I do not find, that his laws may bind all Christian men.

Finally, I cannot see, that he hath authority to make laws, binding men to the observance of them under pain of deadly sin, more then hath the king or the Emperor: and to say soth, I say (as I have said afore) I think verily that the Church was more full of virtue before the Decrees or Decretals were made (which is not very long ago, but in the time of Constantine, if it be true that is reported in the Decrees Dist. 15. ca Canones generalium, ) then it hath been since: God repair it, and restore it again to the ancient purity and perfection.

In the xxx. where you do ask, whether I believe that the Pope and other prelates and their deputies in spiritual things, have power to excommunicate Priests, and lay people that are inobedient and sturdy, from entering into y ^e church, and to suspend or let them from ministration of the Sacraments of the same? I think, that the Pope and other prelates have power to excommunicate both priests and lay men, such as be rebellious against the ordinance of God, and disobedient to his law, for such are sundered from God, afore the prelates do give sentence, by reason of their sin and contumacy, according as it is said in Isaiah by almighty God: Your sins (quoth he) do make division betwixt you and me. And the Prelates by right judgment, should pronounce of sinners as they do find them, and that is, to pronounce such to be excommunicate of God, and unworthy to minister any Sacraments, or to be conversant with Christian folk, that will not amende. For thus biddeth Paul. 1. Corinth. 5. If any amongst you called a brother, shall be a whoremonger, or a covetous person, or a worshipper of images or Idolles, or a railer, or a drunkard, or an extortioner, see that with such you eat no meat. Such ought to be put out of the Church, and not be suffered to come within it.

I am not certain that Prelates have any such power, And though they had, I doubt whether charity should permit them to show it forth and execute it without singular discretion. For in Churches ought the word of God to be declared and preached, through the which the sturdy coming thither and hearing it, might soon be smitten with compunction and repentance, and thereupon come to amendment. This confirmeth well a law made in the Council of Carthage, which is this: A Bishop ought to prohibit no person to come into the Church, and to hear the word of God, whether he be Gentile or Jew, or heretic, until the mass time of them that are called Catechumini de Conse. distinct. 1.

Moreover, where you speak of Prelates Deputies, I think such be but little behoueable to Christ's flock. It were necessary and right, that as the Prelates themselves will have the revenues, tithes, & oblations of their benefices, they them selves should labor and teache diligently the word of God therefore, and not to shift the labor from one unto another, til all be left (pity it is) undone. Such doth S. John call, Fures & latrones: Thieves and murderers, although they make never so goodly a worldly show outward, and bear a stout porte.

This I say that the Pope and other prelates have power to excommunicate rebels against God's ordinance, and to suspend them frō receiving or ministering the sacrament, but I am not sure, that they have power to forefend them from out of Churches, especially when God's word is there preached, unless the sinners be so sore desperate, that they scorn the same. And I would, that every Prelate receiving his living of benefices, should him self work in the same, specially in true preaching of Christ's doctrine, without winding his own neck out of the yoke, & charging therewith, other called deputies or Uicares, Curates, and suce like. For God would have every man to get his living by sweat of his own face, that is to say, by his labor, according to his estate and calling. And like as every workman is worthy his meat: so contrariwise they that labor not, unless they be let by impotency, are worthy to have no meat, and much less to take of those, to whom they do no service .50. or 40. pound a year, for waiting after none other thing, then the Moon shining in the water. The Canon law maketh clearly with the same. Look in the Decrees, Cap. 21. quest. 2. Capitulo precipimus, and you shall find plainly, as I say.

In the xxxj. where you ask, whether faith only without good works, may suffice unto a man fallen into sin after his Baptism, for his salvation and justifying? I say, that it is the usage of Scripture to say, that faith only doeth justify and work salvation, afore a man do any other good works, and that is shown by many authorities both of scripture, & also of many holy Fathers, in a treatise called Vnio dissidentium, which I would to Christ, as it is in French, and other languages, we had it truly translated in English. And truly I do think in this matter (like as is here shown by many authorities of holy fathers) that a mā fall̄ into sin after Baptism, shall be saved through faith, and have forgiveness by Christ's passion, although he doth no more good deeds thereafter: as when a mā having short life, lacketh leisure to exercise other deeds of mercy. Notwithstanding, true faith is of such virtue and nature, that when opportunity cometh, it cannot but work plenteouly deeds of charity, which are a testimony and witness bearers of a man's true faith. This declareth S. Augustine upon John. I trow it is where he expoundtth this text: Si diligitis me, precepta mea seruate: If you love me keep my commandments.. Whereas within a little after he speaketh in this wise, Opera bona non faciunt iustum, sed iustificatus facit bona opera. That is to say, good works make not a just or righteous man, but a man once justified, doth good works.

In the xxxij. where you ask, whether a Priest marrying a wife, & that without the dispensation of the Pope, & begetting also children of her without slander giving, do sin deadly? I say, that he doth not so much offend, as those, which in Wales (as I have heard say) and also in many partes beyond the Sea, or rather in all places, do give openly dispensations for money, to Priests to take concubines: neither doth he offend so much, as the purchasers of such dispensations: for they on every hand, do clearly commit fornication and aduoutry, utterly forefended by God's law, and the Priest, of whom speaketh your demand, offendeth but man's law, if he do that. For in the Decrees it is written, I ween it be in a gloss, and certainly I wote not whether it be in the text or no, I can lightly turn to it having a book. The sentence is thus: Presbyter fornicans est plus puniend us quàm vxorem ducens. That is to say, a priest doing fornicatiō, ought to be punished more, thē one which hath married a wife. Finally I think such a priest as before is named in your demand, sinneth not deadly.

In the xxxiij, where you ask, whether a Latin Priest, after he hath taken the order of Priesthode, being sore and oft troubled and stirred with prickings of lust or lechery, & therefore marrying a wife for a remedy of the same, do sin deadly? I say, that a Latin Priest, and a Greek Priest is all one before God, if they follow both one rule of Christ, left to us in holy Scripture: neither doth Christ put any such difference: but the one hath by that rule the same liberty, y ^t another, and no more nor less, for there is the same God i • Greece, that is here: & hath left one way for us to live after, both here and there. And therefore, I cannot see by his law, but that a Latin Priest may mary, as well as they do. And if the Greeks should not follow Christ's law in believing the same, and living thereafter, you would call them heretics. But that will not the Pope have done. Wherefore seeing they do let Priests mary, affirming it may so be done by the law of God, and yet are not reputed heretics: why should other mē that say the same, be called heretics: or be therefore burned? Therefore, following the law of God I make the same answer of a Latin Priest, that I made before of all Priests, that a Priest not having the gift of chastitity, is bound to mary, for avoiding fornication. In the xxxiiij. where you do ask, whether ever I prayed for John wickleffe, John Hus. and for Jerome of Prague condemned of heresy in the Council of Constance, or for any one of them, since they died, and whether I have openly or secretly done any deeds of charity for them, affirming them to be in bliss and saved? I say, that I never prayed for any of them, so far forth as I can remember. And though I had, it followeth not, that in so doing I should be an heretic. For you note well, that there is a mighty great country called Boheme, which yet do follow (as mē say) that same doctrine which John Hus and Jerome of Prague taught their Auncetors, whom (as I trow) neither the Pope nor you do recount heretics and infidels.

In the 35. where you ask, whether I have recounted and said them or any of them to be Saints, and worshipped them as Saints? I say, that in such secre • e and hid things, which I do not perfectly know, I follow the Council of Paul, which biddeth that we should not judge over soon, but to abide (unless the things, which we should pass upon, be the more evident) until the coming of the Lord which shall illumine and show forth clearly things, that now lie hid in darkness. Therefore hitherto have I neither judged with them, ne against them, but have resigned such sentence to the knowledge and determination of God, whose judgment I wotte is infallible.

