Acts and Monuments Volume 2 Part 1

Frier Forest.

THis Forest was an obseruaunt Frier, and had secretly in confessions declared to many of the kings subjects, that the king was not supreme head, and being thereof accused and apprehended, he was examined how he could say that the king was not supreme head of the Church, when he himself had sworn to the contrary. He answered that he took his oth with his outward man, but his inward man never consented thereunto. And being further accused of diverse damnable Articles and thereupon convicted, he gladly submitted himself to abide the punishment of the Church. Upon this his submission having more liberty then before he had to talk with whom he would he became as far from his submission as ever he was. And when his abjuration was sent him to read, he utterly refused it and obstinately persevered in his errors: wherefore he was justly condemned, after hanged in Smithfield in chains upon a gallows quick, by the middle & arm holes, and fire was made under him, and so was he consumed and burnt to death.

In the place of execution there was a scaffold prepared for the kings most honorable Counsel and the nobles of the Realm to fit upon: to grant him pardon, if he had any spark of repentance in him. There was also a pulpite prepared where y ^e right reverend father Hugh Latimer B. of Worcester declared his errors, & manifestly confuted thē by the Scripture, with many godly exhortations to move him to repentance. But he was so froward, that he neither would hear neither speak. A little before, the foresaid Image called Daruel Gatheren coming out of Wales, was brought to the gallows, and there also with the foresaid Frier (as is said) was set on fire. Whome the Wealshmen much worshipped, and had a Prophecye amongst them, that this Image should set a whole forest on fire. Which prophecy took effect, for he set this Friar Forest on fire and consumed him to nothing. The Friar when he saw the fire come, and that present death was at hand, he caught hold upon the lader, and would not let it go, but so vnpaciently took his death, as never any man that put his trust in God at any time, so ungodly or vnquietly ended his life.

In the month of October & November the same yere, shortly after the overthrow of these images and pilgrimages, followed also the ruin of the Abbeis & religious houses, which by the special motion of the Lord Cromwell (or rather and principally, by the singular blessing of almighty God) were suppressed, being given a little before by act of Parliament, into the kings hand: wherupō not only the houses were rased, but their possessions also disparcled among the nobility in such sort, as all friers, monks, Canons, Nuns, and other sects of religion, were then so rooted out of this Realm from the very foundation, that there seemeth by God's grace, no possibility hereafter left for the generation of those strange weeds to grow here anymore, according to the true verdict of our Lord and Savior Christ, in his Gospel, saying: Every plantation being not planted of my father, shall be plucked up by the roots. &c.

The history of the worthy Martyr of God John Lambert, otherwise named Nicolson, with his troubles examinations and answers, as well before the Archbishop of Canterbury Warham, and other Bishops: as also before K. Henry 8. by whom at length he was condemned to death & burned in Smithfielde. Ann. 1538.

IMmediatly upon the ruin and destruction of the monasteries, the same year, & in the month of November followed the trouble and condemnation of John Lambert y ^e faithful servant of Jesus Christ, and Martyr of blessed memory. This Lambert being borne and brought up in Norfolk, was first converted by Bilney, and studied in the Uniuersity of Cambridge. Where after that he had sufficiently profited both in Latin and Greek, and had translated out of both tongues sundry things into the English tongue, being forced at last by violence of the time, he departed from thence to the partes beyond the seas, to Tyndale and Frith, and there remained the space of a year and more, being preacher and Chapleine to the English house at Antwerpe, till he was disturbed by sir Thomas More, and by the accusation of one Barlow was carried frō Antwerpe to London: where he was brought to examination first at Lambeth, then at the Bishops house at Oxford, before Warham y ^e Archb. of Cant. and other adversaries, hading 45. articles ministered against him, whereunto he rendered answer again by writing. The which answers for as much as they contain great learning, & may give some light to the better understanding of the common causes of religion now in controversy, I thought here to exemplify the same, as they came right happily to our hands. The copy both of the articles and also of his answers, here in order followeth.

Articles to the number of 45. laid to Lambert.

IN primis, whether thou wast suspecte or infamed of heresy?

2. Whether ever thou hadst any of Luther's books, and namely since they were condemned, & how long thou kepst them, and whether thou hast spent any study on them?

3. Whether thou wast constitute priest, and in what Dioces, and of what bishop?

4. Whether it be lawful for a Priest to mary a wife, and whether a priest in some case be bound by the law of God to mary a wife?

5. Whether thou believest that whatsoever is done of man whether it be good or ill, cometh of necessity.

6. Whether the sacrament of the altar be a sacrament necessary unto salvation, and whether after the consecration of the bread and wine done by the priest, as by the minister of God, there is the very body and blood of Christ, in likeness of bread and wine?

7. Item, what opinion thou holdest touching the Sacrament of Baptism, whether thou doest believe that it is a sacrament of the Church, and a necessary sacrament unto salvation and that a Priest may baptize, and that the order of baptising ordained by the church, is necessary and wholesome?

8. Item, whether you believe that matrimony be a sacrament of the church necessary to be observed in the church, & that the order appointed by the Church for the solemnising thereof, is allowable and to be holden.

9. Item, whether thou doest believe orders to be a sacrament of the church, and that saying of mass ordained by the Church, is to be observed of Priests: whether it be deadly sin or not, if it be omitted or contemned, and whether the order of Priesthoode, were invented by man's imagination or ordained by God?

10. Item, whether penance be a sacrament of the Church and necessary unto salvation: and whether auricular confession is to be made unto the priest, or is necessary unto salvation: and whether thou believest that a Christiā is bound, besides contrition of heart, having the free use of an apt or meet priest, under necessity of salvation, to be confessed unto a Priest and not unto any lay man, be he never so good and devout, & whether thou believest that a Priest in cases permitted unto him, may absolve a sinner (being contrite and confessed) from his sins, and enioine him wholesome penance?

11. Item, whether thou doest believe and hold, that the sacrament of confirmation & extreme unction, be sacraments of the church, and whether that they do profit the souls of them which receive them, and whether thou believest the foresaid seven sacraments, to give grace unto them that do duly receive them?

12. Whether all things necessary unto salvation, are put in holy Scripture, and whether things only there put be sufficient, and whether some things upon necessity of salvation, are to be believed and observed, which are not expressed in Scripture?

13. Whether thou believest that Purgatory is, and whether that souls departed be therein tormented and purged?

14▪ Whether holy martyrs, apostles and confessors, departed from this world, ought to be honored and called upon, and prayed unto.

15. Whether the Saints in heaven, as Mediators, pray for us?

16. Whether thou believest that oblations & pilgrimages, may be devoutly and meritoriously done to the sepulchers and relics of saints?

17. Whether the fast in Lent and other appointed by the Canon law, and received in common usage of Christian people (unless necessity otherwise requireth) are to be observed?

