¶
The
.vi.
question
/
The
.ix.
cha.
WHether
kinge
Lucyus
that
was
the
fyrste
christen
kynge
of
the
Bretons
/
in
this
realme
/
or
kynge
Ethelberte
that
was
the
fyrste
christen
kynge
of
Englysshmen
/
hadde
any
lesse
auctorite
and
power
ouer
their
subiectes
after
they
were
christened
than
they
hadde
before
whan
they
wer
paynymes
or
nat
.
The
.vi
questyon
/
The
nynth
chapiter
.
¶
An
answere
to
the
.vi.
question
.
WE
neuer
sawe
cause
why
kinge
Lucyus
or
kinge
Ethelberte
recyted
in
the
seyde
syxte
Questyon
shulde
haue
any
lesse
auctorite
ouer
theire
Subiectes
after
they
were
Christened
than
they
hadde
before
whan
they
were
Paynymes
.
Howebeit
truth
it
is
that
after
they
and
theyr
people
were
conuerted
/
they
might
nat
compel
their
people
to
forsake
the
christen
faith
whiche
they
had
receyued
ne
to
do
any
thinge
agaynste
the
christen
fayth
/
but
that
was
no
bondage
vnto
them
ne
abatynge
of
their
power
/
but
a
great
lybertye
and
fredome
in
god
.
Wherby
they
&
their
people
were
deliuered
fro
the
bondage
of
infidelitie
that
they
were
in
before
their
conuersion
.
1.
¶
And
yf
anye
man
wyll
saye
that
the
power
of
Princes
shulde
be
abatted
by
the
wordes
that
oure
lorde
sayd
to
his
discyples
Mat.
18.
What
so
euer
ye
bynde
vpon
erthe
shal
be
bounde
in
heuyn
/
and
what
so
euer
ye
lose
vpon
erthe
/
shal
be
losed
in
heauen
:
And
that
by
those
wordes
his
disciples
&
their
successours
shulde
haue
power
to
make
lawes
/
wherby
princes
and
their
subiectes
shulde
be
bounde
/
and
that
therfore
the
power
of
princes
after
the
commynge
of
Christe
was
abated
euyn
by
the
lawe
of
god
.
To
that
it
may
be
answered
that
holye
scrypture
is
nat
to
be
expounded
onely
after
the
lytterall
sence
of
the
texte
/
that
it
is
written
in
/
but
after
other
textes
of
scrypture
concerning
the
same
matter
.
And
they
to
be
so
construed
and
declared
/
that
there
be
no
cōtraryositie
in
theym
/
as
vndoutedly
there
is
nat
/
if
they
be
well
and
truly
vnderstande
.
And
accordynge
to
that
sayenge
there
is
a
texte
construed
.
Luc.
vi
.
that
sayth
.
Et
qui
aufert
que
tua
sunt
ne
repetas
.
That
is
to
say
/
If
any
man
take
fro
the
that
is
thyne
/
aske
it
nat
agayne
.
And
if
that
texte
shulde
be
onely
taken
accordyng
to
the
sence
of
the
same
text
withoute
anye
further
decleratyon
therof
/
than
all
propertie
were
put
awaye
/
and
lawes
and
iustyce
concerninge
goodes
shulde
nothing
be
regarded
/
wherby
the
hole
commen
welth
shulde
be
distroied
.
And
therfore
that
it
was
nat
th
entente
of
our
maister
Christ
/
that
the
seyde
wordes
shulde
be
so
vnderstande
/
it
appereth
by
the
wordes
that
he
sayde
.
Mat.
xix
.
Non
facies
furtum
.
Thou
shalte
do
no
thefte
.
And
in
that
he
prohybiteth
thefte
/
wherby
is
vnderstande
generally
the
vnlawfull
takynge
awaye
of
our
neighbours
goodes
.
It
appereth
that
whan
he
speke
the
seid
wordes
/
Luc.
vi
.
that
his
meaninge
was
nat
that
it
shulde
be
laufull
to
take
away
the
goodes
of
his
neyghbours
/
ne
that
he
that
they
were
taken
fro
ought
nat
by
iustyce
to
aske
them
agayne
.
But
rather
that
his
wordes
shulde
gyue
occasyon
to
him
that
the
goodes
were
taken
fro
/
to
prepare
himselfe
to
suffre
the
wronge
as
in
his
herte
/
and
to
do
nomore
for
the
reuengynge
of
the
seyde
wrongfull
takynge
,
than
shulde
be
expedyent
to
reforme
him
that
dyd
the
wronge
/
and
to
feare
other
that
they
shulde
nat
do
lyke
offence
.
And
to
that
intente
charitye
wyll
that
the
owner
shall
aske
his
goodes
agayne
.
Also
whan
oure
lorde
sayde
to
his
Apostles
.
Luce.
xxii
.
(
Iudas
than
beyng
one
of
the
apostles
)
I
haue
ordeyned
to
you
as
my
father
hathe
ordeyned
to
me
/
the
kyngdom
of
heuen
/
that
ye
shall
sytte
vpon
my
table
in
my
kyngdome
/
iugynge
the
twelue
Trybes
of
Israell
.
And
it
can
nat
be
taken
that
our
lorde
mente
that
the
kyngdome
of
heuen
was
ordeyned
to
Iudas
.
For
Iohn
.xvii.
He
called
him
the
sonne
of
perdicyon
/
and
therfore
the
wordes
that
oure
lorde
spake
in
that
texte
/
were
to
be
vnderstande
of
Matthias
th
appostell
whom
oure
lorde
knewe
shulde
be
chosen
in
the
place
of
Iudas
/
and
he
that
taketh
those
wordes
to
be
vnderstande
of
Iudas
/
as
well
as
of
anye
other
of
the
apostles
is
farre
deceyued
.
Also
the
same
text
what
soeuer
ye
binde
.
&c.
to
one
intent
/
is
construed
accordynge
to
th
entent
of
the
maker
/
that
is
to
say
of
oure
mayster
Christe
/
&
nat
onely
accordyng
to
his
wordes
for
his
intent
was
that
suche
auctoritie
as
he
wold
his
disciples
shuld
haue
therby
:
shulde
go
to
their
successours
to
the
ende
of
the
worlde
/
and
yet
his
wordes
streche
onely
to
the
apostels
selfe
.
But
for
asmoche
as
he
came
to
make
a
lawe
&
Testamente
that
shulde
contynue
to
the
ende
of
the
worlde
.
It
is
conuenient
to
thynke
that
his
wordes
shall
be
taken
accordynge
/
for
if
his
wordes
shuld
be
taken
to
streche
only
to
his
dyscyples
/
than
by
their
dethe
/
his
wordes
had
ben
determyned
/
and
that
had
ben
a
thynge
of
a
small
effecte
/
for
commynge
so
farre
as
he
came
/
and
for
sufferyng
so
gret
payne
as
he
suffered
:
It
is
no
doubte
therfore
but
that
his
wordes
in
that
behalfe
shall
be
taken
to
streche
to
their
successours
/
and
than
syth
his
entent
shal
be
construed
more
largely
than
his
wordes
streche
vnto
as
to
the
contynuaunce
of
their
auctorite
/
why
than
shall
nat
his
intent
be
construed
more
strayte
than
his
wordes
sounde
vnto
/
for
declaryng
what
auctorite
he
wolde
his
discyples
shulde
haue
especyally
concernynge
the
power
of
princes
/
seynge
that
he
hath
declared
his
intent
him selfe
/
as
it
shall
appere
hereafter
that
he
hath
done
/
for
declaration
wherof
it
is
to
be
considered
that
there
be
dyuers
auctorityes
of
Scripture
/
wherby
it
appereth
that
oure
lorde
neuer
intended
by
his
commyng
in
to
this
world
to
take
any
power
fro
princes
/
but
that
they
shulde
haue
lyke
power
ouer
their
subiettes
after
his
commyng
as
they
hadde
before
and
that
may
appere
thus
.
He
sayd
Luce.
xx
.
Reddite
que
sunt
Cesaris
Cesari
.
Et
que
sunt
dei
/
deo
.
That
is
to
say
/
gyue
ye
to
the
Emperoure
that
is
his
/
and
to
god
that
is
his
.
