Here begynnyth a traetys callyde the Lordis flayle handlyde by the bushops powre thresshere Thomas Solme

¶ Here begynnyth the tenne commaundmentis .

THere aer ten preceptis of the lawe / fowre partayn to Godis honore / & . vi . to the loue of owre nayghbore / Wherfore the Lorde ( as the Euangelyst testifyth ) dyd conclude brefly the laue in two preceptis / That we shuld loue God with all owr hertis / all owre mendes / and all owre strenkyth / owre nayghbore as owre selues / But althowgh the vnyuersall lawe is concludyd in thos too chappiters / neuer the lesse owre Lorde wherby he myght take a way the pretence of excusacion / it plesyd him to showe more largly & playnly by ten preceptis both thos thyngis which partayne to his honore fare / and loue / as those whych he command vs for his sake to bere to owre nayghbores . Exo. 32. & 34. Deut. 10. The fyrst is this . Leuit. 10

¶ The fyrst commaundment . Thow shalt not haue straunge Godis before me .

BY which we ere cōmaundyde to haue a stedfaste fayth / and tho seke all ways remydy of him that we do not geue the laude of ony goodnes and vertw / to a nothere Iesa . 30. & . 31. 1. Tim. 1. Deute . 6. & . 10. ●reature / which belongyth only to hym / It behoue vs also to loue and fere him a boue all thyng / that we knowledge hym only for owre God / fyxynge all owre hope and trust in hym / thynkynge what so euer goodnes chaunse to vs to be of him / admittynge at notime ony thinge but that in which he is worshyppyd / & honoryde . 1. Cor. 10 Nor we owt not to declare him thus by tonge / gesture of body & ●y euery owtworde singnyficacion / that is ●o be owre God / but also we must geue owr selffe lyke by mende / herte & all owre stody . 1. Pat● . 28 For not only owr wordis & externall dedes aer before him / but also the workis of the depe herte & cogitacions of the inwerde mende / er mor better & clerely opinyde to him thene owre selues . And ye shall not that ther was ●euer / is / or shal be ony man ( Christe ony ●●cepte which is bothe God and man ) that ●●er fulfillyd this cōmaundimēte / which lowe God with all his mynd / herte and sowle . Nottywtstandynge he do geue vs this commaundment vnpossibyl for vs to fulfyll in this mortall body / by cause he wold dreue vs to Christe / that is ( as I tolde you before ) to confesse owre one infirmyte / and remission of synne to be had only by his marcy & grate . This commaundment teche vs whylis we walke in this corrupte flesse that we er not ꝑfeyt / & willyth that we streche owre selues forwerdis to the marke and gole by a true fayth / where we shall resayue all parfectues / and se God face to face / owre sauyore Christ Iesu beynge owre mene and gyde . This commaundment stope the mowghte of bosters & crakers reioysyng in workis / and dreue all men to seke owre sauyre Christ Iesu .

❧ By this commaundmente we er forbydyne to prefere ony worldly goodis or promocions / as rychese / honor / dingnyte & sych othere aboue God / we may not sett owre mend so on them that we shal forgytte God . But froz tyme to tyme we must euer knowlege him / as is sayd before .

¶ The secund commaundment . Thow shall make no grauene ymage / or similytude of thos thyngis whych aer aboue in heuyne or in erthe benethe / or in waters which ere vnder the erthe / thow shalte not honore ne worshope them .

BY which is syngnifyde all honore and worshope to be longe to on God / which whan he can not be cōprehēdyd by nomens of mans capacyte or wytt / in as mych he is incorporall inuysyble / so spirytall that he cane be excludyde from no place / lett not vs flowmbere that we can comprehende him by owre one wyttis and ymaginacions . Deut. 6.10 . 3. Reg. 8. Ioan. 1. 1. Timo. 1. Ioan. 4. Nor lett not vs worshope an ydol ▪ as it were the similytude of God which is a spryte / and wyl be worshippyd in spryte and truth . Therfor the ●●rst commaundement do showe one Gode to be / be syde whom ther is non othere God to be thougt or hade . This commaundmente do teche what maner a God he is / and by what kynde or manner of worshype he wyl be honoryde / lest we shuldebe bolde to fayne ony carnall thynge lyke to hym / or to caste hym vnder owre wyttis & braynes / or to be reprehendyde by ony forme / or symilytude .

A genst ydolis of the trinyte & sayntes .