18. Whether it be laudable and profitable, that worshipful images be set in churches for the remembrance of Christ and his saints?

19. Whether thou believest that prayers of men living, do profit souls departed and being in Purgatory?

20. Whether men may merit and deserve both by their fastinges and also by their other deeds of devotion?

21. Whether thou doest believe, that men prohibited of Bishops to preach, as suspect of heresy, ought to cease from preaching and teaching, until they have purged thenselves of suspicion before an higher judge?

23. Whether thou believest that it is lawful for all Priests freely to preach the word of God or no?

23. Whether thou believest that it is lawful for lay men of both kinds, that is to wit, both men and women to sacrifice and preach the word of God?

24. Whether excommunication denounced by the Pope against all heretics, do oblige and bind them before God?

25. Whether every priest is bound to say daily his mattins and euensong, according as it is ordained by the church or whether he may leave them vnsaid without offense or deadly sin?

26. Whether thou believest that y ^e heds or rulers, by necessity of salvation, are bound to give unto the people, holy scripture in their mother language?

27. Whether is it lawful for the rulers for some cause, vpō their reasonable advisement, to ordain that the scripture should not be delivered unto the people in the vulgar language?

28. Whether thou believest that consecrations, hallowings and blessings used in the Church are to be praised?

29. Whether thou believest that the pope may make laws, and statutes, to bind all christen men to the obseruaunce of the same, under pain of deadly sin, so that such laws & statutes be not contrary to the law of God?

30 Whether thou believest, that the pope and other prelates & their deputies in spiritual things, have power to excommunicate Priests, and lay people that are inobedient and sturdy from entering into the church, and to suspend or let them from ministration of the sacraments of the same?

31. Whether faith only without good works, may suffice unto a man fallen into sin after his baptism for his salvation and justifying?

32. Whether a Priest marrying a wife, and that without the dispensation of the Pope, and begetting also childrē of her without slander giving, do sin deadly?

33. Item, whether a latin priest after he hath taken the order of priesthood, being sore troubled and stirred with pricking of lust and lechery, and therefore marrying a wife for remedy of the same, do sin deadly?

34. Item, whether thou didst ever pray for John Wycliffe, John Hus▪ or Jerome of Prague condemned of heresy in the Coūsell of Constance, or for any of them since they died, or whether thou hast done openlie or secretly any deeds of charity for them, affirming them to be in bless & saved?

35. Item, whether thou hast recounted them or any of thē to be saints, and worshipped them as saints?

36. Item, whether thou doest believe, hold and affirm, that every general Coūsell, and the Council of Constance also, do represent the universal congregation or church?

37. Item, whether thou doest believe that the same things which the Counsel of Constance (representing the universal church) hath approved, & doth approve for the maintenance of faith, and souls health, that the same is to be approved and holden of all Christians?

38. Whether the condēnations of John Wycliffe, I. Hus and Jerome of Prague, done upon their persons, books, and documents by the whole general counsel of Constance were duly and rightly done, and so for such, of every catholic person, they are to be holden?

39. Whether thou believest 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 been and now be perverse, for the which books and pertinency of their persons, they are condemned by the holy counsel of Constance for heretics?

40. Item, whether thou believe or affirm, that it is not lawful in any case to swear?

41. Whether thou believe that it is lawful at the commandment of a judge, to make an oath to say the truth, or any other oath in case convenient, and that also for purgation of infamy?

42, Item, whether a Christian person despising the receipte of the sacraments of confirmation, extreme unction, or solemnising of matrimony, do sin deadly?

43. Itē, whether thou believe, that S. Peter as Christ's vicar, have power upon earth to bind and lose?

44. Item, whether the Pope ordinarily chosen for a time his proper name being expressed, be the successor of S. Peter?

45. Item, whether thou hast ever promised at any time by an oath, or made any confederacy or league with any person or persons, that you would always hold & defend certain conclusions or articles, seeming to you and your accōplices, right and cōsonant unto the faith, and that you certefye us touching the order and tenor of the said opinions and conclusions, and of the names and surnames of them that were your adherents, & promised to be adherent unto you in this behalf?

The answer of John Lambert to the first Article.

VNto your first demand wherein you do ask, whether I was suspect or infamed of heresy. I answer that I am not certain what all persons at all seasons have demed or suspected of me, peradventure some better, some worse, like as y ^e opiniō of the people was never one, but thought diversely of all the famous prophets, & of the Apostles, yea and of Christ himself: as appeareth in S. John, how, whē he came into Jerusalem in the feast called Scenopegia, anon there arose upon him a great noise, some saying that he was a very good man, other said nay, & called him a seducer, because he led the people frō the right ways of Moses law, into error. Seeing therefore that all men could not say well by Christ, which is the author of verity and truth, yea the very truth it self, and likewise of his best servants: what should I need to regard, if at some time, some person for a like cause should suspect of me amiss, and evil report of me. Seeing moreover it is said in the Gospel. Vae vobis, cum laudauerint vos omnes homines. &c. Woe be to you when all men speak well of you: for so did their fathers to the false prophets. If therefore at any season such infamy was put upon me, I am glad that I have so little regarded the same, that now I have forgottē it. And though I did remember any such, yet were I more then twice a fool to show you thereof: for it is written in your own law: Nemo tenetur prodere seipsum: No man is bound to bewray himself. But this I ensure you, I was never so charged with suspicion or infamy of this crime, that I was therefore at any time, convented and reproved afore any judge afore that I was troubled for these causes, for which I was at the first put into your hands: and of them seeing you could not prove me faulty, I wonder why you would never yet pronounce me quite and innocent, according as I have even lowely desired of you, and required full instantly the same. But letting those pass, you have imagined new matters to charge me with, wherein I think certaynely, that you could no more have proved me culpable, thē you did in the first that is, to wytt, no whit culpable in neither, had it not been, that by long imprisonment you enforced me to tell what I thought in them, which I have and will freely do: and that indifferently considered, I suppose shall not deserve any sore punishment, unless you will bear the truth, whereunto I hope it shall not disagree.

To your second demand, where you do inquire whether ever I had any of Luther's books, and namely since they wer condemned, and how long I kept them and whether ever I have spent any study in thē? I say that in dead I have had of them, and that both before they were condemned & also since, but I neither will ne can tell you, how long I kept them: but truth it is that I have studied upon th • and I thank God that ever I so did: For by them hath god shown unto me, and also to an huge multitude of other, such light, as the deceiveable darkness of them (I beseech God amend it) that name themselves (but amiss) to be the holy Church, cannot abide. And that appeareth evidently, for they dare not stand to any trial. He coveteth above all things, as all his adversaries do well know, y ^t all his writings & the writings of all his adversaries might be translated into all languages, to the intent that all people might see & know, what is said of every part, whereby mē should the better judge what the truth is. And in this me thinketh he requireth nothing but equity, for y ^e law would have nobody condemned, me yet justified, until his cause were both heard and known.