And
he
also
payde
to
the
Emperour
tribute
and
what
power
entended
he
to
take
fro
the
Emperour
that
payd
him
trybute
/
he
also
refused
to
deuyde
the
inheritaunce
betwyxt
the
.ii
brethern
/
sayeng
to
them
/
who
hath
ordeyned
me
to
be
deuyder
betwyxt
you
.
Math.
xxii
.
As
if
he
had
sayd
though
I
haue
power
to
do
it
:
yet
I
am
nat
come
to
execute
the
power
/
but
go
ye
to
the
Emperours
lawes
that
be
ordeyned
for
it
/
he
sayd
also
Io.
xviii
.
Regnum
meum
non
est
de
hoc
mundo
.
That
is
to
say
/
my
kyngedome
is
nat
of
this
worlde
/
as
who
sayth
though
I
be
a
kynge
/
and
that
the
grettest
kynge
that
euer
was
/
and
myght
take
all
power
from
kynges
and
princes
if
I
wolde
/
yet
I
come
nat
to
execute
that
power
/
Christe
also
refused
to
be
a
kynge
/
and
so
by
all
his
dedes
he
shewed
playnly
that
he
came
nat
to
be
a
king
ne
to
take
away
any
power
fro
princes
that
lyued
in
pouertye
him
self
/
so
farre
vnlyke
to
princes
/
&
syth
euery
dede
of
Christ
is
an
instruction
to
euery
christen
man
.
It
must
nedes
be
so
most
specyally
to
his
apostels
before
all
other
to
instructe
them
that
they
shall
do
as
Christ
dydde
:
And
furthermore
to
proue
that
the
meanyng
of
Christ
was
nat
that
his
appostels
&
discyples
shulde
take
anye
power
fro
princes
by
any
thyng
that
he
had
spoken
to
them
of
before
:
He
sayd
to
his
appostles
after
his
resurrection
thus
.
Accipite
spiritum
sanctum
sicut
misit
me
pater
et
ego
mitto
vos
.
Ioh.
xx
.
Take
ye
the
holygost
as
my
fader
hath
sent
me
/
I
sende
you
.
And
certayne
it
is
that
the
very
intente
/
why
Christ
was
sente
by
his
father
into
the
worlde
nexte
to
oure
redemption
/
was
to
teche
&
preche
the
truth
/
and
to
fulfyll
the
wyll
of
his
father
in
mekenesse
/
pacyence
/
sufferaunce
/
&
such
other
/
and
to
enduce
the
peple
through
his
example
and
doctryne
/
to
dispyse
this
worlde
/
&
to
desyre
the
worlde
to
come
.
And
to
the
same
intente
Christ
sente
his
appostles
/
as
appereth
by
the
seyde
wordes
/
&
nat
to
be
lyke
princes
or
to
take
power
fro
princes
/
but
onely
to
order
thynges
concernynge
their
ministracyon
/
as
to
appoint
in
what
bred
and
wyne
the
sacrament
of
the
auter
shal
be
consecrated
&
such
other
.
Also
it
appereth
.
Act.
xiii
.
that
the
holy
ghost
appered
to
the
ministers
at
Antioche
as
they
were
ministring
to
our
lorde
/
and
dilygent
in
fasting
.
And
commaunded
theym
to
sende
Saule
and
Barnabe
/
into
a
worke
that
he
had
appoynted
them
to
.
And
it
appereth
in
the
same
chapiter
that
the
worke
that
he
appointed
them
to
/
was
to
preche
Ihesu
the
sonne
of
Dauid
to
be
the
sauiour
of
the
world
/
&
how
he
was
gyltlesse
put
to
dethe
buryed
/
and
rose
agayne
the
thirde
daye
.
And
who
can
thinke
but
that
their
successoures
were
sente
to
the
same
purpose
as
they
were
/
and
nat
to
take
vpon
them
many
powers
&
auctorities
that
many
of
them
haue
vsed
in
tyme
past
.
And
if
it
be
asked
to
what
intente
Christe
than
speke
those
wordes
.
Quodcumque
ligaueritis
.
&c.
If
he
ment
nat
that
his
disciples
shulde
therby
haue
power
to
make
lawes
to
ordre
the
people
/
for
he
speke
nothing
without
cause
.
It
maye
be
answered
that
he
gaue
them
auctoritie
therby
/
to
seperate
euyll
men
for
their
offences
/
fro
the
communyon
of
the
good
people
/
&
to
commaunde
the
good
people
also
to
eschewe
theire
company
/
&
to
make
absolution
therof
agayne
.
&c.
whiche
be
great
powers
and
maye
do
gret
good
if
they
be
charytably
put
in
executyon
.
But
if
they
wyll
declare
the
seyde
texte
/
in
suche
maner
that
they
shulde
therby
take
power
fro
princes
which
Christe
lefte
vnto
them
/
or
to
exalte
their
owne
power
more
than
Christe
gaue
vnto
them
.
Than
princes
maye
resyst
their
declaration
therin
.
yea
/
&
ar
bound
to
do
it
/
&
there
princes
ought
to
be
iuges
takyng
such
of
the
clergie
vnto
them
as
they
shall
thynke
conuenyent
.
wherof
vndoutedly
there
be
righte
many
that
wyl
nat
be
blinded
with
suche
worldly
honour
and
vanyte
.
And
so
it
semeth
that
the
seyd
texte
/
Quodcumque
ligaueritis
.
&c.
shal
be
taken
specyally
according
to
th
effecte
of
the
other
auctorities
before
rehersed
:
and
nat
onely
accordyng
to
the
lytterall
sence
of
the
same
texte
.
Also
though
some
men
haue
sayde
that
our
lorde
gaue
to
his
discyples
both
powers
.
That
is
to
saye
.
Spyrituall
and
temperall
/
whan
the
apostles
sayde
vnto
him
(
Luc.
xxii
.
)
Lorde
/
here
be
two
swerdes
/
And
he
answered
:
That
is
ynough
And
that
he
shuld
mean
therby
that
he
wolde
that
they
shuld
haue
both
powers
/
for
if
he
had
nat
ment
so
/
he
wolde
nat
haue
sayd
of
the
.ii.
swerdes
/
It
is
ynough
.
But
it
is
to
moche
.
And
that
therfore
princes
haue
had
sythe
that
tyme
their
temporall
power
of
the
spyrituall
power
.
To
that
it
maye
be
answered
/
that
those
wordes
were
neuer
spoken
of
those
two
powers
/
as
the
letter
of
the
seyd
gospell
playnly
declareth
:
For
the
letter
is
this
.
Our
lorde
a
lyttel
before
his
passyon
/
sayde
to
his
discyples
thus
:
Whan
I
sent
you
with
out
secke
/
scryppe
/
or
shoes
:
dyd
you
wante
any
thynge
?
And
they
sayde
naye
.
Than
he
sayde
vnto
them
.
But
nowe
he
that
hath
a
secke
let
him
also
take
his
scryppe
.
And
he
that
hath
no
swerde
/
let
him
sell
his
cote
and
bye
a
swerde
/
for
I
say
to
you
:
that
it
behoueth
that
that
is
written
of
me
shal
be
fulfylled
.
Et
cum
iniquis
deputatus
est
:
that
is
to
saye
:
he
is
accounted
among
wyked
men
:
And
than
he
sayd
further
:
And
truly
tho
thinges
that
be
written
of
me
be
nygh
at
an
ende
to
be
fulfylled
:
And
than
they
sayd
/
lorde
/
lo
here
be
two
swerdes
/
and
he
sayde
vnto
them
/
it
is
ynough
.
And
Lyre
whiche
treateth
princypally
vpon
the
lytterall
sence
of
Scripture
/
sayth
that
tho
wordes
were
spoken
by
oure
lorde
to
instructe
his
discyples
/
that
somtyme
it
is
lawfull
for
a
man
to
defende
him selfe
moderatly
from
persecutours
/
and
that
therfore
the
Appostelles
beyng
at
that
tyme
well
couraged
to
defende
them selfe
/
regarged
more
tho
wordes
that
our
lorde
spake
of
the
swerdes
/
than
they
did
eyther
of
their
seckꝭ
or
of
their
scripbes
.
And
therfore
they
answered
/
here
be
two
swerdes
/
&
than
he
knowynge
that
it
was
the
wyll
of
his
father
that
he
shulde
suffre
deth
for
redemption
of
man
:
sayd
:
it
is
ynough
.
