¶
An
answere
to
a
letter
.
❧
♣
Cum
priuilegio
.
¶
Here
begynneth
the
answer
.
I
Haue
receyued
youre
letter
wherby
I
perceiue
that
syth
your
returnyng
in
to
your
contrey
:
Ye
haue
herde
that
there
is
yet
here
in
London
moche
communycation
&
great
dyuersytie
of
opynions
vpon
suche
articles
as
were
spoken
of
whan
ye
were
here
.
And
ye
haue
also
written
to
me
at
a
good
length
all
the
articles
that
be
noysed
ther
in
your
countrey
to
go
yet
abrode
here
in
the
cytie
.
And
thervpon
ye
desyre
me
to
write
vnto
you
my
conceyt
/
what
I
thynke
is
to
be
holden
in
those
articles
:
&
surely
that
is
a
right
great
request
for
me
to
accomplishe
.
For
though
I
entende
to
speke
the
truthe
therin
/
&
do
so
in
dede
:
yet
paraduenture
some
men
wyll
be
offended
with
it
/
&
nat
take
it
playnly
after
my
meanyng
:
but
neuertheles
/
trustyng
that
the
most
parte
of
the
people
be
nowe
in
these
dayes
enclyned
to
take
all
thinges
to
the
best
.
I
wyll
nat
for
the
opynyon
of
a
fewe
/
fully
deny
your
request
therin
/
but
shall
shewe
you
with
good
wyll
my
conceyt
to
all
your
articles
/
for
I
trust
charitie
hath
moued
you
to
that
desyre
.
And
I
wyll
nat
recyte
here
your
artycles
perticulerly
togither
/
but
wyll
answere
to
them
after
the
same
order
as
they
stande
in
your
letter
.
And
so
/
euery
man
that
shall
happen
to
rede
this
answere
shall
knowe
the
order
of
the
articles
in
your
letter
.
And
fyrst
ye
saye
/
that
many
in
your
countrey
reporte
that
there
shuld
be
a
sayeng
here
about
London
/
that
the
kyng
hath
many
newe
authorites
gyuen
hym
/
by
that
he
is
recognysed
to
be
the
supreme
hed
vpon
erth
vnder
god
of
the
church
of
Englande
/
&
ye
desyre
me
to
shewe
you
my
conceyt
what
I
thinke
therin
/
&
I
wyll
fyrst
with
good
will
say
son
what
to
it
to
satisfye
your
desyre
.
¶
Whether
the
kynge
by
that
he
is
recognysed
to
be
supreme
heed
vnder
god
vpon
erth
of
the
church
of
Englande
/
haue
therby
any
new
power
giuen
him
ouer
his
subiectes
that
he
had
nat
before
.
The
first
cha.
THe
kyng
/
by
that
he
is
recognysed
by
the
parliamente
to
be
the
supreme
heed
vnder
god
vpon
erth
/
of
the
church
of
Englande
/
hath
as
I
take
it
no
newe
power
gyuen
him
in
any
thing
but
that
lyke
as
before
that
recognisyon
made
/
he
had
all
such
power
ouer
his
subiectes
spirytuall
and
temporall
/
as
to
a
kyng
belongeth
by
the
lawe
of
god
:
so
after
the
seyde
recognisyon
/
he
had
the
same
power
without
alteration
/
&
none
other
but
that
.
And
therfore
he
maye
nat
as
I
suppose
by
reason
of
that
recognisyon
/
take
vpon
him
any
auctority
that
our
lorde
gaue
only
to
his
apostels
or
discyples
/
in
spirytuall
ministratyon
to
the
people
.
And
though
he
may
nat
/
yet
the
recognisyon
was
nat
to
al
intentes
voyde
/
for
by
reason
therof
the
power
of
the
kyng
is
more
euydently
knowen
than
it
was
before
that
recognisyon
made
:
for
before
that
recognisyon
/
the
clergye
had
gretly
defaced
the
power
of
kingis
in
this
realme
.
And
for
a
more
playne
declaration
of
this
mater
/
it
is
to
be
consydered
/
that
there
are
some
thynges
that
are
called
mere
spirytuall
/
and
that
be
so
in
dede
.
And
ther
be
some
that
haue
been
called
mere
spirituall
/
whiche
neuerthelesse
perteygne
to
the
power
of
kynges
and
princes
.
The
thynges
mere
spirituall
be
these
:
The
consecration
of
the
sacrament
of
the
auter
/
the
makynge
of
absolucyons
/
the
gyuyng
of
orders
/
&
the
ministratyon
that
saynt
Paul
speke
of
.
ad
Corin.
iiii
.
Whan
he
sayd
of
himself
&
of
other
Apostels
&
discyples
of
Christ
thus
/
Let
euery
man
esteme
vs
as
ministers
of
Christ
/
&
as
dispensatours
of
the
misteryes
of
god
/
wherby
he
vnderstode
princypally
the
ministratyon
of
the
sacramentes
.
And
suche
ministration
the
kynge
may
nat
take
vpon
him
/
ne
he
intendeth
it
nat
.
I
knowe
well
that
a
kynge
maye
be
a
prest
:
yea
/
&
a
bysshop
also
/
&
than
might
he
lawfully
minister
al
such
spiritual
thinges
if
he
lyst
:
but
I
wolde
nat
thynke
that
it
were
an
incresynge
of
his
honour
to
do
so
:
for
the
honoure
of
a
kynge
standeth
specyally
in
doyng
iustyce
vnto
his
people
/
as
it
appereth
.
Ps.
xcviii
.
where
it
is
sayd
:
The
honour
of
a
kyng
loueth
iustyce
.
And
one
point
of
,
iustyce
is
/
to
se
the
ministers
vnder
him
do
their
duty
.
And
therfore
if
bysshoppes
were
neglygente
in
doynge
their
ministration
to
the
people
/
the
kyng
might
commaunde
them
to
do
it
:
&
that
were
more
honour
to
him
than
do
it
him
selfe
.
And
though
as
it
appeareth
,
ii
.
Par.
xix
.
Kyng
Iosaphat
ordeyned
iugis
in
all
the
cyties
of
Iuda
:
and
that
in
Ierusalem
he
ordeyned
Leuytes
&
prestes
/
&
princes
of
famelyes
that
they
shuld
iuge
the
iugement
and
cause
of
our
lorde
.
&c.
Yet
it
appereth
nat
that
he
made
them
prestes
no
more
than
he
made
Amaryas
a
preest
:
for
thoughe
he
appoynted
Amaryas
to
be
cheife
preest
/
yet
it
appereth
that
he
was
a
prest
before
And
also
though
kyng
Dauid
appoynted
the
prestes
and
leuytes
to
their
offyces
/
as
appereth
.i.
Par.
xxiii
.
&
xxiiii
.
Yet
it
appereth
nat
that
he
made
any
of
them
preestes
.
Also
trouth
it
is
/
that
euery
kyng
is
bounden
to
minister
iustyce
vnto
his
people
/
accordyng
to
the
lawes
of
his
realme
.
And
may
therfore
to
that
intent
be
called
a
minister
:
but
yet
that
ministration
is
all
in
a nother
maner
/
than
is
the
ministration
of
the
successours
of
the
apostels
:
for
the
ministration
of
a
kynge
/
is
the
ministration
of
power
/
iustyce
&
souerayntie
:
and
to
it
ar
necessary
great
possessyons
/
honour
and
ryches
/
to
maynteyne
his
estate
.
And
the
ministratyon
of
the
other
standeth
in
spirytuall
seruyce
to
the
people
/
in
mekenes
/
ghostly
counsell
/
preachynge
and
teachynge
in
all
charyte
:
in
somoche
that
none
shulde
be
mery
in
god
/
but
they
shulde
be
mery
with
him
:
none
shulde
be
in
heuynesse
/
but
they
shulde
sorowe
with
him
:
and
to
these
ministers
is
necessary
suffysaunce
without
abundaunce
:
and
honest
pouerty
is
nat
directly
agaynst
that
ministration
:
&
they
ought
alway
to
haue
a
contynuall
desyre
that
the
people
shulde
lyue
in
such
brotherly
loue
&
quyetnes
that
there
shulde
nede
no
ministration
of
iustice
by
the
high
powers
to
be
vsed
amongest
them
.
And
if
any
suche
happened
to
come
/
they
shuld
feare
gretly
that
it
might
happen
to
come
through
some
defaute
in
them
.
And
surely
whan
any
gret
variaunce
&
trouble
ryse
among
the
people
/
it
is
nat
vnlyke
but
that
some
parte
of
the
occasyon
therof
rose
fyrste
through
the
defautes
&
neglygence
of
some
of
the
clergye
.
Than
syth
it
is
right
highly
expedyent
for
the
ministration
of
a
price
to
haue
habundance
of
possessyons
as
is
sayde
before
/
howe
maye
he
take
any
other
ministration
vpon
him
that
agreeth
nat
with
that
habundance
.
I
knowe
no
man
that
wyll
perswade
the
kynge
to
take
those
powers
vpon
him
:
but
I
haue
writen
to
you
my
conceyte
/
that
in
case
that
anye
man
wolde
perswade
him
to
it
hereafter
/
that
ye
shall
knowe
before
howe
as
me
semeth
his
perswacyon
ought
to
be
alowed
.
The
other
that
haue
ben
called
in
tyme
paste
thynges
mere
spirytuall
/
&
be
nat
so
in
dede
/
be
very
many
wherof
I
shall
recyte
parte
:
but
to
recyte
all
/
it
wolde
be
very
tedyouse
both
to
you
&
to
me
:
but
if
ye
/
&
other
that
be
lerned
in
the
kynges
lawes
wolde
dilygently
enquere
for
them
/
ye
shulde
fynde
many
mo
than
I
wyl
reherce
here
Fyrst
it
hathe
ben
taken
in
tyme
past
as
a
thynge
mere
spirytuall
/
that
the
bysshop
of
Rome
oughte
as
the
vycare
generall
of
Christe
/
to
gyue
all
spirytuall
promocyons
and
benefyces
through
cristendom
.
Also
that
he
&
other
bysshops
vnder
him
/
ought
euen
by
the
law
of
god
to
visyte
all
preestes
/
curates
and
houses
of
relygyon
throughe
crystendome
.
Also
that
no
prince
/
might
taske
his
clergy
for
any
cause
without
lycence
fro
Rome
:
that
the
deuisyon
&
distinctyon
of
parysshe
fro
parysshe
/
is
a
thynge
so
mere
spirytuall
/
that
no
man
may
do
it
but
the
clergy
.
That
sentuary
in
churcheyardes
/
is
lykewyse
so
spirytuall
/
that
the
clergye
muste
nedely
order
it
:
and
that
therfore
they
be
all
accursed
that
watche
any
man
in
the
churchyarde
.
That
no
bysshop
ought
to
be
made
without
the
popes
bulles
:
and
that
he
ought
to
haue
Annates
for
them
.
That
the
clergye
oughte
to
haue
correction
as
of
thynges
mere
spirytuall
/
of
auoutrye
/
fornicacyon
/
symonye
&
vsury
:
and
to
ordre
matrymony
/
tythes
/
oblacions
/
and
periury
in
some
case
.
&
of
dyuerse
other
thinges
wherof
it
is
no
dout
but
they
haue
holden
plee
in
tyme
past
/
rather
by
a
custone
&
by
a
sufferaunce
of
princes
/
than
for
that
they
be
mere
spiritual
/
or
that
they
had
auctorite
so
to
do
by
any
immedyate
power
of
the
law
of
god
.
They
haue
claymed
also
as
thingꝭ
mere
spirytuall
/
the
prouynge
of
testamentes
/
makyng
of
letters
of
administrations
/
sequestrations
/
pluralytes
/
vnyons
/
&
dispensacyons
/
&
dyuers
other
/
whiche
be
nothyng
mere
spirytuall
at
all
.
And
such
powers
kinges
&
prices
might
take
into
their
handes
laufully
if
they
wolde
/
without
offendynge
the
lawe
of
god
.
Neuerthelesse
I
speke
not
this
/
to
the
intent
that
ye
shulde
take
my
meanynge
to
be
/
that
I
wolde
haue
it
so
done
in
dede
:
but
that
I
wolde
haue
it
knowen
vnder
what
maner
they
haue
their
power
in
such
thynges
to
the
intent
they
myghte
the
more
mekely
/
&
the
more
charytably
exercise
theyr
power
herafter
amonge
the
people
/
than
they
haue
done
in
tyme
passe
.
And
it
is
no
doute
but
that
many
of
the
clergy
haue
set
so
gret
diligence
to
maynteyne
their
power
&
iurysdiction
in
such
mixt
thynges
/
that
they
haue
the
lesse
regarded
the
ministration
in
preachynge
&
techynge
/
&
in
the
thingꝭ
before
rehersed
that
be
mere
spiritual
in
dede
.
And
that
were
moch
more
profytable
to
the
people
to
be
maynteyned
/
&
contynually
put
in
execucyon
than
the
other
be
.
¶
Of
dyuerse
thinges
concerning
the
power
of
the
bysshop
of
Rome
and
of
the
statutes
made
in
the
.xxv.
yere
&
xxvi
.
yere
of
kynge
Henry
the
eyght
/
which
treate
of
the
sayd
power
.
The
.ii.
chapiter
.
FYrst
suche
power
as
the
apostels
and
disciples
hadde
of
Christ
/
they
vsed
/
&
might
laufully
vse
in
the
begynning
of
the
churche
vnyuersally
in
all
places
wher
they
came
/
&
none
had
any
more
power
in
one
place
than
in
another
.
Also
after
the
passyon
of
Christ
the
successours
of
the
apostles
and
dyscyples
were
appoynted
to
vse
their
power
within
a
certayn
circuite
/
but
that
appoyntement
was
onely
by
the
power
&
law
of
man
/
&
nat
by
the
īmediat
power
of
god
.
Also
at
the
counsell
of
Nycene
/
Rome
was
nat
taken
for
the
heed
of
the
churche
:
ne
the
bysshoppes
there
had
nat
than
any
other
auctorytie
/
but
as
euery
other
bysshop
had
.
And
that
appereth
thus
:
The
bysshop
of
Alexandre
is
there
in
the
seyde
counsell
of
Nycene
fyrst
spoken
of
before
the
bysshoppe
of
Rome
:
&
if
the
bysshop
of
Rome
had
ben
there
heed
of
the
churche
/
it
shulde
nat
haue
ben
so
.
And
the
bysshop
of
Alexandre
was
by
the
seyd
counsell
appoynted
for
his
dyocyse
to
Egypte
or
Lybia
/
&
Pentapolim
.
And
the
bisshop
of
Rome
was
appoynted
to
that
he
was
accustomed
to
haue
before
:
&
it
was
farther
decreed
/
that
at
Antyoche
and
other
prouynces
the
honoure
shulde
be
kepte
to
euery
churche
.
Also
after
the
seyde
counsell
of
Nycene
/
there
was
gret
varyance
betwyxte
dyuerse
bysshops
/
who
shuld
be
the
hyghest
bysshop
.
and
the
bysshop
of
Constantinople
somtyme
toke
him self
for
highest
/
and
called
him selfe
prince
of
bysshops
And
after
as
Platyne
/
De
vitis
sūmorum
pontificum
/
writeth
it
was
ordeyned
in
the
tyme
of
Focas
the
emperour
/
that
Rome
where
Bonyface
the
third
was
than
bisshop
shulde
be
the
heed
of
all
churches
/
whervpon
it
folowed
that
the
seyd
Bonyface
shulde
be
taken
as
heed
of
all
bysshops
and
prestes
.
And
greate
varyaunce
was
after
who
shulde
be
next
seate
to
Rome
/
&
who
the
thyrde
/
the
fourthe
/
&
the
fyfth
/
wherof
is
mencion
made
Distin●
xxii
.
cap.
Sacro
sctam
/
&
cap.
Constantinopolitane
/
&
ca.