And where as you say, they were condemned of heresy in the Council of Constance, if so the counsel did right, God shall allow it (I doubt not) and that shall suffice to have commendation of him: So that it is not need to ask of me, whether the acts of the same are commendable or no? Neither cā I give any direct answer thereto: for I do not verily know thē. And though I did, yet am not I verily persuaded, that I because the Council hath condemned them, must therefore believe them to be damned: for a Council (as I ween) may sometime slip beside the right truth but what that Council did in condemning them, I cannot precisely say: God worteth. Yea and that one singular person may judge more rightly, then a great multitude assembled in a Counsel, appeareth both by God's law, and by the law of man. Experience hereof may you see by the Council that is spoken of in the 11. of John, where is shown, that after our savior had restored Lazarus to life the bishops and Pharisees then were gathered in a Council saying: what shall we do? Truth it is, that this man Jesus doth many miracles, and if we suffer him thus all the world will believe him, whereupon the Romaines will come, and put us out of Ierusalē our dwelling place, and destroy our nation. At which time Caiaphas did arise, showing forth his sentence, which the whole Council did admit.

In likewise is shown Acts. v. where in a Council of the Bishops and Priests assembled to know what punishment should be done unto Christ's Apostles, for because they preached in the name of Christ, contrary to the precept of them (for they before had commanded the Apostles no more to speak in Christ's name) there among a shrewde multitude of them, gathered together, did arise a certain wise man, called Gamaliel (a pitiful thing verily to see but one good man in such a great Conuocation or Council of Priests, y ^t should be y ^e lights of virtue to all the people) which Gamaliel was a Doctor of the law, & had in good reputation among y ^e people: much like he was (as seemed to me) to Doct. Collet sometime Dean of Paul's in London) while he lived. I may come no near for to name some other of our time, least I should be thought offensive. This Gamaliell did bid the Apostles go aside, for a while, out of the Council or convocation house, & so he spake unto the other Priests or Bishops in the Council thus: You men (quoth he) of Israel, take heed to yourselves what you shall do upon these men the Apostles: For afore this time have risen one called Teudas, and after him another named Judas of Galilee, which have turned the people after them: and in conclusion they perished, and all they that followed after them vanished away. And now (quoth he) I say unto you, refrain from hurtyng these men, the Apostles, and let them alone, or suffer thē. For if this enterprise and work that they have made, be of men, undoubtedly it shall perish, & be fordone: but if (quoth he) it be of God, you cā not fordoe it. And this I tell you (said Gamaliell) least you should be found to strive and fight against God.

Unto this sentence of Gamaliel did all the other of the convocation or Parliament agree, and so they called in the Apostles of Christ afore them, causing them to be scourged and charging them, no more after to preach of Christ's name, and so did let them depart. This was undoubtedly done in the time of our Savior and of his Apostles, and caused to be written for our comfort and learning: For the holy Ghost knew afore, that like practice should come in y ^e latter time of the world, which we are in. Whereby you may clearly see, that Councils do not always discern with Christ, but sometime they may do against him. And therefore said David: Non sedi cum cōcilio vanitatis, & cum inique agentibus non introibo. Odiui Ecclesiam malignantium, & cum impijs nō sedebo: sed lauabo inter innocents manus meas. &c. I did not (quoth David) sit with the assembly or Council of vain doers, or liars, and I will not go in amongst them that work iniquity: for I hate the convocation of thē, that are malicious, or maligners, and amongst the wicked will not I sit: But I will wash my hands among innocents &c.

Also, in another Psalm he writeth thus: Dominus dissipat concilia gentium, reprobate concilia populorum, & concilia Principum: Cōcilium autem Domini, in aeternum manet. &c. The Lord (quoth he) doth destroy or annihilate the Council of the Gentiles, he reproveth the Councils of the people and of rulers. But the Council or devise of the Lord endureth ever, & the purpose of his mind abideth into the world of worlds. For that purpose doth S. Peter in the Acts of the Apostles allege this verse out of the Psalm: Quare free muerunt gentes, &c. Why did the Gentiles rage, and the people imagine vain things, &c. Like unto this is written Isaiah. 1. Also you may see in the Councils of the Pharisees above shown, that one singular persō may sometime perceive a thing more then a generalty or a multitude: for only Gamaliel did see better what was behouable, thē could all the other there congregate.

Agreable unto this we find in the Decrees Dist. 31. where it is written, that the Council of Nice, willing to correct or amende the life of men of the Church, ordained laws called Canons or rules. And as they treated upon such ordinances, some thought it erpedient to bring in a law, that Bishops, Priests, Deacons, and Subdeacons should not lie with their wives, whom they had married afore they were consecrate into the order. With that arose Paphnutius a Confessor of Christ, and gaynsayde it, testifying that marriage was an honorable thing: saying also, that it is chastity for a man to lie with his own proper wife. And so he persuaded the council, that they should cōstitute no such law, affirming, that it was a sore matter, that they were minded to do, which should be, either to the priests, or else to their wives, an occasion of fornicatiō: and this was Paphnutius reason. The words of the Canon proceed thus.

This declared Paphnutius, he never being married, nor having experience of Marriage, & y ^e Council commended his sentence, making no statute in this matter, but put it to every man's free will and liberty, without any enforcemēt or necessity. These words stand (as I have recited them unto you) written in the Decrees, albeit they are somewhat otherwise rehearsed In historia tripartita, as I have shown before in the fourth Article. Upon, this, that Paphnutius did thus resist and prevail against all the other Council, doth the Glose note in the same law: that one singular person may gaynesay or speak against an universal generaltie, having a reasonable cause on his side. Suffrage also of the same have we in Abbot Panormitane, where he saith thus: I would (quoth he) rather believe one lay person, bringing for him authority of scripture, thē an universal Council that ordeineth or defineth a thing, without scripture.

Finally I say, that I never recounted them neither Saints, ne devils, but resigned the judgment thereof to God, neither have I in earnest reported thē the one, or the other. Neither have done unto them particular worship so far forth, as I can remember,

In the xxxvj. where you do ask, whether I believe hold, and affirm that every general Council, & the Coūcel of Constaūce also do represent the universal congregation or Church? I say y ^t what such Councils do represent, I cannot certainly rel, and therefore believe neither yea, nor nay, neither can I thefore make any affirmation pro, & contra, with this demand, or against it: and no marvel. For I know of no Scripture to certify me of the same, ne yet any sufficient reason. And me thinketh this (under correction I speak) y ^e Councils might represent (albeit I know not whether they do or no) the universal church, not being yet the same, as I wot well they neither are ne were: For the Church I do take for to be all those, that God hath chosen or predestinate to be inheritors of eternal bliss & salvation, whether they be temporal, or spiritual, king, or subject, Bishop, or Deacon, father or child, Grecian or Romaine. And this Church spreadeth through the universal world, whereas any do cal for help truly upon the name of Christ: and there do they ever most grow & assemble commonly, where as his blessed word is purely & openly preached, & declared, for that is the relief of man's soul, whereunto all men loving their souls health, lust to resort & seek (as all things do naturally seek after that, which should nourish and prolong their life) for in it is shown, that righteousness, which whosoever doth thirst after, and is an hungered for, shall come in the kingdom of heaven. Of this may well the Proverb in the Gospel (although it be applied to the judgment of God, when he shall appear in y ^e general, dome) be verified where soever is a dead carrion, thither will soon be assembled Egles. That is to wit, wheresoever is declared by the course of Scripture, the benefits and commodities granted to us by Christ's death, thither will mē seek and fly, to know how they may enjoy & attain them, which I beseech him to grant us. Amen.