As
though
he
had
sayd
/
those
two
swerdes
suffyce
and
be
ynough
to
defende
me
fro
deth
aswell
as
many
thousand
of
swerdes
shulde
do
/
for
I
that
accordyng
to
the
wyl
of
my
father
wyl
wylfully
suffre
deth
for
man
loke
for
no
defence
of
swerdes
.
This
semeth
to
be
the
intente
why
he
sayd
of
the
two
swerdes
/
it
is
ynough
/
&
nat
to
sygnyfye
therby
that
th
appostelles
shuld
haue
both
powers
spirituall
and
temporal
/
and
if
it
shuld
be
taken
to
be
ment
so
,
it
shulde
nat
be
by
a
litterall
sence
/
&
after
Saint
Augustyn
and
saynt
Hierome
/
it
is
onely
of
the
lytterall
sence
of
holye
scripture
that
a
suffycient
argument
may
be
taken
/
&
so
we
thynke
those
wordes
to
bere
but
a
small
effecte
any
thynge
to
abate
the
power
of
princes
.
And
where
some
men
haue
sayd
that
the
clergye
haue
auctorytie
by
the
gospell
to
here
all
causes
that
shulde
be
shewed
vnto
them
by
any
maner
of
complaynt
:
and
that
that
shulde
appere
by
the
wordis
that
our
lorde
sayd
.
Math.
xviii
.
If
thy
brother
offend
the
correcte
him
betwen
him
and
the
onely
/
And
if
he
here
that
thou
hast
wone
thy
brother
/
and
if
he
here
the
nat
/
take
with
the
one
or
two
wytnes
/
and
if
he
here
the
nat
than
/
than
shewe
it
to
the
chyrche
/
and
if
he
here
nat
the
churche
/
lette
him
be
to
the
lyke
an
Ethenyke
and
a
publycan
/
and
that
in
so
moch
that
the
gospell
commmaunded
to
shewe
the
offence
to
the
chyrch
/
&
sheweth
nat
in
what
cases
that
it
shall
therfore
be
vnderstande
in
all
cases
/
and
that
bycause
it
is
sayd
/
shewe
it
to
the
chyrche
/
that
it
was
mente
thereby
that
it
shulde
be
shewed
to
the
clergye
:
To
that
it
maye
be
answered
that
by
that
worde
chyrche
is
nat
vnderstande
only
the
clergye
/
for
they
vndoutydly
make
nat
the
chyrche
/
for
the
hole
congregation
of
Christen
people
maketh
the
chyrche
:
And
bycause
the
hole
people
of
christendom
can
nat
be
gathered
togyder
/
so
that
they
may
haue
such
matters
shewed
vnto
them
all
:
therfore
it
can
nat
be
taken
that
our
lorde
ment
that
it
shuld
be
shewed
to
al
the
people
/
for
he
commaunded
nothyng
but
that
may
well
&
resonably
be
obserued
:
And
therfore
whan
it
is
sayd
shewe
it
to
the
chyrch
.
It
is
to
be
vnderstande
therby
/
that
it
shall
be
shewed
vnto
them
that
by
the
lawe
&
custome
there
vsed
haue
auctorite
to
correct
that
offence
And
therfore
he
that
in
this
realme
wyll
gyue
charytable
monycyon
to
his
neyghbour
that
offendeth
in
suche
a
thynge
as
the
kynge
by
his
lawes
&
custome
of
his
realme
may
lawfully
punysshe
/
and
he
wyll
nat
yet
amende
.
Wherfore
he
sheweth
it
to
the
kynge
or
to
his
iuges
/
or
to
his
iustyces
of
peace
in
the
contrey
/
or
other
offycers
that
after
the
lawe
&
custome
of
the
realme
may
reforme
it
.
He
hathe
therin
right
well
fulfylled
the
gospell
.
And
if
the
offence
be
of
such
thynges
as
by
the
custom
of
the
Realme
be
called
spyrituall
:
As
it
is
of
auoutry
/
fornycation
/
&
such
other
/
wherof
the
clergy
maye
holde
ple.
And
thervpon
bycause
the
partye
that
he
hath
gyuen
monicyon
to
/
according
to
the
gospel
/
wyll
nat
amende
/
he
sheweth
it
to
the
ordynary
or
to
his
offycers
.
We
thynke
that
he
hath
also
right
wel
obserued
the
gospell
.
But
to
saye
that
the
seyd
wordes
(
Dic
ecclesie
)
shulde
take
any
power
fro
princes
that
they
had
at
the
commynge
of
Christ
/
or
that
they
haue
had
syth
that
tyme
by
the
lawes
&
customes
of
theire
realmes
and
countreys
.
We
thinke
that
the
seyde
wordes
do
nothynge
amount
vnto
it
.
And
furthermore
it
shulde
seme
to
make
a
repugnauncy
in
scripture
.
If
it
coulde
be
proued
that
our
lorde
gaue
auctoritie
to
his
appostles
&
discyples
to
make
lawes
/
that
shulde
take
any
power
fro
kynges
.
For
it
is
sayde
.
Psal.
ii
.
Et
nunc
reges
intelligite
erudimini
qui
iudicatis
terram
.
That
is
to
saye
.
O
ye
kinges
vnderstande
ye
:
and
be
lerned
that
iuge
the
worlde
:
by
whiche
wordes
it
appereth
that
kynges
iuge
the
worlde
.
And
howe
coulde
that
be
trewe
if
the
appostles
&
discyples
of
Christ
&
their
successoures
shuld
haue
auctorite
to
make
lawes
generally
to
bynde
princes
and
their
people
:
And
scripture
is
alway
true
.
Also
it
is
written
.
Sapienc
.vi.
Rex
sapiens
populi
stabilimentum
est
.
That
is
to
saye
.
A
wyse
kynge
is
the
stablenesse
of
his
people
:
By
which
wordes
it
semeth
that
it
must
of
necessyte
folowe
that
kynges
haue
also
power
and
auctorite
to
stable
their
people
.
For
wysdome
withoute
power
can
nat
stable
the
people
.
But
how
can
any
kynge
either
by
power
or
wysdome
stable
his
people
/
if
the
clergy
haue
power
to
make
lawes
to
bynde
him
and
his
people
/
onles
that
he
shuld
be
taken
as
iudge
ouer
those
lawes
wherfore
we
thinke
that
lyke
as
kinges
and
prynces
before
they
were
cristened
/
had
power
to
order
their
people
after
the
lawe
that
they
than
were
of
/
and
had
power
to
auoyde
all
suche
thinges
:
as
might
bringe
any
vnquyetnesse
amonge
their
people
/
that
so
the
same
princes
after
they
were
conuerted
to
the
chrysten
faythe
/
hadde
as
full
power
to
kepe
their
people
in
peace
and
quyetnes
as
they
had
before
they
were
cristened
.
And
that
they
maye
auoyde
al
thyngis
that
might
breke
their
peace
or
bringe
vnquietnesse
amonge
their
people
/
by
what
occasyon
so
euer
it
shulde
happen
to
ryse
/
so
that
they
offende
nat
the
crysten
faith
that
they
haue
receyued
.
¶
The
.xiii.
question
.
the
.xvi.
cha.
WHether
the
determinations
vpon
certayn
artycles
here
after
folowyng
.
and
that
be
recyted
in
the
summes
called
Summa
angelica
&
Summa
rosella
/
stande
with
the
lawes
of
the
realme
or
nat
.
And
if
nat
whether
any
hurte
maye
come
by
them
if
they
be
suffred
to
contynewe
any
lengre
or
nat
.
The
.xvi.
chapiter
.
¶
If
a
seculer
Iuge
be
neclygente
in
doynge
of
Iustyce
/
whether
a
spirytual
iuge
may
compell
him
to
do
iustyce
/
or
to
supply
his
rome
&
here
the
cause
&
it
is
said
there
that
he
may
.
Summa
Ro.
Iudex
.ii.
para
.
iiii
.
Whether
the
goodes
of
them
that
minister
the
goodes
of
the
churche
be
bounde
for
the
churche
goodes
.
And
if
suche
ministers
doo
pledge
their
goodis
for
necessyty
to
another
whether
the
goodes
pledged
stande
charged
.
And
it
is
sayde
there
that
they
do
.
Ro.
pignus
.
para
.
ii
.
in
prī
.
Whether
relygyouse
persons
shall
succede
to
their
auncestours
.
And
it
is
answered
that
they
shall
excepte
freres
minours
.