Renouantes
:
by
al
which
lawes
it
appereth
euydently
that
there
was
none
of
the
seyde
bysshops
that
pretended
to
be
the
heed
of
the
vnyuersall
churche
of
Christ
/
that
is
to
saye
/
of
the
whole
congregation
of
all
christen
people
:
but
only
to
be
hed
of
all
other
bysshops
&
prestes
:
for
if
any
wolde
haue
pretended
to
haue
ben
heed
ouer
al
christen
people
he
shulde
haue
pretended
to
haue
ben
heed
ouer
the
seyde
emperour
Focas
/
&
ouer
all
other
kynges
&
princes
also
:
and
it
is
nat
to
thinke
that
the
seyde
Focas
wolde
haue
assented
therto
.
And
neuerthelesse
by
occasion
therof
/
many
of
the
successours
of
the
seyd
bonyface
/
haue
taken
vpon
them
to
be
the
hed
of
the
hole
vnyuersall
churche
of
Christ
wherby
they
haue
pretended
to
be
heed
ouer
emperours
&
kynges
:
&
that
emperours
&
kinges
oughte
to
be
obedient
vnto
them
:
&
with
helpe
of
bisshops
in
countreys
&
realmes
and
of
other
that
haue
ben
highly
auaunced
in
the
clergy
/
&
that
more
fauoured
the
bisshops
of
Rome
than
their
owne
naturall
princes
/
they
haue
put
emperours
&
kyngis
that
wolde
any
thinge
resyst
that
pretence
many
tymes
in
gret
daunger
&
somtyme
vtterly
distroyed
them
.
And
yet
the
very
truth
was
/
that
they
had
no
power
gyuen
theym
but
onely
that
they
shulde
be
the
heed
ouer
other
bysshops
whiche
they
had
as
Platyn
sayth
&
ought
therby
to
haue
onely
at
metynges
and
congregations
some
preemynence
of
place
and
power
of
prechyng
/
if
they
lyst
before
any
there
bysshops
:
&
yet
neuerthelesse
they
made
emperours
&
kynges
&
their
people
beleue
that
they
had
suche
power
/
and
brought
theym
in
belefe
also
/
that
they
were
bounden
to
gyue
credence
to
the
clergye
in
all
spirytuall
maters
/
and
that
to
doute
at
the
popes
power
was
heresy
:
&
so
through
pusyllanimitie
and
wylful
ignoraunce
of
princes
and
their
people
/
and
throughe
a
confederacy
of
Bysshoppes
/
they
were
therin
right
gretly
deceyued
but
whan
the
parliament
in
the
said
xxvi
.
yere
&c.
recognysed
the
kyng
to
be
the
supreme
heed
in
erth
vnder
god
of
the
churche
of
Englande
they
vnderstode
by
the
terme
:
churche
/
the
hole
congregation
of
all
the
people
within
this
realme
/
aswell
of
the
clergy
as
of
the
lay
people
:
&
that
the
kynge
is
the
heed
of
them
all
/
as
he
is
in
dede
:
for
it
had
ben
a
recognisyon
of
small
effecte
/
to
haue
recognysed
him
hed
of
the
clergye
only
/
that
was
before
heed
ouer
his
subiectes
spiritual
&
temporall
.
And
so
by
that
recognisyon
the
kynge
hath
none
other
auctoritye
ouer
his
subiectis
but
as
he
had
before
:
so
that
he
maye
nat
vse
any
power
mere
spiritual
/
that
our
lorde
gaue
onely
to
his
apostels
&
discyples
:
as
to
consecrate
or
make
absolucions
/
ne
any
other
lyke
/
as
is
sayde
before
.
And
if
percase
the
parlyamente
&
conuocacyon
also
had
expressely
graunted
to
the
king
with
the
seyd
name
of
the
supreme
heed
:
such
spiritual
auctorityes
/
it
is
no
dout
/
but
that
the
graunt
had
been
voyde
:
for
they
haue
no
auctorite
to
chaunge
the
lawe
of
god
.
And
if
this
be
trewe
/
it
wyll
be
very
harde
to
tell
what
auctorite
or
power
is
taken
by
the
seyde
recognisyon
fro
the
bysshop
of
Rome
that
he
had
before
the
seyd
recognision
made
:
for
the
extorte
powers
that
he
toke
vpon
him
by
occasyon
of
that
name
in
this
realmeꝭ
were
taken
fro
him
before
by
the
statutes
made
in
the
sessone
holden
in
the
seyd
.xxv.
yere
.
&c.
But
that
name
of
heed
of
all
bysshops
remayneth
yet
vnto
him
nat
taken
away
bi
any
statute
/
&
that
maye
appere
in
this
maner
.
The
seid
statute
of
.xxvi.
is
only
that
the
kyng
shall
be
supreme
hed
vnder
god
vpon
erth
/
of
the
churche
of
Englande
/
wherby
is
vnderstande
that
he
ought
to
haue
suche
power
in
this
realme
ouer
his
subiectes
spiritual
&
temporal
/
as
to
a
kyng
belongeth
by
the
lawe
of
god
/
as
is
sayd
before
:
&
with
that
it
may
well
stande
/
that
one
may
be
hed
bisshop
&
minister
in
thynges
mere
spiritual
ouer
the
same
people
:
but
than
admyt
that
he
be
so
/
yet
what
power
he
ought
to
haue
therbi
ouer
other
bisshops
is
to
be
sene
/
and
to
gyue
other
occasyon
to
treate
more
thorowly
of
that
mater
.
I
shall
somwhat
shewe
my
conceite
therin
:
And
that
is
/
that
it
shulde
seme
that
he
shulde
thereby
haue
this
preemynence
/
to
haue
the
hyghest
seate
aboue
all
other
bysshoppes
.
And
if
he
wolde
preache
/
that
he
ought
to
haue
the
place
before
all
other
/
as
is
sayd
before
/
&
these
preemynences
&
other
lyke
remayneth
yet
vnto
him
/
if
he
cam
into
this
realme
for
ought
that
the
parliament
hath
don
:
&
if
any
man
wyll
say
that
he
ought
therby
to
haue
&
vse
also
the
power
of
a
bisshop
in
mere
spiritual
thingꝭ
as
in
gyuyng
ordres
/
makynge
of
prestis
/
makyng
of
excoincacions
&
absolutions
/
&
such
other
in
all
places
wher
he
shuld
come
/
aswell
without
his
owne
dyocyse
as
within
:
to
that
it
may
be
answered
/
that
if
the
generall
counsell
whereby
Rome
was
made
hed
of
al
other
churches
/
had
entended
that
the
bisshop
of
rome
shuld
haue
had
the
power
of
a
bisshop
vniuersally
in
all
other
bysshops
diocyses
through
cristendome
/
that
than
the
seyd
general
counsel
wold
haue
expressed
openly
that
power
/
and
wold
also
haue
reuoked
the
counsell
on
Nycene
/
which
appoynted
the
bisshop
of
Rome
to
his
diocise
and
that
in
all
other
prouynces
/
the
honoure
shulde
be
kepte
to
euery
church
.
But
forasmuch
as
the
seid
generall
counsell
dyd
nat
so
/
it
semeth
that
it
intended
that
the
counsell
of
Nycene
shulde
stande
in
effecte
:
&
that
the
bysshop
of
Rome
shuld
styll
kepe
him
to
his
diocise
as
he
dyd
before
/
hauynge
only
by
that
name
such
preemynence
at
the
generall
metynge
of
bysshops
/
as
before
appereth
in
whose
diocyse
soeuer
they
mette
:
neuer
the
lesse
I
wyll
nothynge
speke
determynatly
in
this
mater
:
but
remytte
it
to
them
that
haue
auctoritye
.
And
than
if
it
be
thought
by
the
kynge
and
his
parlyament
that
no
hurte
can
come
hereafter
to
the
comenwelth
/
though
the
bisshop
of
Rome
be
suffred
to
kepe
styll
his
name
of
the
heed
bysshop
of
crystendome
/
bycause
the
kynge
natwithstandynge
that
name
maye
enioye
the
name
of
supreme
heed
vnder
god
vpon
erth
of
the
church
of
England
:
they
may
suffre
it
contynue
:
but
if
they
se
lykelyhodꝭ
/
that
if
the
name
be
suffred
to
contynewe
/
that
than
by
colour
of
that
name
/
he
wyll
pretende
hereafter
to
haue
power
aboue
kynges
&
princes
/
as
his
predecessours
haue
done
in
time
past
:
than
maye
the
parlyamente
repell
that
name
as
to
this
realme
for
euer
:
&
it
wyll
be
a
very
good
dede
to
do
it
for
the
mayntenance
of
the
whole
comen
welthe
.
But
as
yet
it
is
nat
auoyded
/
bycause
bothe
names
may
stande
togyther
to
seueral
intentes
as
before
appereth
.
How
may
any
man
than
resyst
the
seyd
statutes
but
he
resyst
god
:
or
how
may
any
man
say
that
if
he
agreed
to
the
statute
/
that
he
shulde
fal
therby
fro
the
vnyte
of
christes
church
/
syth
the
vnyte
therof
standeth
nat
in
that
poynte
/
whether
Rome
be
heed
churche
of
all
other
churches
or
nat
:
But
than
some
men
say
in
this
mater
/
that
the
parlyament
dyd
nat
wel
to
recognyse
the
kynge
to
be
supreme
heed
in
erthe
vnder
god
of
the
churche
of
Englande
:
where
saynt
Paule
sayth
ad
Ephe.
v.
Man
is
the
hed
of
the
woman
/
as
Christ
of
the
church
:
&
also
he
sayth
ad
Colos.
i.
He
is
the
heed
of
the
body
of
the
churche
:
that
is
to
say
Christ
.
and
than
it
is
said
i.
Corin.
xi
.
The
heed
of
Christ
is
god
:
&
so
say
they
/
the
parlyament
shulde
haue
holden
lyke
ordre
/
as
s
.
Paul
dyd
&
haue
recognysed
that
the
kyng
was
supreme
heed
vpon
erth
vnder
Christe
/
to
whom
god
was
heed
/
&
that
the
parlyamente
erred
in
that
they
kept
nat
the
ordre
that
.
s
.
Paule
.
did
.
And
truly
this
is
a
daungerouse
sayeng
:
for
if
the
parlyament
erred
therin
/
than
were
no
man
bounden
to
obey
the
ꝑlyament
in
that
behalfe
:
for
the
parliament
may
nothinge
do
against
the
lawe
of
god
:
neuerthelesse
it
is
apparant
that
the
ꝑlem̄t
dyd
well
&
varyed
no
thinge
fro
s
.
Paule
:
for
it
sayth
that
the
kyng
is
the
supreme
heed
vpon
erth
vnder
god
/
and
that
is
true
that
he
is
vnder
god
.
And
yet
in
that
it
saythe
/
that
the
kynge
is
supreme
heedde
vnder
god
/
is
nat
Christ
excluded
:
for
god
is
Christ
and
Christ
is
god
/
and
the
whole
Trinitie
is
in
Christe
:
And
so
he
that
is
vnder
god
/
is
vnder
christ
so
Christe
is
God
/
and
so
God
and
Christ
is
all
one
.
But
if
the
ꝑliament
had
recognised
the
kyng
to
be
supreme
heed
vpon
erthe
vnder
god
/
of
the
churchc
of
Englande
/
but
nat
vnder
Christe
than
had
they
erred
in
dede
/
&
no
man
had
ben
bounden
to
haue
taken
the
kyng
vnder
that
maner
as
supreme
heed
.
&c.
But
here
it
is
nothing
so
.
And
I
dare
wel
afferme
that
it
was
neuer
the
intent
of
the
ꝑliament
/
to
make
any
distynctyon
or
dyuersytie
betwyxt
god
&
christ
ne
to
exclude
Christe
fro
the
heedshyp
of
the
church
:
&
if
the
ꝑliament
had
sayde
expressely
that
the
kyng
was
supreme
heed
.
&c.
vnder
god
and
Christ
/
than
noman
wold
haue
taken
any
exception
to
it
.
And
statute
is
nowe
of
the
same
effecte
:
and
syth
it
is
now
a
lawe
of
the
realme
/
it
must
be
iudged
accordynge
to
the
groundes
and
rules
of
the
lawe
of
the
realme
/
and
vndoutedly
they
wyll
iuge
the
statute
to
be
of
such
effecte
as
I
haue
sayde
before
:
&
that
that
was
the
very
meanyng
of
the
makers
therof
/
for
the
wordes
therof
proue
suffycyently
that
it
was
so
:
&
though
they
do
so
/
yet
is
that
iugement
no
thynge
agaynst
saynte
Paule
:
for
with
that
it
standeth
verye
well
/
that
Christ
is
the
heed
of
the
churche
/
&
that
god
is
also
the
heed
of
Christ
/
as
saynte
Paule
sayth
.
¶
Also
whan
Rome
was
made
heed
of
all
other
churches
/
as
Platyne
sayth
it
was
:
yet
it
is
vncertayne
what
princes
were
warned
to
be
at
that
counsell
/
&
what
nat
.
And
if
any
Prince
or
Countrey
were
nat
warned
to
be
there
/
than
that
counsell
bounde
nat
that
prince
/
and
no
man
can
iuge
for
certayne
that
the
kynge
of
this
realme
that
tyme
beynge
had
suche
warnynge
for
it
was
in
the
tyme
whan
there
were
many
kynges
in
this
realme
and
whiche
of
them
were
warned
and
whiche
nat
/
no
man
can
tell
.
And
if
this
realme
were
nat
bounde
by
the
seyde
generall
counsell
to
accepte
Rhome
as
hedde
of
all
churches
bycause
it
had
no
warnynge
:
but
hath
by
custome
assented
to
it
/
than
is
that
custome
the
thynge
that
shuld
bynde
this
realme
to
it
/
and
nat
the
generall
counsell
/
and
than
it
is
no
doute
if
the
parlyamente
see
a
hurte
folowe
to
the
comen
welthe
/
by
that
custome
but
that
they
maye
:
yea
/
and
are
bounde
of
iustyce
to
redresse
it
.
Also
/
though
it
were
admytted
that
this
realme
hadde
warnynge
and
were
therefore
bounde
by
the
seyd
generall
counsell
as
other
realmes
were
:
yet
for
as
moche
as
a
generall
councell
shulde
be
holden
at
certayne
tymes
appoynted
by
the
lawe
to
redresse
wronges
done
to
the
people
.
And
it
is
well
knowen
throughe
christendome
:
that
popes
in
tyme
paste
haue
delayed
suche
generall
counseyls
/
further
than
the
lawe
wold
this
many
yeres
.
Therfore
if
the
wronges
done
by
popes
/
shulde
nat
be
reformed
before
a
generall
counsell
/
the
people
mighte
be
longe
greued
/
and
haue
no
helpe
of
longe
tyme
:
and
there
is
no
reason
why
they
shuld
susteyne
wronge
any
one
daye
specyally
by
him
that
dyffereth
the
meanes
whereby
they
might
haue
remedye
.
And
therefore
the
parlyament
hath
good
auctoritye
to
remoue
such
wronges
in
this
realme
:
and
so
haue
all
other
Realmes
that
be
in
lyke
maner
greued
as
this
realme
was
.
¶
Also
though
it
were
nat
the
intente
of
the
sayde
Phocas
to
take
any
power
fro
princes
/
but
onely
to
make
Rome
the
hedde
of
other
churches
:
yet
neuerthelesse
the
popes
haue
by
occasyon
therof
taken
great
power
fro
princes
/
as
whan
they
pretended
to
gyue
all
spirituall
promocyons
thorowe
all
christendome
/
and
to
do
dyuers
other
thynges
vnder
the
pretence
that
they
were
thynges
mere
spirituall
as
in
the
fyrst
chapiter
of
this
answere
appereth
:
And
whan
they
pretended
to
make
personall
cytacions
to
whom
they
wolde
&
cause
them
vpon
payne
of
cursynge
/
to
appere
at
Rome
aswell
bysshops
as
other
/
that
all
appelles
shulde
be
made
to
Rome
/
fro
all
bysshops
of
crystendome
/
&
that
all
bisshoppes
shulde
be
sworne
to
them
:
And
that
they
myghte
prohybyt
what
bokes
:
&
preachers
they
wolde
by
their
owne
auctorite
.