In the xxxvij. where you do ask, whether I believe that the same thing, which the Council of Constance representing the universal Church hath approved and doeth approve for the maintenance of faith and souls health, is to be approved, and holden of all Christian people: and that which the same Council hath condemned and doth condemn, to be contrary to faith and good manners, ought of y ^e same christen people to be believed and affirmed for a thing condemned? I say, that whatsoever the same Council, or any other have aproued, being approbation or allowance worthy, is of all Christian people to be likewise approved, holden, & allowed. And again, whatsoever the same or any other hath condemned, being reproof & condemnation worthy, for because it is hurtful to faith, or good living, I say, the same ought of all Christ̄ people to be condemned & reproved. But this surmounteth my knowledge, to discern, in what wise their judgment passed: whether with right, or vnright, for because I never looked upon their Acts, neither do I greatly coue • for to do: wherefore I refer the determinatiō to them, y ^t have better advised their doings, and thereby have some more skill in them, then I.

In the xxxviij. you demand, whether the condemnations of John Wycliffe, John Hus, and of Jerome of Prague, done upon their persons, books, and documentes, by the holy general Council of Constance, were duly and rightfully done, and so for such, of every Catholic person, whether they are to be holden and surely to be affirmed? I answer, that it passeth my knowledge, and I cannot tell: thinking surely, y ^t though I am ignorant of the same, so y ^t I cannot discuss the thing determinately, yet my Christendom shall be therefore nevertheless, and that I and all Christian men may well suspend our sentence being thereof ignorant, affirming neither the one, ne the other, neither yea, nor nay.

In the xxxix. you ask whether I believe hold, & affirm that John Wycliffe of England, John Hus of Boheme, and Jerome of Prague, were heretics, and for heretics to be named, and their books and doctrines to have ben & now be perverse, for the which books & pertinacitie of their persons, they are condemned by the holy Council of Constance for heretics? I say, that I know not determinately whether they be heretics or no, ne whether their books be erroneous or no, ne whether they ought to be called heretics or no.

In the xl. where you ask, whether I believe and affirm, that it is not lawful in any case, to swear? I say, y ^t I neither so do believe, ne affirm, ne never did.

In the xlj. where you ask, whether I believe, that it is lawful at the commandment of a judge, to make an oth to say the truth, or any other oath in a case convenient, and that also for purgation of infamy, I answer that I never said the contrary: but that I think and have thought it lawful to give an oth afore a judge, to say the truth, if the judge so require, and that by request lawful and convenient. As when a thing is in controversy betwixt two persons, and thereupon they sue unto a judge for sentence, when the judge can none otherwise boult out the truth, he may require an oth. As when the two women, which contended before Solomon, to avoid the crime of murder, which the one had committed in oppressing her child to death, and would have put the same upon the other, if Solomon could not by his wisdom otherwise have inuestigated the truth, he might (I suppose) for to come by the more certain information of the thing, have caused one of them or both, seeing it expedient for him, to swear, wherein the women had been bound to obey him. But Judges have need to be spare in requiring of oaths: For in customable or oft Iuries, creepeth in always betwixt times some perjury, as showeth Chrysostom in words semblable to these, and things precious, through oft haunt or occupying, loseth their estimation. And so reverent oaths unadvisedly required for every trifle usually, do cause men to regard little for making of them, yea, and I fear, to break them.

Therefore in Almaine, they have made of late (as I have hard say by credible persons▪ which have come from thence) many notable ordinances for the common wealth within a while, & amongst other this is one: If a man be set for to enter plea against another in any town, the Peers thereof afore whom all actions are used to be debated, hearing such a plea entered, shall cal the parties privately together, before they come into any open Court. And the matter examined, they shall exhort them to let the plea cease without further process, showing them y ^e great damage both godly and worldly, coming of waging the law, and the great cast and commodity, that is in agreement and concord. Which exhortation they use to show with so great gravity, and fatherly love (such wonders are wrought where the Gospel hath free passage that very few will commence plea. And though any plea be commonced, through such sage admonition it falleth lightly to sequestration and arbitrement of neighbors, who do set the suitors at unity, ere the matter do came to discussion in open Court.

Notwithstanding if some be so weiwardly minded (as in a multitude all are not one man's children, & therefore unlike of intent) that they will needs proceed and follow y ^e law, they shall be heard to speak their matters in opē court, and taught as the matter is most like to succeed, counseled with new exhortation to stop their process. If they will not be persuaded, & then the Judges seeing the matter so ambiguous y ^t they cannot give perfect sentence therein, except by virtue of an oath made by one of the parties, they be first better certified. Then will they show the same before the suitors, declaring what a chargeful thing it is to give a solemn oth for love of winning some worldly profit: & how (unless such as shall make it, ne y ^e better ware to eschew the same) they shall (beside an evil ensāple giving to a multitude) work thenselves happily shame or dishonesty.

Upon this, they shall give respite until a certain day appointed. So that in the mean while the suitors may take deliberation thereof, what is best to be done. If after this, they will not thus rest, at the day appointed, shall they come forth into a common place, and the great Bel of the City caused to be rōg, whereby the people shall be warned, what they are about to do: and the people assembled, the Judges shall in full chargeable & lamentable wise, charge the parties, under virtue of their oath, to make true relation of y ^e shall be demanded. So y ^t by reason of soberly & fatherly exhortations made of the Judges or Peers of the Town, and persuasion of neighbors, and for avoiding of God's displeasure, and shame of men there is little suit in courts: & if at any time, any be made, they be lightly stopped. So that Jury and swearing is well excluded and need not much to be required.

This have I shown because it pitieth me to hear and see the contrary used in some of our nation, & such also as name themselves spiritual men, and should be head Ministers of the Church, who incontinent as any man cometh before them, anon they cal for a book, and do mone him to swear, without any longer respite, yea & they will charge him by virtue of the contents in the Euangely, to make true relation of all that they shall demand him, he not knowing what they will demand, neither whether it be lawful to show them the truth of their demands or no? For such things there be that are not lawful to be shown. As if I were accused of fornication, & none could be found in me, or if they should require me to swear to bewray any other that I have known to offend in that vice, I suppose it were expedient to hold me still, & not to follow their will, for it should be contrary to charity, if I should so assent to bewray them, that I need not, and to whom perhaps, though I have known them to offend, yet trusting of their amendment, I have promised afore to keep their fault secret without any disclosing of the same. Yea, moreover, if such Judges sometime not knowing by any due proof that such as have to do afore them, are culpable will enforce them by an oath, to detecte themselves in opening before them their harts: in this so doing, I cannot see that men need to condescende in their requests. For it is in the law (but I wotte not certainly the place) thus. Nemo tenetur prodere semetipsum, that is to say: No man is bound to bewray himself. Also in another place of y ^e law it is written: Cogitationis poenam nemo patiatur: No man should suffer punishment of men for his thought. To this agreeth the common Proverb, that is thus: Cogitationes liberae sunt à vectigalibus. That is to say, thoughts be free and need to pay no tole. So that to conclude, I think it lawful, at the commandment of a Judge, to make an oath, to say the truth, specially if a Judge requireth an oath duly, and in lawful wise, or to make an oth in any other case convenient, and that also for purgation of infamy, when any infamy is lawfully laid against a man.

In the xlij. where you ask, whether a Christian person despising the receipt of the Sacraments of confirmation, extreme unction, or solemnising of Matrimony, do sin deadly? I say like of the recite of them, as I have said before of the self things and none otherwise.

In the xliij. where you ask, whether I believe, that S. Peter was Christ's Vicar, having power upon earth to bind & lose? I say, that I do not perceive clearly what you mean by this term Vicar: For Christ never called Peter, ne none other so in Scripture. If you mean thereby, that after the departing hence of Christ, when he was risen from death in his immortal body, and so styed into heaven, whereas he remaineth sitting upon y ^e right hand of his Father, that he so being away from hence, S. Peter occupied his room: then I say, it is not untrue but Peter in a manner (which I shall show here under) was his Uicar, and like as Peter was his Uicar, even so was Paul, and the other Apostles, and the one no less then the other if it be true, that S. Cyprian doth write: which is also consenting to Scripture, he saith thus: That Christ spake unto Peter saying: I say (quoth our Savior,) that thou art Peter, and upon this rock of stone shall I build my congregation, and the gates of hell shall not overcome it. To thee will I give the keys of heaven, & what things thou shalt bind upon earth, the same shall be bound also in heaven: and what so ever thou shalt lose upon earth, shall be loosed also in heaven. And to him after his resurrection doth Christ say: feed my sheep.