But the contrary part, I mean our over riche prelacy which is so drowned in voluptuous living that they cannot attend to study God's Scripture ne preach the same, which should be the principal part of their office, abhor this fashion (albeit it is right indifferent and full of equity) no less thē they do abhor death. And no marvel for doubt less if it so could be obtained, that the writings of all parties might be openly seen and confered, we should soon see their slightly dealing and facing doctrine, with all other cloaked abusion, lightly overthrown: As appeareth well in Almayne, for there be y ^e books of every party seen openly and translated in the vulgar language, that all people may see and read upon them: and so upon the sight of the books, they lightly follow the true light of God's word refusing the horror of darkness and false doctrine, whereby before, they have been seduced from the right teaching and way shown in the Bible. And this is done, not of an hundredth ne of a thousand, but generally of whole Cities & countries, both high and low, few or none except.

But our Prelates seeing this, and that there dealing should, if this light were set up, soon be detecte and discovered, have sent out commaūdements, that if any persons shall adventure to keep any such books, they shall be, in so doing, excommunicate from God, and all his Saints, and cursed as black as pitch, whether the books be in Latin, English, French, Dutch, or any other tongue: as in deed men seeing the fruit contained in them have set them forth in all languages. But this ought not Christ̄ men to think any newelty, for so did their forefathers the Prelates in Christ's time, and after to the Apostles, yea and if it were well tried I think it should be soon found out, that they have so dealt ever since, unto this day. For when Christ went about preaching, the Scribes and Pharisee is which were Bishops then & Prelates gave a general commandment, that whosoever confessed him to be Christ, should be cursed and put out of the Synagogue, y ^t we call the church, and so they were. Look in the Acts of the Apostles, and you shall find howe they were in like manner served: yea look in the old Testament and you shall find (as I remember) how they procured of one that was a temporal ruler at that season, to have the prophecy of Jeremiah (for he of all other is most vehement against the dissimulation of priests) to be burned: why then should we eschew them or their works, unless we knew a better cause why, whom our prelates reject and cast away, seeing they render no reasonable cause of their enterprise? but presuming of their power, without any due authority, that I can find, granted unto them so to do, will, because they so command, so have all done, according to the tyrannical saying (as I trow) of Sardanapalus: Sic volo, sic iubeo, sit pro ration voluntas: That is to say: So will I, so do I command: and that my will for reason stand.

But I would to God y ^t such knew what spirit they have in thē. For if they had in deed, the spirit which they claim & pretend to have, I mean y ^e spirit of Christ, I dare say, it should soon alter them from such haughty language & doting, and cause them to turn a new leaf: for that spirit is full of softness and lenity, lowliness and humility, patience and temperancie, void of all willfulness & tyranny, yea, it should cause them not to prevent, but easily to follow the counsel and doctrine of Christ's Apostles, & holy saints that be their interpretours. As S. Paul which writing unto the Thessalonians, would them all, to prove all things, and to retain or hold that only, which is good, in refraining frō all that hath semblance of evil. And Saint John would have Christian people, to try the spirit of them that should speak whether they were of God or no. Also he writing in another Epistle unto a noble woman and unto her children, saith, If any person shall come unto you, bringing with them the doctrine that is not of Christ, receive him not into your house, ne make him any cheare. So that in this he would have women to know the doctrine of Christ, and to love that, refusing to give credence unto foreign teaching, not savoring the same.

In the 1. Epistle also to the Corinthians, S. Paul writing in general to all the inhabitants of that city, saith: Brethren, be you not children in wit and understanding, but as concerning malicioiusness, be you children. In wit I would have you perfect: and why? Verily for none other cause, but that we should (as he writeth unto the Hebrews) have discretion to judge the good from ill, and the ill from the good, and so to be like men differing from beasts: according to y ^e saying of the prophet: See that ye be not like unto an horse or a mule which lack understanding. And we should pray with him in another Psalm: O Lord teach me the way that I should walk in, for I lift up my soul unto thee.

Saint Chrysostom according unto this, in a certain of his Commentaries upon Matthew, the book is called Opus imperfectum, writeth after this fashion, so near as my remembrance doth serve, and certain I am that I shall not misreport him, and that I will be tried whensoever it shall please you to bring the book. The priests that were Pharisees in the time (saith he) of Christ, made an ordinance, that who so ever should knowledge Jesus to be Christ should be accursed and excommunicate. If then the Pharisees or Priests that now do occupy their rooms should make a like ordinance, because they would not have Christ's doctrine to be professed for hindering of their lucre, should we therefore give in all points credence unto them, and leave of to seek after the knowledge of Christ's doctrine? Nay truly. Why (quoth he) shall we not be excused herein by ignorance, leeing we be forefended by the rulers to have knowledge? He answereth no verily: for if (saith he) when thou desirest to buy cloth, thou wilt not be content to see one merchaunts ware, but go from the first to the second, from the second to the third and so further, to know where is the best cloth and best cheap: thou using such careful diligence for a temporal profit art well worthy great reproach, that wilt be more remiss and negligent for thy soul health. Seek therefore about from one Doctor or teacher unto another, that thou mayest know who doth most duly and truly teache Christ, and him follow, accord • ng to the saying of the Apostle: Prooue all and hold the good: and as it is said in the Gospel, that thou mayest know: Qui funt probati nummularij, & qui non. That is to wit, know who be true or lawful chaungers or coyners, and who be not.

He also addeth another similitude or parable. When thou goest (quoth he) a journey, not knowing perfitely the way, thou wilt, lest thou should fail of the right way, inquire of one man and after of another, and if thou shouldest chance to go somewhat wyde, yet thou wilt not so leave of the journey undone, but make inquisition again to come where thou wouldest rest: So likewise (saith he) ought we to seek about intentively for the wealth of our soul: Qui sunt probi clauigeri, & qui non, that is to say, who are the right key bearers and who not: meaning thereby the key bearers, Christ's apostles, and bearers of his testimony or message. Which saying, although it were written of no autenticall author (howbeit it is written even of him whom I shown you in the said work) but uttered of one that were in little estimation, every indifferent person having wit and reason, would assent (I doubt not) that it is full true.

The same author also, in an Epistle which you shall find in a work called Psegmata Chrysostomi, showeth (as I remember) how certain men deemed ill of him, for because he did study Origen's works, which afore was condemned for an heretic: but he maketh an Apology to the same showing that Christian men ought not to be reprehended for so doing. In which Apology he bringeth▪ for his defense, the saying of Paul above rehearsed, Prove all things &c. Likewise did S. Jerome, I wote not well in what place of his works, but you shall find it in a treatise called vnio dissidentium where he entreateth De mandatis hominû. When it was objected agiynst him that he retained by him the works of Eusebius & of Origin, studying upon thē he bringeth for him that it was so lawful, the said place of the Apostle, making therewith an answer worthy to be greatly noted.