LLett them respecte hethere which intende to defende by a miserabyll pretence execrabyll ydolitre / by which meny yers be for this tyme / true relygion haue bynue ouerthrowne / and submersyde . They say ymagis aer not reputyd as Godis . Nor the Iuys were not so obliuyus but that they remembryd God to be / by wose hand they were lede owt of Egypte / befor they made the claffe . Nor Turkis er not to be though so dulwyttyd / but that they do beleue God to be a nothere thynge then stone & wodde . They do chonge allways ymagys after theyre on fancy / but they hold all ways in mend theyre God / and dedycatt meny ydolis in the name of on false God / but do not beleue to haue so meny Godis / as they haue ydolis / Also they do make uwe euery day / but they do not thynke to make nwe Godis . What nowe ? All ydolyters of Iuys or gentelis / had a beleue God to be such a wone as the vanyte of theyre brayn dyd consayue . Therfor the mende dyd generate an ydolle / & a hand brought it forthe / neuerthelesse the Iuys dyd thynke them selues to worshope vnder such ymagys God eternall / on and very Lorde in heuen and erthe / Also gentyls dyd so repute theyre godis ( altough fallis ) which also they fayned to be in heuene . To this they dyd not beleue God to be presente to them / excepte they dyd showe hym by a carnall presence / And that they myght obay this blind deseyre / they dyd erecte signys / & ydolis / by which they dyd beleue to haue God presente befor theyr corporall eyes / Whan truly they though them selues to behold God in them / then they worshoppyd him in them . And so beholdyng ydolis wyth mende and eyes as meny christyans do noweadays / they begene to be more bestly then holy / inthinkynge holy that which is a ydoll . He that wyl deny this to be done before owre days and also nowe he denyth the truth onshamfastly . Why do they ly prostrate before them : Why do they turne themselues to them intendynge to pray as to the aerys of God : Why aer they redy for such popyttis and ydollis to stryues / debatis / brawlyngis and chyding is as gentels be for theyr māmyttis ? Meny nowe a days wylsoffere more wyllynge on God to be takyne a way then theyr ydolis & poppetis hauynge besydis thys meny othere grosse accors wyth owt numbere / by which God grettly is dysplesyd / but shul be grettly plesyde if they purifyde themselues / from ydolytre and such yllis . They say we do not call them Godis / no more dyd the Iuys or gentyls call them but only singnys and ymagis of Godis . Iesa . 40. Iere. 2. Ezech. 6. And truly all prophetis and holy scripture do not selfe to forbyd fornications wyth wode and ston / where all Christyans ( which er the true Iuys ) er in excusabyll as concernynge the carnall worshyppynge of God in wode and stone / or ony othere erthely thynge . Haba . 2. Deut. 32. And ye shall not that the vttermoste effuge & scape that all papistis haue to vpholde theyre ydolis / is to affirme them the bokis of ydiotis and lay man . And that we grante this ( although it be a thinge most folysh and vayn whan they er sett vpe wyth owt dowte for non othere cause then to be worshypyde ) hyt neuer the lesse I can not se what fcuttis they brynge to ydiotis and onlernyd persons / chefly when God is caruyd to them / but to make them heritykes in beleuynge to haue God present all hole by menbers / as they carue & paynte him . The carnynge of God make herety kis . The carnynge of fayntis make bawdis . And such ymagis as presente fayntis / what er they but examples of grett superfluyte / costloste and a tityll of an yll name : Fore harlottis do showe more shamfastly & moderattly / theyr horly a ray and owtwerd ostencions / then tempils do theyr picturs which they wyll to represente the ymagis of virgyns . Therfore lett them decke theyre ymagis att the lest ways / with sum shamfastnes / that they might represente sum what mor shamfastly to be bokis of sum holynes . As they be mad nowe a days / they shal prouoke a man mor to syne them vertwe . But as towchynge theyre opynion ymagis to be bokis of ydiotis is not the way and reson to teche the pepell of God / whom God wyll to be instructe by a nothere techynge & by a nothere boke / then by the bockis of blockis and stokis and folysh lyes / and fabyllis . To make ymagis bokis is nott the true way teche ydiottis . He hath showde the prechynge of hys worde to be a commyn docteyn to all men / to be a bocke whych shall teche vs only the way of truthe . Therfor to what ende do it perteyn to sett vp so meny crossis of wode / ston / if that thynge be oft tymes betynne in owre aeris / Christ to be betrayd for owre syn̄s / & that he sofferyd owre malediction a pon the cros / and dyd wash a way owre syns / of which on worde they may lerne more then of a thowsante crossis of wode or stonne / much lesse then nede crossis of gold and syluer / which shall make a couyttus mend more to remenber Mammon then Christe . Not the gret ydolie of the worlde . Othere Idolis there be in the worlde which er mor grette mor abomynabyll then thes forsayd / which ascende into the trone of God / and boste themselues to be lyke the all mighty . Agenst which who so specke the ypocritys and popysche sorte se them condempnyd to deth / which euer haue byne a geuste Gode / both in old and nowe Testament in sleynge profyttis & true discipyls which spake the true worde of God / intendyng to plucke downe them wyth theyr ydolis restynge in godis place / as men vtterly intendyng to expulsse God / ye and theyre malesse was so grett that they dyd not spare the sonne of God / whom the temporall yugis wold haue deliueryd . Truth deseruith euere hath . Wherfore though in spekinge the trothe deth must nedis folowe by the handis of thes blowde suckers / hyt the truth must be prechede yet Christ must be extollyd of them that knowythe the truthe / For he that deny him ( as he wyttnes him selffe ) before men / he wyll deny him before his heuenly fathere / Wherfore cheryte compellyth ☞ me to tell truthe as consernynge ydolis contrary to this commaundment . And ye shall not that a monge all ydollis whiche er in this worlde wyth tryumphe in the sette & trōue of God allmighty . that is / which reste by a falsse fayth in the herte of man which herte is the sett of God / is popysche prestode / and his grett Gode / For popysche prestode what by hypocrisy / and by the falsse presence The ydoll of prestode popysch . of mastershyue which he holde vnder theyre venōmus Gode / hath so infecte by theyr desaytfull promyssis / the hertis of pepyll / that whare Christ was wonte to rayne with his swett promyssis / by theyre poppytres they haue clerely erpulsyd him / and extollyde Antychriste with his marchantis babylonicalle / And whan prestode popysche with his falsse god thus supplyth the place of God / what er they but ydollis : ye and so meny as beleue to be ydolaters : Lett vs sherch what an ydolle is and we shall fynde the thinge clerly verifyde of them . The defynischion of an ydole . An ydoll truly is nothyng in the thingis of nature / that is / altowgh it expresse ony thinge as all ydollis do . othere God / angell / saynth / deuel / sonne / mon / beste or such / lyke / it ere they but ydollis . And why : by cause they haue noparte of the substaunce and properte . Not with standing hyt an ydolle is so playnly expreste by colore & byce / that a folle shall respecte it as the thynge / and hyt it haue no properte of the naturall thynge . This consyderinge what ydolle shall you fynde mor lesse representynge the substaunce / more mysusynge the properte of nature then popysche prestode ? They clayme the substaunce of God that is to make Christe / and to remytt synne / and it in all properies they er lyke the deuell . And this false substaunce / this theyre detestabyll ydoll of popysche prestoude / is so craftyly payntyd / and sett owt by blasynge colors / that excepte a man haue lyght of the sonne of rightwysnes / he shall neuer disterne theverite from falshed / the substaunce from the ydoll / Ther is no payntere so counnynge in laynge his colers a pone an ydoll / as Antychrist is insettinge owt of his this ydoll of popysche prestode / The growne colers that he vse be thes / oyster gatherers / I wold say Ostiares / whos offyce is to pute the kay in the dors. and dreue doggis owt of the cherche / lectores / that is reders of lesons / Exorciste / cungerers of watter sallte / Acoluti / apykker of salettis / Subdiaconus / a pystell in arrere / Diaconus / a gospell glosere . ● . boke of sēen . dist. 24. 〈◊〉 . 9. And then the cheffyst colore of all / Sacerdos / a makere & geuere of Godis flesse and bonys / seuene colers he vse fore the .vii. gestis of the holy goste . Not withstandynge sum be not contente with thes colers / but they adde to more on be fore and a nothere be hynde / that is / Tonsurati . he that is clypte or shorne in the crowne / and Episcopi / he that slepe ouer his floke / with meny othere debattis which paynters of this ydoll haue as I shall showe here after in his proper place if God grant melyfe . Meny othere colers they haue wherby they sett forte this theyr prestod / as amyssis albys / fanellis / stollis / & the vestiment which couere the multitude of synne / & suche othere / wherby they transmutte themselues in to an angell of lighte and wyl ascende in to the hy trone and be lyke to the allmighty . But although theyre nawghtty and rottyne substaunce be thuse sett owt by colers / and be made as a God / hyt is it but an ydoll / lakinge the thinge and the propertys of the thinge / not hauynge the vertwe of God in remit tynge synne / and in geuynge lyffe . For we haue but on God whom we owt to fere and honore with all owre hert / mend and sowle as was sayd before . And a genne by cause all men do declyne from righwysues / and there is non that do good but only owre Lorde Iesu Christe . Agen by cause all men a●re lyers euery man is a curst which truste in men . Nowe in asmiche popischyrestode do confesse themselues spiritall and all gostly / sauyers and makkers of Godis / ye and very vicarys of Gode / therfor we must nedis conclude / that they er but ydollis payntyd of Antichrist / by cause they lake the substaunce of all godly vertws / whos person they clayme by th ayre payntyd ydoll of popysch prestode . This thinge herde perchance sum man wyll say / I maruyll then that owre bushops wold so playnly and purly wright of this ordere of prestode / settynge forte so euery order with a sage grauyte / in as mych owre suppreme hede dyd commaunde them to showe that thynge which myght be to the most honore of God & profyth of his communs . Lett no mane meruyll thowgh they haue a snake of theyr onwyll / that is thowgh they respecte theyre one profyte and glory and mayntyne sum what popyschues / which thowgh it be nothynge fore profyte it is it good fore pastyme . ● . Reg. 10 In as mych it is all cungerynge & lurgeredemayne / Which thinge is prefiguryd I thynke verily in the olde testamente / where mencion is made that Salomone dyd send his shyps one in thre yers / in to tersys / which brought gold and syluer / and eleuantis tethe / and apes / & pecokis / So owre kynge Henry the .viij. whos byfe I pray god to kepe / which is a very Salomon / what is / which is paciente & quiette in conschens / rectifyenge hyme selfe and his accordynge to Godis worde / which is the lyf of the fowlle / he by his nobyll consell / hath cōmaundyde his bushops and docters / to lede his shyps in to Tharsys and to brynge of the beste / fruttis & tresurs / that is to lede his cherche of which he is suppreme hede imediattly after Christ / into the contemplacion of Godis promyssis in the sherchynge of owr stony hertis / which is signifyd by Tharsis / Tharsis whas such a plesaunte contre and so ryche / that is was callyd the contemplacion of yoy / And what is mor yoy ful to behold / then the swette promissys of Christis blude ? Tharsy . In to this laude owre bushops and prechers were sente to veche of the beste tresure and ryches / And they haue browte parte after his commaundment / parte after theyr on fancy and brayns . After his commaundement they haue brought gold and syluer / that is / in sum thynge they haue instructe theyre cherches wyth the true workis of faythe / with the pure worde of god which as the profyt sayth is a chaste and an vndefylyd speche / gold and syluer prouyd by fyre . And after theyre mendis they haue brought elephantis tethe / to make trones & resting placis / that is / they vpholde theyr on glory and dignyte and maintyne falsse sectis of antichristis angellis / the pwysone ordere of popysche prestode / which dewouere the goodis of fatherlesse & motherlesse chyldren / Which sectis also is signifyde by the apes / which er bestis of mockege / and lawghynge more then for profyt or helpe / which shal be garnischyd with a cott and bere the similitud of men and yt er but ydolis and apys as towchych the propertis of man / which cane not specke but moke and mowe / as owre popysche sorte do in all theyre actis and dydis / clayminge the similitude and substaunce of Gode / and in dedis er but apes / that is a lawinge stoke to owre Salomon and his true subiectis . Antichriste a his flocke er dewouerera . Popyshnes is but apyshnes . Popyshers ●eyoys in theyre tayll as the pecoke . Which sectis also is signifid by the pecokes / whos pride is in theyre tayll / that is in the blynde sorte of onlernyd pepyll / which hange to theme and trust to theyre popysch seremonys / which reyoyce in theyre workis and operacions and extoll themselues as the spectacle or onperlesse flowere of this worlde / which pekokis more reyoyce in theyre taylle / that is / in theyr workis & blinde folowers / thenne in theyr hede / & sauyure Christ Ieswe . Therfor I pray God for the merytis of Christis blude brynge this grett ydoll downe wytt al his gynnes and propertes / and send him a scorynge of his colers / that his substaunce may a pere as it is inded / which inded is but fylthy / synfull & of no valure . ¶ Such thinges as Christ dyd vse ande institute to his grett glory / and owr profyth gostly . thos haue the Pope and his menbres chongyd to his grett dyshonore / and owre damnacion / for he sent them as ministers / but they make them selues sauyers / gloryfinge themselues to make the secunde person in trinyte / whom the fathere of heuene culd neuer make but of him self generat by whom he is with owt beginnyng or endynge . Of theyre masse God . By the reson of the which grett ydolytre ye the most gretyst that can be is don ygnorauntly & for lake of knowlege of meny . In as mych the pepyll sett theyre holle affiaunce & truste in that God / hauynge nothynge so much in theyre herte / as that God / liuynge or lyenge a departynge by dethe / they chefly call for sere Ihon & his God / thinkynge as they er towght that wyth owt them God haue no powre to saue them / excepte as they say it be in necessyte / then they say and grante God may worke with owt them / but then you must take hyd / for so God can not do neythere excepte you haue a wyll to haue S. Ihon and his God / if it wore possyble / Ho shame / Thus by thys mens they rauysche the hertes of all men and plucke them clene from God eternall and fyxe them in theyre workis and falsse God / affirmyng that thinge which Christ dyd institute in remembraunce to be a thinge inded of the same flesse and blude borne of the virgyne Mary / and that to be done in saynge thos wordes . This truly is / my body / Agen. Mat. 27. The wordie makynge . This is my blude of the nwe testament / which shal be shede for meny in remission of synne / which wordis spokynne with on wynne ouer the bred and wynne / with a stynkinge brethe at the last ende they affirme to be and wyll make vs be leue the bred and wynne to be chongyd into the very flesse and blud of Christ . They beleue to blowe owt the holy goste owt of the fathers bosome / and to brynge with him the holl body of Christ borne of the virgyn and to consayue it a genne in the cake and wyneas he dyd in the virgyns womme . This is theyr fayth if thes wordis be spokyn chefly with on brethe / but if they take two brethes then they er in dowte . And this they worshope as God and wyll vs also so to do / Hade Christ such a beleu whan he spake thes wordis ? Dyd he commaunde his discipyls to worshope it ? Do not they teche also the contrary ? Christ dyd not so beleue nor teche And they synge the contrary dayly in thy messe crede / and prime . We rede in theyr masse crede / I beleue in on Lorde Iesu Christ the sone of God / only begottyn and borne of the fathere before all workis / God of God / lyght of lyght / very God of very God be gottyn and not made / of substaunce euen lyke to the fathere / by whom all thyngis be made . Christ is vndemade . We rede also in the Psalme of Nuicunque vult / The fathere God / the son God / the holy gost is God / Vnmad is the fathere / vnmade is the sone / vnmad is the holy goste / Ar not thes wordis theyre on songe / O wylfull blyndnes / In as myth thes wordis betrue why duste thow boste and affirme to make God and Christ in flesh and blude / with owt whom thow caūste not lyue / moue / or be . Obiection . Nowe sum wyl say / we make not Christe / it is the vertwe of his worde . Answer . We answere / If an infydell shuld speke and blowe the wordis ouer the cake & wynne / shuld the wordis chonge them into the very body and blud of Christe ? I thynke they wold say nay / by cause they lake faythe . And who is faythfull / Non truly but he which trust faythfully in the meritis of Christis blude / to inherytte heuenly blyssingis for Christis sake only / whos wyll is fyxid both day and nyght in the laue of owre lorde to fulfyll it spiritally in Christ . Them if he be faythfull which do beleue thus / It must nedys folowe that they er infydeles whiche do the contrary . And so they which haue not this beleue in Christ / but vpholde Antychrist & popyschnes / truly they must nedys be infydels / and so nethere to make Christis body in spekinge his wordis / or to ette him . Obiection . And if this wyll not helpe / by cause they wyl haue a nothere cautell sayng / as I haue herde f●yere preche bothe in Antuarpe and & ●ouen / that it is not the worde of Gode that make the body of Christis flesse and blude / but the offise of Popysch prestod . Answere The instytucion of Christ . The we answere / that they cāue do more then Christ wolde do / Christ dyd institute his supper . in remembraunce of his dethe / to be a sygne and mystery of his swett promissis / stablisshyd and fulfyllyd in his blude / whos sygne / remembraunce / and sacrament / is the brekynge of brede and shedynge of wynne annexyde to his wyl & testimony of the same Christis body & blude onse shede for owre redempcion on his proper autere / and now to be vsyd of The brekige of bred / & shedynge of wyne is a sell annexyde to the lordis testamente . them that be faythfull ( Christ cōmaūndynge ( for remembraunce of this his deth paste / wherby owre weke cōschience may be strenghtyd & stablisshyd in this fayth and promissis forsayd . The vse of the popisch sorte . Popysche prestode do not vse this sacrament as a remembraunce but as a thynge renwede / and made a genne by theyre wordis and blissyngis / and so whare the Iuys dyd crucify him on s / they lyke cruell tyrantis do crucify him dayly / and whare Iudas ( confessinge his faute ) for a lytyll lukere dyd be tray his blude / they vnrepentaunte by cause they haue grett vantege wyll euer be sellers / and trayters to Christis blude . They say after the blowynge of theyre mouthe ( as I sayd before ) the brede beynge brede is then chongyd and made the very body of Christe / really and substauncially . And then if he be there really ( as they say ) it is no thinge of remembraunce no signe or sacrament / but the self substaunce / the selfe thyng . The popisch Christe is Antichriste . But not well and with good cheryte / If they can make that thynge which is brede and wynne / and shall perysch and haue an ende / to be that thynge which is Christe & euer shal be with owt corrupcion / it must nedis folowe / this Christe mad of them in sayng the forsayd wordis / to be Antichrist and not the sonne of God / by cause he is dayly mad and dayly perysch as we may se be expedience . For lett them kepe theyre Christ longe informe of bred or wynne / & theyre God theyre Christ shal stater full of wormes and stynke / nor cannot helpe him selffe / are / or haue helpe of his makers and cungerers / but by the dayly dewouerynge of teth & bely . Owre Christ is the sone of Gode . But owre christe in whos remembraunce we breke the brede and dryncke the wynne / dede neuer see corrupcion by the conseruacion of his cōsayuer the holy goste / the psalmiste saynge / He was not lefte in hell / that is / he was not lefte ded in erthe whiche is the vttermost malediccion for syn . nor his flesshe dyd not se corrupcion . Psal. 13. Act. 2. O iniquite most synfull / that they shuld thus prefere that falsse god and in haūsyt abowe al that is sayd god / or that is worshypyd / so that he syttyt in the temple of God and showyth him felffe as if he were god . Nowe whothere owre clargy be gylty in this thinge / youge you that be lernyd . For they say whan they haue sayd / This is mi body / which ☞ they call wordis of consecracion / or else of makynge / which sayd they say ther is no brede lefte / but it is the body of owre lorde / and ther is nothynge lefte but a hepe of accidentall thyngis / as whyghtnes / rowndnes / sauer / touchyng & sychotere / which if it be so / then that thynge which to day is not shal be God to morowgh / & that thynge whych is with owte spryte or lyffe / groynge in the fylde by kinde shal be God anothere yere / which God we confesse to be with owt beginnyng or endynge / and in his manhede begottyn / and not made / as scriptur testifyth . Math. 1. Luc. 1. Ebre . 1. Psal. 19. For if his manhede were mad and incresyd dayly to the quantyte of theyre brede and wynne which they spend dayly in that vse / he shulde ☜ were in on day be cart lodis more then he dyde in .xxxiij. yers whan he was here in erthe .