And albeit that he gave equal power unto all his Apostles after his resurrection, and saith: like as my Father sent me, do I also send you: Take you the holy ghost: If you shall retain to any man his sins, they shall be retained: If you shall remit to any man his sin, to him they shall be remit • . Nevertheless, because he would declare unity, he ordained by his authority; the original of the same unity beginning of one. The other Apostles truly were the same that Peter was, induced with equal partaking both of honor and authority, or power, but the beginning cometh of one that the congregation should be shown to be one. These are the words of Cyprian in a treatise that is called, De simplicitate Praelatorum, wherein you may see that Christ made all the Apostles of equal honor and like authority. Notwithstanding because he would testify the unity of his Church or Congregation, he spake, as it were alonely unto Peter, when he said: feed my sheep: And I shall give thee Peter, the keys of heaven: but in so saying, though the words seem spoken to Peter only, yet they were spoken unto him, in that he sustained the general person of all the Church, being as it were a common speaker for the same. So that in speaking to him, Christ spake unto all other the Apostles, unto whom also he gave all the same authority, that he gave unto Peter, as you may see both in these words of Cyprian, and also the same is clearly shown out of S. Augustine in diverse places, but nowhere more plainly in a few words then in a treatise called de Agone Christiano.

To this accordeth well that is writ̄ of Paul, Gal. 2. Ab his qui videbantur aliquid esse: quales aliquando fuerunt, nihil mea refert &c. Of those Apostles (quoth Paul) which seemed to be of authority, I was not taught (what they were in time passed, it skilleth me nothing: God regardeth not the exterior appearance of man) nevertheless they which appeared to be of price, shown me no learning, nor gave me no counsel. But contrary, when they had seen that the Gospel of uncircumcision was committed unto me, like as the Euangely of circumcision was unto Peter for he that was mightier then Peter concerning the Apostleship toward the Jews was mighty also in me toward the Gentiles: Therefore, when James, Peter, and John. which appeared to be as pillars, knew the grace given me, they gave unto me and Barnabe their right hands in signs of fellowship to be their partners, so that we should exercise the office of Apostles among the Gentiles, as they did among the Jews. Wherein you may clearly see, that Paul took no instruction of them which seemed to be in high authority, and that Peter James, and John, which were noted principals, took Paul and Barnabas to be their mates and fellows. Which they would not have done (I suppose, if they had known, that God had granted to thē a prerogative singular to excel Paul, and to be his sovereign: but according to the prerogative of God granted, they might safely have shown it, and enjoyed y ^e same: like as they did rejoice in other benefits granted to them of God, to be ministers in his church for the edifying of the same: and as S. John calleth himself the Disciple loved of his master Jesus, and testifieth, how that unto him Christ hanging upon the Cross, did commit his blessed mother.

Moreover, if these three Apostles, James, Peter, and John, should have by humility, left out to make mention of their prerogative, when they took Paul and Barnabas into their fellowship: yet is it to be thought that Paul which useth never any inordinate arrogancy, writing the words above said for the magnifying of his own privilege and authority given him of God, would not have suppressed and passed over their primacy vnspokē of, with whom he maketh here comparison: for then it might be thought he were envious, and to pyke away authority frō other to himself unlawful: that cannot so be. Moreover he saith a little after the words afore rehearsed, that he reproved S. Peter even before his face. Wherupon S. Jerome expounding the same Epistle, saith (as I remember) that Paul would not have been bold so to do, except he had known himself equal to Peter.

In the words also of Paul above written, this might be noted, as serving to my purpose, that Peter had no preeminence or primacy above the other, for James is named afore him, which Paul would not have done, (I think) knowing Peter to be James superior. Therefore he making no such variety in order, put James afore saying: And James, Peter and John, that appeared the principals (quoth he) gave unto me and to Barnabe their right hands in sign of fellowship. Yet notwithstanding Paul loved good order (I suppose) as well as any y ^t now are, which contendeth so sore for superior rouins & preeminencie claiming to be y ^e Apostles successors. I would it were so much for the common wealth of Christian people, as it is suspect that they do it for vain glory, and worldly lucre. According to this, shall you find. Acts xi. where is shown, th • rafter Peter by instinct of the holy Ghost, had gone unto one of the Gentiles called Cornelius a petty Captain, having the governance of an hundredth men, teaching him the ways and doctrine of Christ, and Baptising him and other with him assembled, being like as he afore was, Pagans: the Apostles and other Christian brethren that were in Jewry, hearing thereof, when Peter came to Jerusalem, they which held upon Circumcision, made none obeysaunce unto him (albeit I think verily he had more holiness then ever had any other Pope) as the Emperor is fain to do to y ^e Pope at his coronation, falling down to kiss the Popes feet, or to hold the Popes styrrup while he mounteth upon his horseback, according to the form of law written: I am not certain whether in the Decrees or else the Decretalles, or in both rather (for such ordinances are inviolable & worthy to be principally recorded) but they reasoned sore & disputed both against S. Peter, and also his doing, saying: you have gone amongst them that you ought not have had to do with, ne to have meddled among them, y ^t are men unclean, because they are uncircumcised: yea & that is more, you have eat & drunk with them. Peter mildly and coldly made answer again, rehearsing all the manner of his doing in order: showing that he was so instruct to do by mighty and clear revelations of God, & not by his own fantasie and pleasure.

Which answer being heard, the other that afore had made sore objections against him (which were both of the Apostles, and other Christian brethren) were content, holding their peace without anymore complaining, and gave glory therefore to God, saying: Then God hath granted also unto the Gentiles to take repentance, and so to come to eternal life. Where in you may see, that the other Apostles were as bold with Peter, as before is shown of Paul, to dispute against him. Neither were they therefore by Peter reproved of inobedience. He did not allege any preeminēce or authority, to rebuke them for their complaining, as one would say: why should you that are my sheep, control me, that am the head of the church and your pastor, or Christ's general vicar, having both jurisdiction temporal, and spiritual: with such other like? but shown them it was the will of God, that he had done, going to the Gentiles to tell them of eternal life, which God pleased to give to them as well as to the Jews. In token whereof the holy ghost did sensibly come among them, and so were they baptized.

Thus may you see, that if Peter were the Vicar of Christ, even so likewise was Paul, and all the other Apostles. And I do not think contrary, but that Peter and all other of the Apostles were Christ's Uicares, if you mean by this word Uicar, a deputy or such like for to preach his Euangelie (which is an office of all other most sovereign) to minister Sacraments, and to do other such divine service in God's Church. And thus were they worthy to be called (as the Scripture nameth them) Christ's true Apostles, Bishops, Priests, Legates, or any such like. Which authority was given thē by Christ after his resurrection, when he said unto them these words: Peace be amongst you Like as my father hath sent me, so do I send you. Take you the holy Ghost: whose sins soever you shall forgive, are forgiven them: and whose sins you shall retain, are retained. And the same authority did they receive when Christ spake unto all the Church, after the mind of Saint Augugustine and other, in Peter, saying: Peter feed my sheep.

In the xliiij. where you ask, whether I believe, that the Pope ordina • lie chosen for a time (his proper name being expressed, be the successor of Peter, I say that it seemeth to me a thing of no great value whether a man believe so or no, I cannot see y ^t it should be numbered amongst the Articles of our faith. Notwithstanding I will show my rude thought in it, which is this.