And
certayn
it
is
that
they
optayned
all
these
powers
more
thorough
the
sufferaunce
of
princes
/
rather
than
by
the
lawe
of
god
.
Also
many
of
the
sayd
pretences
made
by
the
bysshops
of
Rome
/
&
dyuers
other
nat
here
remembred
were
dyrectly
agaynst
the
power
of
other
bysshops
/
that
they
had
receyued
of
the
immedyate
gyfte
of
god
.
And
bysshops
coulde
nat
haue
ben
compelled
to
haue
suffred
suche
vyolence
if
they
wolde
haue
resysted
it
:
And
therfore
great
defaute
&
offence
of
conscyence
was
in
them
/
that
they
wolde
wylfully
suffre
suche
wronges
nat
onely
to
their
owne
hurte
:
but
also
in
maner
to
a
whole
confoundynge
of
al
truth
/
and
of
al
good
comen
welth
in
many
countreys
.
¶
Also
/
for
as
moche
as
the
bysshop
of
Rome
/
natwithstandyng
the
seyde
statutes
.
And
also
natwithstandynge
any
other
statute
made
in
this
present
parlyamente
shall
haue
as
moche
auctoritye
in
this
realme
as
his
predecessours
had
at
the
sayd
counsell
of
Nycene
:
no
man
may
say
that
they
that
obserue
those
statutes
declyne
fro
the
vnytye
of
Christes
churche
or
fro
the
gospel
:
but
he
sey
also
that
the
sayd
counsell
of
Nycene
dyd
so
like
wyse
:
and
that
no
man
wyll
saye
as
I
suppose
.
¶
Of
prayenge
to
sayntes
and
worshyppynge
of
them
.
The
thirde
cha.
THis
is
a
good
prayer
:
lord
I
besech
the
in
the
honour
of
our
blessed
lady
&
of
all
the
graces
&
vertues
that
thou
gauest
vnto
her
:
for
the
which
gracyous
giftes
I
&
al
other
ar
specially
bounde
to
honour
&
loue
both
the
and
her
/
that
thou
to
thy
honoure
&
to
hers
graunt
me
that
I
aske
if
thou
know
it
expedient
for
me
&
if
nat
thy
wyll
by
done
&
nat
myne
:
And
I
suppose
verily
that
they
that
made
the
Letani
entended
none
other
wyse
but
that
all
the
prayers
that
be
made
therin
to
our
lady
&
to
other
sayntes
shuld
be
taken
as
prayers
vnto
our
lorde
:
that
he
for
al
the
graces
that
he
gaue
to
them
:
gyue
vs
his
grace
&
help
vs
in
all
our
necessyties
:
But
no
man
ought
to
aske
any
peticion
of
our
lady
as
thought
she
of
her self
hath
power
to
graunt
it
&
there
be
many
also
that
wil
say
ferther
that
oure
ladye
of
her
owne
power
dyd
neuer
yet
any
myracle
but
that
our
lorde
only
of
his
power
to
shew
that
he
had
accepted
&
approued
her
vertue
/
wherby
other
might
be
encouraged
to
labour
to
haue
lyke
vertues
as
she
had
:
dyd
it
.
And
they
say
also
that
we
may
nat
commyt
oure
soules
holly
to
her
ne
praye
her
to
putte
awaye
oure
synnes
:
for
none
maye
put
awaye
synne
but
only
god
.
And
furthermore
I
can
right
well
agree
/
that
sayntes
of
them selfe
/
ne
by
their
owne
power
can
nat
here
our
complayntes
/
ne
knowe
the
honoure
that
we
do
to
them
:
but
syth
they
be
alwaye
in
the
syght
&
fruicyon
of
the
Godheed
/
I
suppose
that
they
by
the
power
of
god
/
se
them
and
knowe
them
/
as
in
moste
clerest
glasse
.
And
that
for
this
cause
the
deuocyon
that
the
people
haue
to
sayntes
/
if
it
be
well
ordred
/
soundeth
to
the
honour
of
god
:
for
that
suche
deuocyon
ryseth
to
them
for
the
graces
&
vertues
that
our
lord
of
his
mere
goodnesse
gaue
to
them
here
in
this
worlde
:
&
therfore
it
is
very
lyke
that
the
sayntes
knowe
that
deuocyon
so
done
to
theym
to
his
honoure
.
Also
it
is
written
.i.
Corin.
xiii
.
Charitas
nunquam
excidit
.
Charyte
neuer
falleth
:
that
is
to
saye
/
suche
charytie
as
a
man
hath
in
this
worlde
at
his
deth
shall
nat
decaye
:
but
shal
be
moche
more
in
heuen
than
it
was
here
:
&
thervpon
it
semeth
to
folowe
/
that
syth
they
here
in
this
world
of
their
charyte
had
compassyon
of
all
the
people
:
but
more
specyally
of
them
that
shewed
them
their
greifes
/
&
prayed
them
of
their
comforte
/
that
they
do
lykewyse
nowe
:
for
els
it
shuld
seme
that
their
charyte
were
nat
so
great
nowe
as
it
was
than
:
for
no
man
can
haue
compassyon
of
any
persone
in
especyall
/
but
he
knowe
the
thynge
that
greueth
him
and
wherfore
he
doth
specially
complayne
/
wherefore
as
it
semeth
/
it
must
nedes
folow
/
that
the
saintes
in
heuen
/
through
the
goodnesse
&
power
of
god
/
here
&
knowe
suche
complayntes
as
been
made
to
them
:
for
els
their
charytie
in
partyculer
necessyties
of
men
shulde
nat
be
so
greate
as
it
was
whan
they
were
here
/
and
that
shulde
be
agaynste
the
wordes
of
saynte
Paule
/
before
rehersed
.
And
than
whether
sayntes
in
heuen
therevpon
praye
for
vs
or
nat
:
Verely
I
thynke
there
is
no
vocall
prayer
in
heuen
for
if
sayntes
by
a
vocall
prayer
shulde
shew
all
our
partyculer
peticyons
&
compleyntes
to
our
lorde
/
&
praye
him
to
helpe
vs
with
knelynges
and
besechinges
/
as
is
vsed
here
in
erth
/
whan
we
wolde
haue
oure
peticyons
graunted
in
thys
worlde
〈…〉
/
so
that
it
be
onely
for
god
and
to
his
honoure
/
and
that
god
for
that
loue
so
ordered
to
his
loue
/
wyll
somtyme
here
our
complayntes
:
yet
it
is
no
doute
but
that
that
complaynynge
to
sayntes
is
the
moche
lower
degree
of
prayoure
than
a
prayoure
and
a
complaynt
made
to
oure
lorde
for
hym selfe
:
that
is
to
saye
that
he
for
his
owne
goodnes
and
for
the
passyon
and
dethe
that
he
suffered
for
vs
and
for
all
mankynde
/
wyll
here
oure
petycyons
:
and
whye
the
people
shulde
be
so
delygently
called
on
to
vse
the
lower
degree
of
prayer
that
is
to
saye
to
praye
to
Sayntes
/
and
that
the
excellencye
and
worthynesse
of
the
hygher
prayer
that
is
to
say
to
god
for
him self
is
so
seldome
declared
vnto
the
people
as
it
hath
been
in
tyme
past
:
Me
thinketh
it
is
moch
to
be
merueyled
Neuerthelesse
I
can
well
agree
/
that
the
fyrst
complaynynge
/
that
is
to
say
to
sayntes
/
is
right
good
:
for
our
lorde
wyl
be
honoured
and
loued
in
dyuers
maners
/
somtyme
for
himselfe
/
somtyme
for
his
saintes
:
&
also
he
wyll
somtyme
shewe
to
the
worlde
/
that
he
wolde
his
sayntes
shulde
be
honoured
for
the
graces
that
he
frely
gaue
to
them
in
this
worlde
:
to
gyue
other
courage
to
endeuoure
them selues
to
haue
lyke
vertues
:
but
he
wyl
nat
that
the
thanke
be
holly
stollen
from
him
and
gyuen
to
them
:
ne
yet
the
sayntes
wolde
in
no
wyse
haue
it
so
:
and
therfore
it
wyl
be
very
dangerouse
to
suffre
the
people
to
make
their
complaintes
to
sayntes
or
to
say
their
deuocyons
before
ymages
after
their
owne
deuocion
and
affections
/
for
vndoutedly
many
of
them
but
they
be
ofte
admonyshed
howe
to
ordre
theymselfe
therein
/
wyll
honour
the
ymage
.
And
also
pray
to
the
sayntes
with
a
ful
trust
that
they
shall
optayne
of
them
all
that
they
do
aske
/
and
that
shulde
be
to
the
derogation
of
the
honour
that
ought
only
to
be
gyuen
to
god
as
is
sayde
before
.
And
than
to
your
other
question
/
whether
it
be
lawfull
to
honoure
sayntes
/
or
to
saye
anye
prayers
to
oure
lorde
to
their
honour
.
It
is
as
me
semeth
/
but
a
lytle
questyon
/
for
sythe
it
is
lawfull
to
worship
a
mortall
man
for
the
auctoritie
that
oure
lorde
hath
set
him
in
here
in
this
worlde
:
or
for
that
he
is
our
fader
or
mother
/
or
for
the
vertue
that
oure
lorde
of
his
goodnes
hath
giuen
him
in
this
mortall
lyfe
/
whiche
neuerthelesse
he
maye
lyghtly
lose
:
moche
more
it
is
lawfull
to
honoure
them
that
be
in
heuen
/
for
the
vertue
that
our
lorde
of
his
free
gyfte
/
gaue
vnto
them
here
in
erth
/
whiche
they
be
sure
they
shall
neuer
lose
.
Neuerthelesse
/
me
thynketh
there
may
be
put
some
dyuersytie
betwixt
suche
saintes
as
be
canonysed
by
scripture
/
and
the
olde
auncyent
sayntes
that
haue
alway
been
taken
for
holy
by
a
ful
comen
&
vnyuersall
assent
of
all
the
people
throughe
an
inwarde
instyncte
and
speciall
workynge
of
the
holy
ghost
in
the
hertis
of
the
people
/
&
bytwixte
suche
as
haue
been
of
late
tyme
canonysed
for
sayntis
at
Rome
for
mony
:
&
by
the
speciall
labour
&
callynge
on
of
other
that
hath
ben
of
the
same
maner
of
lyuyng
as
they
were
.
As
of
bysshops
for
bysshops
/
prestes
for
prestes
/
relygyouse
for
relygyouse
and
such
other
.
For
it
is
very
lyke
that
manye
haue
laboured
for
the
canonysatyon
of
suche
sayntes
as
haue
ben
of
the
same
degre
of
lyuynge
as
they
be
:
more
of
a
pryuate
loue
to
theym selfe
/
and
for
a
commendatyon
of
that
waye
of
lyuynge
that
they
be
of
/
than
for
the
pure
loue
of
god
/
or
for
encrease
of
vertue
amonge
the
people
.
And
nowe
wyll
I
therfore
shortly
as
I
can
more
playnlye
shewe
my
conceyte
/
what
sayntes
a
man
maye
vndoutedly
beleue
to
be
in
heuen
.
And
fyrst
he
maye
beleue
all
them
to
be
in
heuen
/
that
be
wytnessed
by
scrypture
to
be
holye
and
blessed
:
As
it
is
of
oure
Lady
:
saynte
Iohan
Baptyst
:
the
.xii.
apostles
saynte
Paule
/
saynte
Stephan
/
&
of
the
thefe
/
to
whom
oure
lorde
hangynge
on
the
crosse
sayde
:
This
daye
thou
shalte
be
with
me
in
Paradyce
/
and
dyuers
other
whom
Scrypture
wytnesseth
to
be
blessed
/
and
also
of
them
that
be
remembred
for
holy
.
Ecclesi
.
xliiii
.
And
ad
Hebre.
xi
.
he
may
also
take
them
assuredly
as
blessed
/
that
haue
ben
accepted
as
holye
&
blessed
of
longe
tyme
by
the
whole
assent
of
the
vniuersall
christen
people
throughe
wytnesse
of
the
holy
ghost
gyuen
them
in
their
hertes
that
they
be
holy
and
blessed
/
as
it
is
of
the
auncyent
martyrs
that
in
the
begynnynge
of
the
church
/
suffered
deth
for
the
fayth
of
Christ
&
of
other
holye
men
&
women
/
that
haue
ben
accepted
for
holy
by
a
commen
assent
of
all
the
people
of
crystendome
:
for
the
goodnes
of
our
lorde
is
such
that
he
wyl
nat
suffre
his
vniuersall
people
where
they
intende
wel
renne
holly
into
an
opynion
that
is
vntrue
/
&
ther
fore
I
suppose
verily
that
the
deuotion
of
the
people
was
suffycient
canonysacion
to
many
of
them
that
be
in
scrypture
before
any
Canon
was
made
of
scrypture
.
And
lykewyse
I
suppose
that
the
greatest
strengthe
&
auctorite
of
the
newe
testament
rose
in
the
begynnyng
of
the
churche
by
a
full
belefe
/
that
dayly
rose
in
the
hertes
of
all
the
crysten
people
to
that
that
was
preched
bi
the
apostles
/
&
written
by
the
Euangelystes
in
the
seid
testament
before
any
Canon
was
made
of
them
.
But
of
sayntes
that
haue
been
canonysed
at
Rome
for
money
/
for
affection
or
for
any
suche
other
worldly
consyderation
.
Whose
vertue
and
myracles
:
if
they
were
bysshoppes
or
prestes
were
specyally
extolled
&
set
forth
by
bisshops
&
prestes
:
and
if
they
were
of
any
relygyon
/
their
vertues
&
myracles
haue
been
mightely
extolled
by
them
of
the
selfe
relygyon
:
so
that
tas
it
semeth
a
deuocyon
hath
ben
brought
to
them
in
to
the
hertes
of
many
persones
rather
by
mannes
polycye
than
by
inward
instyncte
of
the
holi
ghost
:
of
suche
sayntes
it
is
more
dowte
whether
they
be
holy
or
nat
.
And
therefore
to
complayne
to
them
affermynge
them
precysely
to
be
holy
and
blessed
/
hauyng
none
other
proufe
that
they
be
so
.
but
the
witnesse
of
man
that
may
lyghtly
erre
/
semeth
nat
so
sure
to
complayne
vnto
as
to
the
other
.
Howbeit
I
entende
nat
by
this
sayenge
to
afferme
precysely
/
that
they
so
canonysed
by
wytnesse
of
man
be
nat
holy
.
But
I
wold
auoyde
the
presumptyon
of
them
/
that
in
suche
case
take
vpon
them
to
iudge
them
for
holy
that
only
belongeth
to
god
to
iuge
vpon
.
And
I
somwhat
doute
the
more
at
such
newe
canonysacyons
bycause
the
famouse
clerke
Iohan
Gerson
in
a
treatise
that
he
calleth
the
declaratyon
of
the
defautes
of
men
of
the
churche
/
auertyseth
the
generall
counseyle
/
to
consyder
if
it
were
well
done
to
canonyse
Charles
duke
of
Brytaygne
/
nat
withstandynge
the
great
multytude
of
sayntes
that
were
canonysed
before
.
And
vpon
the
eyghte
treatyse
of
Magnificat
.
he
vnder
this
sygne
.