But to be shorte if ony makyt in thes wordis / This is mi body / he muste be person of Christ or else theyr is a false God / if it be the prystis body it is the body of a falsse lostell / a dronken man / a theffe / a lecherere or of som othere synnere / and then there is vnclen body / for any man to worshope for God . If it be ony flesh and blude it must nedis be the prystis body / fore in all holy scripture from the beginnyng of Genesis to the ende of the Apocalypse / there be no wordis writtyne of the makynge of Christis body / but there be writtyne that Christ was the sonne of the fathere / consayuyd of the holy goste / toke flesh and blude of the virgin Mary & that he dyde & a rose agen from deth the therde day with owt corrupcion / & that he ascendyd in to heuens very God and man / and that we shulde beleue in all scripture that is wryttyn of him / & that he is to cum to Iuge bothe quyke & ded and that the same Iesus Christis kynge and sauyure / lord and makere of all thingis as is showde in Genesis . Gene. 1. and if popysch prestod can not make that he made visibill and inuisibyl / with all othere thinge wordly hauinge the wordis that he made them with / how shuld he make then Christ Iesus of a pece of brede or of a drawght of wynne / of whome they er made / & with owte whom they cane not lyue / moue / or be / Mor ouer you haue no worde of actorite thys to do but as you haue fur gyde of your on hedis as you haue don all othere thyngis contrary to Godis lawe . Obiection . Then sum mane wolde say it a pere you do specke a genste the Sacramente / which owre forne fathers wyse and well lernyd / and most excellent kyngis / emperurs / & rulers with al other degres hath beleuyd and worshipyd as god . Answere . I answere / I hold with the ryght honore of God / which is in veryte and truth / and with the lordis supper as ye shal knowe here after in his proper place / but I specke only a genst the mysuse there of / which is to the grett dishonor of God . Not well myn intente . in as mych / they make an ydoll suply Godis presence which he dyd institute in remembraunce / by cause they wold haue vs worshope a creature in sted of the makere . Obiection . Then sum wyl say / it is meruyll they dyd not spy this thynge / this falsnes / if it be true . Answere . Danie. 9 We answere that it is no meruyll / that God wyl haue / and suffere to his grett honore . For we rede in the old testament howe ther was an ydoll a monge the Babylony this whos name was Bell / this ydoll dyd the kynge worshope dayly / in offeryng much flowere / wynne and shepe / supposyng that ydoll to ett all that dayly for the loue of hys worshyppers / ontyl Danyel dyd shoue hym it was an ydolle and no lyuyng god / & then whan the kynge had prouyd the truth by Danyels cousell / and fownd his wordis true & the prystis worke and wordis falsse / then he dyd put the ydoll to Danyelis iugmente / and dyd sle the prystis which in numbere were lx. & .x. besyde wyues & chyldren . Therfor no meruel thowgh owr forne fathers be desayuyd / for why they had not Danyell wyth them / that is / they had not the iugment of God printyd in theyre hertis / they had not the knowlege of his verite by which they shuld leren to humbyll them selues to his ryghtwysnes and iugment and lerne to are his mercy / they dyd worshope Bell / that is / dyd beleue olde tradicions / popystical laws and sectis / they beleuyd in ydolis / whiche as I sayd be for ar nothyng in the thingis of nature / but workyng clene a genst all natural thynge / euer folowynge theyre one fancy / which flowth & ebbeth after theyre on wyll / makynge a thynge good whan they wyll / But nowe that owre kynge Henry the .viij. whos lyffe I pray Gode longe to contynue / haue Danyell wyth him ye and printyd in his herte lett not vs dowt / but that his grace shal put this forsayd Bell to the iugement of Danyell that is godis worde which shal dystry him by the spryte of his mowght / And as for Belis prystis his grace shal sle / which do deuowere dayly innumerabyl / mell / and wyne / and shepe / that is vnder the falsse pretence of this falsse ydole forsayd / do deuowere meny simpyll sowlis spiritally / and cause meny to fare herdly corporally / by theyr sum Daniel signyfyth the iugment of god / or knowlege of his verite . Bell signifyt olde tradicide and ceremonye . Owr prince haue Daniell wyth him and he shall dystry false Antychristes do Daniel the grettydolis tuus / and ydyl profeschion that they thowe owtwerdly . Wherfor as towchyng the destruction of thes to ydolis / lett vs al dayly pray the wyl of owre lord to be fulfyllyd / & to saue his tru minyster owre suppreme hed ymmediatly vnder Christ kyng Henry the viii . & owre nobyle prince Edwerd his son / with all his nobyl counsell . But ye shall not that the lorde wherby he might declare more plainly how grettly he abhoryt al infidelyte and ydolitre / dyd ade to thes two commaunde mentis / him self to be owre lorde God / stronge and louynge / which visyth the iniquite of fathers a ponne the sonnes in the thyrd and fowrthe generacion / in thos which hate his name / neuerthelesse / he do marcy in thowsantis / to them which loue him & kepe his preceptis / As who say / I am your God me you shal fare and loue / to me only you shall cleue / if ye beleue and worshope ony othere God besyde me / I shall reuenge that synne from tyme to tyme / but shall show marcy & benyngnite perpetually to them which loue me / and kepe my commaundementis / that is in knowlingynge owre on infirmite and inclenynge only to his mercy .