The Pope may succeed in S. Peters stead or office, and do the same duly & diligently feeding Christ's flock, and showing virtuous ensample of living to the same, & so doing, he may and ought to be thoght and named a true successor of S. Peter. And thus is your Lordship, S. Peters successor, performing the conditions aforesaid, with otherlike properties requisite to your order and duty: yea and as many other as do truly their duty and duly the office of a Bishop. And otherwise may not the Pope be called the successor of Peter, for because he is entered into S. Peters office, not regarding to do that is requisite for the same, not following y ^e trace of virtue, but the contrary. And then is he wrongfully named, if at any time such be, which is not impossible. For what should men cal those Peters successors, that play the pageants and follow with the conditions of Caiaphas, Simon Magus, or Judas? Such verily if any be, cannot rightwilly claim to be Peters successors, no more then the night may claim to be successor of the day▪ for Peter was never so minded, ne taught them so. Yea, they ought rather to be called Peters adversaries, for so much as they do not his will, that is shown by his own acts and writing, but work against the same. Of such may be said: Non Sanctorum filij sunt, qurtenent loca Sanctorum, sed qui exercent opera eorum. That is to say, they are not all Saints children, that occupy the rowms of Saints, but they are their children, that exercise their works. Yea, of such may be said, that is written of S. Jerome. Al Bishops (quoth he) are not Bishops, mark you well Peter, but mark also Judas. Behold Stephen, but behold Nicholas. Ecclesiastical dignity maketh not a Christian man. Cornelius the Centurion being yet a pagan, was made clean through the benefit of the holy ghost. Contrariwise, Daniel being a child, condemneth Priests, or ancient men. It is no easy thing (saith he) to stand in the room of Peter and Paul, & to keep the seat of them now reigning with Christ: For unsavory salt is naught else worth, but to be thrown out of the doors, and trodden down of hogs. This saith S. Jerome.

Wherunto agreeth well S. Augustine. Everyone (quoth he) that saith unto you. Pax vobis, ought not to be heard, or to be believed, as a dove. Crows be fed of dead carrion: & so is not a dove: but liveth by the fruits of the earth. Her living is pure, innocent and hurtlesse. Whereby you may see, that ill Bishops are no Bishops, and that they which follow no Saints in virtuous living, are not the successors of Saints, but unsavory salt, that is, neither of the church, ne shall come in heaven to reign there with Peter & Paul, but be thrown out with great contempt. For God knoweth a dove from a crow, and an innocent liver from a devourer of carrion. But such as declare and show good deeds, as the Saints did, be their childrē and successors, and shall with them reign in heaven.

So that to conclude, I say, that the Pope ordinatly chosen is the successor of S. Peter, following S. Peters godly living. And else, except he study to do diligently, that he may be so called worthily, it shall be but a vain name. For rather may he else be reputed an Image of a Pope, or of a Bishop according as such be called of the Prophet: O Pastor & Idolum: O Idol shepherds.

In the xlv. where you ask, whether ever I have promised as any time by an oath, or made any confederacy or league with any person or persons, that I would always hold and defend certain conclusions or articles seeming to me and to my complices right & consonant unto the faith? and will that I should certify you of the course and form of the said opinions and conclusions by row, & of y ^e names and surnames of them that were to me adherent, & promised to be adherēt in this behalf: I say, that I do not remember, that ever I made pact or confederacy w ^t any person or persons, ne made any promise by oth, that I would always hold and defend any conclusions, or articles seeming to me and other, right and consonant to the faith, unless it hath chanced me to say in this form: that I would never with the aid of God, forsake ne decline from the truth, neither for fear, nor yet for love of man or men.

Thus I have perhaps said in some time, or some place, because I have in deed so intended, and do intend, God's grace assisting me. But I cannot yet tell you, whether I have so said or no, nor to what persons, ne at what time, neither in what place. Neither I do reck̄ me to have any cōplices, but such as do love me, and I them, for God and in God. And those do I reckon all them that are or will be truly Christian, in calling upon Christ's name. And concerning opinions or conclusions, I can tell you of none other, thē I have shown: the sum whereof I reckon and think utterly be concluded in two propositions, which both are written in the New Testament.

The first is in the Acts of the Apostles in this wise: Christus est caput anguli, nec est in alio quoquam salus. Non enim aliud nomen sub coelo datum est inter homines, in quo oporteat nos saluos fieri. That is to say: Christ is the head corner stone of our faith, whereupon it should be set and grounded: neither is salvation in any other, for there is none other name under heaven given amongst men, wherein we may be saved. This is the one of the propositions, wherein is engrossed or comprehended my saying, which S. Paul doth thus otherwise explicate: Christ is made of God our wisdom, our righteousness, our pureness, or satisfaction, and our redemption. And in another place: There is none other foundation, that any man may put, except that which is already put, that is Christ Jesus.

The other proposition is written of the Prophet Isaiah, and recited of our Savior in the Euangelie of Matthew, in these words: Men do worship me in vain, teaching doctrines and precepts, or laws human. Of this writeth Paul very largely in diverse places, and everywhere well nigh. Amongest other, Collos. 2. where he warneth the Colossians to take heed that no man do spoil them, to steal them away, by Philosophy or vain deception, according to the constitutions of men, and ordinances of this world. Thus I do certify you of all the opinions and conclusions, which I intend, or have intended to sustain, being contained in the two propositions above written. Other hold I none, but such as are mentioned in the Creed, both that is song at Mass, and also in the other Creed, that all people do daily say every day.

Finally, that you require to know of the names and surnames, in order particularly of them, that be to me adherents, or that have promised me to be adherent in this part: I say, that I know of none particular, that I remember, without I should note unto you a great multitude, which you may know, and here of (I suppose) through all regions and realms of Christendom, that do think likewise, as I have shown, I ween the multitude mounteth nigh unto the one half of Christendom: and more should do likewise, by a great sort within a while (I doubt not) but that our ghostly enemy laboreth a main, to have the knowledge of the truth suppressed, and letteth, that it cannot come abroad for to be seen. I say therefore again I know of no particular adherents, ne of none that hath so promised me to be in these matters. And though I did, I would not (except I knew that charity so required, which I do not find yet hitherto) detect, ne bewray any one of them, for no man's pleasure: For I am bound to obey God above men. Who be with us, and grant the truth to be known. Amen.

These answers of John Lambert, to the 45. Articles above expressed, were directed and delivered to Doctoure Warham Archbyshop of Canterbury, as it appeareth, about the year of our Lord 1532. at what time, the said Lambert was in custody in the Archbishops house of Otforde, being there destitute of all help and furniture of books, as by his own words is to be gathered. But so the providence of God wrought for Lambert, that within short space after, An. 1533. the said Archbyshop Warham died: whereby it seemeth that Lambert for that time was delivered. In this mean while Doct. Cranmer was sent over in Ambassage, with the Earl of Wilshyre, Doctoure Stokesley, Doct. Kerne, Doctor Benet, and other learned men, to the bishop of Rome lying then at Bonony, to dispute the matter of the Kings marriage, openly first in the Courte of Rome, then in the Courte of the Emperor. Where after sundry promises, and appoyntmentes made, yet when the time came, no man there appeared, to dispute with them, in these two propositions: 1. That no man, iure diuino, could or ought to marry his brothers wife. 2. That the Bishop of Rome by no means ought to dispence to the contrary. But of this more copiously we will entreat (the Lord's grace permitting) in the sequel of our story, coming to Doctor Cranmer's life.

After the death of William Warham, succeeded in that Sea the said Doctor Cranmer. Lambert in the mean season being delivered, partly by the death of this Archbyshop, partly by the coming in of Queen Anne, returned into London, and there exercised himself about the Stocks, in teaching children, both in the Greek, and latin tongue. And for so much as priests in those days could not be permitted to have wives, he left his priesthood; & applied him self to that function of teaching, intending shortly after also to be free of the grocers, and to be married. But God, who disposeth all men's purposes after his secrete pleasure, did both intercept his marriage, and also his freedom, and married him to his son Christ Jesus, as now consequently followeth to be declared.

Thus then after that John Lambert now had continued in this vocation of teaching, with great commendation, and no less commodity to the youth: it happened this present year 1538. he was present at a Sermon, in S. Peters Church at London. He that preached, was named Doctor Tailor, a man in those days not far disagreeing from the Gospel, and afterward in the time of King Edward was made Bishop of Lincoln, and at last in the time of Queen Marie was deprived from the same, and so ended his life, among the confessors of Jesus Christ.

