What
the
church
is
THys
worde
church
hath
dyuerse
significacions
.
First
it
signifyeth
a
place
or
housse
/
whether
christen
people
were
wont
in
the
olde
time
to
resorte
at
tymes
conuenient
/
for
to
heare
the
worde
of
doctryne
/
the
lawe
of
God
and
the
faith
of
oure
sauioure
Ihesus
christ
/
and
how
and
what
to
praye
and
whence
to
axe
power
and
strength
to
lyue
goodly
.
For
the
officers
therto
appoynted
preached
the
pure
worde
of
god
onlye
and
prayed
in
a
tonge
that
all
men
vnderstode
.
And
the
people
herkened
vnto
his
prayers
/
and
said
therto
Amen
and
prayed
with
him
in
their
hertes
/
and
of
him
lerned
to
praye
at
home
and
every
where
/
and
to
instructe
euery
man
hys
howsholde₊
where
now
we
heare
but
voyces
with
out
significacion
and
buzsinges
/
howlinges
and
crienges
/
as
it
were
the
halowenges
of
foxes
or
baytinges
of
beres
/
and
wonder
at
disguisinges
and
toyes
wheroff
we
know
no
meaninge₊
By
reason
wherof
we
be
fallen
in
to
soch
ignorauncye
/
that
we
know
of
the
mercie
and
promyses
which
are
in
christe
nothynge
at
all₊
And
of
the
lawe
of
god
we
thinke
as
do
the
turkes
/
and
as
did
the
olde
hethen
people
/
how
that
it
is
a
thinge
which
euery
man
maye
doo
of
his
awne
power
/
and
in
doynge
therof
becometh
good
and
waxeth
rightuouse
and
deserueth
heven
:
ye
and
are
yet
more
mad
then
that
.
For
we
ymagen
the
same
of
phantasyes
and
vayne
ceremonies
of
oure
awne
makynge
/
neyther
nedefull
vn
to
the
tamynge
of
oure
awne
flesh
/
neyther
profytable
vn
to
oure
neyboure
/
neyther
honoure
vnto
god₊
And
of
prayer
we
thynke
/
that
no
man
can
praye
but
at
church
/
and
that
it
is
nothinge
else
but
to
saye
pater
noster
vnto
a
post
.
wherewith
yet
and
with
other
obseruaunces
of
oure
awne
imagininge
/
we
beleue
/
we
deserue
to
be
sped
of
all
that
oure
blinde
hertes
desyre₊
IN
a nother
significacion
it
is
abvsed
and
mystaken
for
a
multitude
of
shaven
shorn
and
oyled
whych
we
now
calle
the
spirytualtye
and
clergye
.
As
when
we
reade
in
the
chronicles
Kinge
wyllyam
was
a
great
tyrant
and
a
weked
man
vnto
holy
church
and
toke
moch
landes
Kinge
willyam
Kynge
Iohan
from
them
.
Kinge
Iohan
was
also
a
perylouse
man
and
a
weked
vnto
holy
church
/
and
wold
haue
had
them
punyshed
for
theft
/
murther
and
what
soeuer
mischeue
they
did
/
as
though
they
had
not
haue
bene
people
annoynted
/
but
euen
of
the
vile
rascall
and
comen
laye
people
And
Thomas
bekett
was
a
blessed
and
an
holy
man
for
he
died
for
the
liberties
(
to
do
all
mischeue
S.
Thomas
of
canterburye
vnpunished
)
and
priuileges
of
the
church
.
Is
he
a
laye
man
or
a
man
of
the
church
?
Soch
is
the
liuynge
of
holy
church
.
So
saye
men
of
holy
church
.
ye
must
beleue
in
holy
church
and
doas
they
teach
you
.
will
ye
not
obeye
holy
church
?
will
ye
not
do
the
penaunce
enioyned
you
by
holy
church
?
wyll
ye
not
forswere
obedience
vnto
holy
church
?
Beware
lest
ye
fall
in
to
the
indignacion
of
holy
church
/
lest
they
curse
you
and
so
forth
.
In
which
all
we
vnderstonde
but
the
pope
cardenalles
/
legates
/
patriarckes
/
archbisshopes
/
bisshopes
/
abbotes
/
priours
/
chauncelers
/
archedecons
/
commissaries
/
officiales
/
prestes
/
monkes
/
freres
/
blacke
/
whit
/
pied
/
grey
/
&
so
forth
/
by
(
I
trowe
)
a
thousand
names
of
blasphemy
&
of
ypocrisie
&
as
many
sundrie
facions
of
disgysinges₊
IT
hath
yet
or
shuld
haue
a
nother
signifycacyon
litle
knowen
amonge
the
comen
people
now
a
dayes
.
That
is
to
witt
/
it
signifieth
a
congregacion
/
a
multitude
or
a
company
gathered
to
gether
in
one
/
of
all
degrees
of
people
.
As
a
man
wold
saye
/
the
church
of
london
/
meaninge
not
the
spirituallie
only
(
as
they
wil
be
called
for
their
diligent
saruinge
of
god
in
the
sprite
&
so
sore
eschuynge
to
medle
wyth
temporall
maters
)
but
the
hole
body
of
the
cytye
/
of
all
kyndes
condicions
and
degrees
.
and
the
church
of
bristow
/
al
that
pertayne
vnto
the
towne
generally
.
And
what
congregacion
is
ment
/
thou
shall
all
waye
vnderstonde
by
the
mater
that
is
entreted
of
and
by
the
circumstaunces
therof₊
And
in
this
thrid
significacion
is
the
church
of
god
or
christ
taken
in
the
scripture
/
euen
for
the
whole
multytude
of
all
them
that
receaue
the
name
of
christe
to
beleue
in
him
/
and
not
for
the
clergye
onlye
.
For
paul
saith
Galatiens
.
1.
I
persecuted
the
church
of
God
a
boue
measure
.
Gala
.
1.
which
was
not
the
preachers
only
/
but
all
that
beleued
generally
/
as
it
is
to
se
actes
.
xxii
.
where
he
saith
/
I
persecuted
this
waye
/
euen
vnto
the
deeth
Actes
.
22.
bindinge
and
puttinge
in
preson
both
men
and
we
men
.
And.
Galath
.
1.
I
was
vnknowen
concernynge
my
person
vnto
the
congregacyons
off
Gala
.
1.
the
Iewes
which
were
in
chryste
.
And
Roma
.
xvi
.
I
commende
vnto
you
phebe
the
deaconysse
Ro
.
xvi
.
of
the
church
of
cenchris
.
And
the
churches
of
Asia
salute
you
.
1.
Coryn
.
the
laste
.
And
yf
a
man
can
not
rule
hys
awne
howsse
/
1.
Cor
.
16.
how
shall
he
take
the
care
of
the
church
of
God
.
1.
Tymothe
.
iii
?
yf
any
faythfull
man
or
woman
haue
wedoowes
/
let
them
fynde
them
/
1.
timo
.
3.
that
the
church
be
not
charged
.
1.
Tymothe
.
v.
1.
timo
.
5.
And.
Matt
.
xviij
.
if
thi
broter
heare
the
not
tell
the
church
or
congregacion
and
so
forth
.
In
which
places
and
thorowout
al
the
scripture
/
the
church
is
taken
for
the
hole
multitude
of
them
that
beleue
in
christ
in
that
place
in
that
parish
towne
/
citie
/
prouince
/
londe
or
thorowout
all
the
worlde
/
and
not
for
the
spiritualitie
only
Notwithstondinge
yet
it
is
some
times
taken
generally
for
all
that
embrace
the
name
of
Christe
A
double
significacion
of
this
word
church
though
their
faythes
be
nought
or
though
they
haue
no
fayth
at
all
.
And
some
times
it
is
taken
specially
for
the
electe
only
in
whose
hertes
God
hath
written
his
lawe
with
his
holy
spirite
and
geuen
them
a
felinge
faith
of
the
mercy
that
is
in
christe
Iesu
oure
lorde
.
¶
why
Tindale
vsed
this
worde
congregacion
rather
thē
church
in
the
translacion
of
the
new
testament
.
Wherfore
in
as
moch
(
as
the
clergye
as
the
nature
of
those
hard
&
indurat
adamandstones
is
/
to
draw
all
to
them
)
had
appropriat
vnto
them selues
the
terme
that
of
right
is
comen
vnto
all
the
hole
congregacion
of
them
that
beleue
in
christe
and
with
their
false
and
sotle
wyles
had
begyled
and
mocked
the
people
and
brought
them
in
to
the
ignoraunce
of
the
worde
/
makynge
them
vnderstonde
by
this
word
church
/
nothinge
but
the
shauenflocke
/
of
them
that
shore
the
hole
world
:
therfore
in
the
translacion
of
the
new
testament
where
I
found
this
word
ecclesia
/
Ienterpretated
it
/
bi
this
worde
congregacion
.
Even
therfore
did
I
it
/
and
not
of
any
mischevouse
minde
or
purpose
to
stablishe
heheresie
/
as
master
More
vntrulye
reporteth
of
me
in
his
dialoge
where
he
rayleth
on
the
translacion
of
the
new
testament
And
when
.
M.