The same is also reported in the book called Ecclesiastica historia, or else Historia Tripartita. I wote not now precisely whether. So that these and other moe authorities of the scripture, and semblable ensamples of holy interpretours shall prove, that I and other may safely (no good law inhibiting, unless constitutions Pharisaical) read and search the works, not only of Luther, but also of all other, be they never so ill or good: namely seeing I am a Priest, whō the bish. of Norwich ought not to have admitted into orders, unless he had seen me to have had judgment to discern good from ill, neither ought any of you to give orders to any such, in whom you do not find like ability for to judge the light from darkness, and the truth from falsehood: and therefore if for this you would punish me, I cannot see but you shall condemn yourselves, judging rather of sensual pleasure then of equity, which in men of your order, were a great shame and much uncomely.

Unto your third demand, whereto you do ask, whether I was constitute a Priest, and in what diocese, and of what Bishop: I say that I was made Priest in Norwich and of the Bishops Suffragan of the same Dioces. Unto the fourth, wherein you do demand, whether it be lawful for a Priest to marry a wife, & whether a Priest in some case be bound by the law of God to mary a wife: I say that it is lawful, yea, and necessary for all men y ^t have not given to them of God, the gift of chastity, to marry a wife, and that showeth both Christ and S. Paul. In y ^e 19. of Matthew Christ speaking unto the Pharisees that came for to attempt him, in the conclusion, saith in this wise: Whosoever, shall forsake his wife except it be for fornication, & marrieth another, committeth adultery, and whosoever maryeth her so forsaken, committeth addultery.

With that speaketh his disciples: If thus the case stand betwixt a man and his wife: it shall be hurtful and not expedient to contract matrimony. He made answer: Every man cannot away with that saying, but they unto whom it is given of God: Meaning that every man could not abide single or vnmaryed, but such unto whom was was givē of God a special grace so to continue. And if with your better advise I might be somewhat herein bold, I would suppose that where as he doth say: Non omnes sunt capaces huius dicti (Every man cannot away with that saying) this word Non omnes, ought to be here taken as it is in many other places of Scripture, as where in y ^e psalm it is said: Non iustificabitur in conspectu tuo omnis viuens. It is meant that no person living shall be justified afore God. And in the Epistle to the Galatians, and to the Romans where it is said: Ex operibus, legis non instificabitur omnis caro. (By the works of the law, no flesh shall be justified in his sight) it is meant thereby nulla caro, so that non omnis, after y ^e rule of equipollence, should be taken forasmuch as nullus : and then then the sense should be thus, Nulli sunt capaces huius dicti nisi hi quibus datum sit. No man can be capax of this saying, or can so pass their life without marriage, except those which have it givē them by a singular grace of God to live chafte.

Then he proceeded further saying, There be gelded men that so were borne from the mothers womb, and there be some gelded men, that have been so made by men, and there be gelded men that have so made themselves, for love of the kingdom of heaven. In conclusion he saith: who that receiveth this saying, thinking that it should be vnexpedient for him to mary, and that he may live chaste thorough y ^e gift given him of God, let him take it, and so live. So he leaveth singleness of life to all men's election, without any compelling them thereto.

Hereunto assenteth S. Paul, when that by many reasons he had persuaded the Corinthians to single life. Finally, he concludeth thus: This (quoth he) say I unto you willing y ^e which should be for your profit: but not to bring you in bondage. And a little afore: I would (quoth he) that all men were even as myself am. But everyone hath a several gift of God one one wise, another otherwise, showing thereby, that unto some it is given of God to live continēt, and to other for to engender & procreate children, and therefore his will cannot come to effect. Which thing you may easily perceive in this: that after he had shown forth his good wish and desire, saying: Velim omnes homines. &c. I would that all men were even as I am: he putteth a coniunctiō adversative, that declareth an obstacle or stop saying· Sed vnusquisque proprium donum habet. &c. But every man hath his proper gift of God.

Upon this he proceedeth further, whereby you may apertly see, y ^t he would have all men (none except) to mary wanting the gift of continency. This (quod he) I say to the unmarried and widows: expedient it were for them to remain as I do: but if they cannot live continent, let thē contract marriage, for better it is to mary then to burn. This proveth well that all priests wanting continency of heart, had need to mary for to avoid burning lust, unless they be in obedient to the mind of Christ, that spake in Paul, in observing the traditions of men.

In the beginning also of the same Chapter also he saith: It is good that a man should not deal with a woman. Notwithstanding for avoiding fornication (quod he) let every man have his wife, and every woman have her husband. He saith here: Quisque & quaeque every man and every woman. And not quidam, nec quaedam, some man nor some womā: He excepteth neither priest ne nunne, but everyone both man & woman is bound for avoiding of burning and fornication to mary, not having the gift given of chastity.

The same also confirmeth your own law▪ dist. 29. where it is written thus: Si quis discernit presbyterum coniugatum, tanquam occasion nuptiarum, quod offerre non debeat, anathema sit. If any man do hold that a priest being married, in that respect y ^t he is married, ought not to minister in his function: be he accursed. And in the 31. dist. Si quis vituperat nuptias, & dormientem cum viro suo fidelem, ac religiosam detestatur, aut culpabilem aestimat, velut quae regnum Dei introire non possit, anathema sit. If any man shall find fault w ^t matrimony; and detest a faithful and devout woman lying with her husband, and think her culpable, as one that could not therefore, enter into the kingdom of God: be he accursed. And everywhere else, such like are to be seen.

Moreover, in historia tripartita, it is written, that a noble Martyr of Christ called Paphnutius, in Nicene Council, when all other bishops were purposed to have enacted there that priests should live unmarried, this holy man resisted thē so mightily both with reasons, and also with authority of scripture, that then their purpose altered, & their first devise could not pass. And one authority I remember was this, which he borrowed of Paul in the second Epistle to Timoth. Your devise (quod he) may have a semblāce of holiness: but in deed it shall be the destruction and undoing of the same.

Moreover, in one of the principal histories of France called, Les illustrations de gaulles. Whosoever please may there read it as it standeth, within 6. leaves afore the end of the same: how the author with deep sorrow lamenteth the ordinance that decreed first, priests to live unmarried showing, & that amply, the miseries that have ensued in France, thereby imputing it unto Calixt the pope: of whom he maketh a doleful mention in Meter, whereof the first I yet remember, And it is thus: O sancte Calixte, totus mundus odit te. &c. O holy Calixte, all the world hateth thee. Which followeth in writing to all that lust to behold therein. But what need I to make longer treatise hereof, for so much as you do daily both hear and see, what soul abomination ariseth in every corner, of this pitious law made of men y ^t would presume to be wiser then God, thinking (as we ever do) that either he would not, or else for lack of wisdom he could not show us a sufficient law or way, to direct our life and conversation, to come to the joy and resting place of him promised, and so of us longed and looked for. Whereby we both be far unreasonable in so deeming of him after our unwise wit, and he much dishonored. The which I beseech him to help, Amen.