When the Sermon was done, Lambert having gotten opportunity, went gently unto the Preacher to talk with him, and uttered diverse arguments wherein he desired to be satisfied. Al the whole matter or controversy was concerning the sacrament of the body and blood of Christ. Taylor excusing himself at that present for other business, willed him to write his mind, and to come again at more leisure.

Lambert was contented, and so departed. Who within a while after, when he had written his mind, came again unto him. The sum of his arguments were ten, which he comprehended in writing, approving the truth of the cause, partly by the Scriptures, and partly by good reason, and by the Doctors. The which arguments, although they came not all unto our hands, yet such men as were present at those affairs, reported thē to be of great force and authority. And of a few which were borne away in memory, the first reason was this, gathered upon Christ's words, where it is said in the Gospel: Thys cup is the new Testament.

And if (saith he) these words do not change neither the Cup, neither the wine corporally into the new Testament: by like reason it is not agreeable that the words spoken of the bread, should turn the bread corporally into the body of Christ.

An other reason was this: that it is not agreeable unto a natural body to be in two places or more at one time: wherefor it must follow of necessity, that either Christ had not a natural body, or else truly according to the common nature of a body, it cannot be present in two places at once, and much less in many: that is to say, in heaven & in earth, on the right hand of his father, and in the Sacrament.

Moreover, a natural body cannot be without his form and shape, conditions, and accidents, like as the accidents and conditions also cannot be without their subject or substance. Then, for so much as in the sacrament there is no quality, quantity, or condition of the body of Christ, and finally no apparaunce at all, of flesh: who doeth not plainly perceive that there is no transubstantiate body of his in the sacrament? And to reason by the contrary: all the proper conditions, signs, and accidents whatsoever they be pertaining unto bread, we do see to be present in the sacrament, which cannot be there without the subject: therefore we must of necessity confess the bread to be there. He added also many other allegations out of the Doctoures. But to be short, this Taylor the preacher, whom I spake of before, willing and desiring (as is supposed) of a good mind to satisfy Lambert in this matter, amongst other, whom he took to counsel, he also conferred with doct. Barns, Which Barns, although he did otherwise favor the Gospel, and was an earnest preacher, notwithstanding seemed not greatly to favor this cause, fearing peradventure, that it would breed some let or hinderance among the people, to the preaching of the Gospel, which was now in a good forwardness, if such sacramentaries should be suffered: He persuaded Taylor by and by to put up the matter to Thomas Cranmer Bishop of Canterbury. And hereby may we see it truly verified, which Will. Tyndale before writing to John Frith, did note in Doct. Barns, saying: that D. Barns will be hot against you, &c. pag. 154.

Upon these originals, Lamberts quarrel first began, and was brought unto this point, that through the sinister doing of many, it began of a private talk, to be a public and common matter. For he was sent for by the archbishop and brought into the open court, and forced to defend his cause openly: for the archbishop had not yet savored y ^e doctrine of the Sacrament, whereof afterward he was an earnest professor. In that disputation, it is said, that Lābart did appeal from the Bishops, to the kings Majesty. But how soever the matter was, the rumour of that disputation, was by and by spread throughout the whole Court.

I told you before, how that king Henry for two years past showing the part of an hard husband, had beheaded Queen Anne his wife. Which deed did not only greatly displease the German Princes (who for that only cause had broken of the league with him, an. 1536. but also many other good men in England.

Moreover, how that within a while after, Abbayes began to be subverted, and all their goods to be confiscate and given abroad. For which causes, but especially for the late abolishing of the bishop of Rome, the commons had conceived a very evil opinion of him, in so much as the sediciouse sort rebelled against him.

At that time Stephen Gardener then Bishop of Winchester, was in authority amongst the kings Counsellers who as he was of a cruel nature, so was he no less of a subtle and crafty wit, ever gapyng for some occasion how to let and hinder the Gospel: albeit a long time he was not so greatly esteemed with the king that he could much prevail to achieve his conceived purpose: But at length: upon this matter advising himself, he thought he had apt occasion and opportunity to accomplish his desire. Neither did he forslacke the occasion ministered, but went straight unto the king, privily admonishing him, & with fair flattering words, giving him most pernicious counsel, declaring howe great hatred and suspicion was raised upon him, almost in all places.

First, for abolishing the Bishop of Rome's authority, then for subversion of the monasteries, and also for that the divorcement of Queen Katherine was yet fresh in men's minds: and now the time served, if he would take it, easily to remedy all these matters, and pacify the minds of them, which were offended with him, if only in this matter of John Lambert, he would manifest unto y ^e people, how stoutly he would resist heretics: and by this new rumor he should bring to pass, not only to extinguish all other former rumors, and as it were with one nail to drive out another, but also should discharge himself of all suspicion, in that he now began to be reported to be a favorer of new sects and opinions.

The king giving ear more willingly, then prudently or godly to this Cyrene, immediately received the wicked counsel of the Bishop, and by and by sent out a general Commission, commanding all the nobles and Bishops of this Realm, to come with all speed, to London to assiste the king against heretics and heresies, which the king himself would sit in judgment upon.

These preparations made, a day was set for Lambert, where a great assembly of the nobles was gathered from all partes of the realm, not without much wonder and expectation in this so strange a case. All the seats and places were full of men round about the scaffold.

By and by the godly servant of Christ John Lambert was brought from the prison with a garde of armed men, even as a Lamb to fight w ^t many Lions, and placed right over against where the kings royal seat was, so that now they tarried but for the kings coming to the place.

At the last, the king himself did come as judge of that great controversy, with a great garde, clothed all in white, as covering by that color and dissimuling severity of all bloody judgment.

On his right hand sat the Bishops, and behind them the famous Lawyers, clothed all in purple, according to the manner. On the left hand sat the Peers of the Realm, the Justices, and other Nobles in their order: behind whom sat the Gentlemen of the kings privy Chamber. And this was the manner and form of the Judgment, which albeit it was terrible enough of it self, to abash any innocent, yet the kings look, his cruel countenance, and his brows bent unto severity, did not a little augmēt this terror, plainly declaring a mind full of indignation far unworthy such a Prince, especially in such a matter and against so humble and obedient a subject.

When the king was set in his throne, he beheld Lambert with a stern countenance, and then turning himself unto his counsailours, he called forth D. Day Bishop of Chechester, commanding him to declare unto the people, the causes of this present assembly and judgment.

The whole effect of his Oration tended in a manner, to this point: That the king in this Session would have all states, degrees, Bishops and all other, to be admonyshed of his will and pleasure, that no man should conceive any sinister opinion of him, that now the authority and name of the Bishop of Rome being utterly abolished, he would also extinguish all Religion, or give liberty unto heretics to perturb and trouble the Churches of England, without punishment, whereof he is the head: and moreover that they should not think, that they were assembled at that present, to make any disputation upon the heretical doctrine, but only for this purpose, that by the industry of him and other Bishops, the heresies of this man here present (meaning Lambert) and the heresies of all such like, should be refuted or openly condemned in the presence of them all.

When he had made an ende of his Oration, the King standing up upon his feet leaning vpō a cushion of white cloth of tussue, turning himself toward Lambert with his brows bent, as it were threatening some grievous thing unto him, said these words: Hoe good fellow, what is thy name? Then the humble Lamb of Christ, humbly kneeling down upon his knee, said: My name is John Nicolson, although of many I be called Lambert. What (said the king? have you two names? I would not trust you having two names, although you were my brother. Lambert, O most noble Prince, your bishops forced me of necessity to change my name. And after diverse Prefaces and much talk had in this manner, the king commanded him to go unto the matter, and to declare his mind & opinion what he thought as touching the Sacrament of the altare.

