We semeth , it is wisely and truely saide , that the right way is euer the nerest waye : & likewyse the playne way moste sure , to trye all maner of truth by .

I thinke that it be true , whiche you speke : but you speke so obscurely , that I wotte nere what you meane therby . If you meane it by the ymitation of Christ , That our sauiour Christ is the ryght and playne waye . whiche beareth wytnesse of him selfe , sayeng I am the ryght way , I am the true way , and I am the perfyt lyfe : thanne are you in the right . And if you meane the playne waye to be moste sure , bycause that Christe saieth he is the dore by whiche we muste entre in , this youre sayenge canne nat be amended . whervnto god him selfe exhorteth vs also by his prophete , sayeng ye christen men loke ye iudge a right .

The better for my purpose . For the cause why I speke it , is for the great weightye cause of christendome : concernynge the kynges seperation fro the quene . It is tossed and tourned ouer the hye mountaynes , laboured and vexed at Rome , from iudge to iudge , The dangerous and vnmete handelynge of our soueraygnie rightful cause . without certayne ende or effecte : beinge very perillous for his hyghnesse , and moche more daungerous ( if god helpe not ) for vs his poore and louinge subiectes . Whiche if it had ben ordeined in the right and due cours , that is to saye within the realme , and so by the metropolitane examined and discussed , That the cause ought to be ordred within this realme . as lawe & reason wolde it shulde haue ben , there had ensued in this ryght way or this tyme an honorable ende and purpose : to the great welthe of this realme and quietnes of christendome . The lettars wherof what so euer they be , me thinketh ought to be detested of al good englysshe people and subiectes .

One of the chiefe lettars is and hathe be the lawyers opinion : whiche wolde attribute to the pope the heed of theyr lawe al maner of power . Howe some lawyers to moche attrybute vnto the pope . wherby beinge well descante ( as they can well ynoughe ) at lengthe shall be no lawe , but onely his wyll . For and if he myght dispence with goddes lawe , and all other , and ordren them as he wyll ( as lawyers say that he may ) than what foly were it to obserue goddis lawe or any other , but only inuestigate and serche to knowe the popes wyll in euery thynge , and that to folowe accordyngly ? whiche ones atteyned were the lawyers hoole glory . For who shulde be sette by thanne but onely lawyers / bycause they extolle his authorytie so hye ?

you enserch and folowe the frenche prouerbe to moche .

Whiche is that ?

Who sercheth fyndeth . Qui serche troue . For surely if without affection we shulde speke , we lawyeres attribute to moche authoritie both to our maister & to our selfes also .

I haue harde verely fewe of your secte so plainely confesse the truthe . Neuerthelesse it is to my great comforte to remember that it is my fortune to mete with so syncere a man beinge ( as I trust ) so entierly my frende : whiche is dedicate to truthe and not to professyon .

I wotte what I shulde do , but I wotte nere what frailtie wyll lette me do .

If wyll be purely good / the olde prouerbe shall folowe . Nihil difficile uolenti , God wyll ayde the wel willer alway .

All I can nat excuse . For some of vs be as heedy as you : The truthe of god with out worldly respectes to be regarded and yet our lernynge leadeth vs nat to it : as youres dothe you . For we shulde onely regarde the maker of all lawes and the mere truthe : and nat vanities of this worlde , nor eke affections .

Ye saye wel frende . That wolde to our lorde the lerned men of the worlde moste specially of this realme wolde folowe this lesson , and vse it in dede . For as I perceyue & here , some of them folowe more affections and respectes : than goddes worde onely and truthe .

Who taught you I praye you to hytte so truely the nayle on the heed ? I thynke in dede that if worldlynesse were nat loked for , there wolde mo agree to the truthe than hytherto hath : though there be a meruaylous great nombre that hath agreed ther to al redy in dede .

That worldly respectes maye happe to fayle them , that trusteth therto : & where be they than ? Me thinketh farthermore a great foly in them to auenture vpon so sklendre a grounde both soule and body .

Truthe ye say , wher of is great pitie , that lerned men specially , regarde not more the worlde to come than the worlde present : and that they vnite not them selfe in opinion . Great pitie that all lerned men be nat of one opinion in this one truthe . Whiche thing sheweth a great lacke of grace , and an ouermoche addiction to pryuate appetites , mixed with to moche heedynesse and obstinacy . And yet there is but one truth in this matter .

I meruayle than , why many thus call this matter disputable , seinge that there is but one truthe therein : and why that truthe is not imbraced and openly shewed by all lerned men .