Unto the v. where ye do ask, whether I believe that whatsoever it done of man, whether it be good or ill, cometh of necessity: that is (as you construe) to wit, whether man hath free will, so that he may deserve joy or pain? I say (as I said at the beginning) that unto the first parte of your riddle, I neither can, ne will give any diffinitiue answer, forsomuch as it surmounteth my capacity, trusting that God shall send hereafter, other that shall be of better learning and wit then I, for to endite it. As concerning the second part, whereas you do interpret, that is to say, whether man have free will or no, so that he may deserve joy or pain: as for our deserving specially of joy, I think it very slender or none, even when we do the very commandments and law of God, and that am I taught by our savior, in s. Luke where he saith thus: Which of you (quod he) having a servant that hath eared your land, or fed your beasts, will say unto him, when he cometh home out of the field, go thy way quickly, & sit down to thy meat: and rather will not say unto him, make ready my supper, serving me thereat until I have made an end thereof, and afterward take thyself meat and drink. Think you that he is bound to thank his servant which thus shall do his commandment? I trow (saith he) nay. Even so you (saith he) when you have done all things to you commanded, say yet you be unprofitable servants, & have done that which you were bound to do.

In which words you may clearly see, that he would not have us greatly esteem our merits, when we have done that is commanded by God, but rather reckoning our selves to be but servants unprofitable to God, for so much as he hath no need of our well doing, for his own advancement, but only that he loveth to see us do well for our own behoufe: and moreover, that when we have done his bidding, we ought not so to magnify, neither our self: ne our own free will, but laud him with a meek heart, thorough whose benefit we have done (if at any time we do it) his liking and pleasure: not regarding our merit, but his grace and benefit. Whereby only is done all that in any wise is to him acceptable. And thus if we ought not to attend our merits in doing the commandment of God, much less should we look for merit, for observing of our own inventions, or traditions of men, unto which there is no benefit in all Scripture which Paul calleth y ^e word of truth and of faith, promised.

But here may be objected against me, that the reward is promised in many places to them that do observe y ^e precepts of God. That I affirm to be very sooth. Notwithstanding such reward shall never be atteyned of us, except by the grace and benefit of him, which worketh all things in all creatures. And this affirmeth well S. Augustine, S. Ambrose, Fulgentius, with other, as you may see everywhere in their works, and specially in the treatise called Vnio dissidentium, wherein he entreateth de gratia & meritis And of S. Augustine I remember ii. or iii. right notable sentences concerning the same. One is in the 9. book of his Confessions, in this form: Vae etiam laudabili vitae hominum, si remota misericordia discutias eam. Quia vere non exquiris delicta vehementer fiducialiter speramus aliquem locum apud te inuenire indulgentiae. Quisquis autem tibi enumerat vera merita sua, quid tibi enumerat nisi munera tua? O si cognoscerent se omnes, & qui gloriatur in Domino gloriaretur: Woe be to the life of men, be they never so holy, it thou shalt examine them, setting thy mercy aside. Because thou doest not exactly examine the faults of men, therefore we have a vehement hope and trust to find some place of mercy with thee. And whosoever recounteth unto thee his merits, what other thing doth he recount, but thy benefits? O would God all men would see and know themselves and that he which glorieth, would glory in the Lord. Again, in the first book he saith thus unto God: Nunquid inops es & gaudes lucris? Nunquid auarus & vsuras exigis? Superogatur tibi vt debeas? & quis habet quicquam non tuū? Reddis debita nulli debens, donas debita nihil perdens. Doth any man give that he oweth not unto thee, that thou shouldest be in his debt? and hath any man ought that is not thine? Thou rendrest debt, and yet owest to no man. Thou forgiuest debt, and yet losest nothing. And therefore his usual prayer was this: Domine da quod iubes, & iube quod vis. Lord give that thou commaundest, and command what thou wilt.

Also in the book called, Manuale Augustini, or De contemplatione Christi, he saith in this wise: Tota spes mea est in morte Domini. Mors eius meritum meum, refugium meum, salus vita, & resurrectio mea. Meritum meum miseratio Domini. Non sum meriti inops quamdiu ill miserationum Dominus non defuerit. Et si misericordiae Domini multae, multus ego sum in meritis. All my hope is in the Lord's death. His death is my merit, my refuge, my health and my resurrection. My merits is the mercy of the Lord. I am not without merit, so long as the Lord of mercy shall continue. And if y ^e mercies of the Lord be great and riche, then am I also great and rich in merits.

And to conclude, they be Christ's own merits and good works (as saith S. Ambrose well nigh everywhere) that he worketh in us, which he doth reward and crown, and not ours, if one should loke narrowly upon the thing, & speak properly. Howbeit, they yet nevertheless are ours by him, for so much as his merciful bounty imputeth his goods to be ours. So that in this, I wot not how other do mean, which lust to sel their merits unto their neighbors that happily have scarce enough for themselves: but I do wholly deme & believe, according as the scripture with these holy doctors, and such other, do teach, wishing that men ever for good doing should not so much (as the common people doth) regard their merit or reward, for that is not the thing that engendereth the love of god in us, but rather maketh men to honor God in a servile fashion, & for the love of themselves in doing works for love of reward, or for dread of pain, more then because it so pleaseth God, & lyketh him: whereas if we regarded first (yea & altogether) that it is our duty to do well (which is the keeping of his commandments) & that so we should content his pleasure, reward should undoubtedly ensue good deeds, although we minded no whit the same, as heat followeth evermore y ^e fire vnseperate therefrom. And thus we should serve god with hearty love as children, and not for meed or dread, as unloving thraldes and servants.

Concerning free will, I mean altogether, as doth S. Augustine, that of our self we have no liberty ne ability to do the will of God, but are subject unto sin & thralds of the lame, conclusi sub peccatum, & vaenundati sub eodem: Shut up and sold under sin, as witnesseth both Isaiah & also Paul, but by the grace of God, we are rid and set at liberty, according to the portion that every man hath takē of the same, some more some less.

Whereas in your sixth demand, you do inquire whether the sacrament of the altar be a sacrament necessary unto salvation, and whether after the consecration of the bread & wine done by the priest, as by the minister of God there is the very body and blood of Christ in likeness of bread & wine: I neither can ne will answer one word, otherwise thē I have told since I was first delivered into your hands Neither would I have answered one whit thereunto, knowing so much at the first as I now do, till you had brought forth some that would have accused me to have trespassed in the same, which I am certain you cannot do, bringing any that is honest and credible.