¶ The thyrde commaundment . Thow shall not take the name of the lord God in vayne .

WHos sence is this . In as mych God owt to be faryd & louyd of vs ( as we heue showde before ) therfor we may not abuse his holyname / but must magnifyit a bowe al thingis / and also glorify it / in all thingis / as well in welght as wo / & so only seke him with al owr mende / geuyng thankis to him for all thingis which chaunce from his hand . Fordermore we must kepe owre selues besyly from all his contumely and blassemy / we may not name or speke otherwich of him then becumyth his hy mayeste . Also we may not vse his holy name / in other vses / then in thos which he wyll to be borne / for that is to his grett dishonore and polutyng of his name . Wherfor ( as meny clarkes say ) by this commaundement is forbydyne / necromancy / congeringe of deuellis / with othere sych which God for byd to be vsyd / by cause they dishonore his blyssayd nam . But why wyll not they numbere with the forsayd thingis / theyre sayntifyd marchauntis and congeracions / as off myghtters / ryngis / crosyersiaues / and with al othere robys / with owt which they thinge them selues no bushops / also the congeracions which they vse in makinge of popysch prystis in sharyng / puttynge on of vestmentis / and in theyre uwyntingis in haloynge of bellis / cherchys of stone / chapels / auters / superaltarys / with meny othere thinges wherby the honore of Godis name is more dishonoryd / then by the forsayd congerers / for they vse theyre arte preuily with fare lest they shuld be courrecte gettynge theyre lyuinge contrary to Godis commaundemente but popyssche prestod with the holl sorte of Antichriste do not gett theyre lyuinge only falsly by theyr congeracions gretly dishonerynge Godis name / but also they subdwe by theyre craffe the holy name of God and lyue by opyne robry / yn shedinge off innocentes blude / ye as I sayd before boste them selues as God . Popysch blyssynges is cūgery●ge . Popische●er worsse then cungerere . But ye shall not & welmarke that ☜ the eternalle veryte can not be dishonoryd more greuusly than whane a wyttnes of falshede is callyde to testify of his glory and name . As consernyng iuramentis / othes / and wous / howe greuuslly is the name of God dishonoryd of the selfsame linege / which promesse meny hy thingis as mene grettly regardynge Godis honore and hytt dyde the Iuys neuer more dishonore to his name / then they do . The Iuys were blynd / but they se & wyll not se . Fyrst lett vs begynne with owre horly fathere Pope / and so descende to sere Ihon singyl sowll / or sere Antony laklatyn / and take of euery on a snache for I can not towche ther as they be worthy thowgh / I had Erasmuse cloques / and Swinglius sprytt godly / I fere nothinge / but that I shal not tel the troth they ere so nawghtty and supersticyuus . Pope . Owr horly father Pope howe dewoutly do he sware and bynde him selffe by his office / to be true in confessinge the name of the trinyte / beyng crownyd with .iij. crowns which he take in tokyne of the same o the / but how iustly do he kepe this iurament whan in all his actis he clayme the offyce of owre sauyure / and vse him selffe as no confesser / but as a sauyure to the gret dishonore of the trinyte in asmych he distry the merytis of Christis blude which is owre only saluacion / and helthe .

Legattis also de latronibus I wold say de latere / they cleue so fast to his syd ( men as the say for the Popys nose / opholders of his greciuus mayeste ) loke in what iugment he do fall they must nedys associat him in the same Legattis .

Cardinalis also on whos neckis & showlders hang the gattis of sente Peters heuen / with a solome iurament clothyd with a rede garment promisse to be redy always to shed theyr blud for Christis veryte / but they fulfyllyt in shedyng other mens blud telling the trothe . Cardinale

Archebushops also with theyre heuy crossis / do lykewyce sware to bere the crosse of christ in takinge payns to go & prech the gospel of Christ / & always to be redy to soffere for the same / do wel performyt in layng the●on othere mens bakis and neckis / and in crucifynge them that precke the trute / of Christis merytis . Archebusshope .

Othere playn Bushops also with theyr forkyd caps / promisse solemly to vphold & standby the olde testament and the nwe / ye and with them a genst al herify to fyghte & in tokyn of the same toke that cape / and by cause the old testament and nwe / wore hornys of humilyte / which wyll more soffere then do ingery / therfor forgyttinge theyr othe & iurament to wyne a synnere with me kenes / they haue abiecte the hornes of God / and only fyght with the hornys of the Roman bull and cruelly with them nowe they Bushope . fyght . But thankis be to the lorde / they haue so longe goryd men thorowgh the rybis that a man can scase knowe the Roman bull froz Arons calfe / his hornys be so shorte and truly they lake but a lytyll stobblynge .

☞ Suffryd cranys / abbottis / with othere old fornicators fathers of dennes which make a grett woue with and othe to geue inspection to theyre flocke / & in tokyn therof take theyr crossyer staffe in stede of a shepperdis croke / but the syluer way so heuy at the fyrst resayuynge / that theyre hand is euer lame after wordis to do ony good worke accordyng to ☞ theyr promisse . Crossyere stafe . What shal we say to the misse nons / which er maryd / ye for sothe sere Ihon say / to sente Rateren / or sanete all a hory / and in tokyng they shal be good to theyr sere Ihon / the ware a rynge signifynge theyr ☞ peruers lyuinge . Rynges . What shal we say to all othere orders in generall / which promisse to lefte vp theyre hertis and mendis euer to he uene and to dispysse al worldly dignytis / in tokyne therof they shaue theyre crowne all bere / but they take such a cold at the fyrste shauinge that they can neuer lefte theyr hert and mend from the erth and erthly thyngis after werdis . Shauene crownes .