More
saith
/
the
this
word
church
is
knowen
well
ynough
/
I
reporte
me
vnto
the
conscyences
of
all
the
londe
/
whether
he
saie
truth
or
otherwise
/
or
whether
the
laye
people
vnderstonde
by
church
the
hole
multytude
of
all
that
professe
christe
/
or
the
iuglinge
sprytes
onlye
.
And
when
he
saith
that
congregacion
is
a
moore
generall
terme
/
iff
yt
were
yt
hurteth
not
.
for
the
circumstaunce
doeth
ever
tell
what
congregacyon
ys
ment
.
Neuerthelesse
yet
sayth
he
not
the
truth
.
For
whersoeuer
I
maye
saye
a
congregacyon
/
there
maye
I
saye
a
church
also
as
the
church
of
the
deuell
/
the
church
of
sathan
/
the
church
of
wretches
/
the
church
of
wekedmen
/
the
church
of
lyers
and
a
church
of
turkes
therto₊
For
.
M.
More
must
graunt
(
if
he
will
have
ecclesia
translated
thorowte
all
the
new
testament
by
thys
word
church
)
that
church
is
as
comen
as
ecclesia
.
Now
is
ecclesia
a
greke
worde
and
was
in
vse
before
the
tyme
of
the
apostles
and
taken
for
a
congregacyon
amonge
the
hethen
/
where
was
no
congregacion
of
god
or
of
christ
.
And
also
Lucas
hym selfe
vseth
ecclesia
for
a
church
or
congregacyon
of
hethen
people
thrise
in
one
chapther
even
in
the
.xix.
of
the
actes
/
where
Demetrius
the
goldsmyth
or
syluer
smyth
had
gathered
a
companie
agenst
paul
for
Actes
.
19.
preachynge
agenst
ymages₊
How
be
it
.
M.
More
hath
so
longe
vsed
hys
figures
of
poetrie
/
that
(
I
suppose
)
when
he
erreth
most
/
he
now
by
the
reason
of
a
longe
custome
/
beleueth
him selfe
/
that
he
saith
most
true
.
Or
else
(
as
the
wyse
people
whych
when
they
daunce
naked
in
nettes
beleve
that
no
man
seyth
thē
)
even
so
.
M.
More
thynketh
that
his
erroures
be
so
subtilly
cowched
that
no
man
can
espye
them
.
So
blinde
he
counteth
all
other
men
in
comparison
of
his
great
vnderstondinge
.
But
charitablye
I
exhorte
him
in
chryste
to
take
hede
for
Iudas
though
Iudas
were
wilier
then
his
felowes
to
get
lucre
/
yet
he
proued
not
most
wise
at
the
last
ende
.
Nether
though
Balam
the
false
phophete
Balaam
had
a
clere
sighte
to
bringe
the
curse
of
God
vppon
the
chyldern
of
Israel
for
honoures
sake
/
yet
his
couetousenesse
did
so
blynd
his
prophesie
/
that
he
coude
not
se
his
awne
ende
.
Let
therfore
.
M
More
and
hys
company
awake
be
tymes
ere
ever
their
sinne
be
rype
lest
the
voyce
of
theyr
wekenesse
ascende
vp
and
awake
God
out
of
his
slepe
/
to
loke
vppon
them
and
to
bow
his
eares
vnto
their
cursed
blasphemies
agenst
the
open
truth
/
and
to
send
hys
heruestmen
and
mowares
of
vengeaunce
to
repe
yt₊
But
how
happeth
it
that
.
M.
More
hathe
not
contended
inlykewise
agaynst
hys
derelynge
Erasm{us}
all
this
longe
while
?
Doeth
not
he
chaunge
this
worde
ecclesia
in
to
congregracyon
and
that
not
s●ldē
in
the
new
testament
?
peraduenture
he
owithe
him
fauoure
because
he
made
Moria
in
his
housse
.
which
boke
if
were
in
englishe
/
then
shulde
euery
man
se
/
how
that
he
then
was
ferre
other
wise
minded
than
he
nowe
writeth
.
But
verelie
I
thinke
that
as
Iudas
betraid
not
christ
for
any
loue
that
he
had
vnto
the
hie
prestes
/
scribes
and
phareses
/
but
only
to
come
by
that
wherfore
he
thirsted
:
euen
so
.
M.
More
(
as
there
are
tokens
evident
)
wrote
not
these
bokes
for
any
affeccyon
that
he
bare
vnto
the
spiritualtie
or
vnto
the
opinions
which
he
so
barelie
defendeth
/
but
to
obtayne
only
that
which
he
was
an
hongred
fore
:
I
praie
God
that
he
eate
not
to
hastely
lest
he
be
choked
at
the
later
end
/
but
that
he
repent
and
resyst
not
the
spirite
of
god
whych
openeth
lyght
vnto
the
worlde₊
¶
why
he
vseth
thys
word
elder
and
not
prest
A
Nother
thinge
which
he
rebuketh
ys
that
I
interprete
thys
greke
word
presbiteros
by
this
word
senior
.
Of
a
truth
senior
is
no
veri
good
english
/
though
senior
and
iunior
be
vsed
in
the
vniuersities
:
but
there
came
no
better
in
my
mynde
at
that
tyme
.
How
be
it
I
spyed
my
faute
sens
/
longe
yer
.
M.
More
told
it
me
/
and
haue
mended
it
in
all
the
workes
which
I
sens
made
and
call
it
an
elder
.
And
in
that
he
maketh
heresie
of
it
/
to
call
presbiteros
an
elder
he
condemneth
their
awne
olde
latine
texte
of
heresye
M.
More
condempneth
the
laten
texte
1.
petri
.
5.
also
/
which
they
vse
yet
dayly
in
the
church
and
haue
vsed
/
I
suppose
/
this
.xiiij.
hundred
yeres
.
For
that
texte
doeth
call
it
an
elder
lykewyse
.
In
the
.v.
chaptre
of
the
first
of
peter
/
thus
standeth
it
in
the
laten
texte
.
Seniores
qui
in
vobis
sunt
/
obsec●o
ego
consenior
/
pascite
qui
in
vobis
est
gr●gem
christi
.
The
elders
that
are
amonge
you
I
besech
whych
am
an
elder
also
that
ye
fede
the
flocke
of
christe
/
whych
is
amonge
you
There
ys
presyteros
called
an
elder
And
in
that
he
saith
fede
christes
flocke
/
he
meaneth
euen
the
ministres
that
were
chosen
to
teache
the
people
and
to
enforme
them
in
gods
worde
and
no
laye
●…
ersones
.
And
in
the
seconde
epystle
of
Ihon
ij
.
Iohan
●…
aith
the
texte
/
senior
electe
domine
et
filijs
●e●…
us
.
the
elder
vnto
the
electe
ladye
and
to
here
chylderen
.
And
in
.
the
.iij.
epystle
of
Ihon
.
Senior
Gaio
dilecto
.
the
elder
vnto
the
beloued
iij
.
Iohan
Gaius
.
In
these
.ij.
pystles
presbiteros
ys
cal●…ed
an
elder
.
And
in
the
.xx.
of
the
actes
/
the
texte
Actes
.
20.
●…
ayth
:
paule
sent
for
maiores
natu
ecclesie
/
the
elders
in
birth
of
the
congregacion
or
curch
/
and
said
vnto
them
/
take
hede
vnto
youre selves
and
vnto
the
hole
flocke
/
ouer
which
the
holy
gost
hath
made
you
episcopos
ad
regendum
ecclesiam
dei
/
bisshopes
or
ouersears
to
gouerne
the
church
of
god
▪
There
is
presbiteros
called
an
elder
in
birth
which
same
is
immediatly
called
a
bisshope
or
ouersear
/
to
declare
what
persons
are
ment
.
Herof
ye
se
that
I
haue
no
moare
erred
thē
there
awne
texte
which
they
haue
vsed
sens
the
scripture
was
first
in
the
latine
tongue
/
and
that
their
awne
texte
vnderstondeth
by
presbiteros
nothinge
saue
an
elder
.
And
they
vere
called
elders
/
because
of
their
age
/
grauite
and
sadnesse
/
as
thou
maist
se
by
the
texte
:
and
bisshopes
or
●uersears
by
the
reason
of
their
offices
.
And
all
that
were
called
elders
(
or
prestes
if
they
so
will
)
were
called
bisshopes
also
/
though
they
haue
diuided
the
names
now
/
Which
thinge
thou
maist
evidently
se
by
the
first
chapter
of
titus
.
And
the
.xx.
of
the
actes
and
other
places
moo
.
And
when
he
layeth
Timothe
vn
to
my
charge
/
how
he
was
younge
/
then
he
weneth
that
he
hath
wonne
his
gylden
spores
.
But
I
wolde
praye
him
to
shew
me
where
he
readeth
that
Paul
calleth
him
presbiteros
/
preast
or
elder
.
I
durst
not
then
call
him
Episcopus
propirly
.
For
those
ouersears
which
we
now
call
bisshopes
aftir
the
greke
worde
/
were
all
waye
bydynge
in
one
place
/
to
gouerne
the
congregacion
there
.
Now
was
Timothe
an
apostle
.
And
Paul
also
writeth
that
he
come
shortly
agayne
.
Wel
/
will
he
saye
/
it
cometh
yet
all
to
one
.