&
.
sayth
/
that
there
is
a
legend
/
which
sayth
/
that
a
deed
dogge
was
worshipped
in
Vienna
for
a
saint
/
wherfore
it
semeth
right
expedyent
that
all
the
people
/
but
most
in
especyall
the
clergy
&
relygiouse
pray
deuoutly
to
our
lorde
that
the
rulers
may
through
the
specyall
gyft
of
the
holy
ghost
now
in
this
dangerous
time
/
know
whose
canonysatiō
is
pleasaunt
in
his
sight
/
&
whose
nat
/
&
than
by
a
comen
assent
to
conferme
them
/
that
they
shall
after
dilygent
prayer
thinke
to
be
holy
in
such
maner
that
they
shal
be
taken
here
after
by
all
the
people
as
holy
and
blessed
to
the
honoure
of
god
and
encrease
of
vertue
/
through
the
good
example
&
blessed
lyfe
that
they
shall
here
&
rede
of
the
seyde
gloriouse
sayntes
/
and
nat
to
be
bounde
to
beleue
that
any
other
is
holy
&
blessed
/
but
they
so
auctorysed
/
as
is
afore
sayd
.
And
nowe
wyll
I
somwhat
speke
of
abusions
in
the
masse
/
for
that
foloweth
next
after
the
ordre
of
your
letter
.
¶
Whether
there
be
any
opinyon
amonge
the
people
/
that
there
be
some
abusyons
concernynge
the
masse
.
The
fourth
Chapiter
.
WHere
ye
haue
written
to
me
/
that
there
is
a
sayeng
in
your
countrey
/
that
many
here
aboute
the
Cytie
shulde
fynde
defaute
a●
dyuers
abusyons
that
they
pretende
to
be
in
dyuers
ceremonyes
concernynge
the
masse
.
I
asserteyne
you
it
is
euen
so
as
they
saye
/
that
there
be
many
of
that
opinion
/
they
sticke
fully
to
the
effecte
of
the
masse
that
is
the
gloriouse
sacrament
:
But
at
dyuers
thynges
which
as
they
saye
/
be
abused
in
that
behalfe
they
fynde
right
gret
defaute
.
and
they
saye
further
also
/
that
if
any
man
fynde
defaute
at
such
abusions
that
dyuers
of
the
clergye
wyll
anon
do
that
in
them
is
/
to
cause
it
to
be
noysed
amonge
the
people
/
that
he
erreth
in
the
sacramente
.
&
they
saye
also
that
many
ley
peple
haue
suche
a
ꝑnytie
&
redynesse
to
gyue
credence
to
such
reportes
/
be
they
true
or
false
/
that
a
man
shall
be
anon
halfe
condempned
or
that
the
mater
be
any
thynge
knowen
as
it
is
:
and
surely
I
thynke
it
is
true
as
they
say
/
that
there
be
many
great
dysorders
&
abusyons
concernynge
the
masse
:
How
be
it
/
I
wyl
nat
at
this
tyme
treate
ꝑtyculerly
of
them
for
dyuers
causes
:
but
shall
beseche
our
lorde
to
put
it
in
to
the
mynde
of
all
christen
princes
to
loke
dilygently
vpon
them
and
other
lyke
/
&
se
them
reformed
:
for
it
is
nat
in
the
power
of
any
other
to
do
it
/
&
therfore
if
they
ley
nat
to
their
handes
/
it
is
to
feare
that
lytell
good
wyll
be
done
in
suche
maters
:
but
that
the
olde
way
and
the
olde
abusyons
wyll
contynew
as
they
haue
done
in
tyme
paste
/
which
vndoubtedly
shulde
be
to
the
hygh
displeasure
of
god
/
hurte
of
the
comen
welth
/
and
right
great
danger
to
the
soules
of
many
persons
.
¶
Of
pardons
and
absolutions
.
The
.v.
chapiter
.
THe
power
of
grauntynge
of
pardons
and
makynge
of
absolucyons
hathe
ben
so
farre
abused
in
tyme
past
diuers
wayes
that
it
hath
nat
ben
onely
executed
against
the
intent
of
the
grauntour
that
is
to
say
of
our
maister
christ
but
also
so
great
couetyse
hath
ben
shewed
therby
/
that
gret
grudges
and
murmures
haue
rysen
by
occasyon
on
therof
in
many
countreys
and
that
nat
without
great
cause
.
And
one
cause
hathe
ben
this
:
Though
our
maister
Christ
sayd
to
Peter
in
the
name
of
all
the
appostles
.
Mat.
xvi
.
What
soeuer
thou
losest
vpon
erth
shal
be
losed
in
heuen
:
by
which
wordis
al
the
apostels
&
their
successour
had
auctorite
to
make
absolucions
/
a
pena
et
culpa
/
that
is
to
say
/
for
the
synne
&
fro
the
payne
dew
for
the
sinne
:
yet
the
successours
of
Pe.
haue
only
taken
vpon
them
to
execute
that
power
by
waye
of
grauntyng
of
pardons
/
as
though
the
power
had
been
graunted
onely
to
Peter
&
his
successors
And
for
a
further
profe
that
all
the
appostles
had
one
lyke
power
in
makynge
of
absolusyons
by
these
wordes
:
Quodcumque
solueris
.
&c.
it
is
sayd
in
the
popes
owne
lawe
Distincꝭ
.
xxi
.
cap.
nono
.
Thus
:
The
power
of
byndynge
&
losing
Peter
fyrst
toke
&
the
other
appostels
in
lyke
feloship
with
him
/
toke
lyke
honour
&
power
.
And
.xxiiii.
q̄.
i.
loquitur
.
It
is
sayd
that
the
other
Appostles
were
as
Peter
was
/
endewed
in
one
lyke
felowship
both
of
honoure
and
power
.
And
syth
the
power
of
all
the
appostles
by
wytnesse
of
the
lawe
/
that
is
called
the
popes
owne
law
is
lyke
:
why
shuld
than
they
that
pretende
to
be
the
successours
of
Peter
/
vsurpe
that
power
only
to
them selues
:
And
yet
that
vsurpacion
appereth
the
more
plainly
by
cause
that
in
the
.xviii.
chapiter
of
Mat.
our
lorde
sayd
to
his
discyples
generally
the
same
wordes
before
rehersed
/
that
is
to
saye
:
what
soeuer
ye
lose
vpon
erth
shal
be
losed
in
heuen
:
&
it
must
of
necessyte
be
taken
/
that
by
that
worde
discyples
/
he
ment
either
his
apostels
which
be
ofte
called
in
the
gospell
discyples
:
or
els
that
he
ment
therby
the
.lxxii.
discyples
:
or
els
that
he
ment
them
both
.
And
if
he
ment
therby
the
.xii.
apostles
only
/
than
euery
one
of
them
had
yet
by
those
wordes
as
hygh
power
as
any
of
the
other
had
.
And
if
he
ment
therby
the
.lxxii.
discyples
&
the
.xii.
Appostels
also
:
than
hathe
euery
preest
to
this
day
power
to
graunte
pardon
/
bycause
he
is
the
successor
of
the
.lxxii.
discyples
/
&
if
they
haue
so
a
I
thinke
verily
it
is
no
doute
but
they
haue
:
it
is
greatly
to
be
merueled
/
why
they
or
bisshops
either
wold
renounce
&
forsake
that
power
that
was
so
playnly
gyuen
to
them
by
Christ
.
Howbeit
some
men
wene
that
it
was
done
to
th
entent
that
they
by
that
occasyon
&
other
lyke
might
make
one
bysshop
so
hygh
in
auctorite
aboue
all
other
bisshops
and
prestis
/
that
he
shuld
be
able
to
matche
with
kinges
&
princes
:
&
if
bysshops
&
prestis
haue
that
power
than
maye
kynges
&
princes
commaunde
them
to
exercise
that
power
for
the
renounsynge
of
their
predecessoures
in
that
behalfe
byndeth
them
nat
.
And
neuerthelesse
vpon
that
renounsynge
/
hathe
folowed
this
inconuenience
/
that
none
coulde
haue
suche
pardon
or
absolucion
but
fro
Rome
/
and
that
nat
frely
/
but
for
greate
sommes
of
money
/
excepte
only
that
to
please
Cardynalles
/
Archebysshoppes
and
bysshoppes
.
It
was
agreed
that
Cardynalles
and
Archebysshoppes
/
shulde
haue
power
to
graunt
an
hundreth
dayes
of
pardone
:
and
bysshoppes
.xl.
dayes
:
but
as
for
prestes
which
were
and
be
conuersaunt
dayly
amonge
the
people
in
euery
parysshe
/
and
that
mighte
haue
done
most
good
therwith
to
the
peple
:
as
I
shall
somwhat
touch
afterward
was
no
prouysyon
:
for
all
the
study
&
dilygence
was
to
exalte
busshops
.
and
here
it
is
to
be
noted
howe
great
dissymulatyon
and
pride
was
in
this
conueyance
aswell
in
the
successours
of
Peter
as
of
the
other
Appostles
in
those
dayes
:
For
if
that
power
had
ben
onely
graunted
to
Peter
and
his
successours
/
than
might
nat
he
nor
his
successours
haue
graunted
his
power
/
nor
no
parte
therof
to
any
other
:
for
it
can
nat
be
proued
neither
by
the
letter
of
the
texte
/
ne
yet
/
that
it
shulde
be
the
intente
of
Christ
/
that
he
wolde
that
Peter
shulde
make
suche
deputyes
.
And
he
made
nat
only
Cardinals
/
archbysshops
&
bysshops
his
deputies
to
graunte
suche
pardon
as
he
appoynted
them
/
as
is
aforesayde
:
but
he
graunted
also
many
tymes
suche
deputacyon
condycyonally
to
all
prestes
seculer
&
reguler
/
as
though
they
shulde
haue
their
power
onely
fro
him
:
&
therefore
he
graunted
his
pardons
many
tymes
vnder
this
maner
/
that
who
soeuer
wolde
gyue
suche
a
somme
of
money
to
the
reperation
of
S.
Peters
church
at
Rome
/
or
to
som
other
intent
expressed
in
the
bulles
that
they
shuld
amonge
other
thinges
haue
auctorite
to
take
an
able
ghostly
father
/
seculer
or
reguler
/
that
shulde
haue
power
to
assoyle
them
fro
all
theire
offences
/
&
also
fro
the
payne
dewe
for
it
/
excepte
that
comenly
in
such
pardons
som
thynge
was
alway
reserued
to
Rome
/
as
for
a
remembrance
that
men
shulde
nat
forget
the
way
thyther
.
And
howe
coulde
the
pope
graunte
power
to
suche
confessour
to
assoyle
anye
man
fro
payne
/
if
the
confessoures
had
nat
had
that
power
before
of
god
.
And
if
euery
preest
haue
suche
power
of
god
/
as
I
thynke
verily
he
hath
as
well
as
any
bysshop
:
than
it
semeth
that
it
were
good
that
they
shuld
be
commaunded
to
vse
that
power
herafter
by
way
of
absolucyon
frely
/
to
the
ease
&
conforte
of
the
people
/
&
they
nat
to
be
dryuen
to
go
to
any
bysshop
for
it
.
And
if
that
power
were
so
ordred
/
than
all
the
good
dedes
that
any
man
shulde
do
after
suche
absolucyons
by
waye
of
penaunce
or
other
wyse
/
shulde
be
auaylable
to
hym
to
encrease
his
ioye
in
heuen
/
and
nat
only
for
puttyng
away
of
paine
for
their
sinne
passed
,
And
as
it
semeth
it
is
very
conuenyent
that
ther
shuld
be
such
an
absolucyon
a
pena
et
culpa
in
christes
church
:
for
the
lawe
of
christ
is
called
the
lawe
of
grace
&
mercy
.
And
the
olde
lawe
was
called
the
lawe
of
iustyce
:
and
alwaye
in
the
olde
lawe
/
by
a
full
&
parfyte
contricyon
equiualent
to
the
actuall
synne
:
the
sine
/
&
also
the
payne
for
the
sinne
was
put
away
/
excepte
onely
the
origynall
synne
/
&
therefore
it
shuld
seme
that
the
new
law
shuld
be
more
fauourable
than
that
was
/
and
that
is
as
I
suppose
by
suche
absolucyons
/
wherby
all
the
good
dedes
that
the
penytent
shal
do
after
the
absolucyon
shal
be
turned
holly
to
his
rewarde
in
heuen
as
is
afore
sayde
.
And
furthermore
if
it
were
admytted
that
the
successours
of
Peter
shulde
haue
only
the
power
to
graunt
pardon
yet
neuerthelesse
it
appereth
euydently
that
they
haue
in
tyme
past
rizt
gretly
abused
their
power
therin
:
for
the
wordis
that
gaue
them
power
in
that
behalf
/
be
the
wordis
before
rehersed
:
Whatsoeuer
thou
losest
vpon
erth
shal
be
losed
in
heuen
:
by
which
wordes
it
appereth
that
the
meaning
of
our
lorde
was
/
that
Peter
shuld
haue
non
auctoritie
to
lose
any
man
by
that
graunte
:
but
such
as
were
bounden
to
som
thing
before
suche
losynge
.
As
if
a
man
had
offended
/
&
wer
by
reason
of
that
offence
bounden
to
a
certayne
paine
for
it
/
that
than
Pet̄
&
his
successors
shulde
haue
power
to
release
it
.
And
that
if
he
released
that
payne
in
erth
/
that
god
wold
release
it
in
heuen
.
And
I
can
right
well
agre
that
he
had
that
power
&
dyuers
other
also
as
I
haue
sayde
before
But
how
farre
his
successours
haue
abused
that
power
:
it
maye
appere
thus
:
They
haue
graunted
their
pardons
nat
onely
for
releasynge
of
payne
for
suche
synnes
as
were
done
afore
the
tyme
of
the
graunt
.
But
they
haue
graunted
also
/
that
all
they
that
wolde
giue
suche
a
somme
of
money
/
shulde
haue
power
to
chuse
them
an
able
ghostly
father
/
that
shulde
assoyle
them
as
well
of
the
offences
done
after
the
pardon
graunted
as
before
:
and
also
of
the
payne
for
the
same
.
And
somtyme
such
perdons
haue
ben
graunted
for
drinkynge
of
suche
a
cuppe
or
suche
a
bolle
or
for
offrynge
to
suche
an
ymage
/
or
for
some
other
lyke
small
consyderations
/
&
what
abusyons
these
haue
ben
/
&
howe
dyrectly
against
the
intent
of
the
graunte
it
is
apparant
.
And
it
is
apperant
also
that
if
the
successours
of
Peter
shulde
onely
haue
power
to
graunt
suche
pardon
/
&
that
onely
for
offences
done
before
the
graunte
/
that
than
that
graunte
shulde
delyuer
but
fewe
from
payne
for
their
synnes
:
in
comparison
of
the
multytude
of
christen
people
:
for
euery
penytent
maye
nat
incontynent
after
his
repentance
go
to
Rome
fro
so
farre
countreys
&
aske
pardon
there
for
their
offences
passed
.
And
therfore
it
semeth
that
our
lorde
whiche
is
all
goodnesse
/
wolde
nat
make
a
graunt
that
shuld
serue
to
so
lytel
a
purpose
as
that
shulde
do
/
but
that
it
shulde
streche
more
at
large
amonge
the
people
/
wherfore
as
I
suppose
the
seyd
graunt
shal
stretch
aswell
to
the
successours
of
all
the
apostles
&
discyples
:
that
is
to
say
aswell
to
all
bysshops
&
prestes
as
to
the
bysshops
of
Rome
/
&
that
ye
shall
nat
take
my
wordes
in
this
behalf
/
as
thinges
clerely
vnwarēted
by
any
auctorite
or
example
of
the
gospell
.
I
shall
shewe
you
a
playne
example
of
the
gospell
/
whiche
as
it
shuld
seme
by
the
outward
wordes
of
the
gospell
shuld
stretch
only
to
the
apostles
&
their
successours
.
&
that
yet
all
prestes
haue
auctorite
therby
.
And
that
is
vpon
the
institucion
of
the
sacrament
of
the
aulter
:
for
it
appereth
.
Mat.
xxvi
.
that
our
lorde
made
his
maundye
with
his
.xii.
discyples
/
wherby
as
it
semeth
/
is
to
be
vnderstand
only
his
xii
.
apostles
.