Then Lambert beginning to speak for himself, gave God thanks which had so inclined the heart of the king, that he himself would not disdain to here and understand the controversies of Religion: for that it happeneth oftentimes, through the cruelty of the bishops, that many good & innocent men in many places are privily murdered and put to death without the kings knowledge.

But now for so much as that high and eternal king of kings, in whose hands are the hearts of all Princes, hath inspired and stirred up the kings mind, that he himself will be present to understand the causes of his subjects, specially whom God of his divine goodness hath so abundantly endued with so great gifts of judgment and knowledge, he doth not mistrust, but that God will bring some great thing to pass through him, to the setting forth of the glory of his name.

Then the king, with an angry voice, interrupting his Oration: I came not hither (said he) to hear mine own praises thus painted out in my presence, but briefly go to the matter, without anymore circumstance. Thus he spake in Latin.

But Lambert being abashed at the Kynges angry words, contrary to all men's expectation, staid a while considering whether he might turn him self in these great straits and extremities.

But the king being hasty, with anger and vehemency said: why standest thou still? Aunswere as touching the Sacrament of the alter, whether doest thou say, that it is the body of Christ, or wilt deny it? And with that word the king lifted up his cap.

Lambert. I answer with S. Augustine, that it is the body of Christ, after a certain manner.

The king. Answer me neither out of S. Augustine, neither by the authority of any other, but tell me plainly, whether thou sayest it is the body of Christ, or no? These words the king spake again in Latin.

Lambert. Then I deny it to be the body of Christ.

The king. Mark well, for now thou shalt be condemned even by Christ's own words: Hoc est corpus meum.

Then he commanded Thomas Cranmer, Archbishop of Canterbury to refute his assertion: who first making a short preface unto the hearers, began his disputation with Lambert, very modestlie, saying: Brother Lambert, let this matter be handled between us indifferently, that if I do convince this your argument to be false by the Scriptures, you will willingly refuse the same: but if you shall prove it true by the manifest testimonies of the scripture, I do promise, I will willingly embrace the same.

The argument was this, taken out of that place of the Acts of the Apostles, where as Christ appeared unto S. Paul by the way: disputing out of that place, that it is not disagreeable to the word of God, that the body of Christ may be in two places at once, which being in heaven was seen unto S. Paul the same time upon earth: & if it may be in two places, why by the like reason, may it not be in many places?

In this manner the Archbishop began to refute the second argument of Lambert, which as we have before said, was written & delivered by the said Lābert, unto the preacher: for the king had first disputed against his first reason.

Lambert answered unto this argument, saying: that the Minor was not thereby proved, that Christ's body was dispersed in two places, or more, but remained rather still in one place, as touching the manner of his body. For the Scripture doth not say, that Christ being upon earth, did speak unto Paul: But that suddenly a light from heaven did shine round about him, and he falling to the ground, heard a voice saying unto him, Saul, Saul, why doest thou persecute me? I am Jesus whom thou persecutest. &c. Here this place doth nothing let, but that Christ sitting in heaven, might speak unto Paul, and be heard upon earth, for they which were with Paul, verily heard the voice, but did see nobody.

The Archbishop on the contrary part, said: Paul him self doth witness. Acts 26. that Christ did appear unto him in the same vision.

But Lambert again said, that Christ did witness in the same place, That he would again appear unto him, and deliver him out of the hands of the Gentiles: Notwythstanding we read in no place, that Christ did corporally appear unto him.

Thus, when they had contended about the conversion of S. Paul, and Lambert so aunswearinge for himself, that the king seemed greatly to be moved therewith, and the Bishop himself that disputed, to be entangled, and all the audience amazed: then the Bishop of Winchester, which was appointed the 6. place of the disputation, fearing least the argument should be taken out of his mouth, or rather being drowned with malice against the poor man, without the kings commandment, observing no order, before the Archbishop had made an end, vnshamefastly kneeled down to take in hand the disputation, alleged a place out of the 12. Chapter to the Corinthians, where S. Paul saith: Have I not seen Jesus? And again in the 15. chapter: He appeared unto Cephas: and afterward unto James, then to all the Apostles, but last of all, he appeared unto me as one borne out of due time. &c.

Hereunto, Lambert answered, he did nothing doubt but that Christ was seen, and did appear, but he did deny that he was in two or in diverse places, according to the manner of his body.

Then Winchester again, abusing the authority of Paul, repeateth the place out of the seconde Epistle to the Corinthians and 5. Chapter: And if so be, we have known Christ after the flesh, now henceforth know we him so no more. &c.

Lambert answered, that this knowledge is not to be understanded according to the sense of the body, and that it so appeared sufficiently by S. Paul, which speaking of his own revelation, saith thus: I know not whether in the body or without the body, God knoweth, which was rapte into the third heaven, I know not, whether in the body or without, God knoweth. Whereby, even by the testimony of S. Paul, a man shall easily gather, that in this revelation he was taken up in spirit into the heavens, & did see those things, rather then that Christ came down corporally from heaven, to show them unto him: especially, for that it was said of the Angel: That even as he ascended into heaven, so he should come again. And S. Peter saith, whom it behooveth to dwell in the heavens. And moreover appointing the measure of time, he addeth: Even until that all things be restored. &c. Here again, Lambert being taunted and rebuked, could not be suffered to prosecute his purpose.

After the Byshoppe of Winchester had done, Tonstall Bishop of Durham took his course, and after a long preface, wherein he spake much of God's omnipotency, at the last he came to this point, saying: that if Christ could perform that which he spake touching the converting of his body into bread, without doubt he would speak nothing, but that he would perform.

Lambert answered, that there was no euidente place of Scripture, wherein Christ doth at any time say, that he would change the bread into his body: and moreover, that there is no necessity why he should so do. But this is a figurative speech, everywhere used in the Scripture, whē as the name and appellation of the thing signified, is attributed unto the sign. By which figure of speech, circumcision is called the covenant, the Lamb, the passover: beside 600. such other.

Now it remaineth to be marked, whether we shall judge all these after the words pronounced, to be straightway changed into another nature. Then again began they to rage a fresh against Lambert, so that if he could not be overcome with arguments, he should be vanquished with rebukes and taunts. What should he do? He might well hold his peace like a Lamb, but bite or bark again he could not.

Next orderly stepped forth the valiant champion Stokesly bishop of London, who afterward lying at y ^e point of death, rejoiced, boasting, that in his life time he had burned 50. heretics. Thys man amongst the residue, intending to fight for his belly, with a long protestation promised to prove, that it was not only a work of a divine miracle, but also that it did nothing abhor nature. For, it is nothing dissonant from nature (saith he) the substances of like things to be oftentimes changed one into another: So that nevertheless, the accidents do remain, all be it the substance it self, and the matter subject be changed. Then he declared it by the example of water boylinge so long upon the fire, until all the substance thereof be euaporate. Now (saith he) it is the doctrine of the Philosophers, that a substance cannot be changed, but into a substance: wherefore we do affirm the substance of the water, to pass into the substance of the air. Notwythstanding the quality of the water, which is moystnesse, remaineth after the substance is changed, for the air is moist, even as the water is.

When this argument was heard, the Bishops greatly rejoiced, and suddenly their countenance changed, as it were assuring themselves of a certain triumph and victory by this Philosophical transmutation of elements, and like as it had ben of more force, then Crisippus argument, which passed all manner of solution.

Lambertes answer was long looked for here of all men. Who, as soon as he had obtained silence and liberty to speak, first of all denied the Bishops assumpte, that the moisture of the water did remain after the substance was altered. For all be it (saith he) that we do grant with the Philosophers, the air to be natural moist, notwithstanding it hath one proper and a diverse degree of moisture, and the water another. Wherefore, when as the water is converted into the air, there remaineth moisture, as you do say, but that is not the moisture of water, but the proper and natural moisture of the air. Whereupon there is another doctrine amongst the Philosophers, as a perpetual rule, that it can by no means be, that the qualities & accidents in natural things should remain in their own proper nature, without their proper subject.