As to the fyrst , though some call it so , I se no reason why they shulde saye so : That this cause is nat disputable , as a thing of doubte . excepte they wolde say , that nothing is taken for truthe in this worlde . For I do esteme , that there be fewe articles of our faythe , the whiche be approued by mo autenticke authorities , mo prouable ye inuincible reasons / by moo laudable customes and vsages : than this cause is on the kinges syde . And syns it is so , me thynketh hit is nat disputable as a doubte in lawe . As to the seconde I feare me that lacke of executynge in dede of that whiche we professe by mouthe , is a great lacke there vnto . For our lyues and religyon be many tymes farre a sondre , I praye our lorde amende hit , whanne hit shall be his pleasure . But as to the fyrste , bycause I thynke hit nat disputable , I shall declare you somme reasons whiche do perswade me to thynke so .

Mary I pray you lette vs here mo . For one I haue herde al redy , whiche me thynketh very vehement . If the remenant folowe , I shall for my parte be meruailously satisfyed .

Fyrste it is to vnderstande , that accordynge to the sayenge of the prophet Dauyd . Verbum dni manet in aeternum . Spal . The worde of our lorde god is mooste sure and euer abydeth . Syns that so is infallible , it must nedes folowe , that it , whiche he vtterly forbyddeth in the negatiue , may no wyse be attempted . Nullus accipiat uxorem fratris sui , et non licet tibi habere uxo rem fratris . Thanne in this case , that is to saye . A man ought nat to mary his brothers wyfe : It is in the Negatyue forbodden , in the Leuityke bothe .xviij. and .xx. chapitres . And therfore in no wyse hit is to be attempted / specially with vs that be chrysten people . A man to mary his brothers wyfe is forbidden bi the lawes of god .

I thynke this hardde to be assoyled : neuerthe lesse the lawe Deuteronomyke semeth to assoyle the same .

Nay surely , if hit be well vnderstande . For in the begynnynge that lawe semeth to propoune and lymytte certayne poyntes and circumstaunces , without the whiche that lawe ware no lawe : as playnely by the texte hit selfe it dothe manifestly appere . Playne circumstances & profes / that the litteral sence of the Deuteronomy law was to the Iues onely . That is to saye , fyrste as whanne they dwelled together : the seconde whan he dyed without issue : the thyrde , to suscytate the brothers sede : the .iiij. that his fyrste sonne shulde be called by his brothers name : the fyfte cause and grounde of that lawe was that the name within the Tryebe shulde nat be forgotten nor abrogate in Israell : moste speciallye the trybe of Iudas , wherof it was prophecyed that our lorde shulde come of . Neuerthelesse to the intent that ye myghte well perceyue that this lawe was trulyer to be obserued in the mysticall sense / than in the litterall , and that mooste specially nowe by vs christen men : the smalnes of the payne whiche foloweth it , declareth it full well , as by the text folowynge you may well perceyue . And yet it is left also to the arbitrement of him that succedeth to take or refuse her at his pleasure and will : sufferynge a ryght small and easy punisshement , as tofore : whiche is lymytte in the aforesayd chapitre . And to shewe that it shuld nat be but in the misticall sense obserued by vs christen men : Onely the mistical sence of the Deuteronomye lawe is for christen men & nat litterally , saynt Austen sayeth thus , Euery preacher of the worde of god is bounde so to laboure in the gospell , that he styre vp sede to his brother departed , that is to Christ , whiche dyed for vs : and the sede so suscytate must haue the name of him departed , that is of Christ : Whervpon we be called Christians . So therfore we plainly be nat bounde to kepe and fulfylle this lawe carnally as by bodely generation after the aforesayde significacion and takynge of it : but spiritually in a truthe fulfylled . Holy Isidoure in the selfe same maner sayth as doth saynt Austen . Saynte Ambrose also sayeth , that the sentence hereof is taken mystically . And as for any example , in whom this were fulfylled litterally , there hath ben none shewed / as he affirmeth . Nowe me thynketh therfore ( though we make the moste we can of it ) this lawe of Deuteronomi was but a speciall lawe , gyuen onely to the Iues : as ye may well perceyue by the aforesayd circumstances in the texte it selfe , seruynge onely for those expressed intentes : whyche amonge vs christen men nother hathe nor may be in any wise obserued , as taken of that lawe : but be clerely abrogate , anulled , and in no wyse to be vsed . For who nowe a dayes thinketh him selfe bounde , to suscitate his brothers sede : or to haue his sonne called by his brothers name ? Or who thinketh him selfe bounden nowe to the groundsell and very foundacion of this lawe of Deuteronomy , Ipsa basis et fundamentum Deut. legis . whyche is here in this chapitre ? As to contynewe the inherytaunces , and to supporte the names of the trybes in Israell onely ?