What thinke you by sere Antony laklatene / which take a pone him to prech & teche the gospell of Christ and always to attend to the stody of Godes worde / how substaun cially do he discharge his office trwe ye in haukinge and huntinge shotinge and bowlinge and such othere good hystoris and lecturs / which cownte scripture heresy / and popre holines . S. Antony Ye but what say ye to sere Ihon singyl sowle / which wyll socke Christ owt of his fingers endis / ye for a peny plucke a sowle owt of purgatory if he were herd ther to / which whan he is att his masse can not rede the gospel if the candell be owt / by the Popis lawe / nor tellyt in englysh whan it is lyght / Which if he lake his fanell in holding vp his handis at the Pater noster or in ony othere lyke thinge / he is in dowght whothere he hath mad his Godis body or no / by cause he lakyd the vertue of his fanell / or stole / but to desyre his nayghbors wyffe or mayd in saynge Dominus vobiscum / or Preceptis salutaribus moniti / that is no faute / for euery man cane do so as wel as he / with meny othere qualites innumerabyll / which er not good but detestabyll . S. Ione . Nowe all thes thingis consyderinge / we may se howe grennsly the name of God is blasphemyd by theyre yuramentis & false othes / vnder the pretence of Godis glory / whan theyre ynspeccyon is only yn thyre bely and nothynge in the glory of godis name / as theyr dedis showe yn all thyngis . There is noman truly ☞ which owt to vsurpe ony trwe othe or yurament / but that the glory of God & necessyte of owre nayghbure shal require . The cause of swaring They popischers do not only blaffeme the name of god by theyre othes & iuramentis / but also yn al actis & dedis they er a genst the profyth and welthe of them that be in gret necessite / And thes forsayd causis ercepte / al kynd of othes ere forbidiue / as the wordis of Christe do testyfy & teche vs / whych whyll that all owre sermone be / is is . no no. and that which is more he testifyth to be of yll . Math ▪ 5 By this commaundment we may not vsurpe ony othe by owre proper and priuate temeryte . And ye shall not / that the turament and othe which we geue the mayeste commaundinge and sendinge / is by no mens agenst this commaunde ment / by caus in a nother place of scripture he geuyt them powre so to do and commaunde . Owre kynge co naundingewe er bownde to sware . 1 Reg. 7 Wherfor he that dispyse his prince / he that wyll not knowlege him his hede ( as all papystis wyll not ) they breke this cōmaunbemēte / & gretly dishonore the glorius name of Gode / for kyngs truly er his true mynisters yn this cherch mylitante / and ther is non that supplith nerte to Christe but only thei / al o theyre powrs that be yn erth / be of them / as dukis / bernes / lordis / knyghtis / apostels / Iugges / & suche lyke / where fore they that resiste there kynge / & them of hym sente / resyst the ordinance of God . Rome . ●● . Euery man is fubdude to thes hyer powrs as Peter testifyt saynge / be ye subyecte to euery human creature for God other to the kynge as most ercellent / or to the dukis as of hym sente / to the vengaunce of ill doers / to the laude truly of God doers / A ducke properly is callyd a leder / gyde / or dyrecter . And ye shall nott that a Chrystyn kynge / may not only prouyd gydis for a polytyke order / but also for a spyrytall order / wherfor he hathe powre to ynstytute gydis of diuers vocacions / whych gydis then er bownd to vse them selues accordynge to theyr vocacion . The polytical rulers to vse theyr officis with mercy and iustis / that is in maytenyng the good / & correctynge the yll . The apostolicall minysters / and dyaconicall sente of them to vse theyre office with all truth and humylyte / so shynyng with worde and dede that all men myght glorify the heuenly fathere in heuen in folowyng theyr doctrine & good liuinge . The Pope hath byne euere agenst the Christe of Gode . And ye shal not that by thes forsayde wordis / ye may persayue the Pope and his secte hath longe dishoneryd his name / in kepinge true hedis vnder his fytte . If sente Peter ( of whom he claym his primacy ) dyd obay kyngis and rulers ( as owre sauyure Christ do commaund and dyde beynge a chylde and a man as it is playn in scripture ) wher lerne he thys pryd & whare hath he his auctorite to clayme & hold his primacy ouer al the worlde ? Luc. 2. Math. 9. Truly he hathe it of the world and deuell / This herde perchance sum papist wyll say / that I speke agenste cherite / by cause he toke his auctorite by counsente of the cherche / grett Constantyne beynge Emporore of Rome / as the scripture of the cherche do testify . Answere . Two scripturs . To this I answere / that there is two scripturs / that is / the scripture of God and scripture of man / the Lordis is immutabyl / and dampnabyl to the brekers / mans is mutabyl and not dampnabyl to the brekers / the on that is Godis must nedis be . the othere if it wornet it wore the better . The scripture of God is so necessary that it can not be augmentyd ne mynischede ( as scripture testify ) with owt dampnacion of body and sowle / The scripture of mane is mynischyd & augmentyd euery day after the ymaginacion of mans brayne / whych nott kepte puryfyth the sowle / bet ofte tymes bryngeth dethe to the body / of whych scrypture Polle byd vs take hyd / callynge it the doctrine of deuels & falfs antichristis / wherfore to this false scripture christen men ere nott bownde / but to the scripture of God ye & we must kepe al thyngis that er wryttne ther in with al the possibilite that we can / for in it is wrytting and showde althyngis necessary for owre redempcion / accordinge to the prophicy of the holy goste spekinge by the psalmiste of the spiritual Syon / that is of the true speculacion of God and his Christ / saynge . The Lord shall showe / vnderstande all thyngis pertayninge to his true honor of his Christe / in scripturs of pepyll and princes whiche haue byne in it in the true contemplacion of Godis worde / and that is the olde Testament and nwe / he say not / The Lorde shall showe in the scripturs of pepyll and princis that nowe be in Syon / but in the scripturs of them that hate byne / in it . Therfor by chause we er commaundyd in meny placis of scripture to obay owr princis / and can fynde in no place the Pope / therfor we may affirme al kyngis with theyre ministers to be the true electe hedis vnder God / the Pope and his secte to be very ennymes of the crose of Christ very Antichristis agenst God and name . Scripture commande vs to obay owrekynge but not the Pope . Therfore lett all men be obedient to theyre princis / and we in speciall to owre kynge Henry the .viij. most excelente and faythfull myke paciente and mercy full / beynge a moge vs ( as the Lorde commaunde ) as on of vs / always wyllynge and commaundinge that thynge in his cherche and subiectis / which is to the glory of God and Iesu Christe / always commaunding that which is to the commoune and not to his proper welthe / but god knoweth he hath meny a slowe workere in fulfylling this his wyll . Agene howe marcyful he is agenst his rebellers . What stody what payne do his grace take dayly to sett forte God glory ? In what ieberdy & hate is he of the worlde for the loue of Godis worde ? Othere kyngis take stody to incresse theyr subiectis with ryches worldly . ☞ Our kynge do not incresse his cōmoūs with worldly ryches only / but also & chefely with the worde of God which is better then gold and precyuus stons . What infideles wold rebel and be false agenst such a prince hauynge the qualitys and vertws that he hath ? we owt therfore to be true and louynge to him and his / by nature and kynde / ye and much more by the laue of God / by the which lawe also he hath bowde vs / ye & we haue all sworne in the holy name of owre lorde God to be true to him & his laufull hayers / to the grett glory of Godis name & tranquilite of hys reme . Therfor to conclud lett all men take hede ☜ vnto theyre othe / which euery man may laufully vse ( as Paul dyd ) in affirmyng the dignite of the gospelle and glory of Godis name / and lett them instructe theyr chyldren in tyme of youte / that they may laerne to know God and theyre Prince / and no more to be blyndly lede as they haue byne a fore this tyme / in rebelling agenst theyre Prince . Roma . 1. By this commaundement also we er bownde to cal a pone non othere name whan necessite shal compell / but a pon the name of Gode / for it pertayn only to his glorye / that he be had an vnicall wyttnes and record of verite / which is the vnical and eternall helthe & verite . we er bownde to sware only by God for the trwth . Therfor a way with owre ladyse bedysmen / Augustinis / Dominickis / Benedictis Franciscans / Basylighttis / the .v. discordis of the cherch as Tomystis do say / a way with thes and all other sectis the dropingis of the deuylis tayll / the vpholsters of Antichrist the son of perdicion / And that he myght the better inculke to vs this commaundement dyd adde thes wordis / that he wold reuenge him selffe agenst all them which dyd take his holy name in vayne .

¶ The fowrth commaundment .

Remember the Sabott day / that thou sanctify thesam / sex days thoue shalte worke / and shal do all thy besynes / the .vij. day is the Sabott day of the lorde God / Thow shalt do non of they workes / thow and thy sonne / and dowghter / thy seruant and handmayd / thy best and pylgram whych is in thy portis / For in .vj. days thy Lord dyd make heuen and erth / the see and al thyngis gis which er in them / and the .vij. day he dyd rest / therfor he dyd blyssyt and sanctify the same .