Ros.
religio
.
iiii
.
Para.
xiiii
.
Whether
any
gyfte
betwene
the
husbande
and
the
wyfe
may
be
good
And
it
is
sayd
yea
.
whan
the
husband
gyueth
it
causa
remūeracionis
.
ro.
in
the
tytle
donatio
.
i.
Para.
xxxii
.
If
a
man
do
treason
whether
the
gyfte
of
goodes
after
the
treason
&
before
atteyndre
be
good
.
Summa
an
.
in
the
tytle
donacio
.
i
Para.
xii
,
And
it
semeth
there
naye
.
And
loke
Sum.
an
in
the
title
alienatio
.
pa.
xxiiii
If
a
man
make
a
wyll
and
enter
into
religton
/
whether
he
may
after
reuoke
the
wyll
.
And
it
is
sayd
that
Freres
Mynours
maye
nat
and
other
may
.
Sum.
Ro.
in
the
tytle
donacio
.
i.
Para.
xxxv
.
in
fine
.
Whether
all
that
is
bought
with
the
money
of
the
church
be
the
churches
.
And
it
is
answered
ye
.
Sum.
Ro.
in
the
tytle
Ecclia
.
i.
Para.
vii
Whether
the
bysshops
palayes
be
sent
wary
.
And
it
is
answered
yes
.
Sum.
Ro.
in
the
tytle
Emunitatas
.
.ii.
Para.
xxiiii
.
Whether
the
dignite
of
a
bisshop
or
presthod
discharge
bondage
.
and
it
is
sayd
yes
/
but
it
is
agreed
that
they
ought
nat
to
be
receyued
therto
.
&c.
Sum.
Ro.
in
the
tytle
Ep̄us
in
principio
.
Whether
a
clerke
be
bounde
to
pay
any
imposicions
or
tallages
for
his
patrymony
or
otherwyse
.
Sum.
Ro.
in
the
tytle
excōmunicacio
octaua
.
pa.
iiii
.
v.
et
vi
.
et
diuisione
nona
.
Para.
i.
If
it
were
ordeyned
by
statute
that
if
a
man
sell
.
&c.
that
he
shall
giue
to
the
kynge
.ii.
pence
.
whether
a
clerke
be
bounde
if
he
sell
of
his
prebende
.
And
it
is
sayde
nay
.
Sum.
Ro.
in
the
tytle
excōmunicacio
.
i.
diuisione
nona
.
Para.
iii.
If
it
be
ordeyned
by
statute
that
there
shall
nat
be
layde
vpon
a
deed
persone
but
such
a
certayne
cloth
or
thus
many
tapers
or
candeles
/
whether
the
statute
be
good
.
And
it
is
lefte
for
a
question
.
Sum.
Ro.
in
the
tytle
excōicatio
.i.
diuisione
.xviii.
Para.
viii
.
in
fine
.
Thinges
immouable
of
the
church
maye
nat
be
gyuen
.
Sum.
Ro.
in
the
tytle
feodum
.
Para.
i.
et
vide
ibi
in
principio
/
what
feodum
is
.
To
whom
treasure
founde
belongeth
.
And
the
answere
therin
varyeth
moch
fro
the
lawe
of
the
realme
/
and
is
also
agaynste
the
kyngis
prerogatyue
.
Summa
.
Ro.
in
the
tytle
furtum
.
Para.
xi
.
The
goodes
of
deed
men
go
to
the
heyres
/
and
that
of
dampned
men
/
and
by
that
terme
goodes
they
vnderstande
landes
&
tenymētꝭ
.
Sum
/
Ro.
in
the
tytle
hereditas
.
Para.
i.
If
goodis
be
founde
that
were
lefte
of
the
owner
as
forsaken
who
hathe
right
to
them
.
Sum.
Ro.
in
the
tytle
inuenta
.
Para.
ii
.
et
vide
.
Sum.
Ro.
in
the
tytle
.
furtum
.
Para.
xvii
If
a
man
bequeth
another
mans
good
of
what
effecte
it
is
.
Sum.
Ro.
in
the
tytle
legare
.
para
.
i.
et
.ii.
If
a
man
bequeth
to
his
wyfe
his
ornamentes
whiche
haue
certayne
golde
and
Iuelles
vpon
them
that
is
nat
lawfull
to
vse
after
the
statutes
of
the
countrey
.
whether
the
golde
&
Iuelles
passe
.
Ro.
Legare
.
para
.
xiiii
,
et
xv
.
If
a
man
bequeth
to
his
daughter
whan
she
maryeth
a
certaine
some
of
money
/
&
she
entreth
in
to
relygion
whether
the
bequeste
holde
.
Ro.
in
the
tytle
legare
.
Para.
xxvii
.
If
two
haue
an
house
in
comen
and
one
wyll
sette
it
/
and
the
other
wyll
dwell
in
it
/
who
shal
be
preferred
.
Ro.
locatio
.
Para.
vi
.
wherby
the
rent
of
a
thing
set
to
ferme
shal
be
released
.
Ro.
locacio
.
pa.
ix
.
et
.x.
And
it
is
sayd
by
tempeste
and
enemyes
.
&c.
et
vide
pedagium
.xviii
Whether
the
rente
shal
be
encreased
if
the
thynge
let
be
amended
of
it selfe
.
Ro.
locacio
.
Para.
xi
.
et
.xii.
And
it
is
saide
if
a
myll
encrease
by
decaye
of
other
mylles
/
the
rente
shal
be
encreased
If
a
prelate
relygiouse
without
assente
of
the
couente
make
a
lease
for
terme
of
lyfe
/
or
to
a
certayne
terme
/
he
is
suspended
/
&
nought
goth
to
the
grauntee
.
Ro.
locacio
.
pa.
xxiiii
Whether
landes
of
the
church
may
be
pledged
.
Ro.
pignus
.
para
.
vi
.
Whether
a
prescription
serueth
agaynste
him
that
hath
payed
a
thing
longe
without
cause
.
And
it
is
aunswered
naye
.
Ro.
prescripcion
.
pa.
xxii
Whether
vpon
a
nude
contracte
may
be
grounded
any
accion
.
And
it
is
sayd
yea
.
Ro.
ꝓmissio
.
pa.
v.
If
a
monke
that
is
fugytiue
/
or
a
postata
come
to
goodes
/
to
whom
belongeth
the
goodes
.
And
it
is
said
there
to
the
monasterye
.
Ro.
religio
para
.
i.
and
Loke
.
Ro.
religio
.
.iiii.
para
.
xii
.
Whether
goodes
that
a
man
gyueth
to
the
monastary
that
he
goth
to
folow
him
if
he
go
to
another
monastery
.
Ro.
religio
.iiii.
Para.
xi
.
¶
An
answere
to
the
artycles
contryued
in
the
seyd
.xiii.
question
.
WE
thynke
that
all
the
seyd
artycles
be
eyther
agaynst
the
kinges
lawes
/
orels
that
they
be
of
non
auctorite
in
this
realme
.
And
therfore
whosoeuer
in
this
realme
ordre
their
conscyence
after
the
determynacyons
of
the
seyde
sommes
mencioned
in
the
seyd
.xiii.
questyon
/
and
by
the
auctorite
of
the
seyd
sommes
we
thynke
they
erre
in
conscyence
.
And
we
thinke
ferther
also
that
it
is
very
lyke
that
some
spirituall
men
in
ar
by
trementes
&
other
counselles
/
and
also
in
their
iugementes
haue
ben
disceyued
therby
in
tyme
past
.
And
that
it
is
very
lyke
that
many
of
them
wyll
be
so
/
tyll
a
playne
declaracyon
be
made
therupon
/
accordynge
to
the
lawes
of
the
realme
.
And
the
daunger
is
such
/
that
they
that
gyue
sentence
accordynge
to
the
seyd
artycles
or
any
other
that
be
agaynst
the
lawe
of
the
realme
bynde
themself
therby
to
restitucyon
nat
only
of
the
thinge
in
variance
/
but
also
of
all
the
costis
&
damages
that
the
ꝑtye
shall
sustayn
by
occasion
of
the
same
.
¶
Of
dyuers
auctorities
and
reasons
/
wherby
many
haue
pretended
in
time
past
/
that
the
clergy
shuld
haue
both
powers
/
that
is
to
say
spiritual
&
temporall
/
with
answeres
to
the
same
reasons
.