For
if
it
becometh
the
lower
ministre
to
be
of
a
sad
and
discrete
age
/
moch
more
it
becometh
the
hyer
.
It
is
trueth
But
.ij.
thinges
are
with
out
lawe
/
god
and
necessite
.
Note
yf
god
to
shew
his
power
shall
shedeout
his
grace
moare
vppon
youth
then
vppon
age
at
a
tyme
/
who
shall
lett
him
?
wemen
be
no
mete
wemen
vesseles
to
rule
or
to
{pre}ach
(
for
both
are
forboden
thē
)
yet
hath
god
endoted
them
with
his
spirite
at
sondrie
tymes
and
shewed
his
power
▪
goodnesse
vppon
them
and
wrought
wonderfull
thinges
by
them
/
because
he
wold
not
haue
them
dispised
.
We
reade
that
wemen
haue
iudged
all
Israel
and
haue
bene
greate
prophetisses
and
haue
done
mightie
deades
.
yee
and
if
stories
be
true
/
wemen
haue
preached
sens
the
openynge
of
the
new
testament
.
Doo
not
oure
wemen
nov
christen
and
ministre
the
sacrament
of
baptim
in
tyme
of
neade
?
Might
they
not
by
as
good
reason
preach
also
/
if
necessite
required
?
If
a
woman
were
dreuen
in
to
some
Ilande
/
where
Christ
was
neuer
preached
/
might
she
there
not
preach
him
/
if
she
had
the
gyfte
therto
?
Mighte
she
not
also
baptise
?
And
why
might
she
not
/
by
the
same
reason
ministre
the
sacramente
of
the
body
&
bloude
of
Christe
/
and
teach
them
how
to
chose
officers
&
ministres
?
O
pore
wemen
/
how
despice
ye
them
?
The
viler
the
better
welcome
vnto
you
.
An
hore
had
ye
lever
than
an
honeste
wife
.
If
only
shauen
&
annoynted
maye
doo
these
thinges
/
then
Christe
did
them
not
ner
any
of
his
apostles
/
ner
any
●an
in
longe
time
after
.
For
they
vsed
no
soch
ceremonyes
.
Notwithstondinge
though
god
be
vnder
no
law
&
necessite
lawlesse
:
yet
be
we
vnder
a
lawe
&
ought
to
preferre
the
men
before
the
wemen
and
age
before
youth
/
as
nye
as
we
can
.
For
it
is
agenst
the
lawe
of
nature
that
younge
men
shulde
rule
the
elder
/
and
as
vncomely
as
that
wemen
shulde
rule
the
men
/
but
when
nede
requireth
.
And
therfore
if
paul
had
had
other
shifte
&
a
man
of
age
as
mete
for
the
rowme
/
he
wold
not
haue
put
Timothe
in
the
office
.
he
shuld
no
doute
haue
bene
kepte
backe
vntyll
a
fuller
age
and
haue
lerned
in
the
meane
tyme
in
silence
.
And
what
soeuer
thou
be
/
that
readest
this
/
I
exhorte
thee
in
oure
lorde
/
that
thou
reade
both
the
epistles
of
Paul
to
Timothe
/
that
thou
maist
se
how
diligently
(
as
a
mother
careth
for
hir
child
/
if
it
be
in
perell
)
Paul
writeth
vnto
Timothe
/
to
enstructe
him
/
to
teach
him
/
to
exhorte
/
to
corage
him
/
to
stere
him
vpp
/
to
bewise
/
sobir
/
diligent
/
circumspecte
/
sad
/
humble
and
meke
sayenge
:
these
I
write
/
that
thou
maist
know
how
to
behaue
thy selfe
in
the
howsse
of
god
which
is
the
church
or
congregacion
Avoyde
lustes
of
youth
/
beware
of
vngodly
fables
and
old
wiues
tales
/
&
auoyde
the
companye
of
men
of
corrupte
myndes
which
wast
their
braynes
aboute
wranglynge
questions
.
Let
no
man
dispise
thyne
youth
.
As
who
shulde
saye
/
youth
is
a
dispised
thinge
of
itselfe
/
where
vnto
men
geue
none
obedience
naturally
or
reuerence
.
Se
therfore
that
thy
vertue
excede
/
to
recompence
thy
lacke
of
age
/
and
that
thou
so
behaue
thy selfe
/
that
no
faute
be
founde
with
the
.
And
agayne
/
rebuke
not
an
elder
sharpely
/
but
exhorte
him
as
thy
father
/
and
yongemen
as
thy
brethern
/
and
the
elder
wemen
as
thy
mothers
/
and
the
youngewemen
as
thy
sisters
and
soch
like
in
euerye
chapter
.
Admitte
none
accusacion
agenst
an
elder
vnder
lesse
then
.ij
wittenesses
.
And
Paul
chargeth
him
in
the
sight
of
god
and
of
the
lorde
Iesus
christe
and
of
his
electe
angeles
/
to
doo
nothynge
rashly
or
of
affeccion
.
And
shortely
where
vnto
youth
is
most
prone
and
ready
to
fall
/
therof
warneth
he
him
with
al
diligence
/
even
al
most
or
all
to
gether
halfe
a
dosen
tymes
of
someone
thynge
.
And
fynally
as
aman
wold
teach
a
childe
that
had
neuer
before
gone
to
scole
/
so
tenderly
&
so
carefully
doeth
paul
teach
him
.
It
is
a nother
thynge
to
teach
the
people
and
to
teach
the
preacher
.
Here
Paul
teacheth
the
preacher
/
younge
Timothe
.
And
when
he
affirmeth
that
I
saye
/
how
that
the
oylinge
and
shauinge
is
no
parte
of
the
presthode
.
That
improueth
he
not
ner
can
do
.
and
therefore
I
saye
it
yet
.
And
when
he
hath
enserched
thuttermost
that
he
can
this
is
al
that
he
can
laye
agenst
me
/
that
of
an
hundred
there
be
not
.x.
that
haue
the
propirties
which
paul
requireth
to
be
in
them
.
wherefore
if
oylinge
and
shauinge
be
no
parte
of
their
presthod
/
then
euermore
of
a
thousand
.ix.
hundred
at
the
lest
shuld
be
no
prestes
at
all
.
And
quod
youre
frend
wold
confirme
it
with
an
oth
and
swere
depely
/
that
it
wold
folowe
and
that
it
must
nedes
so
be
.
which
argument
yet
/
if
there
were
no
nother
shifte
I
wold
solue
aftir
an
oxforde
facion
/
with
concedo
consequenciam
et
consequens
.
And
I
saye
morouer
that
their
annoyntynge
is
but
a
ceremonie
borowed
of
the
Iewes
/
though
they
haue
somewhat
altered
the
maner
/
&
their
shauinge
borowed
of
the
hethen
prestes
/
&
that
they
be
no
more
of
their
presthode
/
thē
the
oyle
/
salte
/
spittell
/
taper
&
chresom
cloth
of
the
substaunce
of
baptim
.
which
thinges
/
no
doute
/
because
they
be
of
their
coniurynge
/
they
wold
haue
preached
of
necessite
vnto
the
saluacion
of
the
childe
/
excepte
necessite
had
dreuen
them
vnto
the
contrarye
.
And
seinge
that
that
oyle
is
not
of
necessyte
/
let
.
M.
More
tell
me
what
moare
vertue
is
in
the
oyle
of
confyrmacion
/
in
as
moch
as
the
bysshope
sacrithe
the
one
as
well
as
the
other
:
ye
and
let
hym
tell
the
reason
why
there
shulde
be
more
vertue
in
the
oyle
where
wyth
the
bysshope
annoynteth
hys
prestes
.
Let
him
tell
you
from
whence
the
oyle
cometh
/
how
it
is
made
/
and
why
he
selleth
it
to
the
curates
wher
with
they
anoynte
the
syke
/
or
whether
thys
be
of
lesse
vertue
then
the
other₊
And
finally
whi
vsed
not
the
appostles
this
greke
worde
hiereus
or
the
interpreter
thys
laten
☞
worde
sacerdos
/
but
all
waye
thys
worde
presbiteros
and
senior
/
by
which
was
at
that
tyme
nothynge
sygnyfyed
then
an
elder
?
And
it
was
no
doute
taken
of
the
custome
of
the
hebrues
/
where
the
offycers
were
ever
elderly
men
as
nature
requireth
.
As
yt
appereth
in
the
olde
testament
and
also
in
the
newe
.
The
scrybes
/
pharises
and
the
elders
of
the
people
sayth
the
texte
/
which
were
the
officers
and
rulars
/
so
called
by
the
reason
of
theyr
age₊
¶
why
he
vseth
loue
rather
then
cheryte
HE
rebuketh
also
that
I
translate
thys
greke
word
agape
in
to
loue
/
and
not
rather
in
to
charite
so
holy
and
so
knowen
a
terme
.
Verely
charite
is
no
knowen
Englesh
in
that
sens
whych
agape
requireth
.
For
when
we
saye
/
geue
youre
almes
in
the
worshepe
of
God
and
swete
saint
charite
/
and
when
the
father
teacheth
his
sonne
to
saye
blissinge
father
for
saint
charite
/
what
meane
they
?
In
good
faith
they
wot
not
.