And that this is the full intente and grounde of this lawe : it may be gathered very welle by the very texte of the same lawe : Quando fratres habitauerint simul , et unus ex eis absque liberis morruus fuerit Deute . 25. where it sayeth . Whan brotherne dwelle together , and one of them dyeth withoute yssue or chylderne . Whiche makethe a playne argumente and sure proffe , that excepte he dyed withoute yssue , his wyfe shulde in no wyse marye the other . Thanne to haue yssue for suscitacion of sede and continuaunce of the brothers name in Israell ( as it well appereth ) is the cause of this lawe . Whiche also maketh it appere euidently , that this lawe is merely ceremoniall , as that is institute for certeyne people onely / for certeyne place and certeyne tyme . This Deuterono . lawe ceremoniall whyche is nowe clene abrogate . For I am sure no man wyll saye , that we oughte to marye for that intente nowe a dayes . These thynges be so euident and manifest , that me thinketh with out a man wyl not se , he must nedes perceyue , that this lawe of Deuteronomye / wherof we speke nowe , was onely made for the Iewes : and that we christen men be clerely 〈…〉 seruitude and bondage of the 〈…〉 of the ceremonyes of that 〈◊〉 excepte that he wyll haue Christ 〈…〉 fore to comme agayne , and 〈…〉 vs christen men to playe the 〈◊〉 Iewes . Besyde these profes vppon the very texte , the mooste parte of the auncient authors also do declare this lawe of the Deuteronomye to be abolytte . And that excepte bothe circumstaunces in euery parte and also the grounde were obserued : it coulde neuer haue serued . For they be so mixed together in precepte , that the one can not well stande without the other , and duely be kepte , as it oughte to be . Wherfore this Deuteronomyke lawe takethe nothynge awaye my formare argumente , nor yet assoyleth any parte therof .

By the feyth I owe to god , you speke felly .

Naye , I coulde speake moche more yet in declarynge of that lawe , were it not that I promysed you to shewe you the reasonnes , why that this matter is not disputable .

I praye you , syns we be entred in to this matter , lette vs haue more of it : to the intent we may trie our owne conscience the better in it .

Syns you nedes wyll haue me coughe out all , I wyl tell you more of my mynde . The Deuteronomie lawe in this case coulde ylle quadrate or agree with the Leuiticall , except the intent and circumstaunces therof be well considered as tofore . And also that this terme brother in that place be well vnderstande and consydered . Note the takyng of this worde brother .

Why , I pray you , is there more mistery of that worde in the Deuteronomy , than in the Leuitike ?

Ye forsoth , for in the Leuitike it can nor may be taken for other than for the very brother , the texte beinge iudge it selfe . But by the Deuteronomike , as many taketh it : is ment the nexte of the bloode after the degrees ꝓhibite / though he be but kynsman . And so it might well stande with the Leuiticall amongest the Iewes . The whiche interpretacion is well approued also by the playne history of Ruth . But these thinges be so hylye entreted in many other workes and treties , that it were but a losse of 〈…〉 any more of it . wherfore 〈◊〉 nowe to retourne to my formar● purpose , & to declare you the reste of my reasons .

These in dede haue ben more entreated on , than the matter which you haue propouned . Wherefore syns it is your plesure , I pray you go forth withall . Yet I ensure you I haue nat harde so profoundely that other matter declared in my lyfe , for so short & a briefe declaration .

I am glad though without my desert , that this my declaration pleaseth you so well . And nowe I wyll go forth with the rest of my minde .