The
.xviii.
chapiter
.
♣
The
fyrst
reason
is
this
.
OVre
lorde
sayde
to
his
discyples
.
Math.
xviii
.
Quodcumque
ligaueritis
super
terram
erit
ligatum
et
in
celo
.
Et
quodcumque
solueritis
super
terram
erit
solutum
et
in
celo
.
And
than
they
saye
that
he
that
gaue
them
auctorite
to
bynde
and
lose
all
thynge
/
gaue
them
auctorite
to
make
lawes
of
all
thynge
:
And
lawes
of
al
thynges
can
nat
be
made
without
power
/
as
well
spyrytuall
as
temporall
.
&c.
wherefore
they
saye
it
must
nedes
folowe
that
the
clergye
hath
both
powers
.
¶
The
seconde
reason
.
ALso
the
apostles
sayd
to
our
lorde
.
Luc.
xxi
.
Here
be
.ii.
swerdes
/
and
he
answered
that
suffysith
.
And
than
they
saye
/
that
by
these
two
swerdes
are
vnderstande
both
powers
/
that
is
to
saye
spiritual
and
temporall
.
And
than
they
saye
farther
/
that
if
our
lorde
had
thought
●hose
powers
to
moche
for
his
apostelles
/
that
he
wolde
nat
haue
sayd
of
the
two
swerdes
/
it
suffysith
/
but
it
is
to
moche
.
¶
The
thirde
reason
.
ALso
it
is
sayde
.
Mat.
xviii
.
If
thy
brother
offende
the
/
correcte
him
betwene
him
and
the
/
and
if
he
here
the
/
thou
haste
wonne
thy
brother
:
and
if
he
here
the
nat
/
take
with
the
one
or
two
wytnesse
.
And
if
he
here
the
nat
than
/
shewe
it
to
the
churche
/
and
if
he
here
nat
the
churche
/
let
him
be
to
the
as
an
Ethnyke
and
a
publican
.
And
than
they
say
that
by
those
wordes
:
shew
it
to
the
church
/
is
vnderstande
the
spyritualtye
.
And
that
/
in
that
it
is
sayd
/
if
thy
brother
offende
the.
&c.
and
sheweth
natte
in
what
offence
/
that
it
is
vnderstande
of
all
offences
Spyrituall
and
Temporall
.
&c.
¶
The
answere
to
these
.iii.
reasons
before
/
appereth
in
the
.ix.
chapiter
of
this
boke
.
The
fourth
reason
.
ALso
it
is
written
.
Primo
ad
Corinth
ii
.
Spiritualis
autem
iudicat
omnia
et
ipse
a
nemine
iudicatur
:
That
is
to
saye
/
A
sprituall
man
iudgeth
all
thynges
/
and
he
is
iuged
of
no
man
.
And
than
they
saye
/
than
he
that
maye
iuge
al
thynges
hath
power
as
well
spirytuall
as
temporall
.
&c.
An
answere
to
this
.iiii.
reason
.
¶
The
wordes
of
the
Appostle
in
this
place
ar
of
this
effecte
that
the
spirituall
man
/
that
is
to
say
/
a
man
that
foloweth
the
iugemente
of
the
spirit
/
Iugeth
all
thynges
as
they
be
:
That
is
/
thynges
worldly
to
be
but
vayne
/
disceytfull
/
and
of
short
abydyng
/
and
thinges
gostly
to
be
sothfast
/
true
/
and
alway
abydyng
.
And
ouer
that
for
the
more
clere
vnderstandynge
of
this
texte
of
the
apostel
.
It
is
to
vnderstande
that
by
this
terme
spiritual
/
is
nat
vnderstande
spirituall
men
after
the
comen
vse
of
spekyng
/
wherby
all
of
the
clergye
are
called
spirituall
men
.
For
it
is
no
doute
but
that
many
of
the
clergye
are
more
worldly
and
more
carnall
than
many
of
the
laye
men
be
.
And
it
is
natte
agaynst
the
perfeccyon
of
the
hole
clergye
/
though
they
confesse
that
some
of
them
be
so
.
Ne
it
standeth
nat
with
charite
/
that
if
any
man
wyll
laye
abuses
in
some
of
the
clergye
/
that
they
shuld
therfore
coniecture
or
make
other
to
coniecture
that
he
that
so
doth
loueth
nat
prestes
/
or
hateth
their
ministracyon
and
there
wyl
be
no
parfet
vnite
as
longe
as
the
clergy
wyl
rather
finde
defaute
at
them
that
speke
of
suche
abusyons
in
the
clergye
/
than
to
do
that
in
them
is
to
reform
them
/
and
so
by
that
terme
spiritual
that
the
apostell
speketh
of
is
vnderstand
a
man
that
lyueth
after
the
spirit
/
as
is
said
before
.
And
therfore
he
that
taketh
the
texte
to
be
vnderstande
/
that
a
spyrituall
man
shall
iuge
all
thinge
takyng
by
that
terme
spiritual
/
the
clergye
taketh
it
clere
contrarye
to
the
mynde
of
the
apostell
.
&c.
The
fyfth
reason
.
ALso
it
is
written
.i.
Corinth
.
vi
.
Nescitis
quia
angelos
iudicabitis
/
quanto
magis
secularia
That
is
to
say
/
Knowe
ye
nat
that
ye
shall
iudge
aungels
/
howe
moch
more
shal
ye
iudge
seculer
thinges
.
Wherby
some
of
the
Clergye
haue
sayd
that
the
clergye
ought
to
iuge
seculer
thynges
.
For
they
saye
that
the
sayde
epystell
was
written
to
the
clergye
at
Corinth
.
&c.
An
answer
to
this
.v.
reason
.
¶
The
wordes
of
the
apostle
that
are
recyted
in
this
,
v.
reason
/
were
spoken
to
al
the
cristians
at
Corinth
and
nat
only
to
the
clergy
there
:
as
it
appereth
in
the
fyrste
chapiter
of
the
seyd
seconde
epistell
to
the
Cor̄
.
For
it
was
made
to
his
discyple
.
Tymothye
.
Et
ecclesie
dei
que
est
Corinth
.
That
is
/
To
Thymothy
and
to
the
churche
of
god
that
is
at
Corinth
.
And
by
that
terme
:
The
church
of
god
at
Corinth
/
is
vnderstande
the
hole
congregation
of
the
faythfull
people
at
Corinthe
/
&
that
they
all
shall
iuge
aungels
.
That
is
to
saye
/
that
they
shall
approue
the
sentence
of
god
gyuen
vpon
angels
good
&
bad
/
as
euery
good
crysten
man
shal
.
And
nat
only
that
the
clergy
shall
do
it
.
And
therfore
they
that
take
that
texte
to
be
spoken
onely
to
the
clergy
/
take
it
contrarye
to
the
texte
/
and
also
contrary
to
the
minde
of
the
appostell
.
&c.
The
.vi.
reason
.
ALso
Gene.
i.
it
is
sayd
/
god
made
.ii.
great
lyghtes
:
The
sonne
that
is
the
spiritualtye
/
that
it
shulde
gouerne
the
daye
/
that
is
to
saye
thinges
spūall.
And
the
mone
that
is
the
Emperour
or
the
kynge
/
that
it
shulde
gouerne
the
nyghte
.
That
is
to
saye
/
temporall
thinges
But
the
mone
hath
no
lyght
/
but
of
the
sonne
.
And
no
more
hathe
the
kynge
or
emperour
but
of
the
spyritualtye
.
&c.
And
therfore
they
saye
that
the
clergye
haue
both
powers
/
The
one
in
possessyon
/
the
other
in
right
.
Howbeit
that
they
haue
commytted
the
ministracyon
of
thinges
temporall
/
to
temporall
men
,
An
answere
to
this
.vi.
reason
.
¶
That
exposicion
wherby
the
spiritualtye
is
compared
to
the
sonne
/
and
the
temporaltye
to
the
mone
in
the
sayd
.vi.
reason
/
is
no
lytterall
exposicion
/
and
there
is
no
sence
of
scripture
suffycient
to
proue
an
argument
by
but
only
the
lytterall
sence
.
And
so
that
.vi.
reasone
is
of
small
effecte
to
proue
that
the
clergye
haue
both
powers
/
for
it
may
as
lyghtly
be
denied
as
affermed
.
The
seuenth
reason
.