Morouer
when
we
saye
/
God
helpe
you
/
I
haue
done
my
charite
for
this
daye
/
doo
we
not
take
it
for
almes
?
And
the
man
is
euer
chidinge
and
out
of
charyte
/
and
I
beshrew
him
sauinge
my
charyte
/
there
we
take
it
for
pacyence
.
And
when
I
saye
a
charitable
man
/
it
is
taken
for
mercifull
.
And
though
mercifulnesse
be
a
good
loue
or
rather
springe
of
a
good
loue
/
yet
ys
not
euery
good
loue
mercifulnesse
.
As
when
a
woman
loueth
her
husbonde
godly
or
a
man
his
wife
or
his
frend
that
is
in
none
aduersitie
/
it
is
not
allwaye
mercifulnesse
.
Also
we
saie
not
this
man
hath
a
greate
charite
to
god
/
but
a
greate
loue
.
wherefore
I
must
haue
vsed
this
generall
terme
loue
/
in
spite
of
mine
herte
often
tymes
.
And
agape
and
charitas
were
wordes
vsed
amonge
the
hethen
yer
chryste
came
/
and
signified
therfore
more
then
a
godly
loue
.
And
we
maye
saye
well
ynough
and
haue
hearde
it
spoken
that
the
turkes
be
charitable
one
to
a
nother
amonge
them selues
and
some
of
them
vnto
the
chrysten
to
.
Besydes
all
thys
agape
ys
comen
vnto
all
loues₊
And
when
Master
More
saith
euery
loue
ys
not
charyte
/
no
more
is
euery
appostle
chrystes
appostell
ner
every
angell
gods
angell
/
ner
euery
hope
chrystē
hope
nor
euery
faith
or
beleffe
chrystes
beleffe
/
and
so
by
an
hundred
thousande
wordes
.
So
that
yf
I
shulde
all
waye
vse
but
a
worde
that
were
no
moore
generall
then
the
worde
I
enterprete
/
I
shulde
interprete
nothynge
at
all
.
But
the
mater
yt
selfe
and
the
circumestaunces
doo
declare
what
loue
/
what
hope
and
what
fayth
ys
spoken
of
.
And
finally
I
saye
not
charite
god
or
charite
youre
neyboure
but
loue
God
and
loue
youre
neyboure
ye
and
though
we
saye
a
man
ought
to
loue
hys
neyboures
wife
and
his
doughter
/
a
christen
man
doeth
not
vnderstonde
/
that
he
ys
commaunded
to
defyle
hys
neyboures
wife
or
hys
doughter₊
why
fauoure
and
not
grace
ANd
wyth
lyke
reasons
rageth
he
because
I
turne
charis
in
to
fauoure
and
not
in
to
grace
/
sayenge
that
euery
fauoure
is
not
grace
and
that
in
some
fauoure
there
is
but
litle
grace
.
I
can
saye
also
in
some
grace
there
is
lytle
goodnesse
.
And
when
we
saye
/
he
stondeth
well
in
my
ladis
grace
/
we
vnderstonde
no
greate
godly
fauoure
.
And
in
vniuersities
manye
vngracious
graces
are
goten₊
¶
why
knowlege
and
not
confessyon
/
repentaunce
and
not
penaunce₊
ANd
that
I
vse
this
word
knowlege
and
not
confession
/
and
this
repentaunce
and
not
penaunce
.
In
whych
all
he
can
not
proue
/
that
I
geue
not
the
ryghte
englishe
vnto
the
greke
worde
.
But
yt
ys
a
ferre
other
thynge
that
payneth
them
and
byteth
them
by
the
brestes
.
There
be
secret
panges
that
pinch
the
very
hertes
of
them
/
where
of
they
dare
not
complayne
.
The
sekenesse
that
maketh
them
so
impacyent
ys
/
that
they
haue
lost
theyr
iuglinge
termes
.
For
the
doctours
preachers
were
wont
to
make
many
deuisyons
/
distinccyons
and
sortes
of
grace
/
gratis
data
/
gratum
faciens
/
preueniens
and
subsequens
.
And
wyth
confessyon
they
iugled
/
and
made
the
people
/
as
ofte
as
they
spake
of
yt
:
vnderstonde
shryft
in
the
eare
.
wherof
the
scripture
maketh
no
mencyon
:
no
it
is
cleane
agenst
the
scrypture
as
they
vse
yt
and
preach
yt
/
and
vn
to
god
an
abhominacyon
and
a
foule
stinkynge
sacrifice
vnto
the
filthy
ydole
priapus
The
losse
of
those
iuglinge
termes
ys
the
mater
where
of
all
these
bottes
brede
/
that
gnawe
them
by
the
belies
and
make
them
so
vnquiet₊
And
in
lyke
maner
/
by
this
word
penaunce
/
penaunce
.
they
make
the
people
vnderstonde
holy
dedes
of
their
enioynynge
/
with
which
they
must
make
satisfaccion
vnto
godwarde
for
their
synnes
.
when
al
the
scripture
preacheth
that
christ
hath
made
full
satisfaccyon
for
oure
synnes
to
godwarde
/
and
we
must
now
be
thankefull
to
god
agayne
and
kyll
the
lustes
of
oure
flesh
wyth
holy
workes
of
gods
enioynynge
and
to
take
pacientlye
all
that
god
layeth
on
my
backe
.
And
if
I
haue
hurte
my
neyboure
/
I
am
bounde
to
shriue
myselfe
vnto
hym
and
to
make
hym
a
mendes
/
yf
I
haue
where
with
/
or
if
not
then
to
axe
him
forgeuenesse
/
and
he
is
bounde
to
forgeue
me
.
And
as
for
their
penaunce
the
scripture
knoweth
not
of
.
The
greke
hath
Metanoia
and
metanoite
/
repentaunce
and
repente
/
or
forthynkynge
and
forthynke
.
As
we
saye
in
english
it
forthynketh
me
or
I
forthynke
/
and
I
repent
or
yt
repenteth
me
and
I
am
sory
that
I
dyd
yt
.
So
now
the
scripture
sayeth
repent
or
let
yt
forthynke
you
and
come
and
beleue
the
gospell
or
glad
tydynges
that
ys
brought
you
in
chryst
/
and
so
shall
all
be
forgeuen
you
/
and
henceforth
lyue
a
new
lyfe
:
And
yt
wyll
folowe
yf
I
repent
in
the
herte
/
that
I
shall
doo
no
moore
so
wyllyngely
and
of
purpose
.
And
yf
I
beleued
the
gospell
/
what
God
hath
done
for
me
in
christe
/
I
shuld
suerly
loue
hym
agayne
and
of
loue
prepare
my selfe
vnto
hys
commaundementes₊
These
thinges
to
be
be
euen
so
.
M.
More
knoweth
wel
ynough
.
For
he
vnderstondeth
the
greke
/
and
he
knew
thē
longe
yer
I.
But
so
blinde
is
couetousenesse
and
dronken
desire
of
honoure
Giftes
blinde
the
eies
of
the
seinge
and
peruerte
the
wordes
of
the
righteous
Deut.
xvij
.
When
Deut
.
17.
☞
couetousenesse
findeth
vauntage
in
servinge
falshed
/
it
riseth
vpp
in
to
an
obstinat
malise
agenst
the
trouth
and
seketh
all
meanes
to
resiste
it
and
to
quench
it
.
As
Balam
the
false
prophete
/
though
he
wiste
that
god
loued
Israhel
&
had
blessed
them
and
promised
them
greate
thinges
/
Balam
.
and
that
he
wold
fulfyll
his
promises
/
yet
for
couetousenesse
and
desyre
of
honoure
/
he
fell
in
to
soch
malice
agenst
the
trueth
of
god
/
that
he
sought
how
to
resiste
it
and
to
curse
the
people
.
Which
when
god
wold
not
let
him
doo
/
he
turned
him selfe
a
nother
waye
and
gaue
pestilent
counsell
/
to
make
the
people
synne
agenst
god
wherbye
the
wrath
of
god
felle
vppon
thē
/
and
many
thousandes
perished
.
Notwithstondinge
gods
trueth
abode
fast
and
was
fullfilled
in
the
reste
.
And
Balam
as
he
was
the
cause
that
many
perished
/
so
escaped
he
not
him selfe
No
moare
did
any
that
maliciousy
resisted
the
open
trueth
agenst
his
awne
conscience
/
sence
the
world
beganne
/
that
euer
I
red
.
For
it
is
sinne
The
sinne
agenst
the
holye
gost
.
agenst
the
holy
gost
/
which
Christ
saith
shall
neyther
be
forgeuen
here
nor
in
the
worlde
to
come
/
which
texte
maye
this
wise
be
vnderstonde
that
as
that
sinne
shal
be
punished
with
euerlastinge
damnacion
in
the
life
to
come
:
even
so
shall
it
☞
not
escape
vengeaunce
here
.
As
thou
seist
in
Iudas
/
in
Pharao
/
in
Balam
and
in
all
other
tirantes
which
agenst
their
consciences
resisted
the
open
trueth
of
god
.
So
now
the
cause
why
oure
prelates
thus
rage
/
and
that
moueth
them
to
call
master
More
to
helpe
/
is
not
that
they
finde
iust
causes
in
the
translacion
/
but
because
they
haue
loste
their
iugglynge
and
fayned
termes
/
wherwith
Peter
ij
.