THe obseruacion of the Sabott day do pertayn also to the honore and worshope of God / in as much it is contaynid vnder the fyrste tabyl and is nominate the sanctificacion of the day / Wherfor God dyd require neuer nothynge more strayghtlye to be kepte / And whan he wold signify by Prophettis al religion subuerst / and good lyuinge sett parte / he dyd euer say his holydays to be polutyd / on halowyd / vyolatyd / not kepte / not sanctifyd / as thowght this obedience omittyd and lefte / nothynge remaynyd be syde / in which he myght be honoryd . Exod. 31. Nume. 15. Iere. 17. Truly ther is no dowght but that this precepte was a shadowe / and commaundyd to the Iuys for the tyme of ceremonys / that it myght represente the spiritall worshype of God / vnder the externall obseruacion to them / Wherfor in the commynge of Christ / which is the ende and the lyght of shadowes / & the truth of figurs this commaundement was distryde / as other shadows of Moysis lawe / lyke as Paull do testify euidently . Gala. 4. Colos. 3. But neuerthelesse we ( the ceremonys distryde / & the externall coustome / by which in the berke of the lawe / that is / in the letter the Iuys fayth was excersisyd ) do hold the truthe of this precepte / which te lorde wyl to be perpetuall / and commune to the Iuys and vs / which truthe is this . to f●re & loue God a boue all thynge / & to pute owre confidence and quiettnes only in him / which then shal be doune whan we shal refrayn with owt colore from owre concupiscencys & yll deseyris / which do nothynge els / but breke the mende from God / ver and turmoyll owr spryth . The kepinge of the holy day . Also whan we selfe from the vnprofitabyll workis of owre fleshe / that is whicher spronge of owre concupiscence and wrechydnes of nature / ye to be shorte whan we refrayn from all workiscōtrary to the spryte of Gode / althowgh they bere be fore them sum similitude of mans prouidens / and wytte / For thes manner of workis be all seruiall / from which the lawe byd vs to sesse in the sabotday / that God myght dwell in vs / worke that good is and gouerne vs by the mens of his holy spryt by whos mens he geuyth the rem / pece / & tranquilyte of conschiens . Iesa . 35.58 . Heb. 3. q. 4. Mans inuencions is bondage . Ihon. 14. Ephe 3. 1. Corin. 3. Roma. 1. This truly is the true Sabott day / whos forme & shadowe was the same iudaycall . The Sabott day is to haue the spryt of god in owre hertes . Therfor it was assinyd to the .vij. day which numbere hath significacion of perfection in scripture / wherby we ere towght God to commende and geue a pertuell Sabat day to vs / which shal ende by no terme or tyme / also that lyuinge we shall not sanctifyth plentuusly and after a iuste manner / on tyll the seuenth day / which is the last and eternall day / for althowgh we haue begone to enter in to his sabott day by fayth / hyt we shall not cum to the plentuusnes ther of / tyl the resurrection of owre mortall bodys / and whan we shall se God face to face as he is . The trwe Sabot day is not yn this lyffe . Hebreo . 4. Roma. 8. 1. Ihon. 4. Nowe therfor by fayth we haue begone owre quiettnes in God / in which also we do dayly make progresse / that then at the laste we may profytte whan the same of Isay is fulfyllid in which a day of reste from a day of reste is promissyde to the cherch of God / that is / wher now they se him by speculacion of fayth / then they shal se him inded / wher nowe we hold his shadowe them we shal possesse his substaunce . Isa. 66. 1. Corin 15. Gene. 2. The sonday is not made to be halowid wither clamacion● but wyth the Lordi● worde . Gala. 4. Colos. 3. That which partayn to the sonday / which we do obserue nowe is not instytute therfor that we shuld sanctify the same a boue other days / and thynkyt more holy / for all holynes is the singulere prerogatyue of God only / which dyd honor all days a lyke . But that the cherche myght cōtogethere in that day to prayers and lawdis of God / to here the worde of God / & to vse the Sacramentis in rygijt order ( which as it er owt of order ) in which thyngis that we myght the beter apply al owre stody / we shuld sesse from manual workis / and from al impedimēttis / which pertayn to the reson of his lyffe / that whan the worde of God is prechyd purly and syncerly ( as it is but of fewe ) then we myght resayue the same with a quiete mend and a faythfull hert / w erby we myght mortify / the workis of the olde Adam / sanctifynge not only that day / but also euery day in the wek e / And ye shall not that we whiche ere faythfull owt not to discerne by twyne day and day / but for the cause of commune polysy as is showde before . Discerninge of days is forbyddynge Therfor holy days er not ascribyd and ordainyd / that we shuld honore God by sesynge of workis whereby men gett theyre bodyly sustinans / iustly and after Godis commaundement / but by cause the cherich shulde cōtogether in sum day to lerne in herynge Godis worde howe to fede the sowle / Which thynge not towght men were better to kepe theyre bysynes at home accordinge to theyre vocacions / that is rulers to stody for the commune profytte poore men to labore for theyr lyuinge / then for to cum to the persons barne / and there commyt ydolitre in mayntenynge his ambision / If Godes worde be not towght mēwere better to worke than to cum to cherch . pride / and bestly lyuinge . Nobyl statis were better to hunte the bull here / hert or ony othere thynge lyke intendinge to suckure the powre with the mette / then to here sere Ihon singyl sowle stombel a payer of mattens in laten / slynge holy water / curse holy brede / and to play a caste kyke yackannapes in a foles cotte . But I wold God all men were as redy to do / to folowe and here the worde of God / which is very Christ Iesue / accordynge to Godis commaundement and owre Princes / as they er to do / folowe and here the word of Antichrist which is the deuyll himselffe / commaundyd by the Lord of the worde and sone of perdicion . And ye shal knowe this day ordinyd for a godly polysy / is nowe vsyd to the grett dishonore of God / so that it were better to be vsyd neuer a dell / ye not to be had in remembraunce / wherby men myght worke / then to vse it as they do for the most parte . The body of Christ is mad the body of an hee lott for lake of true techynge . Nowe the worde of God is not purly & syncerly towght / but in fewe placis / nor can not be truly towght it is so snarlyd by popysche losels / and with theyre popysche ceremonys / Nowe meny men and women for lake of good techynge do prepare the ; selues mor for to be sene then to lerne / shoynge themselues in the holy congregacion more lykere veneriall persons thene true members of Christ / and makytt more lykere a fayer and pray fore the deuell then a body sekynge the glory of theyre hede Christ Iesue / & suppose that so disgyssyd to halowe the sabot day / folowinge popysch prestod / & Isydis prystis which inwerdly deturpede / sanctify that day more by owtwerd garmentis folis cottis and cokis comes / then by true doctryn . 2. Cor. 11. And thus ☞ if men wold well marke the effecte of owre sabot day and the mysuses ther of I trust the mokis of sophystryans shuld vanisch cleue a vay which hath scateryd the worlde full of iudaycall opinions / which say that the ceremony of this commaundement must be abrogate which ceremony they call in theyre tonge the taracion of the .vij. day / but that thynge which is morall / that is that thyng which pertaynd to theyre maners do remayn styll to vs / and that is the obseruacion of on day / which day they only chonge in the contumely of Iuys . Markethe godly sprite of owre stolle mene . But you haue herd what profyt cum by such a doctryne . For they cleuynge only to theyre constitucion and decresse / as the Iuys to the barke of the lawe / that is the letter hath & do dishonore God more a . M. tymes thene the Iuys dyd / in brekynge the sabot day / that is in causynge meny to er from the true fayth of owre sauyur Christ Iesue / nethere respectynge the fruifulnes & profyte of the same towerdis owre naybours and othere creaturs laboryng for vs / nor it the effecte there of as I showd before / in resayuynge the true worde of God .

❧ Here ende the .iiij. commaundementis contaynyd in the fyrst tabyll / & they prescrybe after what manner we ought to be haue owr selues towers God / which well merkyd do vtterly condempne vs and dreue vs to selfe helpe of Christ only which is the ende of the lawe / that is of owre iustificacion / ryghtwysnes and saluacion / to whom be all honore and glory as it haue byne is / and shal be nowe and euer . AMEN .

The fyfthe ¶ The fyfthe commaundement . Honor thy fathere and mothere .