ALso
Theodosius
th
emperour
enacted
/
and
Charles
confermed
it
:
That
who
soeuer
had
any
varyaunce
and
wolde
put
it
to
the
iugement
of
the
bysshoppes
.
&c.
That
anon
without
any
doutynge
it
shall
be
sente
to
the
iugement
of
the
bisshops
.
ex
.
de
iudiciis
.
Ca.
nouit
.
An
answere
to
this
.vii.
reason
.
¶
Though
Theodosius
enacted
&
Charles
confermed
it
/
that
who
so
euer
had
any
variaunce
and
wolde
put
it
in
iugement
of
the
bysshops
/
that
anon
without
doutyng
it
shuld
be
sent
to
the
iugement
of
the
bysshoppes
:
yet
that
graunt
is
of
none
auctoritye
in
this
realme
for
the
kinges
grace
here
knoweth
no
superiour
vnder
god
:
And
therfore
for
him
lyeth
no
appeale
.
And
ouer
that
/
if
the
kinges
grace
made
such
a
graunte
to
his
bysshops
in
this
realme
/
that
they
might
holde
ple
of
Temporall
thynges
/
the
graunte
were
voyde
.
for
it
were
agaynst
his
lawes
.
And
furthermore
we
knowe
no
auctorite
to
proue
that
the
seyde
Emperours
made
the
seyd
graunt
&
confyrmacyon
but
onely
the
recytall
of
the
seyde
lawe
made
.
ex
.
de
iudicus
.
Ca
nouit
.
And
that
semeth
nat
suffycient
to
bynde
the
Emperoures
/
ne
their
successours
/
onles
their
assent
could
be
proued
by
other
suffyciente
matters
of
recorde
.
The
.viii.
reason
.
ALso
it
is
sayde
Deutro.
xvii
.
If
any
thynge
be
harde
and
doutfull
to
the
:
bytwext
blode
and
blode
/
cause
and
cause
/
leprye
and
leprye
/
&
thou
seest
the
iugement
variant
bytwext
the
persones
/
thou
shalt
come
to
the
prestes
of
the
Leuytycall
kynde
&
to
the
iudge
that
shal
be
that
tyme
/
which
shall
shewe
the
the
truth
of
the
iugement
/
and
thou
shalte
do
what
so
euer
they
that
be
there
in
the
place
that
our
lord
hath
chosen
:
saye
/
and
thou
shalt
folowe
their
sentence
/
and
than
they
saye
that
syth
prestes
in
the
newe
law
be
of
no
lese
auctorytie
and
power
than
preestes
of
the
olde
lawe
were
&c.
that
they
ought
to
haue
no
lese
auctorytye
and
power
than
the
other
hade
/
but
rather
more
.
An
answere
to
this
.viii.
reason
.
¶
It
is
no
dout
but
that
the
offyce
and
ministracyon
of
the
prestes
of
the
newe
lawe
are
more
notable
&
more
worthy
than
the
offyce
or
ministracyon
of
the
prestis
of
the
old
law
were
:
For
they
were
in
a
derknesse
these
in
the
lyght
.
They
in
fygure
/
these
in
truth
of
the
thinge
fygured
.
And
therfore
for
the
highnes
of
their
auctoritye
in
spiritual
thynges
/
the
iugement
&
orderynge
of
temporall
thinges
is
the
more
vnconuenyente
for
them
.
And
for
that
cause
it
was
that
the
apostels
sayd
.
Act.
vi
.
It
is
nat
mete
for
vs
to
leue
the
worde
of
god
and
minyster
to
the
tables
.
And
sith
the
appostles
thought
that
the
ministracyon
to
the
tables
/
thoughe
it
were
a
right
charitable
dede
/
was
vnmete
for
their
offyce
which
stode
specyally
in
preachyng
and
teching
and
in
prayer
and
contemplacyon
/
and
other
ghostly
counseyls
and
ministracyons
to
the
people
.
How
far
vnmete
is
it
than
to
their
successours
to
take
vpon
them
as
it
were
a
dede
of
highe
ꝑfectyon
/
to
iuge
betwixt
cause
and
cause
/
tytle
and
tytle
/
as
well
of
landes
&
tenementes
/
as
of
goodes
and
catales
.
yea
:
and
somtyme
of
thynges
concernynge
the
lyfe
of
man
.
Therfore
the
same
reason
that
is
made
to
proue
that
bycause
the
auctorytie
and
power
of
prestes
in
the
newe
lawe
/
is
no
lesse
than
the
auctorite
and
power
of
the
prestes
of
the
olde
law
was
/
&
that
therfore
they
shulde
haue
as
moch
auctorite
to
iuge
betwyxte
blode
and
blode
/
cause
and
cause
/
leprie
and
leprie
as
the
other
had
/
maketh
right
strongly
agaynst
them
.
And
further
it
is
to
be
noted
that
in
the
seid
texte
of
Deu.
xvii
.
It
is
nat
sayde
onely
that
the
partye
shall
come
to
the
prestes
of
the
leuytycall
kynde
/
but
that
he
shall
come
also
to
the
iudge
that
shall
be
that
tyme
/
but
whether
that
iudge
muste
be
of
the
leuytycall
kynde
or
nat
it
doth
nat
appere
.
&c.
❧
The
.ix.
reason
.
ALso
in
this
mater
in
hath
been
sayde
/
that
Emperours
at
the
begynnynge
had
some
right
in
the
Empyre
/
but
for
their
sinne
that
they
dyd
agaynst
holy
sayntes
/
and
that
specyally
against
the
high
bysshops
they
were
depryued
of
the
right
of
the
Empyre
/
and
that
the
right
therof
was
translated
vnto
the
church
/
for
he
deserueth
to
lese
his
priuilege
that
abuseth
the
power
to
him
committed
,
xi
.
q.
iii.
Ca.
priuilegium
.
An
answere
to
the
.ix.
reason
.
¶
Emperours
had
tytle
to
the
Empyre
of
the
immediat
gyfte
and
ordynaunce
of
god
long
tyme
before
the
comynge
of
Christ
/
and
it
appereth
nat
that
euer
Christe
toke
that
power
from
them
.
And
though
some
of
them
mysdemeaned
themselfe
agaynst
holy
sayntes
/
and
that
specyally
against
the
high
bisshoppes
.
Yet
why
they
/
or
their
successoures
shulde
therfore
lese
the
right
of
the
Empier
which
was
gyuen
to
them
of
god
.
There
is
no
reason
/
for
though
some
of
them
were
euyll
/
the
successoures
might
be
good
:
as
vndoutedly
many
of
theym
haue
ben
.
And
some
tyme
an
euyll
man
is
suffered
of
god
/
for
the
proufe
of
good
men
/
&
ouer
that
admytte
that
they
wer
worthy
to
be
depriued
for
their
offences
fro
the
right
of
the
Empier
Yet
why
that
right
shulde
be
translated
to
the
churche
/
it
wyll
be
harde
to
proue
it
by
reason
.
For
as
for
to
the
lawe
that
is
aleyed
for
the
proufe
therof
.
that
is
to
say
.xi.
q.
iii.
Ca.
Priuilegium
.
That
he
deserueth
to
lese
his
priuilege
that
abuseth
the
power
to
him
commytted
/
proueth
nothynge
that
it
shulde
be
translated
to
the
churche
/
takinge
by
that
terme
church
/
the
bysshops
and
clergye
.
For
it
is
no
dout
but
that
the
emperours
receyued
nat
the
emprye
of
the
Clergye
/
wherfore
it
semeth
that
that
reason
is
but
of
lytell
strength
to
proue
that
both
powers
/
that
is
to
say
spiritual
and
temperal
shulde
be
in
the
clergy
.
❧
The
tenth
reason
.
ALso
it
is
sayde
.
Psal.
lxxi
.
Deus
iudicium
tuum
regida
et
iusticiam
tuam
filio
regis
:
iudicare
populum
tuum
in
iusticia
et
pauperes
tuos
in
iudicio
.
That
is
to
saye
/
O
lorde
god
gyue
thy
iugement
to
a
kynge
/
and
thy
iustyce
to
the
sonne
of
a
kynge
:
to
iuge
thy
peple
in
iustyce
/
and
thy
poore
folke
in
iugement
.