As concerning the other vi. sacraments, I make you that same answer that I have done unto the sacrament of the altar, and none other. That is, I will say nothing until some men appear to accuse me in the same, unless I know a more reasonable cause then I have yet heard, why I so ought to do. But as touching y ^e form and fashion, I shall answer willingly so far forth as my rudeness will serve. I hold well that such as be duly elect Ministers in the Church ought to baptize, except necessity require otherwise and that the form used in the Church, is in mine opinion not vncommendable. Neuertheles it should edify much more, if it were uttered in the vulgar language, and cause people in the Baptism of children, more effectuously to thank God for his institution and high benefit thereby represented.

In like condition do I also deem of ministration in all the other, that it should be expedient to have thē ministered openly in y ^e vulgar language, for the edifying of y ^e people. As concerning the form used in matrimony, I like it right well, and think it commendable, saving in all coūtreyes lightly Judas hath set in his foot over far, and taketh in hand to sell his master, accompanied with Simon Magus: saying what will you give me if I deliver unto you Christ? This is the saying of all them that require, without any lawful authority, in some places .xii. pence, in some vi, pence, in some more, in some less, but in every place lightly some money: when a couple should be married: and this they cal the churches right. Moreover, y ^t they will not suffer marriage to be solemnised at all times of the year, I think it standeth not with Christ's rule, but rather is against the same: and that they will not suffer the danes upon all holy-days to be proclaimed unless a dispensation for money be purchased therefore. All this God forbiddeth. Finally, like as no money ought to be given for this: no more should any be taken for any other. But y ^e contrary is seen, which is great pity, yea even at the receiving of the sacrament of the altar, priests everywhere use to claim somewhat; and in some part of the West country, no less then 2. pence of every pole.

As touching priesthood in the primitive church, whē virtue bare (as ancient Doctors do de •• e, and scripture in mine opinion recordeth the same) most room, there were no mo officers in the Churches of God, thē bishops and Deacons, that is to say, ministers▪ as witnesseth beside scripture full apertly, Jerome in his Commentaries upon the Epistles of Paul, whereas he saith, that those whom we call priests were all one, and none other but Bishyps, and the bishops none other but priests, mē ancient both in age and learning, so near as could be chosen neither were they institute and chosen as they be now a days, with small regard of a Bishop 〈◊〉 his Officer only apposing them if they can construe a Collect, but they were chosen not only of the B. but also to the consent of y ^e people among whō they should have their living, as showeth S. Cyprian: and the people (as he saith) ought to have power to choose priests y ^t be men of good learning, of good & honest report, but (alack for pity) 〈◊〉 elections are now banished, and new fashions brought all which if we should confer w ^t the form of the election shown of Christ by his apostle Paul, we should find no small diversity, but all turned up side down. To conclude, I say, y ^e order or state of priests & deacons was ordained by God, but Subdeacōs & comu • ers otherwise called Ex 〈…〉 Accolitae, which We call Benet and Collect, were institute by the inuentiō of men. And this you may find in the law, Dist. 21. and other places, where is written Subdiaconatus tempore Apostolorum non fuit sacer. Subdeaconship in the time of the Apostles was no holy order.

As touching ear confession, I say, that the common fashion now used was never ordained by Christ's law, that is written in the Bible: neither can you prove by any authority of the same, that we ought to confess all our offenses particularly, with the circumstances of all & of every such, to any man. Agayne, for the maintenance of this which I have said, you shall know that Chrysostom standeth stiffly with me in his Commentaries upon the Epistle to the Hebrews. In an homely also that he maketh upon the Psalm Miserere. And moreover in a Sermon that he maketh, De poenitentia: beside many other treatises, wherein he continueth ever one, testifying in semblable wise,

In like manner doth one of your principal Doctors. writing upon your Canon law, named Panormitanus, testify that it is made by the law of man, and not of God, in cap. Omnis vtrius{que} sexus. In the book also called historia tripartita, you shall find how it was first institute (as I remember) and after undone again, because of an huge vilany committed with a woman by a Minister of the Church thorough confession.

Also it is mentioned in the ende of first Distinct De poenitentia, how the Greek Church, whom I think you do not note to be heretics, will not yet hitherto allow it. There are also many reasons brought forth, both to prove that cōfesson made to a priest, should not be necessary, & also that confession made unto God should suffice, concluding in this wise: Quibus authoritatibus▪ &c. I could bring forth other that be yet living men, of surmounting and excellent literature, which exactly by many and mighty, both authorities and reasons, do show and confirm this my saying to be just: but I keep silence and will not name them, least, I should bring them in hatred. Notwithstanding, I never said, ne will say, but that men feeling them selves aggrieved in conscience with some great tentatiō, had need to go unto such, whom they know and trust to be of steadfast credence, and to have good skill in the law of God, opening their grief unto them, to the entēt they may know through council, some ease and remedy thereof.

But in this I mean not that they ought to go unto their Curate or to any other Prieste, whose credence they deem not all trusty, or their Council not sage, but to any other, whatsoever he be, whom they know moste sufficient in properties above shown, when their Curate doth lack them. And this thing is the moste behouable, when men needing council, be so void of knowledge in Christ's law, that they cannot find therein remedy themselves. For the doctrine of Christ, if it were well known, containeth remedies for all infirmities and maladies of the mind, so that men by spiritual knowledge might ease themselves.

To the other part of your question, where ye do ask whether a Prieste in cases unto him limited, may loose a sinner confessed and contrite for his sin, enjoining him wholesome penance? I say that only Christ looseth a sinner which is contrite, by his word and promise, and the priest doth nothing but show and declare the word: Neither doth declaration or ministry of the priest any whit avail for to lose any person, unless he that should be loosed, give credence unto the word ministered and shown by the priest Which word or promise of Christ is called the word of reconciliation or attonment making betwixt God and man. And this testifieth S. Paul in the 2. to the Cor. where he saith in this wise: God hath reconciled us unto him thorough Jesus Christ. See how it is God that looseth us from sin, which is to make reconciliation or atonemēt betwixt us and him, and that thorough Christ, whom he caused to die for the same purpose. And he (quoth S. Paul) hath ordained us Ministers of the said atonement. See howe Christ's Apostles called not themselves the authors of binding and losing, but Ministers: for he (that is to wit, God) reconciled the world unto him for giving their sins. Where you may know what reconciling is. And hath committed (saith Paul) Unto us to be messengers of the same word or tidings of atonement or reconciling.