Pet
.
ij
.
prophisied
they
shuld
make
marchaundice
of
the
people
.
¶
Wether
the
church
were
before
the
gospell
or
the
gospell
before
the
church
.
☜
ANother
doute
there
is
/
whether
the
church
or
congregacion
be
before
the
gospell
or
the
gospell
before
the
church
.
Which
question
is
as
hard
to
solue
/
as
whether
the
father
be
elder
thē
the
sonne
or
the
sonne
elder
then
his
father
.
For
the
hole
scripture
and
all
beleuinge
hertes
testifye
that
we
are
begotten
thorow
the
worde
.
Wherfore
j
.
Petr
.
the
.
if
the
worde
begette
the
congregacion
/
and
he
that
begetteth
is
before
him
that
is
begotten
then
is
the
gospell
before
the
church
.
Paul
also
Romano
.
ix
.
sayth
/
how
shall
they
call
on
whom
they
beleue
not
?
And
how
shall
they
beleue
with
Ro
.
9.
out
a
preacher
?
That
is
/
Christ
must
first
be
preached
yer
men
can
beleue
in
him
.
And
then
it
foloweth
/
that
the
worde
of
the
preacher
must
be
before
the
faith
of
the
belevar
.
And
therfore
in
as
moch
as
the
worde
is
before
the
faith
/
and
faith
maketh
the
congregacion
/
therfore
is
the
word
or
gospell
before
the
congregacion
.
And
agayne
as
the
ayre
is
darke
of
it selfe
and
receaueth
all
hir
light
of
the
sonne
:
even
so
ar
all
mens
hertes
of
them selfe
darke
with
lies
&
receaue
al
their
trueth
of
gods
worde
/
in
that
they
consent
therto
.
And
morouer
as
the
darke
ayre
geveth
the
sonne
no
lighte
/
but
contrary
wise
the
light
of
the
sonne
in
respecte
of
the
ayre
is
of
it selfe
and
lighteneth
the
ayre
and
purgeth
it
from
darkenesse
:
even
so
the
lienge
herte
of
man
can
geue
the
word
of
god
no
trueth
/
but
contrary
wise
the
trueth
of
gods
worde
is
of
hir selfe
and
lyghteneth
the
hertes
of
the
beleuers
and
maketh
them
true
/
and
clenseth
them
from
lies
/
as
thou
readest
Ihon
.
xv
.
ye
be
cleane
by
reason
of
the
word
.
Which
is
to
be
vnderstond
/
in
that
the
Iohan
.
xv
word
had
purged
their
hertes
from
lies
/
from
false
opinions
and
from
thynkynge
evell
good
/
and
therfore
from
consentinge
to
synne
.
And
Ihon
.
xvij
.
sanctifie
thē
o
father
thorow
thy
trueth
.
And
thy
word
is
trueth
.
And
thus
thou
seist
that
gods
trueth
dependeth
not
of
man
.
It
is
Iohan
.
17
not
true
because
man
so
saith
or
addmitteth
it
for
true
:
But
man
is
true
because
he
beleueth
it
/
testifieth
and
geueth
wittenesse
in
his
hert
that
it
is
true
.
And
Christ
also
saith
him selfe
Ihon
.
v.
I
receaue
no
wittenesse
of
man
.
For
if
the
multitude
of
mans
wittenesse
might
make
ought
true
/
then
were
the
doctrine
of
Mahomete
truer
then
Christes
.
¶
Whether
the
appostles
left
ought
vn
written
/
that
is
of
necessite
to
be
beleued
.
☜
BVt
did
not
the
appostles
teach
ought
by
mouth
that
they
wrott
not
?
I
answere
/
because
that
many
taught
one
thinge
/
and
everyman
the
same
in
diuers
places
and
vnto
diuers
people
/
and
confirmed
euery
sermon
with
a
sondry
miracle
:
therfore
Christ
and
his
appostles
preached
an
hundred
thousand
sermons
and
did
as
many
miracles
which
had
bene
superfluous
to
haue
bene
all
written
.
But
the
pith
and
substaunce
in
generall
of
euery
thinge
necessarie
vn
to
oure
soules
health
/
both
of
what
we
ought
to
beleue
&
what
we
ought
to
doo
/
was
written
/
and
of
the
miracles
done
to
confirme
it
/
as
many
as
were
nedefull
.
So
that
what
soeuer
we
ought
to
beleue
or
doo
/
that
same
is
written
expresly
or
drawen
out
of
that
which
is
written
.
For
if
I
were
bounde
to
doo
or
beleue
vnder
payne
of
the
losse
of
my
soule
any
thynge
that
were
not
written
/
ner
depended
of
that
which
is
written
/
what
holpe
me
the
scripture
that
is
written
?
And
therto
in
as
moch
as
Christ
and
all
his
apostles
warned
vs
that
false
prophetes
shuld
come
with
false
miracles
/
even
to
disceaue
the
electe
/
if
it
were
possible
/
where
with
shuld
the
true
preacher
confounde
the
false
/
excepte
he
brought
true
miracles
to
confounde
the
false
or
else
autentycke
scripture
of
full
auctorite
all
ready
amonge
the
people
.
Some
man
wolde
axe
/
how
did
god
continue
his
congregacion
from
Adam
to
Noe
&
from
Noe
to
Abraham
/
and
so
to
Moses
/
with
out
wrytynge
/
but
with
teachynge
from
mouth
to
mouth
.
I
answere
first
that
there
was
no
scripture
all
the
while
/
they
shall
proue
/
when
oure
lady
hath
a
new
sonne
.
God
taught
Adam
greater
thinges
then
to
write
.
And
that
there
was
writynge
in
the
world
longe
yer
Abraham
ye
and
yer
Noe
doo
stories
testifie
.
Notwithstondinge
/
though
there
had
bene
no
writynge
/
the
preachers
were
euer
prophetes
glorious
in
doynge
of
miracles
/
where
with
they
confirmed
their
preachynge
.
And
beyonde
that
god
wrote
his
testament
vn
to
them
all
waye
/
both
what
to
doo
and
to
beleue
/
even
in
sacramentes
.
For
the
sacrifices
which
god
gaue
Adams
sonnes
were
no
dumme
popetrie
or
supersticious
mahometrie
/
but
signes
of
the
testament
of
god
And
in
them
they
red
the
worde
of
god
/
as
we
do
in
bokes
/
and
as
we
shuld
doo
in
oure
sacramentes
/
if
the
weked
pope
had
not
taken
the
significacions
awaye
from
vs
/
as
he
hath
robbed
vs
of
the
true
sens
of
all
the
scripture
.
The
testament
which
god
mad
with
Noe
/
that
he
wolde
no
moare
droune
the
world
with
water
/
he
wrote
in
the
sacrament
of
the
raynebowe
.
And
the
appoyntement
made
betwene
him
and
Abraham
/
he
wrote
in
the
sacrament
of
circumcision
.
And
therfore
saide
Steuen
Actes
.
vij
.
he
gaue
them
the
testament
of
circumcision
.
Not
that
the
outwarde
Actes
7
circumcision
was
the
hole
testament
/
but
the
sacrament
or
signe
therof
.
For
circumcision
preached
gods
word
vnto
them
/
as
I
haue
in
other
places
declared
.
But
in
the
tyme
of
Moyses
when
the
congregacion
was
encreased
/
that
they
must
haue
many
preachars
and
also
rulars
temporall
/
thē
all
was
receaued
in
scripture
/
in
so
moch
that
Christ
and
his
appostles
might
not
haue
bene
beleued
with
out
scripture
for
all
their
miracles
Wherfore
in
as
moch
as
Christes
congregacion
is
spred
a
brode
in
to
all
the
world
moch
broder
◇
Moseses
/
and
in
as
moch
as
we
haue
not
the
old
testament
only
but
also
the
new
/
wherin
all
thinges
are
opened
so
richly
and
all
fulfilled
that
before
was
promised
/
and
in
as
moch
as
there
is
no
promise
behinde
of
ought
to
be
shewed
moare
saue
the
resurreccion
:
yee
and
seinge
that
Christ
and
all
the
appostles
with
all
the
angels
of
heuen
/
if
they
were
here
/
coude
preach
no
moare
then
is
preached
/
of
necessite
vnto
oure
soules
:
How
then
shuld
we
receave
a
new
article
of
the
faith
/
with
out
scripture
/
as
profitable
vnto
my
soule
/
when
I
had
beleved
it
/
as
smoke
for
sore
eyes
.
What
holpe
it
me
to
beleue
that
oure
laidies
bodie
is
in
heuen
?
what
am
I
the
better
for
the
beleffe
of
purgatorye
?
to
feare
men
thou
wilt
saye
.
Christ
&
his
appostles
thought
Purgatorye
hell
ynough
.
And
yet
(
besydes
that
the
fleshly
imaginacion
maye
not
stonde
with
gods
worde
)
what
greate
feare
can
there
be
of
that
tereble
fire
which
thou
maist
quench
all
most
for
.iij.
halfe
pence
?
And
that
the
apostles
shuld
teach
ought
by
mouth
which
they
wold
not
write
/
I
praye
you
for
what
purpose
?
because
they
shuld
not
come
in
to
the
handes
of
the
hethen
for
mockynge
/
saith
M.