Firste I esteme the worde of our lorde god aboue all thynges , Verbum dei nec fallit , nec fallitur . The prohibition Leuitical general for al peple . Non facietis ex oimbus abhominationibus istis . tam indigena q colonus , qui peregrinat apud uos . Leuit. 18. that nother deceyueth nor yet is deceyued : which saith that no man shall take in maryage the wyfe of his brother . And secondely I noote , that he in the same chapitre commaundeth this nat onely to the Iewes , but as well to all maner of people : saieng these wordes . You shal do none of these abhominations : nother you that be here borne dwellers of this countrey nother any straungere , what so euer he be , that commeth emonge you . Euery man that doeth any one of these abhominations , shall perysshe fro the myddes of his people . Omnis anima quae fecerit de abominationibus his quippiam : peribit de maedio populi sui . ibidem . By these wordes it may well appere that god dothe nat prohibite these offences only to the Iewes , but also to al maner of people . For he sayeth , euery man who so euer he be that dothe any of these abhominations , shall perysshe . If god hym selfe had not determyned this lawe to be morall , he wolde neuer haue commaunded it to all maner of people . For fewe places there be ( as I thynke ) in scripture ( I may well say ) none , whiche be generally prohibite : that be nat also moral . And it is moreouer to be thought that god wolde nat so generally haue for bydden it , so extremely prohibite hit , so horribly to haue detested it by his owne wordes : callynge it in some place offence of his precept , The soore worde that god him self vseth in gyuynge the prohibitions Leuitical . in some contamination , in some place a greuous faute , an vngoodly and vnlauful thyng , in some place abhomination , in some execration : excepte these were morall , and excepte hit were also his very wyll that folke shulde generally forbere and detest them . These wordes ( as semeth me ) be so fereful , so terrible , and of christen people so to be pondered , that the weyght and greuousnes of them , can scant , without great grace , be condignely imprinted or impressed in our hartes . wherfore me thinketh we ought all with meke spirites to calle for grace , and to endeuour our selfes by all wayes to atteyne the same : to th intent it might the more habundantly flowe in vs , & not obstinately or carnally to withstande it , whan many tymes it is offered vs . For it is a great faute , and a great lacke of grace , whan men hath truthe offered to them : and they wyllfully to withstande the same .

In good faythe I neuer marked this , nor yet vnderstode so parfitely in my lyfe . For surely it is meruaylously to be noted , and yet with more reuerence to be obserued : in so moche that nowe me thynketh I perceyue a very shamefastnes to entre into any suche acte / whiche excepte the acte were vnlauful , Verecundia neded nothyng .

Nowe ye begynne to fele somewhat and to fynde the truth . For scripture in the same chaptre confirmeth your sayenge , alleginge these wordes . Non reuelabis turpitudinem uxoris fratris tui , quia turpitu do fratris tui est . Le. 18. There is shame in discouering the vnclennesse of thy brothers wyfe . Thou shalt not discouer it . For it is the vnclennesse of thy very brother . Hereby we may well perceyue , that there is a vilenesse , a contrarietie to vertue herein . For els we neded not to be ashamed of it . And I do thynke verely , that who so euer wolde maynteyne the other parte , can not denye , Contrarium honesto . Turpitudo ex se. but that it is agaynst honestie , whiche is very vertue : but that it is of it selfe very vnclennesse : It is ( as I haue rehersed here by goddes owne wordes ) a sore faute . It is contaminacion , abhominacion , execracion . Wherfore I meruaile , that christen men do not tremble to here it , and moche more feare not wittingly to do it , or auisedly to continue in it . For surely there can be nothinge of the spirite of god : Non ex spiritu . that can induce man to it . If for carnall affections & worldly policies men shulde perswade it , howe moche that were to be detested by a man of pure and syncere conscience : I reporte me to any man , that is indued with a perfight and playne garment of truthe . That for any welthe of this worlde wolde breake or seeke colours to breake so hye a precepte of the maker of all worldes . Wherfore these whiche we haue afore rehersed , beynge so euidently declared by his owne mouthe , as the texte hit selfe dothe affirme it , whan hit sayeth , I am your verye lorde , the whiche commandeth you this : Ego dominus deus uester Leui. 18. me thinketh that we christen folke ought to iuge this cause nat disputable , but all redye iudged by the Iudge of all iudges . Thiscause nat nowe disputable / but all redy iudged of god . And so manfullye to withstande in goddes quarelle the maynteyners and supporters of the contrary : Seynge that oure mayster so extremely prohybyteth and with suche abhomination detesteth hit .

Other thynges there-be also , whiche moueth me meruaylously , to thynke that this is nat disputable . And those be these .