Then again the king and the Bishops raged against Lambert, in so much that he was not only forced to silence, but also might have ben driven into a rage, if his ears had not been acquainted with such taunts afore. After this the other Bishops, everyone in his order, as they were appointed, supplied their places of disputation.

There were appointed ten in number, for the performing of this Tragedie, for his ten Arguments, which (as before we have declared) were delivered unto Taylor the preacher. It were too long in this place, to repeat the reasons and arguments of every Bishop: and no less superfluous were it so to do, specially for so much as they were all but common reasons, and nothing forceable, and such as by the long use of disputation have ben beaten, and had little in them, either worthy the hearer, or the reader.

Lambert in the mean time being compassed in with so many and great perplexities, vexed on the one side with checks and taunts, and pressed on the other side, with the authority and threats of the personages, and partly being amazed with the majesty of the place in the presence of the King, and especially being wearied with longe standing, which continued no less then five hours, from twelve of the clock, until five at night, being brought in despair that he should nothing profit in this purpose, and seeing no hope at all in speaking, was at this point, that he chose rather to hold his peace.

Whereby it came to pass, that those Bishops, which last of all disputed with him, spake what they lusted without interruption, save only that Lambert now and then, would allege somewhat out of S. Augustine for the defense of his cause, in which author he seemed to be very prompt and ready. But for the most parte (as I said) being overcome with weariness and other griefs, he held his peace, defending himself rather with silence, then with arguments, which he saw would nothing at all prevail.

At the last, when the day was passed, and that torches begā to be lighted, the king minding to break up this pretensed disputation, said unto Lambert in this wise: What sayst thou now (said he) after all these great labors which thou hast taken upon thee, and all the reasons & instructions of these learned men, art thou not yet satisfied? Wilt y ^u live or die? What sayst thou? Thou hast yet free choose. Lambert answered: I yield and submit myself wholly unto the will of your Majesty. Then said the king. Commit thyself unto the hands of God, and not unto mine.

Lambert, I commend my soul unto the hands of God, but my body I wholly yield & submit unto your clemency. Then said the king, if you do committee yourself unto my judgment, you must die, for I will not be a patron unto heretics, and by and by turning himself unto Cromwell, he said: Cromwell: read the sentence of condemnation against him. This Cromwell was at that time the chief friend of the Gospellers. And here is it much to be marvelled at, to see how vnfortunately it came to pass in this matter, that through the pestiferous & crafty counsel of this one Bishop of Winchester, Satan (which oftentimes doth raise up one brother to the destruction of another) did here perform the condemnation of this Lambert by no other ministers, then Gospellers themselves. Taylor, Barns, Cranmer and Cromwell, who afterwards in a manner all, suffered the like for the Gospels sake: of whō (God willing) we will speak more hereafter.

This undoubtedly was the malicious and crafty subtlety of the Bishop of Winchester, which desired rather, that the sentence might be read by Cromwell, then by any other, so y ^t if he refused to do it, he should likewise have incurred the like danger. But to be short, Cromwell at the kings commandment taking the schedule of condemnation in hand, read the same: Wherein was contained the burning of heretics, which either spake or wrote any thing, or had any books by them, repugnant or disagreeing from the Papistical Church, and their tradition, touching the sacrament of the altar: also, a decree that the same should be set up upon the Church porches, and be read four times every year, in every Church throughout the Realm, whereby the worshipping of the bread should be the more firmly fixed in the hearts of the people. And in this manner was the cōdamnation of John Lambert. Wherein great pity it was, and much to be lamented, to see the Kings highness that day so to oppose and set his power and strength • o fiercely and vehemently in assisting so many proud and furious adversaries, against that one poor seely soul, to be devoured. Whō his Majesty with more honor might rather have aided and supported, being so on every side oppressed and compassed about without help or refuge, among so many Wolves and vultures, especially in such a cause tending to no derogation to him nor to his realm, but rather to the necessary reformation of sincere truth and doctrine decayed. For therein especially consisteth the honor of Princes, to pity the miserable, to relieve the oppressed, to rescue the wrongs of the poor, and to tender and respect the weaker parte, especially where righte and truth standeth with him: which if the King had done that day, it had ben, in my mind, not so much for the comfort of that poor persecuted creature, as it would have redounded to the immortal renown of his Princely estate to all posterity.

But thus was John Lambert, in this bloody Session, by the king judged and condemned to death, whose judgment now remaineth with the Lord against that day, whē as before the tribunal seat of that great judge, both princes and subjects shall stand and appear, not to judge, but to be judged, according as they have done and deserved. Ex testimonio cuiusdam 〈 in non-Latin alphabet 〉 . A.G.

And thus much hitherto of Lambertes articles, answers, disputation, and his condemnation also. Now to proceed further to the story of his death.

Upon the day that was appointed for this holy martyr of God to suffer, he was brought out of the prison at 8. of the clock in the morning, unto the house of the L. Cromwell, and so carried into his inward chamber, where as it is reported of many, that Cromwell desired him of forgiveness, for that he had done. Ther, at the last, Lambert being admonished, that the hour of his death was at hand, he was greatly comforted and cheered, and being brought out of the chamber into the Hal, he saluted the gentlemen, and sat down to breakfast with them, showing no manner of sadness or fear. When as the breakfast was ended, he was carried straight way to the place of execution, where as he should offer himself unto the Lord a sacrifice of sweet savor, who is blessed in his Saints forever and ever. Amen.

As touching the terrible manner and fashion of the burning of this blessed Martyr, here is to be noted, that of all other, which have been burned and offered up at Smithfielde, there was yet none so cruelly and piteously handled, as he. For after that his legs were consumed and burned up to the stumpes, and that the wretched tormentors and enemies of God had withdrawn the fire from him, so that but a small fire and coals were left under him, then two that stood on eche side of him, with their Hallebardes pitched him upon their pikes, as far as the chain would reach, after the manner & form as here in this picture is described. Then he lifting up such hands as he had, and his fingers ends, flaming with fire, cried unto the people in these words: None but Christ, none but Christ, and so being let down again from their Hallebardes, fell into the fire, and there gave up his life.

Thus ye have heard by what craft and subtlety this

good man was entrapped, and with what cruelty he was oppressed, so that now remaineth nothing, but only his punishment and death, which the drunken rage of the bishops thought not to be long protracted.

During the time that he was in the Archbyshoppes Warde at Lambeth, which was a little before his disputation before the king, he wrote an excellent confession or defense of his cause unto king Henry.

Wherein he first mo • lifying the kings mind and ears, w ^t a modest & sober preface, declaring how he had a double hope of solace laid up, the one in the most high and mighty Prince of Princes, God: the other next unto God, in his Majesty, which should represent the office and ministry of that most high Prince in governing here upon earth: after that proceeding in gentle words, he declared y ^e cause which moved him to that which he had done.

And albeit he was not ignorant howe odious this doctrine would be unto the people, yet notwithstanding, because he was not also ignorant how desirous the kings mind was to search out the truth, he thought no time unmeet to perform his duty, especially for so much as he would not utter those things unto the ignorant multitude, for avoiding of offense, but only unto the Prince him self, unto whom he might safely declare his mind.

After this Preface made, he entering into the Book, confirmed his doctrine touching the Sacrament, by diverse testimonies of the Scriptures, by the which Scriptures, he proved the body of Christ, whether it riseth, or ascendeth, or sitteth, or be conversant here, to be always in one place.

Then he gathering together the minds of the ancient Doctors, did prove and declare by sufficient demonstration, y ^e sacrament to be a mystical matter. Albeit he so ruled himself in such temperaunce and moderation, that he did not deny, but that the holy sacrament was the very natural body of our savior, and the wine his natural blood, and that moreover his natural body & blood were in those mysteries, but after a certain manner, as all y ^e ancient Doctors, in a manner do interpret it.

After this protestation thus made, he inferreth y ^e sentence of his confession, as here followeth.