For
Luc.
22.
it
is
sayd
expressly
that
he
sate
downe
to
supper
with
his
.xii.
apostles
/
wherat
he
instituted
the
gloriouse
sacrament
/
&
sayde
to
them
:
Take
ye
this
&
ete
it
/
this
is
my
body
that
is
gyuen
for
you
/
make
ye
this
in
remembrance
of
me
/
&
if
by
these
wordes
:
make
ye
this
in
remembrance
of
me
:
none
shuld
haue
power
to
consecrate
but
only
the
apostels
&
their
successors
/
which
most
properly
be
taken
to
be
bisshopꝭ
than
shuld
al
inferyor
prestes
whiche
be
comenly
taken
to
be
successors
to
the
.lxxii.
discyples
haue
no
power
to
consecrate
.
&
yet
the
comen
experyence
sheweth
that
all
prestes
do
consecrate
.
And
they
do
wel
therin
/
for
they
be
prestes
aswel
as
the
apostels
were
.
&
so
it
is
conuenyently
to
be
taken
/
the
th intent
of
our
maister
christ
was
that
all
prestes
shulde
do
it
.
&
why
than
shal
it
nat
be
taken
to
be
his
entente
that
he
wolde
/
that
what
soeuer
any
preest
losed
vpon
erth
/
shuld
be
losed
in
heuen
aswel
as
any
bisshop
:
rather
than
that
they
shuld
consecrate
:
for
these
wordes
seme
as
wel
to
be
spoken
to
the
discyples
as
to
the
apostles
/
as
apperith
Mat.
xvi
.
before
rehersed
.
And
if
any
man
wyll
pretende
that
there
be
other
auctorities
for
grauntyng
of
pardons
than
these
that
I
haue
before
rehersed
/
or
that
wyl
pretend
that
bysshops
onely
haue
that
power
&
noon
but
they
/
&
that
they
may
aswell
graunt
pardon
before
the
offence
to
put
awaye
the
payne
for
the
sine
that
shal
be
commytted
after
the
graunt
aswell
as
before
:
It
wyl
be
well
done
that
his
reasons
be
herd
in
the
parlyament
.
And
if
his
reason
and
the
prouf
thervpon
seme
suffycyent
/
than
to
folowe
it
:
And
if
nat
I
thynke
verily
that
the
parlyament
is
bounde
in
conscyence
to
commaunde
all
preestes
to
erecute
that
power
frely
fro
henseforth
to
the
ease
and
conforte
of
all
the
people
without
takynge
any
thynge
for
it
:
and
I
dare
say
further
in
this
mater
that
suche
preachers
as
haue
in
tyme
past
instructed
the
people
/
that
the
bysshop
of
Rome
shulde
haue
power
to
graunt
such
perdons
by
the
vertue
of
the
superhabundance
of
the
meryttes
of
Christes
passyon
/
and
of
the
meryttes
of
martyrs
&
sayntes
in
heuen
/
wherefore
they
deserued
rewardes
aboue
theire
offences
/
haue
nat
instructed
the
people
truly
therin
:
for
there
is
nat
a
saynte
in
heuen
/
but
that
he
hath
through
the
mercye
of
oure
lorde
/
more
rewarde
in
heuen
/
than
euer
he
deserued
of
himselfe
:
&
if
percase
any
such
superhabundance
of
merytes
of
Sayntes
remayned
/
yet
the
bysshops
of
Rome
had
neuer
power
to
distribute
those
merytes
by
waye
of
pardon
to
none
other
:
For
our
lorde
neuer
gaue
such
power
vnto
them
/
ne
yet
to
distrybute
by
waye
of
pardons
the
merytes
of
his
passyon
.
¶
Of
restitucyon
.
The
.vi.
cha.
WHere
ye
write
vnto
me
/
that
there
is
a
sayeng
in
your
countrey
/
that
there
shulde
be
som
here
about
the
cytie
/
that
shulde
doute
whether
restitucyon
be
necessarye
to
saluatyon
:
wherefore
ye
desyre
me
to
write
to
you
somwhat
of
my
mynde
concernynge
restitucyon
.
I
thinke
verily
that
as
a
man
is
prohybyte
that
he
shall
do
no
theft
wherin
is
conteyned
that
he
shall
nat
take
his
neyghbours
goodes
wrongfully
/
that
by
the
same
commaundement
he
is
prohybyte
to
retaygne
theym
wrongfully
/
and
that
if
he
haue
suffycient
to
restore
and
knoweth
also
to
whom
restytucyon
shulde
be
made
/
that
he
is
bounden
vpon
payne
of
brekynge
of
the
sayde
commaundement
/
to
make
restitucyon
.
And
furthermore
omyttynge
the
diffynycyons
of
doctours
vpon
restitucyons
/
that
is
to
say
:
to
whom
/
by
whom
what
tyme
/
and
vnder
what
maner
restitucyons
shuld
be
made
vpon
the
lawes
Cyuyll
and
Canon
whereof
many
doctoures
haue
in
tyme
past
treated
at
great
length
.
I
wyll
somwhat
speke
of
restytucyons
vpon
cases
concernynge
the
lawes
of
the
realme
/
to
gyue
spirytuall
men
and
other
that
be
nat
lerned
in
the
lawes
of
the
realme
/
courage
to
haue
more
knowlege
of
them
hereafter
/
than
they
haue
hadde
in
tyme
paste
:
for
in
many
cases
it
canne
natte
be
knowen
without
them
:
where
restitucyon
ought
to
be
made
and
where
nat.
Fyrst
if
a
man
haue
issue
/
two
sonnes
one
before
espousels
/
and
another
after
and
dyeseased
of
certayne
landes
in
fee
:
&
after
his
deth
his
sonne
borne
before
espousellꝭ
/
entreth
as
heyre
/
&
taketh
the
profytes
/
he
is
bounden
in
this
case
to
make
restitucyon
to
his
yonger
brother
of
the
lande
&
also
of
the
profytes
.
For
the
yonger
brother
after
the
lawes
of
the
realme
is
heyre
.
But
if
the
elder
brother
in
that
case
dyeseased
/
&
his
heyre
entre
:
that
heyre
is
nat
bounde
to
make
anye
restitucyon
.
For
by
the
olde
groundes
of
the
law
/
the
yonger
brother
in
that
case
by
his
laches
/
for
that
he
wolde
nat
entre
in
his
brothers
lyfe
/
hath
loste
his
lande
for
euer
.
But
that
is
to
be
vnderstand
/
wher
the
brethren
besōnes
to
one
woman
And
also
wher
the
lande
is
fee
simple
/
&
in
both
the
seyde
cases
the
elder
brother
after
the
lawe
canon
is
heyre
/
and
shall
enheryte
.
If
a
man
haue
landes
in
fee
symple
by
discent
fro
his
father
/
&
dye
without
yssue
of
his
bodye
/
&
haue
no
heyre
on
the
parte
of
his
father
/
wherfore
the
nexte
heyre
of
the
parte
of
his
mother
pretending
to
be
his
nexte
heyre
/
entreth
&
taketh
the
profites
/
that
heyre
is
bounden
to
make
restitucyon
to
the
lorde
of
whom
the
lande
is
holden
:
for
the
lorde
oughte
to
haue
it
by
the
lawe
as
his
eschete
.
But
if
a
man
purchase
landes
in
fee
/
&
dye
with
out
heyre
of
his
body
/
than
for
lack
of
heyres
of
the
parte
of
his
father
the
heyres
of
the
parte
of
his
mother
/
shall
haue
the
lande
and
nat
the
lorde
by
eschete
.
If
a
man
haue
landes
in
fee
by
dyscent
tro
his
mother
/
and
he
maketh
a
feoffament
therof
.
&c.
And
feoffe
maketh
a
lease
for
terme
of
lyfe
to
a
stranger
the
remaindre
in
the
fee
to
him
agayne
and
to
his
heyres
.
And
after
he
dyeth
withoute
heyre
of
his
body
/
in
this
case
the
heyres
of
the
parte
of
hys
father
shall
haue
the
lande
.
And
if
the
remayndre
in
that
case
were
that
it
shuld
go
to
him
and
to
his
heyres
of
the
parte
of
his
mother
/
yet
the
remayndre
shuld
go
to
his
heyres
of
the
parte
of
his
father
:
for
those
wordes
of
the
parte
of
his
mother
be
voyde
in
the
lawe
/
as
they
shulde
be
if
a
man
wold
infeoffe
another
to
haue
to
him
and
to
his
heyres
of
the
parte
of
his
mother
:
for
the
heyres
of
the
parte
of
his
father
natwithstanding
those
wordes
shal
haue
the
lande
/
and
therefore
in
both
the
seyde
cases
:
if
the
heyres
of
the
parte
of
the
mother
entre
into
the
lande
/
they
be
bounden
to
restore
it
to
the
heyres
of
the
parte
of
the
father
.
If
a
man
that
hath
landes
in
fee
by
dyscent
fro
his
mother
/
dyeseased
/
&
the
landis
discende
to
his
son
&
heyre
:
and
that
son
&
heyre
dyeth
without
heyre
of
his
body
in
this
case
/
the
heyres
of
the
parte
of
his
graundmother
shall
haue
the
lande
And
if
either
the
heyres
of
the
part
of
the
father
or
the
heyres
of
the
parte
of
his
mother
entre
/
they
be
bounden
to
make
restitucyon
to
the
heyres
of
the
parte
of
his
graundmother
.
A
man
hath
two
sonnes
by
seuerall
wyfes
/
the
one
son
purchaseth
landes
to
him
&
to
his
heyres
/
and
dieth
without
heyre
of
his
body
:
if
his
brother
in
this
case
entre
as
heyre
/
he
is
bounde
to
restore
it
to
him
or
her
that
is
heyre
to
his
brother
on
his
fathers
syde
:
for
the
grounde
of
the
lawe
is
/
that
one
of
the
halfe
blode
shall
neuer
be
heyre
to
him
that
he
is
but
of
the
half
blode
vnto
.
Also
if
a
man
holde
.ii.
houses
of
two
seuerall
lordes
by
heryote
custome
/
wher
the
custome
is
that
no
heryote
shall
be
payed
but
of
quycke
catell
:
&
he
hath
no
quycke
catell
but
one
horse
&
dyeth
/
one
of
the
lordes
seaseth
the
horse
.
&
after
the
other
Lorde
fyndeth
the
same
horse
/
&
seaseth
him
as
his
heryote
in
this
case
he
his
bound
to
restore
the
horse
to
the
lorde
that
fyrst
seased
him
:
for
by
that
fyrst
seasynge
he
hath
by
the
lawe
of
the
realme
right
to
the
horse
/
&
the
other
hath
lost
his
herriot
for
that
tyme
.
And
the
same
lawe
is
/
if
a
man
holde
.ii.
acres
of
lande
of
.ii.
seuerall
lordis
by
knyghtes
seruyce
/
&
by
owelty
of
feffement
&
dyeth
/
his
heyre
with
in
age
in
this
case
that
lorde
that
fyrst
seaseth
the
body
hath
rizt
to
it
If
a
man
holde
an
acre
of
lande
of
one
man
by
knyghtes
seruyce
by
prioritye
/
&
an
other
acre
of
lande
of
another
man
by
knyghtes
seruyce
by
posteryoritye
&
dyeth
seased
his
heyre
beynge
within
age
/
and
the
lorde
of
whom
the
lande
is
holden
by
posteryoritye
/
seaseth
the
body
of
the
said
infaunte
as
his
warde
.
In
this
case
he
is
bounden
to
restore
it
to
the
lorde
by
prioritye
:
for
by
the
lawe
the
wardship
of
the
body
belongeth
to
him
/
excepte
that
the
same
auncestre
holde
any
lande
of
the
kyng
by
knyghtes
seruyces
:
for
if
he
dyd
the
kynge
shall
haue
the
prefermente
of
the
body
by
his
prerogatyue
whether
the
lande
were
holden
of
hym
by
prioritye
or
posteryorite
:
in
cheyfe
or
as
an
eschete
.
If
there
be
two
ioynt
tenauntes
of
a
wode
/
&
the
one
of
them
selleth
al
the
wode
/
&
taketh
the
money
to
his
owne
vse
:
in
this
case
he
is
bounden
to
restore
the
half
of
that
money
to
the
other
ioynttenaunt
:
for
though
the
law
gyue
no
remedy
to
the
other
ioynttenaunt
for
it
:
yet
it
warenteth
nat
him
that
hath
the
money
/
that
he
maye
with
conscyence
retayne
it
.
If
one
ioynttenaunt
take
all
the
gresse
and
frutes
to
his
owne
vse
/
where
els
they
shuld
haue
ben
lost
for
laches
of
the
other
:
there
he
is
nat
bounde
to
restore
any
parte
:
but
if
his
felowe
wolde
haue
taken
his
parte
/
&
the
other
wold
nat
suffre
him
/
than
he
is
bounde
to
restore
him
his
parte
.
And
so
it
is
/
if
one
ioynte
tenaunt
or
tenaunt
in
comon
/
sowe
the
one
half
of
the
errable
grounde
&
leueth
the
other
halfe
for
his
felowe
/
&
whan
the
corne
is
ripe
/
his
felowe
taketh
halfe
of
the
corne
/
pretendynge
that
the
halfe
is
his
through
all
.
In
this
case
he
is
bounde
to
restore
the
whole
to
him
that
sewe
the
grounde
.
&c.
If
a
woman
haue
goodis
personall
and
also
reall
/
as
a
lease
for
terme
of
yeres
:
a
wardship
or
such
other
and
after
she
taketh
a
husbande
/
&
he
dyeth
after
whose
deth
his
executours
taketh
al
the
sayd
chatels
/
aswell
reall
as
parsonall
/
in
this
case
the
executoures
be
bounde
to
restore
the
wyfe
of
the
chatels
reall
:
but
nat
of
the
chatels
personall
/
nor
no
parte
of
them
/
her
necessary
werynge
apparell
onely
excepted
.
A
man
hath
a
maner
/
whereto
comen
is
appendaunt
.
And
also
an
aduouson
/
and
he
of
his
mere
motyon
maketh
a
feoffament
of
the
sayd
maner
/
&
putteth
nat
in
these
wordis
cum
ꝑrinēciis
.
&c.
the
feoffe
occupieth
the
comen
.
And
also
whan
the
aduouson
falleth
void
he
presenteth
to
the
aduouson
:
in
this
case
he
is
bounde
to
restore
the
feoffer
for
the
aduouson
.
But
the
comen
he
may
lawfully
occupye
styll
.
&c.
If
the
sonne
be
attaynted
of
felonye
in
the
lyfe
of
the
father
/
and
after
hath
the
kynges
chartoure
of
pardon
.
&c.
and
than
his
father
dyeth
/
seased
of
lande
in
fee
symple
and
the
sonne
so
attaynted
/
entreth
as
heyre
:
In
this
case
he
is
bounde
to
restore
the
lande
to
the
lorde
of
whome
the
lande
is
holden
:
For
though
he
haue
his
chartoure
of
pardon
/
yet
his
blode
is
so
corrput
by
the
attayndour
/
that
he
may
nat
be
heyre
to
anye
man
:
And
if
the
landes
be
entayled
/
he
is
bounde
to
let
the
kynge
haue
them
during
his
owne
lyfe
.
And
than
after
his
deth
/
the
heyres
of
his
bodye
shall
haue
the
landes
accordynge
to
the
fyrst
gyfte
.
&c.
If
an
infant
make
a
couenaunt
to
gyue
one
for
his
meate
&
drinke
for
suche
a
certayne
tyme
/
a
horse
/
and
whan
he
hath
ben
with
him
accordynge
/
he
gyueth
him
the
horse
And
also
he
selleth
him
another
horse
for
a
certayn
some
of
money
in
this
case
he
is
bounden
to
restore
the
last
horse
to
the
infant
agayne
/
but
nat
the
horse
that
he
had
for
hys
meate
and
drinke
.