More
.
I
pray
you
what
thinge
moare
to
be
mocked
of
the
hethen
coude
they
teach
/
then
the
resurreccion
/
and
that
Christ
was
god
and
man
an
died
betwene
.ij.
theves
/
and
that
for
his
dethes
sake
/
all
that
repent
beleue
therin
/
shuld
haue
their
sinnes
forgeuen
them
.
ye
and
if
the
apostles
vnderstode
therby
as
we
doo
what
madder
thinge
vnto
hethen
people
/
coude
they
haue
taught
then
that
bred
is
Christis
body
and
wine
his
bloude
.
And
yet
all
these
thynges
they
wrote
.
And
agayne
purgatory
/
confession
in
the
eare
/
penaunce
and
satisfaccion
for
synne
to
godward
with
holy
deades
/
and
prayenge
to
saintes
with
soch
like
/
as
dome
sacramentes
and
ceremonies
/
ar
marvelouse
agreable
vn
to
the
supersticion
of
the
hethen
people
/
so
that
they
neaded
not
to
absteyne
from
writynge
of
them
/
for
feare
lest
the
hethen
shuld
haue
mocked
them
.
Morouer
what
is
it
that
the
appostles
taught
by
mouth
and
durst
not
write
?
The
sacramentes
?
As
for
baptim
and
the
sacrament
of
the
body
&
bloud
of
Christ
they
wrote
/
and
it
is
expressed
Sacramentes
haue
significacions
what
is
signified
by
them
.
And
also
all
the
ceremonies
and
sacramentes
that
were
from
Adam
to
Christ
had
significacions
/
and
all
that
are
made
mencion
of
in
the
new
testament
.
Wherfore
in
as
moch
as
the
sacramentes
of
the
olde
testament
haue
significacions
/
and
in
as
moch
as
the
sacramentes
of
the
new
testament
(
of
which
mencion
is
made
that
they
were
deliuered
vn
to
vs
by
the
verye
appostles
at
Christes
commaundement
)
haue
also
significacions
/
and
in
as
moch
as
the
office
of
an
appostle
is
to
edifie
in
Christe
/
and
in
as
moch
as
a
dumme
ceremonie
edifieth
not
/
but
hurteth
all
to
gether
(
for
iff
it
preach
not
vn
to
me
/
thē
I
can
not
but
put
confidence
therin
/
that
the
dede
it selfe
iustifieth
me
/
which
is
the
denyenge
of
Christes
bloude
)
&
in
as
moch
as
no
mencion
is
made
of
them
/
as
well
as
of
other
/
ner
is
knowen
what
is
ment
by
them
:
therfore
it
appereth
that
the
appostles
taught
them
not
/
but
that
they
be
the
false
marchaundice
of
wilye
ypocrites
.
And
therto
presthode
was
in
the
tyme
of
the
appostles
an
office
which
if
they
wold
do
truely
/
it
wold
moare
profitt
then
all
the
sacramentes
in
the
worlde
.
And
☞
agayne
gods
holinesses
striue
not
one
agenst
a nother
ner
defile
one
a
nother
.
Their
sacramentes
defile
one
a
nother
.
For
wedlocke
defileth
preshode
moare
then
horedom
/
thefte
/
murther
or
any
sinne
agenst
nature
.
They
wyll
happly
demaunde
where
it
is
written
that
wemen
shuld
baptise
.
Verely
in
this
commaundement
loue
they
neyboure
as
thyselfe
it
is
written
/
that
they
maye
and
ought
to
ministre
not
only
baptim
/
but
all
other
in
time
of
neade
/
iff
they
be
so
necessarie
as
they
preach
them
.
And
finally
though
we
were
sure
that
god
him selfe
had
geuen
vs
a
sacrament
/
what
soeuer
it
were
/
yet
if
the
significacion
were
once
lost
we
must
of
necessite
/
ether
seke
vpp
the
significacion
or
put
some
other
significacion
of
gods
word
therto
/
what
we
ought
to
doo
or
beleue
therby
/
or
else
put
it
downe
.
For
it
is
impossibible
to
obserue
a
sacrament
with
out
significacion
/
but
vnto
oure
damnacion
.
If
we
kepe
the
faith
purely
and
the
law
of
loue
vndefiled
/
whych
are
the
significacions
of
all
ceremonies
there
is
no
ieoperdy
to
alter
or
chaunge
the
facion
of
the
ceremonye
or
to
put
it
doune
/
if
nede
requyre₊
☜
¶
Whether
the
church
can
erre
THere
is
a
nother
question
whether
the
church
maye
erre
.
Which
if
ye
vnderstonde
of
the
pope
and
his
generacion
/
it
is
verely
as
hard
a
question
as
to
axe
/
whether
he
which
hath
both
his
eyes
out
be
blynd
or
no
/
or
whether
it
be
possible
for
him
that
hath
one
legge
shorter
then
a nother
/
to
halt
.
But
I
said
that
Christes
electe
what
that
very
church
is
&
what
faith
saveth
.
church
is
the
hole
multititude
of
all
repentynge
synners
that
beleue
in
Christ
and
put
all
their
trust
and
confidence
in
the
mercye
of
god
/
felynge
in
their
hertes
/
that
god
for
Christes
sake
loueth
them
and
wilbe
or
rather
is
mercifull
vn
to
them
and
forgeueth
them
their
synnes
of
which
they
repent
/
and
that
he
forgeueth
them
also
all
the
mocions
vn
to
synne
of
which
they
feare
lest
they
shuld
therby
be
drawen
in
to
synne
agayne
.
And
this
faith
they
haue
with
out
all
respecte
of
their
awne
deseruynges
/
yee
and
for
no
nother
cause
then
that
the
mercifull
trueth
of
god
the
father
which
can
not
lye
/
hath
so
promised
and
so
sworne
.
And
this
faith
and
knowlege
is
euerlastynge
life
/
and
by
this
we
be
born
a
new
and
made
the
sonnes
of
god
and
obtayne
forgeuenesse
of
synnes
and
are
translated
from
deeth
to
life
and
from
the
wrath
of
god
vn
to
his
loue
and
fauoure
.
And
this
faith
is
the
mother
of
all
trueth
.
and
bryngeth
with
hir
the
spirite
of
all
trueth
.
Which
spirite
purgeth
vs
/
as
from
all
sinne
/
even
so
from
all
lyes
and
erroure
noysome
and
hurtefull
.
And
this
faith
is
the
fundacion
layd
of
the
appostles
and
prophetes
wheron
Paul
saith
Ephe
.
ij
.
that
we
are
bylt
/
and
therby
of
the
household
of
god
And
this
faith
is
the
rocke
wheron
Ephe
.
2
Christ
bilt
his
congregacion
.
Christ
axed
the
Mat
.
16
appostles
Matth
.
xvj
.
whom
they
toke
him
for
.
And
Peter
answered
for
them
all
sayenge
I
saye
that
thou
art
Christ
the
sonne
of
the
liuinge
god
that
art
come
in
to
this
worlde
.
That
is
/
we
beleue
that
thou
art
he
that
was
promised
vn
to
Abraham
/
shuld
come
and
blesse
vs
and
deliuer
vs.
How
be
it
Peter
yet
wist
not
by
what
meanes
.
But
now
it
is
opened
thorow
out
all
the
world
/
that
thorow
the
offerynge
of
his
body
and
bloude
.
That
offeringe
is
a
satisfaccion
for
the
sinne
of
all
that
repent
and
a
purchasynge
of
what
so
euer
they
can
axe
/
to
kepe
them
in
fauoure
.
And
that
they
sinne
no
moare
.
And
Christ
answered
vppon
this
rocke
I
will
byld
my
congregacion
:
that
is
/
vppon
this
faith
.
And
agenst
the
rocke
of
this
faith
can
no
sinne
/
no
hell
/
no
deuell
/
no
lies
nor
erroure
preuayle
.
For
what
soeuer
any
man
hath
committed
/
if
he
repent
and
come
to
this
rocke
/
he
is
saffe
.
And
that
this
faith
is
the
only
waye
bi
which
the
church
of
Christ
goeth
vn
to
god
and
vn
to
the
enheretaunce
of
all
his
riches
/
testifie
all
the
appostles
and
prophetes
and
all
the
scripture
/
with
signes
and
miracles
/
and
al
the
bloud
of
marters
.
And
who
soever
goeth
vnto
God
and
vnto
for
geuenesse
of
synnes
or
saluacion
/
by
any
other
waye
then
thys
/
the
same
is
an
heretike
out
of
the
rightwaye
and
not
of
Christes
church
.
For
this
knowlege
maketh
a
man
of
the
church
.
And
the
church
is
christes
body
Collossen
.
●j
.
and
every
person
of
the
church
is
a
member
Col.
j
.
of
christ
.
Ephe
.
5.
Now
it
is
no
member
of
christ
that
hath
not
christes
spirite
in
it
.
Roma
.
viii
.
as
Ephe
.
5.
it
is
no
parte
of
me
or
member
of
my
body
wherin
my
soule
is
not
present
and
quikeneth
it
.
Rom.
8.