IN thes commaundementis precedynge is declaryd the obedience and honore / the fare and loue that we must bere towerdis God and his gloryus name / and to his minysters which er ordinyd of him ( as I showede you before in the .iij. commaundement ) to the coseruacion of the same . which er not ordinyd to respecte & rule theyr proper howsolde only / and to se it instrute and towght accordynge to Godes lawe / but chefly they must inspecte the vniuersall cherche of God ouere which they be institute / hedis / duckis and bushops / euer aduertystynge that thynge to bedone which is to the glory of his name . This don he adde particulere commaundementis which also we er bownde to kepe . Prouer. 1. Leui. 19. Therfor in as mych we er bownde to sere and loue God we may not neglecie owre parentis / or offende them in ony thynge / but we must fare and worshope them / we must obay them vnder the wyll of owre Lorde / we must stody to pacyfy & cūtente them / in all manner of thyngis that owre workis may do them good / and to thez that do thus 〈◊〉 benediction is addyd / that is / to leue longe a pon thys erthe / to haue the benediction of worldly thynges a pone erthe . The which promysse declare howe acceptabyll the obedience of owre parentis is to God / also that it myght moue and stere owre slugysnes to be redy to this obedience / ye and to loke for malediccion if we do the contrary . And ye ●●al not this commaundement is a particulere ●●maundement for the carnall father & sone / and by nomens can suffere an allegory or popysche morall . Not withstandinge meny ( accordyng to theyr qualytes ) do rowle in theyr allegorys / but to say the trothe / in allegacions popisticall / vpholdynge by theyr sophystical sciencis by false colers of hypocrisy the hore of Gabylon the venemysse dragone / a genst whom they haue sworne the contrary owre ●ost nobyll Prince commaundinge . Whan t●ey haue declaryd the duty of the fathere & carnall son and showe howe euery father is not only bownd to brynge vpe his soone after an honeste carnal manner / but also after a goodly manner / then they adde lyke true colerers of antichrist / howe all men owt to obay also by this commaundementis theyr spiritall fathers / conwtynge themselues as hedis & no minysters as geuers of grace and not as resayuers / the popys angelis / and not apostels sente by theyre hedde Godis tru minyster / as theyr one wordis do testify / They say all mene generally be bownde to obay them &c. as the carnall sone is his father / there is no mane cane deny but that owre Prince is a mortall man / therfore as it a pere by theyre wordis he is bowde to obay bushops / and sere Ihon singyll sowle / by cause they be spiritall fathers / you that haue fayth iuge thes wordis well / I confesse all christenne men to be spirituall / and chefly owre Prince in his vocacion . Svicitalfa there er of the Dope / true minysters er of owre kynge . For all persons electe er most spiritall in vocacion / owre prince truly is one electe / therfor he is moste spiritall in vocacion . By vocociō we be al spiritall membere / but not fathers Ihon. 10. This is prouyd by the wordes of Christ saynge . The shepe which the fathere haue goue me in my handes no man can take them a way from me / that is / the electe persons no deuell or worldly thynge cane lett them from the true resayuynge of my worde / by whych they shal be made the chyldrene of Gode / in testimony of his name and vertwe / And owre Prince ( as it a pere by his frutis ) is not only knowe electe by thys mauner of callynge but also by his minystracion Ihon. 1. No mane is a ●oue owr Prince by ●o●acion● . and dignyte / as it a pere by thes wordis wryttyn in the boke of wysdam / whare is sayd / Mysdam is better then strenketh corporall / and a prouydent man is better then a stronge mane . Therfor Oye kyngis here and vnderstande / lerne o ye Iugis of the herth / geue are you that rule multitudis / and ere sustaynyd by the pepyll of nations / for powre is geuen to you of Gode goodnes & vertwe of the all myghty / which shal proue your actis and iuge your thowgh tis &c. Owre Prince therfor electe we may well affirme him to be most spiritall in vocacion / Then why do they exclude him / wyth othere of his electe persons & subiectis from theyre spiritall nominacion . Why do members extolle them selues a bone theyr hede . If there be no bushope or shulble but such as owre Prince do admytt why do they members clayme syngularite a boue theyre Kyng which is theyr hed vnder Christe / which in all thyngis cane soffere no singularite but al that he do / thynke or speke is for the welth of the hole body / that is the holle cōmunallte / whos office is includyd in the thyrde commaundment as I showe before . And ye shal not that theyer not only howlde to name themselues spiritall but also they augmente this theyr spirituallte with a fatherhede / whan Thrist wyl that we shuld knowelege non but only the spirituall fathere in heuen / which can saue & dampene vs / & whan Christe do call al thos which do fulfyll this heuenly fathers wyll / his mothere / sone & brothere . Therefor theyr nominacion be no mens can betrwe / excepte it be for peruers doctrine / or by theyr on chyldren which sytt by othere mens feyrs / wherfor lett it be wypyd owt of the Lordis sede / for the Lorde can soffere no sych sede in his berne . They be no fathers ●ut of othere 〈◊〉 chyldrene . Therefor theyr nominacion be no mens can betrwe / excepte it be for peruers doctrine / or by theyr on chyldren which sytt by othere mens feyrs / wherfor lett it be wypyd owt of the Lordis sede / for the Lorde can soffere no sych sede in his berne .

Also ye shalle nott that euery Man is bownd to brynge vp his chyldrene in lernyn of sum good doctryne wherby they may knowe God / & with sum manuall worke or occupacion / wherby they may gett theyre lyuynge with the swett of theyre face . And by cause euery master owt to bringe vp theyre chyldren accordynge to the fathers wyll / therfor in this commaundement is the master bownd to instrute his discipyl or seruante well / and accordynge to Godis commaundemente / whos duty is showd in meny placis of scripture . Timo. 2. Colo. 4.1 . Petri. 2.

¶ The .vi. commaundment . Thow shal not slee .

THat is / in as mych God owthe to be louyd and faryd of vs / lett vs horte no man by ony manere of mens / nor it oppresse ony mane by violence / lett vs do noman yngery or wronge / but let vs be always / redy te showe benyuolence to all men / bothe feyndis and ennymes / lett vs stody to plesse bothe / iff they be yn ony necessyte .

Thys commandiment wyl also that mynysters of the worde / must not folowe false doctrine in kyllinge meny a sowle / by theyre he risy / and in sleynge the body for tellynge truthe .

¶ The .vij. commaundemente . Thow shall do no fornicacion .

THis commaundemente wyll that they which wyl fere and loue God / must so order themselues / that they lyue chaste and continent all the days of theyre lyffe . Also by cause vyrginyte is a singulere gyfte of God / lett euery man marke what is geuen to him . Iaco. 1. For they which take not this worde / that is / haue not the gefte of chastyte / they haue a remidy offeride of God for the impurite of theyre fleshe / and they that do not vse that remidy resyste Gode and resyste his ordinance . Nor lett no man say ( as meny do nowe a days ) to haue powre to do all thyngis helpyd by the hande of God / For the helpe of God is not present but only to them which walke in his ways / that is / in his vocacion / from which thes hypocritis do indeuer to drawe themselues / agenst the wyll of God / In this peuysnes and presumpcion lett not them loke for God to be a helper / but lett them rethere remembere / his saynge / thow shalte not tempte they lorde God . This truly is to tempte God / to indeuer and ercersys agenst nature / which is geuen to vs of him / ye & so to dispysse his presente geftes . Math. 3. Nott what it is to tempte Gode . Thys godly gefte of nature the popysche sorte do not only dispyse / in misusynge themselues agaynste all nature abominabyll to specke / but also the losels er bowlde to call matrimony a polucion which God whas worthy to institute / which he dyd pronownse honorabyll to all men / which owr sauyure Christ dyd sanctify by his presence / garnissyng the same with his fyrste miracle / but with most sotell statutis / rulis / and decrese / they do extoll euery , zelycall vowe / and progression / I shuld say euery celycall vowe & profeschion . As thowgh theyr scalde vowe wor not one / and virginyte a nothere / They call theyre stald vows / agelicall vertws / doynge great ingery to the angellis of God / to the which they compare lassiuyous parsons / adulteres and sum thynge moreworsse and stinkynge . Men 〈◊〉 more the pes ordi●…cis then ●●●des . And truly we nede not to rehersse more tokyns / where the thynge selffe is manifeste / we shall se truly by what grett and horribyll payns the lord shall reuenge thys arrogans and contempte of his gyftis . By this commaundement also euery man is bownd to haue and vse his wyffe soberly / and gentilly / & the wyffe lykewyce the man / furthermor to that they shall admytt nothyng contrary to the honeste and temperance of matrimony / & so doyng / they shall knowe at the laste to mary in the Lorde .

¶ The .viij. commaundement . Thow shalt do no thefte .

Whych must thus be vnderstande / whan truly we owte to fare and loue Gode / lett vs desayue no man othere be crafte or fraude / nor lett vs not take a way by handē and vyolence that which pertayne to hym / nor we may not compasse ony man in bergons & cūnauntis / sellynge a more hyere pryce or in baynge a more vylde pryce of thos which knoweth not the valure of thingis / or by ony othere acte & crafte by which we do lay owr hadis in other mens goodis . But if the fare and loue of God be in vs / we wyll indeuer more with all owr powre to helpe both owr fryndis and foes / as much as ly in vs bothe by counsell and helpe in vpholdynge & maytynnynge theyre bodys and goodis / ye and rethere to minysch owr on goodis then to take a way a nothere mans / not only that / but if they were opprest by the misfortune of thyngis / we were bownd to communicat & imparte owre goodis to the sustentacion of theyr necessytes / and to the alleuyacion of theyre nede by owre plentuusnes . Lett all christene men respecte to this commaundement in helpynge the powre membris of Christis body to the powre threshers of the Lordis corne / to the powre creaturs which lake theyr naturall lymbys / and no more to vphold by oblacions the grett ydolis of this worlde / that is Antichrist with his prestode / and all theyr Math. 10. Iesa . 58. grett godis / lett them no more hepe Antychristis boxe / nor hyt is secte for all theyre gay mockis / but minister to Christ and his true floke as Christ do commaund promisynge a rewarde to al thos that grue a cope of water to the lefte of his ministers / and disci pilis for his names sake . Roma. 1. 2. Cor. 8. Ephe. 4.