And
than
this
reason
hath
ben
made
thervpon
/
that
these
wordes
were
spoken
lytterally
of
christ
as
they
were
in
dede
/
as
a
prayer
that
the
father
of
heuen
wolde
gyue
his
iugement
&
iustyce
to
Christ
.
And
they
saye
as
the
trouth
is
/
that
that
power
was
fulfylled
in
Christ
:
as
it
appereth
.
Ioh.
v.
Where
it
is
sayd
.
Pater
omne
iudicium
dedit
filio
.
The
father
hath
gyuen
all
the
iugement
to
his
sonne
.
And
also
christe
sayth
himself
.
Mat.
xxviii
.
All
power
is
gyuen
to
me
in
heuen
and
in
erth
.
And
than
this
reason
is
made
further
.
That
that
power
that
christe
had
he
neuer
gaue
to
emperours
or
kynges
/
but
to
his
discyples
/
whan
he
sayd
to
them
.
Quodcumque
liga
.
&c
Wherfore
bothe
powers
spiritual
and
temporall
syth
the
tyme
of
christe
hath
ben
in
his
appostels
and
discyples
/
and
in
their
successours
.
An
answer
to
this
tenth
reason
.
¶
It
is
no
dout
but
that
all
power
was
in
Christ
/
in
heuen
&
in
erthe
/
both
of
bodyes
&
soules
/
landes
and
goodes
/
lyfe
&
deth
.
But
it
is
as
lytell
a
dout
but
that
Christ
neuer
gaue
al
that
power
to
his
apostels
nor
discyples
/
ne
yet
he
gaue
nat
to
them
all
the
power
that
was
in
him
concernynge
the
ministracyon
of
the
sacramentes
/
wherof
he
commytted
a
right
high
power
vnto
them
:
as
to
minister
any
of
the
sacramentes
but
in
due
mater
/
as
in
water
/
bred
/
and
wyne
or
such
other
/
as
he
might
haue
done
him selfe
:
Ne
yet
he
neuer
graunted
power
vnto
theym
to
doo
myracles
by
their
own
power
/
as
he
him selfe
dyd
.
And
syth
he
graunted
nat
to
them
power
to
mynyster
the
sacramentes
but
in
due
matter
/
which
if
he
had
done
/
it
had
nat
dymynisshed
the
perfeccyon
of
theire
ministracyon
/
but
gretly
enlarged
it
.
It
is
nat
to
thinke
that
he
wolde
gyue
them
power
ouer
such
thinges
/
wherby
they
shulde
be
the
more
vnapte
and
vnable
to
vse
the
spiritual
ministracyon
to
the
people
that
he
had
gyuen
vnto
them
:
as
is
the
medelynge
with
temporall
matters
&
temporall
busynes
.
And
howe
great
perell
and
daunger
hath
comen
therby
/
as
well
to
the
hurte
of
their
owne
soules
as
of
the
soules
of
many
other
/
no
man
knoweth
but
god
alone
.
And
for
as
moch
as
it
is
verye
lyke
that
spyrituall
mynysters
wyll
nat
frely
remoue
them selfe
fro
such
Temporall
power
and
Temporall
busynesse
.
All
christen
princes
are
bounde
in
conscyence
aswell
for
the
helth
of
the
soules
of
all
spirytuall
mynysters
as
of
all
other
people
that
they
haue
taken
charge
of
/
to
remoue
the
occasyons
that
haue
caused
theym
to
set
theymselfe
so
fully
to
the
medelynge
of
Temporall
thynges
as
many
of
theym
haue
done
in
tyme
paste
.
The
.xi.
reason
OVr
master
Christ
sayd
to
his
lxxii
.
discyplꝭ
.
Luc.
x.
He
that
he
rech
you
/
hereth
me
.
And
vpon
these
wordes
this
reason
hath
ben
made
/
that
for
as
moche
as
our
lorde
speke
the
seid
wordes
generally
to
his
disciples
/
to
whom
all
prestes
be
successours
:
and
shewed
nat
what
tyme
/
ne
wherin
they
shulde
be
herde
/
that
hys
wordes
muste
therfore
be
taken
to
be
of
this
effecte
/
that
he
wolde
that
his
disciples
&
their
sucessours
shulde
be
herde
and
obeyed
as
well
in
thinges
spyrituall
as
temporall
/
wherof
it
muste
nedes
folowe
that
they
haue
both
powers
/
That
is
to
saye
spyrituall
and
temporall
.
An
answer
to
this
.xi.
reason
.
¶
It
is
to
be
vnderstande
/
that
the
same
tyme
that
oure
lorde
speke
the
feyd
wordes
to
his
discyples
/
he
sente
them
forth
to
preach
in
to
euery
cyte
and
place
where
he
shuld
come
:
and
at
that
sendynge
forth
he
sayde
to
theym
on
this
maner
:
The
heruest
is
great
:
the
workmen
be
few
:
pray
ye
the
lorde
of
the
heruest
that
he
sende
workmen
in
to
his
heruest
:
Go
ye
forth
.
Lo
/
I
sende
you
as
lambes
in
the
myddes
of
wolues
/
Bere
neither
secke
/
scryppe
/
nor
shoes
/
and
salute
no
man
by
the
way
:
In
what
house
so
euer
ye
enter
fyrst
say
/
peace
be
to
this
house
/
and
if
the
sonne
of
peace
be
there
/
your
peace
shall
rest
vpon
him
/
and
els
it
shall
retourne
agayne
vnto
your selfe
:
In
the
same
house
abyde
ye
/
eatyng
&
drinkyng
such
as
they
haue
.
Truly
the
work
man
is
worthy
his
hyre
/
go
nat
fro
house
to
house
,
And
into
what
cyte
soeuer
ye
enter
&
they
receyue
you
/
eate
that
is
set
before
you
/
and
cure
the
sycke
folkes
that
be
in
it
/
&
saye
vnto
theym
/
the
kyngdome
of
god
shall
drawe
nere
vnto
you
.
And
in
to
what
cyte
soeuer
ye
entre
/
&
they
receyue
you
nat
/
ye
shal
go
into
the
stretes
and
saye
.
Lo
/
the
duste
that
cleueth
to
vs
of
your
cyte
we
cast
vpon
you
.
Neuertheles
knowe
this
/
that
the
kyngdom
of
god
draweth
nere
.
And
than
after
certayne
wordes
that
he
speke
to
them
concernynge
suche
cyties
as
wolde
nat
receyue
them
/
he
sayd
the
wordis
before
rehersed
/
He
that
hereth
you
/
hereth
me
/
wherby
it
appereth
that
his
meanynge
was
to
haue
the
people
here
hys
discyples
whan
they
preached
such
thinges
as
he
commaunded
them
to
do
/
that
is
to
saye
.
That
the
kyngdom
of
god
drewe
nere
/
as
if
he
hadde
sayde
.
Whan
ye
preache
that
I
commaunded
you
to
preache
/
and
as
I
my selfe
do
preache
of
the
kyngdome
of
heuen
/
and
vse
youre selfe
as
lambes
amonge
the
people
/
than
he
that
hereth
you
/
hereth
me
/
for
ye
speke
in
me
/
and
I
in
you
.
And
than
also
all
they
that
heare
you
and
folowe
your
teachynge
shall
haue
as
moch
rewarde
as
if
they
had
herde
me
parsonally
and
folowed
my
teachynge
.
Furthermore
it
is
nat
lyke
that
the
meanynge
of
our
lorde
was
by
those
wordes
that
his
discyples
shulde
haue
both
powers
spirituall
and
temporall
:
for
if
he
had
entended
so
,
he
wolde
nat
haue
sent
them
forth
so
poorely
as
he
dyd
withoute
secke
/
scryppe
/
or
shoes
/
and
bydde
them
lyue
of
their
prechynge
.
The
effecte
therfore
of
the
seyde
wordes
is
this
.
That
whan
preachers
preche
the
gospell
truely
vnto
the
people
&
declare
vnder
what
maner
the
kingdeom
of
heuen
may
come
vnto
them
/
that
they
be
than
reuerently
&
deuoutly
herd
.
But
if
they
pretende
to
haue
by
that
text
or
any
other
:
more
worldly
honour
power
/
or
rychesse
/
than
our
master
Christ
lefte
vnto
them
/
than
the
people
ar
nat
bounde
to
obey
theym
in
that
pretence
.
¶
Of
abusions
and
defautes
in
the
clergye
/
concernynge
the
lawes
of
the
realme
.