Fyrste the auncient authors , Auncient authors . the whiche wryteth of hit . Wherin they in detestynge hit do shewe manifestly theyr opinion and playnely gyue theyr iudgement in it . For if it were good or hereafter might be good : they beyng so hyghly lerned & so hooly , wolde neuer so greatly abhorred hit . Counsels . Secondly the counsels for the most parte ( whiche speaketh of hit ) dothe vtterly dampne hit . Specially ( as semeth me nowe ) Constance counsell , Constance counsell . in disapprouyng the opinions of Wycliffe . For that counsell saieth , that who so euer be of that opinion that this prohibition leuiticall , Let no man mary or otherwise take and vse his brothers wyfe , Nullus accipiat uxorem f●●s sui Leuit. 18. with other there : be only prohibitions made by man and nat by god , & holdeth the same : they incontinently to be estemed and taken as very Paynemes and mere heretikes by the churche . Heresy to mainteyne the contrarye to this came . Farthermore that none , what so euer he be , shall dare other to preche , to teche , to hold , or in any wise alledge any of Wycliffes articles : other of the .xlv. fyrste condempned , or of the other . CC.lx. articles : of the whiche this same afore rehersed was one . Wherfore it may euidently appere nowe , that this matter is nat disputable , but all redye iudged and concluded : syn hit is determyned , that he shall be taken for a very heretyke that holdeth or vpholdyng disputeth the contrary . The thirde is , that the hoole consent of all the indifferente vniuersities of christendome doth plainly determyne and consent , The consent of all indifferent vniuersities . that this prohibition Leuiticall is nat onely a thynge prohibite by the lawes of god & nature : but also that it is a square and very rule , by the whiche christen men oughte to be ordred & lyue by . Syn they take it thus , that is to say : that this is a precepte and a direction , by whiche we christen menne ought to lyue by , and the lawe Deuteronomyke a thinge ceremoniall , whiche is abolytte : I meruaile that folke be nat a shamed to calle this matter disputable or to holde agaynst hit . Moche more I wondre what grounde they haue , or wold fordge the contrary of this matter vpon : seing that first it is ( as me thinketh ) all redy iudged by goddes owne wordis , by generall counsels , by the hole consente of al indifferent vniuersities of christendome , ye and by a great noumbre of other lerned men : whose scales and handes be redy to be shewed . It is also emonge vs christen men imprinted in our hartes in maner ( as who wolde say ) from one to another , fro the father to sonne , Per manus traditionem to deteste hit . And doutlesse emonge good folke it hath bene and is in manere so abhorred , that scarsely they can finde in theyr hartes to here speake of hit . So than that I take it an hoole acceptation of the churche of christendome , syn the beginning of the fayth . This truth accepted fro the beginninge of the church hytherto . Wherfore any more to doubte of hit , or to calle hit disputable , and nat to repute hit as alredy iudged . I see no grounde why , and thinke it dampnable . Alas , me thynketh that lerned men holdinge agaynste this opinion , tho they seme to be of the churche : they be not in dede . For they holde an opinion contrarye to the opinion accepted by the hole churche . Wherfore these wordis of scripture maye well be layed ageynste them , where Christe sayeth . Who so that is nat on my syde , Qui non est 〈…〉 me est . Math. 12. is on the syde agaynste me . So that by these wordes verifyed in them , hit well appereth that they be nat of Christes churche . Farthermore I am sure that some of them wyll saye there be dyuers cases heresies : whiche I dare boldly say haue nat suche grounde and fundation in truthe : nother of scripture , nor of good authours , ne yet of generall counsels , nother haue benne accepted by the due ordre , whiche commeth frome one to an other as this hathe : wyllynge the lay fee to beleue them in these matters , and yet wyll nat they gyue place them selfe to this matter : so hyghlye proued and by so many wayes determyned . Who can beleue them in theyr perswasions : whanne they beleue nat nor gyue place to the truthe ? Nat callynge truthe that , whiche fantasye iudgeth truthe : but that , whyche is approued truthe . Therfore me thynketh they sclaundre sore the churche , or els moche them selfes . As who wolde saye there were no truthe therein : whanne they so sheweth them selfe of contrarye opinions . For if there be a truthe ( as good men thynke that there is ) it oughte vniuersally to be taken , to be preched and taught for a truthe . Omnis doctrina diuinitus inspirara utilis est ad docendum . 2. ad Tim 3. For all doctrine inspired by god , is good and holsome to be taughte , as sayeth saynt Poule ) and nat by sinistre affectyons to be hydde hyndred and detracted , lyke as therein some do . Wherfore to the entent to reduce them to one flocke , to a concorde and to one assent : Vt fiat unum ouile . Io. 10. I thinke it were necessarye that the prince and his people shulde nat gyue credence to them in those thynges , whiche they on so moche lesse grounde so desire and require to haue kepte and obserued : vntylle they gyue place to this , and suche other : as scripture dothe plainly declare and determyne , with lyke assent of generall councels , and of auncient sayntes and doctours . And I thynke , so that if they myght haue the one which they be affectionate to , Vnum ouile et ●●us pas●●r . graunted them : they wolde soone gyue place to the other . And so myght there be made one flocke and one sheparde of hit , one heed and gyde and a sorte vnder him of one mynde and concorde . The whiche as for my parte , I praye god sende vs shortely .