Also that the power whereby men are loosed from sin, is not the priests power you may know by the vulgar saying, which is right true: yea and with leisure, I doubt not but y ^t I can show the same in the Decrees which is thus: Solus Deus remittit peccata. Only God forgiveth and pardoneth us of our sins: And this was preached at Paul's Cross the Sunday next after the Epiphany last, the Bishop of London sitting by: the Preacher speaking after this form, treating of this text: Ecce agnus Dei qui tollit peccata mundi: Behold the lamb of God which taketh away the sins of the world. In that said the preacher, testimony is given of Christ to be a Lamb, it is shown y ^t he was an innocent man. But in y ^t it is said, that he taketh away the sin of the world, is shown that he was God, alleging there for the confirmation of this part of his purpose, the vulgare saying above said by me: Solus Deus remittit peccata. And the same proposition, or another equal with the same, useth Chrysostom in an Homely that is made upon this text of Mathe. Vocabitur nomen eius Jesus. &c. His name shall be called Jesus: for he shall save his people from their sins. Also Saint Chrysostom in opere imperfecto, upon this text, Vae vobis Scribae & Pharisaei, qui clauditis reg • um coelorum, &c. Woe be unto you Scribes and Pharisees, because ye shut up the kingdom of heaven before men, &c. As nere as my remembrance doth serve me: or else in some other place, but in the same book (as I suppose) he affirmeth that the keys of heaven are the word & doctrine of God. This witnesseth moreover S. Gregory (I trow) in his book called Pastoralia, or else it is in an Epistle that he writeth, ad Episcopum Constantinopolitanum, in these words: Clauis appertionis est sermo correctoris, qui increpando, culpam detegit, quam saepe nescit qui perpetrauit. The key of loosing is the word of the corrector who rebuking doth disclose the fault, which many times he knoweth not that committeth the same.

Saint Ambrose agreeing to the same, saith: Verbum Dei dimittit peccata. The word of God forgiveth sin, But shall we then say, that God's ministers do not bind & lose? I say no, not as the authors of so doing but they do lose and bind in like manner, as it is said of Paul in the Act. of y ^e Apostles, where our Savior spake unto him in this manner: I shall (said our Savior) deliver thee from the people and nations, unto whom I send thee, that thou shouldest open their eyes, that they may be converted from darkness to light. Here Paul is said to open the eyes of men's hearts. Albeit to speak properly, it is God that so doth: And therefore David prayeth unto him: Reuela oculos meos: Open mine eyes O Lord. And in like manner it is spoken of John the Baptist in the 1. of Luke: that he should go before Christ in the spirit and power of Helias, and turn the hearts of the fathers to their children, and the unbelievers to the wisdom of the rightwise. Albeit to turn men's harts, and to work in them belongeth unto God. But so use we to speak Metonymice: As if your lordship had defined me to be excommunicate, and thereupon should send a commandment to the person of Knoll to declare the same▪ the people would say that the person of Knol proclaiming your commandment had accursed me: but yet doth he not properly curse me, but you rather, whē he in pronouncing the same, doth your act and commandment, rather then his own.

Touching cases limited to Priests and Ministers, for losing from sin, or binding in the same. I do know no such things shown in Scripture, which is the perfect way of our life. Neither can any man (I suppose) show by authority thereof, that one should have more or less limited him, thē another. And if you can or will thereby teache it me, I shall thank you for your doing, & pray god to acquit you

Concerning enjoining of penance, I know of none y ^t men need to admit, nor you to put or enioyn the same except it be renovation of living, in casting apart old vice, & taking them unto new virtue: which every true pennytent intendeth, or ought to intend verily by the grace & assistance of our savior Christ, to show and perform. Unto the xi. I say, that grace is given unto them, that duly receive the Sacraments of Christ and his church but whether by them or no, that I cannot define: for God sendeth his grace where he pleaseth, either with them, or without them, and when he pleaseth: so that it is at his arbitrement, how, and when. Moreover, many a lewd persō receiveth the sacraments, that are destitute of grace, to their confusion. So that I cannot affirm, that y ^e Sacraments giveth grace: Yet in due receipt of the Sacraments, I suppose and think, that God giveth unto them grace that so taketh thē, as he doth unto all good, even without thē also. Whereas in your xii. article you do ask, whether all things necessary unto salvation, are put in holy Scripture, & whether things only there put, be sufficient, & whether some things vpō necessity of saluatiō, are to be believed & observed, which are not expressed in scripture: this is y ^e questiō, as great learned mē have shown me, whom I do count my friends, since y ^e time I appeared at your lordships assignment before master Doctor Less, & master Melling, w ^t other in your chapel of Lambeth, when these questions were first propounded: this (I say) is the question, which (as they told me) is the head and whole content of all other objected against me. Yea this is both the helm and stern of all together, and that which they contended right sore to impugn: but love of the truth (wherewith in this point I reckoned me well fenced) would not suffer me to apply and yield to their will, thinking quod sanctum est veritatem praeferre amicitiae, that the truth ought to be preferred before all friendship and amity: And also, Si dextra manus scandalezet, deberet praescindi & abijci. if the right hand offend, it ought to be cut off and cast away.

But touching an answer unto this question, I suppose verily, that if I had Saint Cyrils works by me, I should not need to show any other answer in this, then he hath shown afore time, writing upon this saying of S. John: Sunt, & alia multa quae fecit Jesus, there are many things moe which Jesus did. Notwithstanding, for so much as every man at all seasons, cannot have what he would, and therefore must make other shift: such as he may I say (as I suppose) the first part of your questiō to be very true, and therefore to be affirmed: that is to wit, that all things needful for man's salvation, be mentioned and shown in holy scripture, and that the things only there put, be sufficient for the regiment of spiritual living & man's soul health. And in this shall you find both the ancient Doctors standing with me: and moreover, the suffrage of holy writ, whose authority is of most sovereign and infallible steadfastness.

Look what Saint Jerome saith upon this verse: Dominus narrabit in scriptures pupulorum: The Lord shall rehearse it, when he writeth up the people. Saint Ambrose also in a treatise, De Paradiso, doth show likewise, where he bringeth this text of Paul written in the 2. to the Corinth. I am afraid lease it may by some mean be brought to pass, that as the Serpent deceived Eve thorough wiliness, so your minds may be corrupt from the simple verity that is in Christ. And also in his Commentaries upon the epistle to the Coloss. upon this text. In Christ Jesus is all treasure of wisdom, and in other diverse places of the same work.

S. Chrysostom also in his Commentaries upon Paul declaring this saying: Omnis scriptura diuinitus inspirata. &c. The whole Scripture given by inspiration of GOD. &c. And in his Book called Opus imperfectum, I wote not precisely upon what text, but there you shall find, that he would have a true preacher of gods law, not swerving therefro, neither upon the right hand, neither upon y ^e left. but keeping thereafter, according to the teaching of Salomō: for he that should thereunto add or withdraw, should enterprise, as saith Chrysostom, to be wiser then God. These or else such like words doth he say. I will be deemed by the book brought forth, because my remembrance cannot retain perfectly all such things.