The
.xix.
chapiter
.
FYrst
/
it
hathe
ben
a
great
defaute
in
dyuers
of
the
clergye
that
they
haue
reported
&
affermed
in
tyme
paste
/
that
the
statute
made
in
the
.xlv.
yere
of
kinge
Edwarde
the
thirde
/
concernynge
the
tythinge
of
wood
that
is
commenly
called
the
statute
of
Silua
cedua
/
is
agaynst
the
lawe
of
god
.
And
that
yet
nowe
that
some
questyon
hath
of
late
ben
moued
thervpon
/
none
of
them
endeuoreth
him selfe
to
proue
it
is
so
/
ne
yet
to
haue
the
matter
sette
in
a
good
cleare
waye
:
but
as
it
semeth
force
lyttell
/
though
the
matter
rest
styll
in
varyaunce
as
it
hathe
done
before
:
&
yf
it
be
so
suffered
to
contynue
/
great
varyaunce
wyll
folow
thervpon
:
for
the
one
lawe
wyll
that
the
tyth
wode
be
payed
/
&
the
other
lawe
clerely
prohibyteth
it
.
¶
Also
it
hathe
ben
a
great
defaute
in
many
of
the
clergy
/
for
that
they
haue
made
pretence
in
tyme
paste
/
as
wel
in
open
sermons
as
in
other
places
/
that
it
is
agaynste
the
lawe
of
god
/
that
prestis
shulde
be
araygned
before
laye
men
/
and
that
yet
they
haue
nat
endeuored
themselve
to
shew
any
suffyciente
auctorite
to
proue
that
it
is
so
/
&
clerely
to
stable
the
realme
in
that
behalfe
/
but
rather
shew
themself
content
that
the
mater
shuld
contynue
in
varyaunce
/
as
it
hathe
done
in
tyme
past
.
Also
it
hath
ben
a
ryght
great
default
in
many
of
the
clergye
that
seynge
that
they
haue
made
pretence
openly
that
it
is
agaynste
the
lawe
of
god
/
that
prestes
shuld
be
arraygned
before
laye
men
/
and
that
they
haue
yet
openly
preched
and
taught
/
yea
/
and
executed
it
in
dede
openly
byfore
the
face
of
the
worlde
/
that
if
a
preeste
be
degrated
that
than
he
may
be
put
in
execucyon
:
For
though
he
be
degrated
he
is
a
prest
as
he
was
before
/
bycause
the
carecter
is
indelyble
.
And
so
that
pretence
of
degratynge
semeth
to
be
none
other
/
but
an
illudyng
of
the
truth
.
And
that
the
bysshops
wolde
bringe
the
matter
to
that
poynte
/
that
such
prestes
as
they
wold
haue
arreygned
afore
laye
men
shulde
be
arreygned
/
and
that
none
other
shulde
.
¶
Also
sith
the
knowlege
of
the
lawes
of
the
realme
is
in
many
cases
necessarye
to
all
men
in
this
realme
for
the
clere
orderyng
of
conscyence
and
for
gyuynge
of
true
counsell
to
the
people
:
It
is
a
great
defaute
in
many
of
the
clergye
/
that
they
haue
endeuored
themselve
no
more
to
haue
knowlege
therof
than
they
haue
don
And
what
inconuenyences
haue
come
therby
/
no
man
can
tell
:
for
by
that
occasyon
ignoraunce
hath
ben
preferred
before
knowlege
/
as
well
in
outwarde
courtes
/
as
in
the
secrete
Courte
of
the
soule
.
¶
Also
it
hath
ben
a
great
defaute
in
many
of
the
Clergye
/
that
they
haue
pretended
/
that
it
hath
nat
ben
conuenyent
for
laye
men
to
treate
of
the
power
of
the
clergye
/
ne
to
reason
what
be
the
keyes
of
the
church
/
ne
to
touche
the
power
of
the
making
of
their
Canons
/
or
to
treate
which
be
resonable
and
which
nat
:
for
that
right
specyally
belongeth
to
princes
and
their
counsell
to
loke
vpon
:
for
if
they
shuld
be
driuen
to
beleue
the
iugement
of
the
clergye
in
thinges
concernynge
the
honour
/
power
/
&
iurisdyccion
of
the
clergye
agaynst
their
owne
/
they
might
happely
be
disceyued
:
for
the
more
power
that
the
clergy
hath
in
temporall
thinges
the
lesse
is
the
power
of
princes
/
&
therfore
they
that
be
lerned
in
the
kinges
lawes
/
ar
specyally
bounde
before
other
to
know
the
power
of
the
kynge
and
of
his
parlyament
.
For
howe
can
they
knowe
that
the
lawe
that
they
haue
lerned
is
to
be
ministred
amonge
the
people
/
If
they
knowe
natte
whether
the
kynge
by
whose
auctorite
it
is
ministred
/
haue
power
to
commaunde
the
ministracyon
of
it
.
Also
he
that
knoweth
nat
that
the
parlyament
of
Englande
hathe
power
by
the
hole
church
of
England
can
nat
fully
knowe
the
power
of
the
parlyament
.
Furthermore
no
man
can
knowe
the
power
of
the
kynge
and
of
his
parlyament
:
but
he
knowe
the
power
of
the
clergy
.
For
it
is
no
dout
but
that
such
power
as
the
clergye
hath
by
the
īmediat
graunte
of
Christ
/
the
kynge
ne
his
parlyament
can
nat
take
it
from
theym
thoughe
they
maye
order
the
manner
of
the
doynge
.
What
an
abusyon
is
it
than
in
them
that
wolde
make
the
lerners
of
the
lawes
of
the
realme
beleue
that
it
is
nat
conuenyent
for
them
to
serche
/
ne
knowe
what
is
the
auctorite
of
the
clergye
:
for
the
auctoritie
of
kynges
and
of
the
clergy
be
so
lynked
togyther
in
many
thinges
/
that
the
one
can
nat
be
knowen
/
but
the
other
be
knowen
also
:
And
yet
as
it
hath
ben
reportyd
/
many
right
notable
men
haue
ben
brought
to
that
belefe
in
tyme
past
.
Moreouer
it
is
no
defaute
in
lerners
of
the
lawe
to
pretende
ignoraunce
in
high
doutes
of
scripture
that
parteyne
nat
to
the
lernynge
of
the
lawe
/
but
to
pretende
ignoraunce
in
the
power
of
the
kinge
and
his
parlyament
or
of
the
clergy
which
be
the
thinges
that
most
specyally
parteyne
to
the
approuynge
or
dysaprouynge
of
that
they
haue
taken
in
hande
to
lerne
is
gret
defaut
.
And
furthermore
/
sith
dyuers
spiritual
men
haue
taken
vpon
them
to
reason
whether
laye
men
haue
power
to
assygne
what
cloth
shal
be
layed
vpon
a
deed
corse
at
his
buryall
/
&
what
candelstyckes
&
other
thinges
shall
be
set
about
him
/
and
what
nat
.
why
shulde
nat
leye
men
/
and
specyally
those
that
be
lerned
in
the
lawes
of
realmes
and
countreys
serche
whether
the
reasonynge
and
determynacyon
therin
procede
vpon
an
indifferency
&
accordyng
to
the
trouth
or
vpon
a
synguler
couetice
of
them selfe
/
and
if
they
ought
nat
nor
mi●t
nat
do
so
/
than
might
the
clergy
happely
binde
laye
men
to
that
they
ought
nat
to
do
in
many
cases
.
Neuerthelesse
we
thinke
nat
that
al
the
hole
clergye
be
fallen
into
these
defaultes
before
rehersed
:
for
we
doute
nat
but
that
ther
be
many
of
them
that
haue
their
eyen
fully
set
open
vnto
the
trouth
:
ne
yet
we
thinke
nat
that
any
of
the
clergye
now
lyuyng
be
in
the
ful
defaute
of
the
sayd
abusyons
:
for
many
of
theym
were
bygonne
by
their
predecessours
before
their
tyme
/
and
therfore
if
they
wyll
herafter
endeuour
themself
with
good
dilygence
to
helpe
that
the
defaultis
which
were
first
begon
by
their
predecessours
may
be
reformed
.
They
shall
therby
deserue
great
thanke
of
god
/
&
gyue
also
a
good
&
a
blessed
example
to
al
the
peple
toward
a
good
vniuersall
reformacion
Amen
.