These be wonderfulle thynges to here , and oughte moche to moue the hartes of all trewe subiectes : and that specially sin they concerne theyr kynges soule helth , his welthe and there realme also . Our bounden duetie to oure prince . Alas , is hit nat great pitie , the prince hauing so manifest and playne groundes for hym , he beynge also so louing to vs as he is , so glad & so harty to take paynes for this his commune welthe : that we , whiche that be his subiectes , shuld be to him so vnnaturall , that other for other considerations worldly , or for reportes of sinistre persons , shulde lette to do our very duetie to him ? ye and leauynge the playne truthe , rather to beleue maligners agaynst his cause , whiche soweth more diuision than obedience : & nat accordinge to our very dueties to stycke fastly and surely vnto hym , whiche is in the very ryght . Tho parauenture he say lytell , yet may hit fortune that he marketh all . Wherfore bothe duetie and reuerence with feare , is to be had to hym , whiche is so louynge and harty to vs : to the intent that these beyng ioyned bothe on his parte and oures : Malignitye & yll report to be withstande . we may withstande the malignitie of all backebyters and sclanderers : and vtterly in our hartes conceyue , that it is farre from our duetie of allegiaunce to beleue vntrue reportes and false malignations agaynste our souerayne . And herein we ought to emende our fautes , and from hensforthe nat to suffre any suche reportes : but man fully to withstande , who so euer wolde vse them selfe to the contrary , other in worde or dede . And in this doynge , I thynke there shulde be roted the greattest vnion betwene the heed and bodye that euer was sene or harde of . Which shulde fulfyll and perfyght that wyse sayenge of Salust . Concordia pnaeres crescunt , discordia maximae dilabuntur . De bello Iuguithi . Where is peace and concorde , smalle thynges encreasyth and commeth to moche : by debate and discorde where is moste , hit soone fayleth and slydeth awaye . Wherfore I praye god sende vs his lyght of grace , specially to kepe this betwene our heed and vs .

By my truthe , I thinke there can nat be a better exhortation , thanne you haue here giuen vs all . For so longe as no membre halteth or is in payne ▪ the hole body must nedes be the healer . But nowe that hytherto we agree so well , I muste be as homely with you , as you haue bene with me : prayenge you to assoyle me certeyne questions of lawe : lyke as I haue assoyled you in diuinitie .

I ware to blame els . But I muste praye you fyrste to assoyle me one question more , whiche I wolde fayne knowe .

What is that I praye you ?

Of the power of the pope , in dispensation with the lawe diuine .

Of that to entrete at length were nowe to shorte a tyme . And hit hath also bene wrytten of by so many authors , that hit ware harde for me to say any thynge therin , the whiche hathe nat ben sayd . But yet for your pleasure I wyll assaye somme thynge , as hit shall occurre to my mynde . Yet one thinge I muste knowe youre wyll in , ere that I procede any farther .

What is that I beseche you ?

Mary syre , this is hit , whether you wyll that I shulde shewe you whatte the olde auncient doctours do saye , or what the modernes , whiche somewhat flattereth the popes authoritie , sayeth : other elles declare you myne opinion , taken out of bothe , whiche I truste shall nat be farre frome truthe ?

The auncient doctours and many also of the modernes opinion hathe benne declared herin in many other bokes and warkes : of whiche I haue sene some bothe of laten and englysshe . But is there , say you , difference emongest other of their opinions ?

Ye forsothe , for some of the modernes smake to moche of your lawe , in wrestyng of scripture for auauncement of dignite : whiche the olde fathers do clene forbydde and contempne : and lykewise also dyuers other modernes . Wherby you may well perceiue that there is some alteration emonge them .

That is true . But whiche thynke you do beste ?

They that do leste attribute , arrogancy rule and dominion to the spiritualtie .

The pope can nat dispence with the lawe of god & nature

Quare nos transgredimi ni praeceptum dei propter traditiones uīas . Ma. 15. Scriptura ꝓphetica non est humanae intpretationis . 2. Petri. 1.