S. Cyprian maintaineth well the same in an Epistle that • e writeth ad Cecilium fratrem. Which I would to God were in English, that all men might learn the devout goodness in it contained. In the same he teacheth clearly, how we ought to hear Christ only and his learning, not regarding ne attending to the traditions of men: like as he doth also in many other places. And this agreeth well with Scripture, which is called the word of Salvation: the administration of righteousness, the word of truth, yea and the truth it self: the rod of direction: our spiritual food: the spiritual sword that we ought to fight with against all temptations and assaults of our ghostly enemies, the seed of God, the kingdom of heaven & keys of the same: the power of God: the light of the world, which who so followeth, shall not be overcome with darkness: the law of God: his wisdom, and Testament. Of which words and such like, everyone will give mat • er of substantial argument, that we following the same doctrine only, shall have sufficient safe conduict to come unto the inheritance promised, albeit none other ways or means were annexed with the same. And certain I am that in this blessed doctrine of Christ is taught, howe we ought to do truth and mercy, which is all that we need to do, as testifieth the Psalm, in these words: Vniuersae viae domini misericordia & veritas. &c. All the ways of the Lord are mercy and truth. And again, the Prophet willing us to do as he did, saith in this manner: Adhaesi testimonijs tuis domine, noli me confundere. I have cleaved to thy testimonies O Lord, confound me not. In like manner the said whole Psalm warneth us. Yea all the Scripture biddeth us stick fast to the steady and true word of God: saying that he is verax, & viae eius veritas: omnis autem homo vanitas & mendax: For he is true and all his ways are truth: but all men are vain and liars. For that is the sure foundation which cannot fail them that ground thereupon as reporteth Christ: Everyone (saith he) that heareth my words, & doth them, is like to a wise man that buildeth upon a sure foundation. And there ought to be none other foundation to christen men but only the undoubted truth of Jesus, to build our faith upon, and direct our living thereafter, as showeth s. Paul saying: Fundamentū aliud nemo, &c. Other foundation can no man lay, then that which is laid which is Jesus Christ. And likewise in the Epistle, unto the Ephesians, where he saith: I am non estis hospites & aduenae sed conciues sanctorum, & domestici dei. &c. Now ye are no more strangers and foreigners, but Citizens with the Saints and of the household of God.

And in the same epistle S. Paul dilating of Christ's beneficence, showeth, how that he ordained in the Church diverse officers, to the edifying of Christian people, that he calleth Christ's body, until all we may come unto the unity of faith, which cometh by following of one doctrine which is Christ's, whereby we may grow to be perfect men, and that we should not be here like to children carried about with every wind of doctrine by deceipte and wiliness of men that study to deceive us.

In like form doeth he warn us in the Epistle to the Hebrews, that we should not be carried about as the wind with diverse and strange doctrines, but continue in that which ever continueth like and all one, agreeable for all men in all partes, and that at all times: not being chaungeable as men's constitutions be, whereof look what one doth counsel or ordain to be of effect, another annulleth the same, according as men's minds do always alter and are full vnstedy. Neither do such pertain unto all men, for the Greeks with other (whom the Pope, ne none of his people will yet deny to be of Christ's Church) will in no condition admit such, neither for men to live after them, nor to believe them as pertaining to their faith: But they allow well the doctrine that perseuereth ever one, and is immutable, as showeth Saint Paul saying: Jesus Christ yesterday, and today is all one: and so ever shall be. He is white bread without any sower leaven of Pharisaical traditions: verity without guile, light without any darkness: the very straight way that hath neither hook, ne croak. From this ought we not to turn neither upon one hand, ne other, unless we will go from him that is our felicity and anker of safety.

But what should I more entreat of this, except I would recite all scripture, which in every parte is full of admonitions, exhorting and warning us to cleave fast unto this way, which is the doctrine of the Gospel? which God I beseech him grant us all, both to know and love taking heed that in no wise we be seduced therefro, by laws & doctrines of men. Look also in the ii. chap. to the Colossians, and in the epistle of Timothy and Titus. So that I conclude, in holy scripture to be contained sufficiently enough of doctrine, for the regiment and salvation of our souls. And this because learned men do call the head Article laid against me: I would that all men should well note it, and record my saying therein hereafter, whatsoever shall be tide of me, for the truth is so in deed, that hereupon hangeth the sum of all. Therefore, I shall recite it once again. I say that in holy Scripture, the doctrine there only contained, is sufficient for the salvation of christen men's souls God give us grace we may know it, to build our faith steadfastly upon the same in working thereafter.

As touching the latter parte of your question, I say that there are many things both to be observed and to be believed, that are not expressed in scripture: as the Civil laws of princes and comminalties ordained for civil regiment of the body, and all other, so that they be not hurtefull to faith or charity, but helpful to the same, I reckon that we ought to keep them, not only for fear of punishment, but also for conscience sake, although such ordinances be not expressly and particularly in scripture expressed, for they are generally therein contained and spoken of,

Moreover, if you mean by this word expressed, that which in scripture is clearly shown out, & appeareth evidently to every reader or hearer y ^t hath but a mean understanding, so do I affirm y ^t there are some things which a man ought to believe, although they be not of him erpressely understand: As I have ever believed that the virgins Mary was and is a perpetual virgins, and that the same might be gathered by the scripture. But if by this word expressed you mean comprehended, or centeined, (as me think the mind of him that wrote the demand should be) so that he meaneth by this question, thus: whether anything ought to be observed and believed, which is not contained in Scripture and that upon necessity of salvation) then I say, that there is nothing neither to be observed ne to be believed vpō necessity of salvation, which is not contained in Scripture, and mentioned in the same either generally or specially. Yet do I not deny but other things are to be believed as I believed that Doct. Warham was Bishop of Canterbury, ere ever I saw * your Lordship? and I believe that I knew verily who was my father & mother, albeit I had none intelligence when they begot me, and such like: and yet in such pointes, although man have not a steady belief, he may be saved.

To the xiii. where ye do ask whether I believe y ^t purgatory is, and whether that souls departed be there in tormented & purged? I say that there is a Purgatory in this world, & that doth the scripture, and also the holy doctors call the fire of tribulatiō, through which all Christians shall pass, as testifieth Saint Paul in the second chapter of the ii. Epistle to Timoth. Whose testimony is full notable and true, albeit that few do know it, and fewer peradventure will believe it. Mark you the words (good people) and know that they be his, and not mine. They be thus: All that will godly live in Jesus Christ, shall suffer persecution. In this Purgatory do I now reckon myself to stand: God send me well to persevere unto his honor. Of this speaketh also S. Peter in these words which pertain to the instruction of all Christian people: Virtute Dei custodimini per fidem ad salutem, quae in hoc parata est vt patefiat in tempore supremo: in quo exultaris nunc, ad breue tempus, afflicti in varijs experimentis si opus sit, quo exploratio fidei vestrae multo preciosior auro quod perit, & tamen per ignem probatur, reperiatur in gloriam & honorem. Ye (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.