&c.
An
infant
of
the
age
of
.xx.
yeres
hauyng
suffycient
reason
to
ordre
him selfe
and
his
goodes
/
selleth
a
maner
/
&
with
the
money
thereof
bieth
another
maner
that
is
of
better
value
&
more
profytable
to
him
than
the
fyrst
was
/
and
after
he
entreth
into
the
fyrst
maner
/
bycause
he
was
within
age
at
the
tyme
of
the
sale
:
in
that
case
he
is
bounde
to
restore
the
money
that
he
receyued
for
the
fyrst
maner
/
excepte
the
ꝑfites
that
the
byer
receyued
of
the
same
maner
in
the
meane
tyme
/
but
the
maner
he
is
nat
bound
to
restore
/
for
he
hath
rizt
to
it
by
the
law
of
the
realm
.
A
man
maketh
a
feoffement
in
fee
to
another
vpon
condicyon
that
the
feoffe
shall
nat
alyen
the
lande
to
none
other
persone
.
And
if
he
do
that
it
shal
be
lauful
for
the
feoffour
&
his
heyres
to
reentre
/
&
after
the
feoffe
alyeneth
the
lande
contrary
to
his
condicyon
&
the
feoffoure
entreth
:
in
this
case
the
feoffour
is
bounde
to
restore
the
lande
to
the
alyene
.
And
the
reason
is
bycause
the
seyd
condicyon
is
voyde
in
the
lawe
.
A
tenaunt
for
terme
of
lyfe
doth
waste
:
in
this
case
he
is
bounde
in
conscience
to
restore
him
in
the
reuercyon
of
the
value
of
the
thynge
wasted
/
immedyately
after
the
wast
done
.
But
of
the
treble
damages
n●
of
the
lyeu
wasted
he
is
nat
bound
to
make
restitue
.
tyll
it
be
recouered
against
him
by
the
law
of
the
realme
.
If
a
man
dissease
another
&
dye
seased
&
his
heyre
entreth
/
that
heyre
and
all
his
heyres
after
him
knowing
the
wronge
/
be
bound
to
restore
the
lande
to
the
disseysye
&
his
heyres
and
no
prescription
ne
contynuance
of
long
possession
can
helpe
in
this
If
a
man
dissease
another
(
case
,
&
dye
seased
&
his
heyre
entreth
as
in
the
case
before
remembred
&
after
the
disseasye
dyeth
without
heyre
generall
or
specyall
:
in
this
case
the
heyres
of
the
disseasour
is
discharged
of
any
restitucion
as
for
the
rizt
of
the
lande
to
any
person
:
for
there
is
none
that
can
clayme
that
right
as
heyre
to
him
that
the
wronge
was
done
vnto
:
and
the
lorde
of
whom
the
lande
was
holden
can
nat
haue
it
by
eschete
/
for
the
grounde
of
the
lawe
is
/
that
lande
shall
nat
eschete
where
the
lorde
hathe
a
tenaunt
/
vpon
whom
he
shal
be
compelled
to
auowe
/
and
therfore
the
right
in
this
case
shall
extyncte
to
the
tenaunte
:
and
also
in
some
case
a
man
maye
haue
right
to
lande
and
a
tytle
of
entre
also
:
and
yet
if
he
dye
without
heyre
the
tenaunte
shall
nat
be
bounde
to
make
restitucyon
to
the
lorde
by
way
of
eschete
:
as
if
an
infant
be
disseased
/
and
the
disseasour
dyeth
seased
/
so
that
the
lande
descendeth
to
his
heyre
/
&
after
the
infant
dieth
without
heyre
general
or
specyall
:
in
this
case
the
heyre
of
the
disseasoure
is
nat
bounde
to
restore
the
lande
to
the
lorde
by
waye
of
eschete
:
&
yet
the
infant
might
haue
entred
.
And
the
dyuersyttes
of
these
cases
and
of
manye
other
lyke
/
depende
onely
vpon
the
groundes
&
maxismes
of
the
lawes
of
the
realme
/
&
therfore
if
they
be
natte
knowen
/
the
right
can
natte
be
knowen
.
But
than
in
what
maner
a
man
that
hath
godes
or
landes
wrongefully
in
any
maner
/
&
knoweth
nat
to
whom
he
ought
to
make
restitucyon
/
shall
ordre
him selfe
for
discharge
of
his
conscyence
haue
ben
dyuers
opinyons
/
some
men
haue
thoughte
in
tyme
past
/
that
if
the
party
so
bounden
to
restitucyon
/
opteyned
a
dispensacyon
fro
Rome
/
that
some
porcyon
therof
shulde
be
dysposed
in
suche
wyse
/
as
it
shulde
be
therein
assygned
that
it
shulde
suffyce
:
&
I
thynke
that
no
lesse
porcyon
than
the
whole
coulde
neuer
haue
suffyced
:
But
if
a
man
accordynge
to
suche
dispensacyon
dysposed
the
whole
value
in
suche
vse
as
the
dispensacyon
lymyted
:
I
thynke
it
suffyced
if
the
partye
that
shulde
restore
/
thought
the
vse
lymited
in
the
dyspensacyon
so
charytable
/
that
he
thought
his
conscyence
was
thereby
dyscharged
.
But
if
he
thought
a nother
vse
more
charitable
he
might
/
&
yet
may
dyspose
it
accordingly
if
he
wyll
/
and
let
the
dyspensacyon
alone
:
And
yet
the
people
haue
ben
brought
in
belefe
that
in
suche
case
restitucyon
must
of
necessytie
be
made
by
auctorytye
of
suche
a
dyspensacyon
/
orels
at
the
lest
by
counsell
of
his
ghostly
father
.
And
if
it
be
so
done
/
I
wyll
nat
saye
but
that
it
is
righte
well
done
/
so
that
the
counsell
satysfye
the
conscyence
of
him
that
shall
do
it
:
But
if
they
gyue
counsell
that
suche
goodes
shall
be
dysposed
in
such
maner
/
that
after
the
conscience
of
him
that
must
restore
is
nat
most
charytable
/
as
for
syngynge
of
trentalles
/
kepynge
of
obyttes
/
fyndyng
of
scolers
/
or
such
other
.
And
he
therfore
that
muste
restore
refuse
that
counsell
/
and
dispose
it
to
suche
vse
as
his
conscience
serueth
him
beste
to
:
as
percase
to
releue
poore
men
in
extreme
necessytie
:
to
make
high
wayes
/
or
such
other
lyke
.
I
thynke
he
taketh
the
better
waye
/
and
that
he
is
therby
clerely
dyscharged
in
conscyence
.
Howe
be
it
if
he
take
to
him
some
of
the
clergye
or
some
laye
men
in
whose
conscyence
he
hathe
good
trust
to
gyue
him
counsell
therin
:
I
thynke
he
dothe
the
better
/
but
that
he
shulde
be
enforced
of
necessytie
either
to
dyspose
it
only
after
as
suche
dyspensacyon
fro
Rome
haue
apointed
in
tyme
past
/
or
elles
as
some
spyrituall
counsell
shulde
appoynte
and
in
non
other
maner
there
is
no
cause
ne
assured
ground
why
it
shulde
be
so
.
And
I
haue
shewed
you
my
conseyte
in
these
maters
before
rehersed
/
to
none
other
intent
/
but
that
I
wold
gyue
you
occasyon
to
helpe
/
if
ye
coulde
to
haue
such
maters
ordered
/
here
after
in
suche
maner
/
as
shall
be
thought
most
to
the
pleasure
of
god
and
to
the
helth
of
the
soules
of
the
people
/
al
couetyce
&
syngularytie
layd
aparte
.
For
surely
right
gret
parcyalytie
hath
ben
sene
in
suche
maters
in
tyme
past
:
but
yet
there
be
some
cases
wherin
many
men
and
that
such
men
as
haue
ben
notably
lerned
haue
douted
in
/
whether
restitucyon
shulde
be
made
to
the
partye
that
ought
it
or
nat
:
as
in
case
that
a
man
wyn
money
by
vsury
/
or
at
dyse
or
cardes
/
or
such
other
vnlaufull
games
/
whether
restitucyon
oughte
to
be
made
in
such
cases
to
the
partye
selfe
or
nat
bycause
he
was
partye
to
the
same
offence
/
&
many
haue
thought
nay
but
that
it
must
be
dysposed
in
some
other
good
charytable
vse
.
And
I
can
right
well
agree
to
their
opynyon
therin
:
But
I
thynke
verily
that
if
a
man
wyn
money
of
another
by
false
dyse
or
other
falshed
/
that
he
is
bounde
in
that
case
to
restore
it
to
the
partye
selfe
:
for
the
partye
shall
in
that
case
haue
an
accyon
at
the
kinges
lawes
vpon
that
falshed
and
recouer
his
damages
.
And
furthermore
I
wyll
shewe
some
cases
where
the
lawes
of
the
realme
/
&
the
lawes
which
the
clergye
do
oft
folowe
in
restitucyons
:
do
varye
/
whereby
euery
man
may
lyghtely
coniecture
/
that
there
be
many
moo
that
they
varye
in
:
if
they
were
wel
&
dilygently
serched
.
Fyrst
if
a
man
bye
a
thyng
in
open
market
he
is
nat
bounden
after
the
lawes
of
the
realme
to
restore
it
againe
/
onlesse
that
he
know
at
the
time
of
the
bargeyne
that
he
that
solde
it
had
no
right
in
the
goodes
.
And
yet
after
the
seyde
other
lawes
he
is
bounden
to
restore
it
if
he
come
to
the
knowlege
after
who
is
the
very
owner
.
And
that
he
may
nat
without
dedly
synne
holde
that
is
bought
.
And
that
is
nat
so
in
this
realme
.
Also
if
a
man
bye
landes
with
the
churches
moneye
in
his
owne
name
/
and
to
his
owne
vse
/
the
landes
after
the
lawes
of
the
realme
be
his
.
And
he
is
nat
bound
to
restore
the
landes
to
the
churche
but
the
money
only
.
And
yet
after
the
lawe
Canon
/
the
lande
in
that
case
is
the
churches
landes
bycause
it
is
boughte
with
the
churches
money
.
and
therfore
the
lawes
concernynge
restytucyons
wolde
be
sene
and
be
dryuen
for
clerenesse
of
conscyence
to
a
more
nerer
certayntie
than
they
be
yet
.
And
thus
I
haue
shewed
you
somewhat
of
my
conceyte
concernynge
restitucyon
to
gyue
other
that
shall
se
this
letter
occasyon
to
treate
further
of
that
mater
herafter
.
And
now
wyll
I
somwhat
speke
of
the
declarynge
of
Scrypture
.
¶
Who
hathe
power
to
declare
&
expounde
scrypture
/
and
whose
declaracyon
we
be
bounde
to
folowe
and
whose
nat
.
The
.vii.
chapiter
.
THis
questyon
is
of
so
gret
difficulty
that
I
shal
desyre
you
to
holde
me
excused
though
I
fully
satisfy
nat
your
mynd
therin
for
surely
I
wyl
protest
that
it
passeth
my
power
to
speke
in
the
mater
as
were
necessarye
to
be
spoken
/
for
there
be
fewe
maters
as
I
take
it
that
moore
requyreth
to
be
playnely
touched
&
declared
than
that
doth
:
ne
that
wolde
do
more
good
nowe
in
this
daungerouse
tyme
/
than
that
wold
do
/
if
it
were
set
in
a
clere
&
in
an
vpright
way
:
howbeit
I
consyder
with
all
/
that
if
I
sayde
nothyng
to
it
/
ye
wolde
somewhat
merueyl
why
I
did
nat
answere
to
that
questyon
/
as
well
as
to
the
other
contayned
in
your
letter
.
Therefore
to
gyue
you
and
other
that
shall
happen
to
see
this
letter
/
occasyon
to
treate
moore
groundly
&
more
throughly
of
this
mater
herafter
than
I
do
:
I
shall
with
good
wyl
say
somwhat
to
it
.
Fyrst
it
is
to
be
vnderstande
that
there
be
some
textes
of
scrypture
that
be
so
open
&
playne
in
them
selues
that
euery
man
is
bounde
to
gyue
full
credence
vnto
them
:
for
the
lytterall
sence
is
the
playne
exposytion
in
it selfe
:
As
whan
it
is
sayde
/
Mat.
primo
.
This
is
the
booke
of
the
generacyon
of
Iesu
Christ
/
sonne
of
Dauid
/
sonne
of
Abraham
:
Abraham
forsoth
begat
Isaac
.
&c.
And
who
maye
make
any
exposition
vpon
these
wordes
but
that
it
must
nedes
be
graunted
that
Iesu
Christ
was
the
sonne
of
Dauyd
/
sonne
of
Abraham
.
And
that
Abraham
begat
Isaac
:
But
he
speke
directly
agaynst
the
wordes
of
the
gospell
:
in
somoche
that
if
all
the
clerkes
of
the
worlde
wold
make
any
exposytion
to
the
contrarye
therof
:
no
man
were
bounden
to
beleue
them
.
And
they
for
that
exposytion
were
worthy
to
be
disseuered
fro
the
company
of
al
faith
full
people
:
for
the
lytterall
sence
is
so
playne
agaynst
them
/
wherin
the
holy
ghost
is
alwaye
the
very
auctour
&
speker
:
that
they
shulde
be
without
all
excuses
/
for
he
that
resysteth
Scrypture
/
resysteth
the
holy
ghost
.
And
so
it
is
vpon
this
gospell
:
Missus
est
angelus
.
&c.
An
angell
was
sent
fro
god
into
a
cytie
of
Galylye
that
had
to
name
Nazareth
/
to
a
vyrgin
espoused
to
a
man
called
Ioseph
of
the
house
of
Dauyd
.
And
the
name
of
the
vyrgin
was
Marye
.
And
who
maye
saye
therfore
that
the
angell
was
nat
sent
fro
god
to
the
vyrgin
Mary
/
or
that
she
was
nat
espoused
to
Ioseph
/
or
that
Ioseph
was
nat
of
the
house
of
Dauyd
:
but
he
playnly
denyed
the
texte
:
for
the
texte
is
so
playne
in
it selfe
that
it
nedeth
therein
no
declaracyon
.
And
so
it
is
in
the
moost
parte
of
all
the
Scrypture
/
both
of
the
old
testament
and
new
.
But
yet
there
be
some
other
textes
in
Scrypture
whiche
be
nat
so
euydente
and
playne
/
as
those
and
manye
other
be
/
and
yet
if
they
be
truly
vnderstande
/
accordynge
to
the
mynde
of
the
maker
/
that
is
to
say
/
of
our
maister
Christe
/
the
lytterall
sence
of
them
is
as
true
as
the
other
that
be
moste
playne
/
as
it
is
of
thys
texte
.
Mat.
vi
.
Ego
dico
vobis
non
iurare
omnino
:
I
say
to
you
swere
nat
for
euery
cause
/
neyther
by
heuen
/
for
it
is
the
Throne
of
god
:
nor
by
the
erthe
/
for
it
is
the
seate
for
his
fete
:
neyther
by
Hierusalem
/
for
it
is
the
Cytie
of
the
greate
kynge
/
nor
by
thy
heedde
thou
shalt
nat
swere
:
for
thou
canst
nat
make
one
here
whyte
or
blacke
Let
these
be
youre
wordes
:
It
is
it
is
/
it
is
natte
/
it
is
nat
.
Forsoth
whatsoeuer
is
more
than
this
/
it
is
of
euyl
.
Thus
farre
goth
the
sayd
text
of
Mat.
vi
.
before
rehersed
/
&
Also
of
this
texte
that
is
Mar.
xvi
He
that
beleueth
and
is
baptysed
shal
be
safe
.