And
then
iff
a
man
be
none
of
christes
/
he
is
not
of
his
church
¶
How
a
true
member
of
christes
church
synneth
not
/
and
how
he
is
yet
a
synner
FVrthermoare
/
he
that
hath
this
faith
cannot
sinne
/
and
therfore
can
not
be
disceaved
with
damnable
erroures
.
For
by
this
faith
we
be
(
as
Isaide
)
borne
of
God
.
Now
he
that
is
born
of
god
can
not
synne
/
for
his
seed
dwelleth
in
him
/
and
he
can
not
therfore
synne
/
because
he
is
born
of
God
.
j
.
Ihon
.
iij
.
which
seed
is
the
j
.
Ioha
.
3.
holygost
that
kepith
a
mans
hert
from
consentinge
vnto
sinne
.
And
therfore
it
is
a
false
conclusion
that
master
More
holdeth
/
how
that
a
Faith
and
synne
cannot
stond
to
gether
.
man
maye
haue
a
righte
faith
ioyned
with
all
kyndes
of
abhominacion
and
synne
And
yet
every
membir
of
Christes
congregacion
is
a
synner
and
sinneth
dayly
/
some
moare
and
some
lesse
.
For
it
is
written
.i.
Ihon
.
i
.
if
we
saye
we
haue
no
synne
/
we
disceaue
oure selues
and
the
trueth
is
not
in
vs.
And
agayne
iff
we
saye
/
we
haue
not
sinned
/
we
make
him
aliar
and
his
worde
is
not
in
vs.
And
Paul
.
Roma
.
vij
.
saith
/
that
good
which
I
wold
/
that
do
I
not
/
but
that
evell
which
I
wold
not
/
that
do
I
So
it
is
not
I
that
doo
it
(
saith
he
)
but
synne
that
dwelleth
in
me
.
Thus
are
we
synners
and
no
synners
.
No
synners
/
if
thou
loke
vn
to
the
profession
of
oure
hertes
towarde
the
law
of
God
/
on
oure
repentaunce
and
sorow
that
we
haue
/
both
because
we
haue
synned
and
also
because
we
be
yet
full
of
synne
still
/
and
vn
to
the
promises
of
mercie
in
oure
sauioure
christe
/
and
vn
to
oure
fayth
.
Synners
are
we
/
iff
thou
loke
vn
to
the
frailtie
of
oure
flesh
/
which
is
as
the
weakenesse
of
one
that
is
newly
recouered
out
of
agreate
disease
/
by
the
reason
wherof
oure
dedes
are
imperfect
.
And
by
the
reason
where
of
also
/
when
occasions
be
greate
/
we
fall
in
to
horrible
dedes
/
and
the
frute
of
the
synne
which
remayneth
in
oure
membirs
breaketh
out
.
Notwithstondynge
yet
the
spirite
leaveth
vs
not
/
but
rebuketh
vs
and
bringeth
vs
home
agayne
vn
to
oure
profession
/
so
that
we
never
cast
off
the
yocke
of
God
from
oure
neckes
nether
yeld
vpp
oure selues
vn
to
synne
/
for
to
serue
it
/
but
fighte
afresh
and
begynne
a
new
batayle
.
☞
☜
₊
₊
₊
¶
How
a
christen
man
can
not
erre
/
and
how
he
maye
yet
erre
.
ANd
as
they
synne
not
/
so
they
erre
not
.
And
on
the
other
syde
as
they
synne
/
so
they
erre
:
but
never
vn
to
deeth
and
damnacion
.
For
they
never
synne
of
purpose
ner
holde
any
erroure
maliciously
/
synnynge
agenst
the
holygoste
/
but
of
weakenesse
and
infirmitie
.
As
good
obedient
childern
/
though
they
loue
their
fathers
commaundementes
/
yet
breake
them
oft
/
by
the
reason
of
their
wekenesse
.
And
as
they
can
not
yelde
them selves
bond
vn
to
synne
/
to
serue
it
:
even
so
they
can
not
erre
in
any
thynge
that
shuld
be
agenst
the
promises
which
are
in
christe
.
And
in
other
thynges
their
erroures
be
not
vn
to
damnacion
/
though
they
be
neuer
so
greate
/
because
they
hold
them
not
maliciously
.
As
now
/
if
some
when
they
reade
in
the
new
testament
of
Christes
brethern
/
wold
thynke
that
they
were
oure
ladies
childern
aftir
the
birth
of
christe
/
because
they
know
not
the
vse
of
speakynge
of
the
scripture
or
of
the
hebrues
/
how
that
nye
kinsmen
becalled
brethern
/
or
happly
they
might
be
Iosephes
childern
/
by
some
first
wife
/
neyther
can
haue
any
to
teach
him
for
tiranny
that
is
so
greate
/
yet
coude
it
not
hurte
him
/
though
he
died
therin
/
because
it
hurteth
not
the
redempcion
that
is
in
christes
bloude
.
For
though
she
had
none
but
christ
/
I
am
therfore
neuer
the
moare
saued
/
neyther
yet
the
lesse
/
though
she
had
had
.
And
in
soch
like
an
hundred
that
plucke
not
a
mans
faith
from
Christ
/
they
might
erre
/
and
yet
beneuer
the
lesse
saued
no
though
the
contrary
were
written
in
the
gospel
.
For
as
in
other
synnes
/
as
sone
as
they
be
rebuked
/
they
repent
:
even
so
here
/
assone
as
they
were
better
taught
/
they
shuld
immediatly
knowlege
their
erroure
and
not
resiste
.
But
they
which
maliciously
maynetene
opinions
agenst
the
scripture
/
or
that
that
can
not
be
proued
by
the
scripture
/
or
soch
as
make
no
mater
vn
to
the
scripture
and
saluacion
that
is
in
christ
whether
they
be
true
or
noo
/
and
for
the
blinde
zele
of
them
make
sectes
/
breakinge
the
vnite
of
christes
church
/
for
whose
sake
they
ought
to
suffre
all
thynge
/
and
rise
agenst
their
neyboures
/
whom
they
ought
to
loue
as
them selues
/
to
slee
them
(
soch
men
I
saye
are
fallen
from
christe
and
make
an
Idole
of
their
opinions
.
For
except
they
put
trust
in
soch
opinions
and
thought
them
necessarie
vn
to
saluacion
/
or
with
a
cankred
conscience
went
about
to
disceaue
/
for
some
filthie
purpose
/
they
wold
never
breake
the
vnite
of
faith
or
yet
slee
their
bretern
.
Now
is
this
a
playne
conclusion
/
that
both
they
that
trust
in
their
awne
workes
/
and
they
also
that
put
confidence
in
their
awne
opinions
/
be
fallen
from
Christe
and
erre
from
the
waye
of
faith
that
is
in
christes
bloude
/
and
therfore
are
none
of
christes
church
/
because
they
be
not
bilt
vppon
the
rocke
of
faith
.
₊
₊
✚
¶
Faith
is
ever
assayled
and
fought
with
all
.
MOrouer
this
oure
faith
which
we
haue
in
Christ
/
is
euer
fought
agenst
/
euer
assaylled
and
beten
at
with
disperacion
:
not
when
we
sinne
only
/
but
also
in
all
temptacions
of
adversite
in
to
which
God
bringeth
vs
/
to
nurtoure
vs
and
to
shew
vs
oure
awne
hertes
/
the
ypocrisie
and
false
thoughtes
that
there
lye
hidd
/
oure
al
most
no
faith
at
all
and
as
litle
loue
/
even
then
happly
when
we
thought
oure selues
most
perfecte
of
all
.
For
when
temptacions
come
we
can
not
stond
/
when
we
haue
synned
faith
is
feble
/
when
wronge
is
done
vs
we
cannot
forgeue
/
in
sickenes
/
in
losse
of
goodes
and
in
all
tribulacions
we
be
impacient
:
when
oure
neyboure
neadeth
oure
helpe
/
that
we
must
departe
with
him
of
oures
then
loue
is
colde
.
And
thus
we
lerne
and
fele
that
there
is
no
goodnesse
ner
yet
power
to
doo
good
/
but
of
God
only
.
And
in
all
soch
temptacions
oure
faith
perisheth
not
vtterly
neyther
our
loue
and
consent
vnto
the
law
of
God
/
But
they
be
weke
/
sycke
and
wounded
and
not
cleane
deed
.
As
a
Good
child
whom
the
father
and
mother
haue
taught
nurtourne
and
wisdom
/
loueth
his
father
and
all
his
commaundementes
/
and
perceaueth
of
the
goodnesse
shewed
him
/
that
his
father
loueth
him
and
that
all
his
fathers
preceptes
are
vnto
his
welth
and
profitt
/
and
that
his
father
commaundeth
him
nothinge
for
any
neade
that
his
father
hath
therof
/
but
seketh
his
profitt
only
/
and
therfore
hath
a
good
faith
vn
to
all
his
fathers
promises
and
loueth
al
his
commaundementes
and
doeth
them
with
good
wyll
and
with
good
will
goeth
to
scole
.
And
by
the
waye
haply
he
seeth
companie
playe
and
with
the
sight
is
taken
and
raveshed
of
his
memory
and
forgetteth
him selfe
and
stondeth
and
beholdeth
and
falleth
to
playe
also
/
forgettynge
father
and
mother
/
all
their
kyndes
/
all
their
lawes
and
his
awne
profitt
therto
.