¶ The .ix. commaundement . Thou shall beare no false witnesse .

THat is / whan thow owtis to fare and loue God se that thou dust oppresse no man by false accusation / nor thow shall not minysse no mans fame / by yll wordis / and raylynges / nor thou shall not geue thy aers to such brawlers / nor thou shalte not suspecte or iouge ony man to the worste parte / or in the worste sence / but if there be ony fare & loue in vs we owte allways to thynke the beste / and to speke honorably of euery man / & to bere the weknes of euery man / as egall as is possibyl to the honor of gode and fraternall cherite in concernynge thynges particulere which partayne to human affections and workis .

And ye shall notte that all thos which vpin . hold antichriste and his sectes whicher parti culere and belymasters / geue false wytnesse agaynste the true body of Christ / in maintinynge the body of an harlotte / that is / the secte of the hore of Babylone .

¶ The .x. commaundement . Thou shalte not couyt they neyghbours house / thou shalt not deseyre his wyfe / nor seruaunt / nor handmayd / nor oxe / nor asse nor nothynge that is his .

WHerby owr Lord do teche vs which owt to loue and fere / that we may not couyt a mans wyfe / famele / possessions or ony thynge els . By the which resoue he do much more forbyd that we do not intende / by ony fraud sotylte or crafte / ye all thowgh it be vnder the pretence of houeste / by the which we shall cause the wyfe to forsake here husbane / or take the seruaunte from the handis of the master / or take by vyolence ony perte of his goodis . But if ther be ony loue and fare of God in vs we owt more to norisch the loue of the man and wyfe / cōsellinge euery man to kepe his one wyfe and the wyfe here man / and to exhorte seruauntis to do theyr duty to theyre masters / with reuerence / & to defend euery mans ryghte as much as lyth in vs .

That truly we er for bydyne to couyt a no there mans goodis thuse may be takyne / that euery man owt to vse him selfe to his neyghboure accordyne to the vocacion of his-office and state / He truly couyt a nother mans good which wyll not execute & do thos thyngis which he is bownd to do accordynge to the gefte of his callynge . Not who is couyttus .

By this reason also the pepyll owt to haue in mende theyre kyngis & princis / mayestis & othere rulers / and to suffere theyre do minacion by a quiette mend / to obay theyre laws and commaundementis and to slake in nothynge which is not contrary to God is commaundement . The office of duckis & lord is . Agen they must sustayn the cure and charge of theyre pepyll / restore the ryght / conserue publyke pece and tranquilyte / they must be in helpe to good / refrayners to the yll doers and so minister all thynge / as men beynge all ways redy to geue fore theyr office an answere to God the hy kynge and iuge .

Byshops and ministers of cherches lyuely lett them labore and ply faythfully in them ministracion of the worde / nor lett them not defyle the doctryne of helthe / but lett them geue the pure and syncere doctryn of God / and instructe men not only by doctryne but also by exampel of lyfe / & so to geue inspection to theyer shype / as good shypers to theyre shype / Agene the pepyll must knowe them for massengers and apostels of God / and to geue them that honore that the lord wyl thez to haue / and geue them thos thyngis which er necessary to the sustentacion of theyr lyfe . The office of byshops . A byshope owt to haue no more but met drike & clothe . 1. Timo. 4. The office of parentes .

Lett parentis take theyre chyldren as committyd to thez of the Lorde / to be norysshyd / tought & rulyde / nor lett not them vexe theyre mendis by onkenùnes and strayt gouernaunce and turne themselues from them / but with lenyte and gentylnes / and as it pertayn to theyr persons / lett them amplecte and conforte them . Iouth age . Iunyers shall reuerently accepte old age / as God wyll it to be honoryd . Olde men also shall moderate by theyr wyll & prouidence the imbesilyte of youth / & in that chefly / wher in they shyne & haue knowlege by vse of thyngis / not troblynge them by herd and clameurs reproues / but temporynge theyr seueryte with all gentylnes / and fauere . Seruauntes shall geue them selues as cōcernylige theyr office besy and obaynge theyr masters / not seruynge to the eye / but with the herte / as geuynge theyre seruys to Gode . Seruauntes

Masters . Masters also may not be curious and intractabyl agaynst theyre seruauntis / they shal not vexe them with much asperyte / ne take them cōtumelyusly / but rethere knowledge thez to be theyre brotheren / and seruauntis vnder the same Lorde which is in heuen / whom they owte to loue and soffere in al manswetnesse . To this maner lett euery mane repute what he owthe to his neyboure in his order and place / and that he owe lett hym geue .

We haue the holle lawe explicatt in .x. commaundementes / by the whych we er sufficiently instructe of all thos thyngis / which the lorde do othere require of vs / or forbyde to be done / as well towerdis him selfe / as owre nayghbours . Truly it is esy to persayue to what ende all thyngis do intende / truly to teche cherite .

But fyrste we er instrute that we shulde fare / loue & worshope God / and haue confidence only in him / that we shuld call and seke him / and shold expecte and loke for all thinges of him and shuld put owr hope only in him / shuld reste in him / which is the sum of the fyrste tabyll / by which we er instrute only to goodlynes and pyete .

Fordere more we haue cheryte with owr neyghbours for godis sake / so doynge with all men as we woldbe doune to / which is the hede of the .ij. tabyll . And thuse it apere that the obseruacion of the commaundementis is / to loue only God and owr neyghboure / and he lyuyth most best & holyest which as mych as is possibyll do not lyue and stody to him selfe / to his proper lukere and profyth / and agene there is non that lyuyth more worse & wrethede than he which stody only to his proper luckere / seke and thynke only is one profyth .

ANd ye shall nott that the lawe do not forbyd only owtwerd werkis but also the in werde affections & thowgh of the herte . Ther be meny which do ordere theyr eyes / fytt / handis and all partis of the body / in sum obseruacion of the lawe / but in the menseson they holde theyr hertis fare from all obedience / they thynke themselues goodworkers / if they haue dissimulyde craftyly before men which befor God they bore in theyr hertis / They here / thou shalt not slee / do fornicacion / or stell / they do not drawe theyre sword / ●●ey do not myxe themselues with harlottis they do not lay theyr handis an other mens godis . Al this is wel / but they brethe striues with all theyr hertis / they burne in veneriall desyrs / they spy the goodis of allmene with schoymische eyes / and dewouere all by couyt tuousnes . Nowe they lackyd the chefyste pownte of the lawe / Agaynst thes Paulle Roma. 8. d● strongely try / affirmynge the lawe to be spirituall / that is / which requiryth the hole mynde / the hole sowle / and hollwyll obediente / and whan we say this to be the sum of the lawe we brynge no ●we interpretacion / but folowe Christe the best interpreter of the lawe / which dyd adde nothynge to the lawe but only cleryt obscuryd by the lys of pharis●ys / and corrupte by theyr sower dow . Mat. 5. Lyke ●●yce as the vertue of his worde / the spryte of his mowthe doth nowe also reproue Antichrist and his secte which reyoysse onely in theyre workis / thynkynge themselues more holy than othere by caus they haue such harde rules & orders / ceremonys wous that no christen man can ber or soffere . To whom was thes wordis spokyn̄e loue youre ennymys / do wel to them which hate you / pray for thez which persecute you / that ye may be the chydren of the heuenly fathere / Who shal be nowe the chyldren of the heuenly fathere ? The Pope and hys angels / Monkis & Chanons / freyrs and herityke &c. Then er we well at aes if the powle shorne marchantis shuld be only the sons of God / if they shuld call God only theyr fathers ? Therfor the word of God do proue them onely the sons of the deuell / which do caste a way so lightly the commoune youke of the chyldren of Gode . But here theyre drowsy dreme / Owre lyfe were to herd for Christen men / As thowgh they culd make a thynge more herder then to loue God with all the hert / mend & strenght / And aboue thys there is nothynge / that can be thowght spoke or done / which no man can performe & fulfyll ( as I sayd before ) in thys lyfe / Owre ymbecilite is nott abyll to performe the lest yotte of the lawe / It is the Lord in whom we do vertue / He geuet that he cōmanunde / and commaund that he wyllyth / Christians to be vnder the lawe of grace / is not of presumpsion to walke with owt alawe / but to be ingryffyd in Christe by whos grace we be deliueryd from the malediction of the lawe / and by whos spyght The fyrste commaundemente is her dere them all religions papisticall . Roma . 9. Exod. 33. we fulfyll the lawe only by Christe . ●e haue the lawe wryttyn in owr hertis . ●herfor in all thyngis / lett vs respecte the ende of the lawe that is Iesu Christ , which made vs of nawght / and loste / restoryd vs agene to the heuenly fathere by pryse of his precious blude / to the whych fathere / sone / & holy cōfortere be prayce honor & glory / as it hath byn is & shal be for euer and euer .

AMEN .

❧ Euery planttacion which my heuenly fathere hath not planttyd / shal be plucte vp by the rotte .

Ihon. 15.