And
therfore
he
that
bi
reason
of
the
seyd
fyrst
text
Mat.
v.
wolde
thinke
it
were
nat
lauful
to
him
to
swere
in
any
case
/
were
foule
disceiued
:
for
in
such
countreis
wher
othes
haue
been
vsed
for
tryall
of
the
trouth
/
euery
man
is
bounde
to
swere
accordynge
to
the
lawes
:
for
the
tryall
of
the
trouth
/
for
els
iustyce
shulde
many
tymes
perissh
And
in
lykewise
if
any
man
by
reson
of
the
seyd
other
text
.
Mat.
xvi
wolde
say
that
if
a
man
byleued
&
were
baptysed
/
that
he
shulde
be
saued
though
he
dyd
no
good
workes
/
where
he
had
tyme
conuenyent
after
his
baptysme
to
haue
done
them
/
he
were
also
farre
disceyued
wherfore
it
wer
good
for
him
that
wer
in
dout
in
those
cases
or
other
lyke
/
as
be
concernynge
scrypture
to
aske
counsell
of
some
of
the
clergye
that
as
he
thynketh
be
suffycyently
lerned
in
scrypture
/
lyke
as
it
is
conuenyent
in
doutes
of
Physyke
to
aske
counsell
of
doctoures
of
Phisyke
/
or
in
doutes
of
the
temporall
law
to
aske
counsell
of
them
that
be
lerned
in
the
temporal
law
And
if
he
in
any
dout
of
scrypture
aske
counsell
of
such
clerkes
as
he
thynketh
be
suffycyently
lerned
in
scrypture
/
&
they
instruct
him
other
wyse
than
the
true
vnderstandynge
of
the
scrypture
is
/
yet
that
suffyceth
for
him
/
so
it
be
nat
dyrectly
agaynst
the
lawe
of
reason
:
for
that
all
men
are
bounden
to
knowe
.
But
syth
they
of
the
clergye
haue
auctorite
by
the
gospell
to
preache
the
gospell
/
they
ar
more
bounden
to
knowe
the
gospell
than
any
other
But
than
there
be
some
other
texttes
in
the
scrypture
that
concerne
the
auctoritie
/
power
/
iurisdiction
and
rychesse
of
bysshops
&
prestes
as
it
is
vpon
these
textis
:
Quodcumque
liga●eris
.
&c.
Tu
es
Petrus
et
super
hanc
Pet●am
.
&c.
Tibi
dabo
claues
.
&c.
Mat.
xvi
.
Quodcumque
ligaueritis
.
&c.
Mat.
xviii
.
Dic
ecctie
.
Mat.
xviii
.
Ecce
duo
gladii
hic
.
Luc.
xxii
.
&c.
Oraui
parte
Petre
vt
non
deficiat
fides
tua
:
et
in
aliqum
conuersus
.
&c.
Luc.
xxii
.
Pasce
oues
meas
.
Io.
xxi
.
Predicate
euāgelm
omni
creature
.
Mar
,
vltio
Nolite
possidere
aurum
neque
argētum
.
Mat
x.
&c.
Qui
nonrenuncrauerit
possidet
oīaq̄
non
potest
meus
esse
discipulus
.
luc.
14.
sicut
misit
me
pr̄
&
ego
mitto
vos
Io.
xxi
.
Quorum
remiseritis
peta
.
&c.
Io.
xx
.
habentes
alimenta
&
quibus
tegamur
.
&c.
i.
Timo.
vi
.
Nolite
tangere
christos
meos
.
ps.
44.
And
many
other
which
I
here
omit
.
&
if
a
man
were
in
dout
vpon
these
textes
/
what
power
iurisdiction
possessions
or
lyberte
the
clergy
ought
to
haue
by
the
seyd
textis
:
or
whether
such
actis
&
lawis
as
haue
been
made
bin
princes
&
their
people
concernyng
suche
thynges
were
to
be
obeyd
:
or
suche
other
lyke
,
Many
men
thynke
that
it
were
natte
the
most
surest
way
to
aske
counsell
therin
of
the
lerned
men
in
the
clergi
/
onles
it
were
of
some
singuler
elect
men
that
through
speciall
grace
/
haue
seq̄stred
their
myndis
fro
the
loue
of
all
worldly
honour
&
riches
:
for
the
affection
to
such
worldli
pleasures
haue
blynded
the
iugement
of
many
of
them
so
soreꝭ
that
they
haue
thought
/
the
the
mayntenaunce
of
the
honour
of
the
clergye
hath
ben
a
mayntenaunce
of
the
honour
of
god
.
And
so
as
it
were
vnder
a
pretence
to
maynteyne
the
honour
of
god
haue
dyspleased
god
&
maynteyned
their
owne
honour
&
rychesse
/
farther
than
the
seyde
textes
/
or
anye
other
parte
of
scrypture
wyll
warrant
them
to
do
.
This
hathe
ben
sene
in
some
of
the
clergye
/
but
I
truste
it
be
nat
so
in
all
/
neuerthelesse
to
speke
somewhat
further
of
this
mater
.
I
thynke
that
if
anye
doute
ryse
vpon
any
text
of
scrypture
/
be
it
playne
or
nat
playne
concernyng
the
fayth
or
morall
lyuing
of
the
people
or
nat
:
orels
the
honour
/
lyberty
/
&
ryches
of
the
clergye
/
or
any
other
thyng
whatsoeuer
it
be
.
if
there
fall
any
varyance
or
vnquyetnesse
thervpon
amonge
the
people
:
as
if
one
doctoure
or
many
/
&
some
of
the
lay
people
be
of
one
opinyon
therin
:
&
other
of
a nother
opinyon
/
&
thervpon
dyuersyties
of
opinyons
&
vnquyetnesse
amonge
the
people
doo
ryse
/
that
in
all
these
cases
/
kynges
and
princes
shal
be
iudges
/
&
haue
power
to
pacyfye
all
suche
vnquyetnesse
.
For
it
appereth
Psal.
ii
.
that
it
is
said
thus
to
kynges
&
princes
O
ye
kynges
/
vnderstande
ye
:
be
ye
lerned
that
iudge
the
worlde
.
And
if
it
be
sayd
that
by
those
wordes
/
Iuge
the
worlde
/
that
kinges
and
princes
must
iuge
onely
vpon
temporall
thynges
:
as
vpon
the
bodyes
/
landes
&
goodes
.
And
nat
vpon
any
thyng
that
apperteineth
to
the
soule
:
trewly
that
is
a
right
great
erroure
/
for
it
wolde
bringe
the
people
in
belefe
/
that
the
successours
of
the
apostles
&
discyples
of
Christ
haue
only
cure
of
soules
&
nat
kynges
&
princes
.
And
that
is
nat
so
:
for
it
is
no
dout
/
but
if
a
prince
suffre
his
people
wylfully
breke
the
lawes
of
god
/
or
the
lawes
of
his
realme
and
se
them
nat
corrected
accordyng
to
his
lawes
but
that
he
offendeth
god
rizt
highly
thereby
as
euery
man
shall
do
/
that
willyngly
&
wylfully
suffreth
his
seruants
breke
the
law
of
god
without
correctyon
/
whan
he
may
well
correcte
them
:
and
ouer
that
no
man
can
denye
but
that
euery
man
is
bounde
to
procure
the
ghostly
helth
of
his
neyghbour
by
counseylyng
&
good
example
gyuynge
to
his
power
as
it
is
written
.
Eccl.
xvii
.
God
hath
gyuen
a
commaundement
to
euery
man
vpon
his
neybour
:
and
syth
euery
man
hathe
a
charge
of
his
neyghbour
/
it
must
nedes
folowe
that
a
kynge
hath
a
more
speciall
charge
ouer
his
subiectes
:
&
that
he
is
specyally
bounden
to
prohibyt
all
thinges
as
nigh
as
he
can
wherby
his
subiectes
spirytuall
or
temporall
might
haue
occasion
to
breke
the
lawes
of
god
:
&
the
charge
of
the
clergy
is
to
mynister
the
sacramentes
to
the
people
and
to
preche
&
teche
them
howe
to
please
god
&
kepe
his
commaundementes
:
&
if
they
be
neglygent
&
do
nat
so
/
kynges
&
princes
ar
bounden
to
commaunde
them
to
do
it
.
And
if
they
gyue
the
people
euyll
example
/
princes
ar
bounde
to
make
them
leue
it
:
let
euery
man
therfore
iuge
whether
any
curate
may
truly
say
:
the
kyng
hath
only
cure
of
the
bodyes
of
my
parysshens
/
but
I
of
their
soules
:
for
it
is
no
dout
but
that
kynges
&
princes
haue
cure
and
charge
ouer
both
/
&
that
nat
only
ouer
the
soules
of
laye
men
:
but
also
of
the
soules
of
bysshops
&
prestes
:
&
therfore
such
vayne
sayengis
wolde
be
prohibyt
/
for
they
nourisshe
&
engendre
gret
pride
/
and
for
a
further
prouf
that
princes
may
pacify
all
maner
of
vnqietnes
that
may
rise
among
their
people
by
any
maner
of
occasion
spiritual
or
temporall
.
It
is
sayde
Exo.
vi
.
a
wyse
kynge
is
the
stablenesse
of
his
people
:
wherof
it
foloweth
/
that
if
the
vnstablenesse
come
by
occasyon
of
any
exposycion
of
scrypture
/
be
it
by
doctours
/
prechers
/
or
any
other
/
that
kynges
haue
power
to
stable
them
.
And
of
that
it
foloweth
also
that
if
any
man
wyll
preache
in
such
maner
that
it
is
lyke
to
make
vnquietnesse
among
the
people
that
the
prince
maye
prohybit
him
of
that
prechyng
:
for
he
that
hath
auctoritie
to
remoue
an
vnquyetnesse
present
:
hath
auctorite
to
preuent
occasions
wherby
such
vnquietnesse
might
happen
to
folow
after
amonge
his
subiectes
.
Furthermore
/
all
men
agree
that
the
catholyque
churche
maye
expounde
scrypture
:
&
if
the
clergy
can
proue
that
they
be
the
catholyke
churche
/
than
it
belongeth
to
them
to
expounde
it
.
But
if
the
emperours
/
kynges
&
princes
/
with
their
people
/
aswell
of
the
clergye
as
of
the
lay
fee
make
the
catholique
church
and
the
clergye
but
a
parte
of
that
church
:
than
may
the
emperoure
/
kynges
&
princes
with
their
people
expounde
it
.
But
for
as
moche
as
the
vnyuersall
catholique
/
people
can
nat
be
gathered
togyther
to
make
suche
exposycion
/
therfore
it
semeth
that
kynges
&
princes
whom
the
people
haue
chosen
&
agreed
to
be
their
rulers
&
gouernours
/
and
which
haue
the
whole
voyces
of
the
people
/
maye
with
theire
counsell
spirytuall
&
temporall
make
exposycyon
of
such
scripture
as
is
doutfull
/
so
as
they
shall
thynke
to
be
the
true
vnderstandyng
of
it
/
and
none
but
they
/
&
that
theire
subiectes
be
bounden
euen
by
the
lawe
of
god
to
folowe
their
exposycion
for
the
goodnesse
of
oure
lorde
is
suche
that
he
wyll
nat
leue
his
people
in
suche
doutes
but
that
they
maye
haue
some
meanes
whereby
they
maye
come
to
the
knowlege
of
the
trouth
so
as
shal
be
necessarye
to
their
saluatyon
if
they
wyll
dyspose
them
to
it
/
and
that
is
by
obedyence
to
their
princes
whom
god
hathe
appoynted
to
haue
rule
ouer
them
/
as
is
afore
sayde
.
And
here
it
is
to
be
noted
/
that
there
be
two
maner
of
powers
that
kynges
and
princes
haue
ouer
theire
subiectes
:
The
one
is
called
/
Ius
regale
/
that
is
to
saye
a
kyngely
gouernaunce
:
And
he
that
hathe
that
power
maye
with
his
counsell
make
lawes
to
bynde
his
subiectes
/
and
also
make
declaration
of
Scypture
for
the
good
order
of
his
subiectes
/
as
nede
shall
requyre
/
for
appeasyng
of
varyance
.
The
other
is
called
/
Ius
regale
politicum
/
that
is
to
saye
a
kynglye
and
a
polytyke
gouernaunce
.
And
that
is
the
most
noble
power
that
any
prince
hath
ouer
his
subiectes
/
and
he
that
ruleth
by
that
power
/
maye
make
no
Lawe
to
bynde
his
subiectes
without
their
assent
/
but
by
their
assent
he
maye
so
that
the
lawes
that
he
maketh
be
nat
agaynste
the
lawe
of
God
/
nor
the
lawe
of
reason
:
And
this
power
hathe
the
kynges
grace
in
this
Realme
:
where
he
by
assente
of
his
lordes
spirytuall
and
temperall
:
and
of
his
commons
gathered
togyther
by
his
commaundement
in
his
parlyamente
maye
make
lawes
to
bynde
the
people
And
of
those
lawis
there
nedeth
no
proclamation
/
bicause
they
be
made
by
all
the
people
/
for
the
parliament
so
gathered
togyther
/
the
people
representeth
the
estate
of
al
the
people
within
this
realme
/
that
is
to
say
of
the
whole
catholyque
churche
therof
.
And
why
shuld
nat
the
parlyament
than
whiche
representeth
the
whole
catholyke
churche
of
Englande
expounde
scrypture
rather
than
the
conuocacyon
whiche
representeth
onely
the
state
of
the
clergy
:
&
ouer
that
me
thinketh
that
no
man
ought
to
pretende
that
at
a
generall
counsell
anye
other
shulde
be
iuges
but
kynges
&
princes
&
suche
as
they
wyll
appoynte
vnder
them
to
bere
voyces
therin
:
seynge
that
they
haue
the
power
&
voyce
of
the
whole
people
of
christendom
/
which
is
the
catholyque
churche
as
is
sayde
before
:
and
I
thynke
verily
that
generall
counsels
shall
do
lytell
good
tyll
christen
princes
wyl
knowe
their
owne
power
&
the
auctorite
that
they
haue
receyued
of
god
ouer
his
people
/
and
that
they
set
the
clergy
in
such
power
as
they
ought
to
haue
by
the
lawe
of
god
without
diminisshing
of
it
in
any
maner
:
&
to
se
also
that
they
haue
no
more
but
as
shall
be
thoughte
expedyent
for
the
comenwelth
/
&
also
for
the
helth
of
their
owne
soules
&
of
the
people
.
And
surely
it
is
greatly
to
be
douted
/
that
the
power
that
bysshoppes
of
Rome
haue
claymed
in
tyme
past
ouer
princes
&
other
bysshoppes
/
haue
ben
a
great
occasyon
of
the
desolacyon
of
manye
countreys
that
nowe
be
estemed
amonge
vs
latyns
as
scismatykes
&
desperate
persones
.
And
therfore
it
is
good
that
the
Emperour
and
all
christen
kynges
&
princes
&
the
clergy
also
loke
wel
vpon
the
matter
and
to
se
whether
the
seyd
countreyes
were
nat
most
princypally
estemed
as
heretykes
&
scysmatykꝭ
bycause
they
went
fro
the
obedience
of
Rome
/
than
for
any
other
cause
:
&
whether
ther
was
such
dilygence
charitie
&
mekenesse
shewed
to
haue
them
reformed
as
ought
to
haue
ben
shewed
:
or
that
they
were
extremely
or
happely
/
maliciously
handled
by
excomunycatyons
&
interdictions
as
men
vnworthy
the
confort
of
christis
passion
that
so
wold
fall
fro
the
obedience
of
the
heed
of
Christes
church
:
And
yet
vndoutedly
the
saluatyon
or
dampnation
of
christen
men
standeth
nat
in
that
poynte
/
whether
Rome
be
the
hed
of
christes
church
or
nat
.
And
I
meane
all
this
that
I
haue
said
of
the
Grecyans
/
of
the
Surians
of
the
Iacobytꝭ
/
of
the
Nestorians
wherof
gret
parte
be
now
in
Percye
which
is
heed
enemy
to
the
cursed
turkis
Of
the
armins
:
The
georgians
that
be
gret
archers
and
very
apte
men
to
the
warre
:
Of
the
Abasynes
otherwyse
called
Indyans
:
&
of
the
Maronytꝭ
&
of
these
Maronytes
:
Bernard
deane
of
the
church
of
magunce
in
his
boke
of
his
iorney
to
Hierusalem
/
writeth
that
the
seyd
Maronytꝭ
about
.
v.
C.
yeres
were
heretykis
seperated
fro
the
company
of
faythfull
people
:
but
at
the
last
he
sayth
/
that
through
the
inspiracyon
of
god
/
they
turned
to
their
owne
hertes
:
&
confessing
that
they
had
erred
were
nombred
agayne
in
the
obediens
of
the
church
of
Rome
:
&
returned
to
the
vnite
of
the
catholyke
fayth
&
that
thervpon
though
all
the
bysshops
of
the
Est
partes
&
the
chefe
prelates
of
other
nacions
vse
no
ringꝭ
miters
ne
bishops
staues
:
yet
saith
he
that
these
Maronites
vse
them
al
as
we
do
in
their
diuyne
seruyces
&
ministration
of
the
sacramentes
.
And
thus
were
they
seyth
he
reformed
:
but
yet
it
may
be
douted
whether
they
were
natte
reformed
to
more
pride
than
they
had
before
:
and
I
beseche
oure
lorde
that
all
christen
princes
through
the
inspyration
of
god
may
encourage
them selfe
to
bringe
all
the
seyde
people
and
vs
also
to
the
verye
true
obedyence
of
Christ
&
of
his
lawes
/
&
to
a
true
vnderstandyng
/
and
a
deuoute
folowynge
of
his
scrypture
all
worldly
pompe
:
pride
/
&
desyre
of
worldly
honoure
/
specyally
in
the
clergy
/
whiche
ought
to
be
the
lyghte
&
leders
of
the
laye
people
/
vtterly
dispysed
and
set
a
parte
asmoch
as
in
them
is
:
&
than
I
dout
nat
but
that
gret
charytie
&
grace
shal
shortly
after
appere
among
the
people
.
And
than
forthermore
if
a
man
be
in
doute
vpon
any
thynge
concernynge
scrypture
as
is
sayde
before
/
and
he
hathe
no
counsell
to
instructe
hym
therin
/
or
els
if
there
be
counsell
/
the
counsell
varyeth
amonge
them selfe
as
is
said
before
.
And
princes
haue
no
tyme
yet
to
determyne
the
mater
.
Than
it
is
good
that
he
so
beyng
in
dout
lyfte
vp
his
herte
to
god
/
and
aske
counsell
of
him
:
and
if
he
do
so
/
vndoutedly
our
lorde
wyll
so
helpe
him
and
assyst
him
therin
/
that
he
shall
nat
erre
/
ne
be
disceyued
:
For
it
is
written
.
ii
.
Paralip
.
xx
.
Cum
ignoremus
quid
facere
/
debeamus
hoc
solum
residui
habemus
vt
oculi
nostri
ad
te
dirigantur
.
That
is
to
saye
/
Lorde
/
whan
we
be
ignorant
&
wot
nat
what
to
do
/
this
only
remayneth
to
vs
for
our
confort
/
that
we
lyft
our
eyen
vp
to
the.
And
if
we
do
so
we
may
trust
verily
that
his
helpe
and
counsell
wil
neuer
fayle
vs
/
but
wyll
bring
vs
to
the
knowlege
of
that
that
is
necessarye
for
vs
.
¶
An
answere
to
dyuerse
shorte
particuler
questions
conteyned
in
the
letter
.
The
.viii.
chapiter
.
TO
all
the
shorte
partyculer
questions
conteined
in
your
letter
.
I
wyll
brefely
as
I
can
make
answer
in
this
.viii.
cha.
And
as
to
the
fyrst
of
the
sayd
particuler
questyons
/
I
thinke
that
kynges
and
princes
might
haue
prohybyt
the
clergy
to
haue
ordeyned
amongest
them
patryarkes
/
cardnials
/
or
any
other
degree
in
the
clergye
but
onely
bysshops
/
prestes
&
deakons
.
Also
if
a
man
had
taken
two
benefyces
with
cure
in
this
realme
/
they
both
after
the
old
groundes
of
the
law
of
the
realme
had
ben
voide
/
&
this
voydance
was
called
cessyon
but
in
processe
of
tyme
lycenses
wer
opteyned
from
Rome
to
haue
two
benefices
.
And
those
lycenses
by
power
of
the
clergy
were
iuged
to
be
good
/
and
so
the
lawe
and
custom
of
the
Realme
in
that
poynte
was
broken
.
And
yet
it
wyll
be
verye
harde
to
proue
it
by
the
lawe
/
that
it
shulde
haue
ben
so
.
And
neuerthelesse
by
reason
therof
/
the
seyde
grounde
was
altered
to
this
effect
/
that
if
a
man
toke
two
benefyces
without
dyspensacyon
fro
Rome
/
that
both
benefyces
shuld
be
voyd
but
if
the
first
grounde
were
clerely
reuyued
&
none
to
haue
but
one
benefyce
/
it
were
well
done
:
for
the
breking
of
that
grounde
hath
done
gret
hurte
/
&
than
it
might
ther
vpon
be
prouided
that
he
that
is
more
worthy
shuld
haue
the
better
benefyce
&
no
vnyon
of
benefyces
to
be
made
in
tyme
to
come
.
Also
though
the
apostles
&
discyples
of
Christ
and
theyr
successours
had
auctorite
by
the
gospell
to
preche
the
gospell
:
yet
that
any
one
of
them
shulde
haue
auctorite
to
prohybyt
another
of
them
of
prechyng
/
appereth
nat
by
the
gospel
but
in
case
that
any
take
vpon
him
to
preche
&
teche
any
thyng
against
the
catholycall
faythe
/
to
the
parell
and
daunger
of
the
kynges
subiectes
/
and
whereby
scysmes
and
varyaunces
be
lyke
to
folowe
amonge
his
people
:
suche
of
the
clergye
as
knoweth
it
/
ar
bounde
to
enforme
the
kyng
of
it
/
&
than
he
thervpon
may
prohibyt
them
of
prechyng
/
&
see
them
corrected
as
the
case
requireth
.
But
if
the
rulers
in
the
clergye
/
shulde
haue
full
auctoritie
to
make
such
prohibicyons
/
it
might
be
that
abusions
in
the
clergy
shuld
nat
be
so
well
touched
as
charytie
wolde
they
shulde
be
/
&
that
might
be
greate
hurte
&
trouble
to
all
the
realme
/
and
that
the
kyng
and
his
parlyament
hath
auctorite
to
make
that
prohibycyon
.
The
clergye
of
englande
knewe
right
well
whan
they
laboured
in
the
parlyament
/
that
commyssyons
shuld
be
graunted
to
the
sheryffes
to
arest
prechers
of
heresy
.
Anno
.ii.
Rich.
ii
.
stat.
ii
.
Cap.
vltimo
.
And
as
to
that
opinyon
that
ye
write
to
me
of
/
whether
the
soules
that
be
dyscessed
in
grace
be
nowe
in
heuen
/
or
that
they
rest
for
a
certayne
tyme
in
a
place
to
them
appoynted
by
god
:
tyll
that
the
tyme
of
the
generail
resurrectyon
shall
come
/
so
that
the
bodye
&
the
soule
may
be
ioyned
togyther
/
and
than
they
both
togyther
to
go
to
heuen
and
haue
the
fruycyon
of
the
godheed
&
nat
before
.
Verily
I
haue
herde
but
lytell
spekynge
thereof
many
a
daye
.
For
scrypture
is
so
playne
therin
/
And
is
nowe
so
well
knowen
to
many
by
the
reason
that
it
is
come
in
to
the
Englysshe
tonge
/
that
dyuers
that
haue
douted
therin
in
tymes
past
/
be
nowe
contented
and
holde
theire
pease
.
And
parte
of
the
textes
that
haue
somewhat
stablysshed
them
therin
/
I
shall
brefely
recyte
.
One
texte
is
Psal.
C.xxvi
.
where
it
is
sayde
:
Cum
dederit
dilectis
suis
somnum
ecce
hereditas
domini
:
filii
merces
:
fructus
ventris
.
That
is
whan
our
lorde
hath
gyuen
to
his
beloued
/
slepe
:
lo
the
inherytance
of
oure
lorde
/
the
rewarde
of
the
sonne
/
and
the
frute
of
the
wombe
:
whiche
is
thus
moche
to
saye
:
That
whan
oure
lorde
hath
taken
a
ryghtwyse
man
/
nat
bounde
to
anye
synne
/
ne
to
anye
payne
for
synne
/
by
the
slepe
of
naturall
deth
that
forthwith
cometh
the
enherytaunce
of
god
/
the
rewarde
of
the
sonne
of
god
:
That
is
to
saye
/
the
eternall
glorie
of
heuen
.
And
the
frute
of
the
wombe
/
which
is
christ
Another
texte
is
this
:
oure
lorde
sayde
to
his
discyples
.
Ioh.
xiii
.
If
I
go
fro
you
/
and
prepayre
to
you
a
place
/
I
wyll
come
agayne
and
take
you
to
my selfe
/
That
where
I
am
/
you
shal
be
.
And
so
syth
he
is
in
heuen
/
it
muste
nedes
folow
that
they
be
there
with
him
.
And
also
he
sayde
.
Iohannis
xvii
.
Father
/
those
that
thou
hast
gyuen
to
me
/
I
wyll
/
that
where
I
am
/
that
they
shall
be
with
me
that
they
shall
see
my
clerenesse
whiche
thou
haste
gyuen
me
.
And
also
it
appereth
Apocalipsis
.xiiii.
That
Saynte
Iohan
sawe
a
Lambe
standynge
on
the
mounte
of
Syon
/
and
with
him
a
hundreth
and
.xliiii.
M.
hauyng
his
name
&
the
name
of
his
father
/
written
in
their
foreheeddes
:
and
they
sang
as
it
had
been
a
newe
song
before
the
sete
/
and
before
the
.iiii.
bestes
&
seygnyours
/
that
no
man
coulde
saye
but
those
.
C.xliiii
.
M
that
were
bought
fro
the
erth
.
And
in
that
he
saith
that
they
wer
bought
fro
the
erthe
/
it
appereth
that
they
were
the
soules
of
them
whiche
had
lyued
before
in
erth
/
whiche
saynt
Iohan
sawe
envysyon
standynge
before
god
.
And
it
can
nat
be
taken
that
they
were
there
in
bodye
and
soule
/
but
in
soule
only
.
It
appereth
also
in
the
gospell
that
Lazar
was
in
the
bosome
of
Abraham
.
And
it
is
no
doute
but
that
the
bodye
of
Abraham
that
tyme
slepte
.
By
these
textes
and
dyuers
other
nat
here
rehersed
/
that
matter
is
well
appesed
/
so
that
I
wolde
nat
haue
written
to
you
anye
thynge
therin
/
but
that
ye
desyred
me
in
your
letter
so
to
do
.
Also
there
be
some
here
aboute
the
cytie
that
thynke
that
they
that
endeuour
them selfe
to
withdraw
the
mindes
of
the
people
somwhat
fro
the
inordynate
goynge
on
pilgrymages
/
prayeng
to
sayntes
/
&
worshippynge
of
them
:
And
fro
worshippynge
of
ymages
and
relyques
:
&
styrre
theym
to
set
theyr
myndes
and
their
deuocion
/
holly
and
fully
in
Christ
our
sauyour
/
of
whom
all
goodnesse
cometh
in
heuen
and
in
erth
/
do
more
to
maynteyne
the
true
honour
to
our
lady
and
to
other
sayntes
/
than
they
that
endeuour
them selfe
to
maynteyne
such
thynges
after
the
old
fashion
all
that
they
can
:
for
sayntes
wold
haue
no
honour
gyuen
to
them
/
ne
any
trust
put
in
them
:
but
it
were
princypally
for
Christe
and
to
his
honoure
.
And
they
saye
also
that
no
man
may
with
clere
conscyence
moue
the
people
to
contynue
suche
thinges
after
the
olde
maner
.
But
they
moue
theym
lykewyse
to
be
well
ware
of
suche
parelles
and
daungers
/
as
they
maye
lyghtelye
fall
in
to
by
occasyon
thereof
:
but
they
take
good
hede
.
And
I
thynke
verily
that
it
is
euen
true
as
they
saye
in
that
behalfe
.
Also
it
is
true
that
ther
be
right
manye
here
aboute
the
Cytie
as
well
of
the
clergye
/
as
of
the
commen
people
/
that
thynke
that
some
doctours
that
haue
written
vpon
Scrypture
in
tyme
past
/
haue
in
thynges
concernynge
the
honoure
power
/
lybertye
/
and
rychesse
of
the
Clergye
extended
Scrypture
/
verye
farre
in
fauour
of
the
clergy
:
But
vpon
all
places
of
Scrypture
that
concerne
the
faythe
and
the
morall
lyuynge
of
the
people
:
they
thynke
the
doctoures
haue
taken
the
true
sence
of
it
/
and
veryly
I
suppose
it
is
euen
as
they
saye
.
And
I
thynke
further
that
it
were
right
expedyent
that
it
shulde
be
ofte
declared
and
made
manyfest
to
the
people
/
that
Scrypture
is
the
thinge
that
is
of
hyghest
auctorytie
in
the
churche
of
god
/
and
that
it
is
alwaye
trewe
and
maye
neuer
be
denyed
/
&
that
the
more
it
is
knowen
and
loued
/
the
more
goodnesse
shall
folowe
of
it
:
for
it
is
the
foundacion
of
the
church
:
the
shelde
of
the
world
:
the
subuersion
of
the
fende
/
the
ladder
to
paradice
and
the
very
true
fode
of
the
soule
and
is
also
of
more
vertue
&
ghostly
strength
/
than
ar
the
sayengis
of
all
doctours
and
sayntes
/
wherefore
blessed
be
they
that
can
wel
folowe
it
:
And
now
haue
I
according
to
your
desyre
shewed
you
my
conceyte
to
all
the
artycles
contayned
in
your
letter
.
And
thus
I
commit
you
to
oure
lorde
Iesu
.
Amen
.
FINIS
.
¶
Here
endeth
the
answere
to
the
letter
.
And
here
foloweth
the
table
of
the
Chapiters
.
The
table
of
the
chapiters
-
wHether
the
kynge
by
that
he
is
recognysed
to
be
supreme
heed
vnder
god
vpon
erth
of
the
church
of
Englande
/
haue
therby
any
new
power
gyuen
him
ouer
his
subiectes
that
he
had
nat
before
.
The
fyrst
cha.
-
¶
Of
dyuers
thynges
concerning
the
power
of
the
bysshop
of
Rome
and
of
the
statutes
made
in
the
.xxv.
yere
&
.xxvi.
yere
of
kynge
Henry
the
eyght
/
which
treate
of
the
sayd
power
.
The
.ii.
chapiter
.
-
¶
Of
prayenge
to
sayntes
and
worshyppynge
of
theym
.
The
thyrde
cha.
-
¶
Whether
there
be
any
opinyon
among
the
people
/
that
there
be
some
abusyons
concernynge
the
masse
.
The
fourth
Cha.
-
¶
Of
pardons
and
absolutions
.
The
.v.
Chapiter
.
-
¶
Of
restitucyon
.
The
.vi.
chap.
-
¶
Who
hathe
power
to
declare
&
expounde
scrypture
/
and
whose
declaracyon
we
be
bounde
to
folowe
and
whose
nat
.
The
.vii.
chapiter
.
-
¶
An
answere
to
dyuerse
shorte
particuler
questions
conteyned
in
the
letter
.
The
.viii.
chap.
¶
The
ende
of
the
table
.
❧
Printed
at
London
by
Tho.
Godfray
.
Cum
priuilegio
Regali
.