How
be
it
the
knowlege
of
his
fathers
kyndnesse
/
the
faith
of
his
promises
and
the
loue
that
he
hath
agayne
vn
to
his
father
and
the
obedient
mynde
are
not
vtterly
quenched
/
but
lye
hyd
/
as
all
thynges
do
when
a
man
slepeth
or
lieth
in
a
traunce
.
And
assone
as
he
hath
played
out
all
his
lustes
or
be
warned
in
the
meane
season
/
he
cometh
agayne
vn
to
his
olde
profession
.
Neuer
the
later
many
temptacions
goo
ouer
his
herte
/
and
the
law
as
a
right
hangman
tormenteth
his
conscience
and
goeth
nye
to
persuade
him
that
his
father
will
cast
him
a
waye
and
hange
him
if
he
ketche
him
so
that
he
is
like
a
greate
while
to
runne
awaye
rather
then
to
returne
vn
to
his
father
agayne
.
Feare
and
dreade
of
rebuke
and
of
losse
of
his
fathers
loue
and
of
punishment
wrastell
with
the
trust
which
he
hath
in
his
fathers
goodnesse
and
as
it
were
geue
his
faith
a
fall
.
But
it
riseth
agayne
assone
as
the
rage
of
the
first
brount
is
past
and
his
mynd
moare
quiett
.
And
the
good
nesse
of
his
father
and
his
old
kindnesse
cometh
vn
to
remembraunce
/
eyther
of
his
awne
corage
or
by
the
comforte
of
some
other
.
And
he
beleueth
that
his
father
will
not
cast
him
awaye
or
destroye
him
/
and
hopeth
that
he
will
no
moare
doo
so
.
And
vppon
that
he
geteth
him
home
/
dismayed
.
But
not
all
to
gether
faythlesse
.
The
old
kyndneses
wyll
not
lett
him
dispayre
.
How
be
it
all
the
world
can
not
sett
his
hert
at
rest
/
vntill
the
payne
be
past
/
and
vntyll
he
haue
herd
the
voyce
of
his
father
that
all
is
forgeuen₊
¶
The
maner
and
ordre
of
oure
election₊
☜
EVen
so
goeth
it
with
gods
electe
.
God
choseth
them
first
and
they
not
god
/
as
thou
readest
Ihon
.
xv
.
And
then
he
sendeth
forth
and
calleth
them
/
and
sheweth
them
his
goodwyll
Ioan
.
15
which
he
beareth
vn
to
them
/
and
maketh
them
se
/
both
their
awne
damnacion
in
the
lawe
and
also
the
mercie
that
is
layd
vpp
for
them
in
christes
bloude
/
and
therto
what
he
will
haue
them
doo
.
And
then
when
we
se
his
mercie
/
we
loue
him
agayne
and
chose
him
and
submitte
our selues
vn
to
his
lawes
to
walke
in
them
.
For
when
we
erre
not
in
witt
/
reason
and
iudgement
of
thinges
/
we
can
not
erre
in
wil
and
choyse
of
thynges
.
The
choyse
of
a
mans
will
doeth
naturally
and
of
hir
awne
accorde
folowe
the
iudgement
of
a
mans
reason
/
whether
he
iudge
righte
or
wronge
.
So
that
in
teachinge
only
resteth
the
pith
of
a
mans
liuynge
.
How
be
it
there
be
swine
that
receaue
no
lerninge
but
to
defile
it
.
And
there
be
dogges
that
rent
all
good
lerninge
with
their
teth
.
And
there
be
pope
holy
whych
folowynge
a
ryghtewesnes
of
their
awne
faynynge
resiste
the
rightwesnesse
of
god
in
Christe
And
there
be
that
can
not
attend
to
herken
vn
to
the
trueth
for
rage
of
lustes
/
which
when
lustes
abate
/
come
and
obeye
well
ynough
.
And
therfore
a
Christen
man
must
be
pacient
and
sofre
longe
to
wynne
his
brother
to
Christ
/
that
he
whych
attendeth
not
to
daye
/
maye
receave
grace
and
heare
to
morowe
:
we
se
some
at
their
very
later
ende
/
when
colde
feare
of
deeth
hath
quenched
the
heet
of
their
appetites
/
lerne
and
consent
vnto
the
trueth
/
where
vnto
before
they
coude
geue
none
eare
/
for
the
wylde
rages
of
lustes
that
blinded
their
wittes₊
And
though
gods
electe
can
not
so
faull
that
they
rise
not
agayne
/
because
that
the
mercy
of
mercye
waiteth
euer
on
the
electe
god
euer
wayteth
vppon
them
/
to
deliuer
them
from
euell
/
as
the
care
of
a
kind
father
wayteth
vppon
his
sonne
/
to
warne
him
and
to
kepe
him
from
occasions
and
to
call
hym
bake
agayne
yf
he
begonne
to
ferre
:
yet
they
forgett
them selues
oftymes
and
synke
downe
in
to
traunces
and
fall
aslepe
in
lustes
for
a
season
.
But
assone
as
they
be
awaked
they
repent
and
come
agayne
wythout
resistaunce
.
God
now
and
then
withdraweth
his
hande
and
leueth
them
vnto
their
awne
strength
/
to
make
them
feale
that
there
is
no
power
to
do
good
but
of
god
only
lest
they
shulde
be
proude
of
that
which
is
none
of
theirs
.
God
layd
so
sore
awaight
of
persecucion
vppon
Dauids
Dauid
backe
that
passed
his
strength
to
beare
.
So
that
he
cried
oft
out
in
his
psalmes
/
sayenge
that
he
had
liued
well
and
folowed
the
right
waye
off
God
in
vaine
.
For
the
moare
he
kepte
him selfe
from
sinne
/
the
worse
yt
went
with
hym
/
as
he
thought
/
and
the
better
with
his
enemie
Saull
the
worse
he
was
,
yet
god
left
hym
not
there
/
but
comforted
him
and
shewed
him
thynges
which
before
he
wist
not
of
/
how
that
the
saintes
must
be
pacyent
and
a
byde
gods
heruest
/
vntyll
the
wekedenesse
of
vngodly
synners
befull
ripe
/
that
god
maye
repe
it
in
dew
season₊
God
also
suffered
occasyons
stronger
then
Dauid
/
to
faull
vppon
him
and
to
carie
him
cleane
out
of
the
waye
.
was
he
not
readye
for
a
churlysse
answere
to
haue
slayn
naball
and
all
the
males
of
his
housse
/
so
moch
as
the
chyld
in
the
cradell
?
how
be
it
God
with
helde
hym
and
kepte
him
backe
from
that
evell
/
thorow
the
wisdome
of
Abegall
.
How
longe
slomberd
he
/
or
rather
how
hard
in
slepe
was
he
in
the
adulterye
of
Bathseba
.
And
in
the
murther
of
her
husbond
Vriah
/
But
at
both
tymes
assone
as
he
was
rebuked
and
his
faulte
told
him
/
he
repented
immedyatly
&
turned
agayne
mekely
.
Now
in
all
that
longe
tyme
/
from
the
adulterye
of
Bathsabe
vntyll
the
prophete
Nathan
rebuked
him
he
had
not
lost
his
faith
nor
yet
his
loue
vnto
the
lawes
of
god
/
no
moare
then
a
man
loseth
hys
wittes
when
he
ys
a
slepe
.
He
had
forgott
hym selfe
only
and
had
not
malycyously
cast
of
the
yocke
of
gods
commaundementes
from
off
his
necke
.
There
is
no
man
so
good
/
but
that
there
cometh
a
tyme
vppon
hym
/
when
he
fealeth
in
hym selfe
no
moare
faith
or
loue
vnto
god
/
then
a
sycke
man
oftymes
feleth
the
tast
of
his
meate
which
he
eateth₊
And
in
lyke
maner
the
apostles
of
chryst
at
hys
passyon
were
astonyed
and
amased
and
in
soch
a
storme
of
temptacyons
/
for
the
soden
chaunge
from
soo
greate
glorye
in
to
so
vyle
and
shamfull
deeth
/
that
they
had
forgott
all
the
myracles
and
all
the
wordes
whych
he
had
told
them
before
/
how
that
he
shulde
be
betrayed
and
delyuered
on
the
same
maner
vnto
deeth
.
Morouer
they
neuer
vnderstode
that
sayenge
of
hys
deeth
because
their
hertes
were
all
waye
hevie
and
ouer
lade
wyth
erthely
thoughtes
.
For
though
they
saw
him
reyse
vpp
other
/
yet
who
shulde
reyse
hym
vpp
/
when
he
were
deed
/
they
coude
not
comprehende
.
Reade
what
thou
reade
canst
/
and
thou
shalt
fynd
no
temptacyon
lyke
vnto
that
from
the
creacyon
of
the
world
/
or
so
greate
as
yt
by
the
hundred
parte
.
So
that
the
wonderfull
soden
chaunge
and
the
tereble
syght
of
hys
passyon
and
of
hys
most
cruell
and
most
vile
deeth
/
and
the
losse
of
whom
they
so
greatly
loued
/
that
theyr
hertes
wolde
fayne
haue
died
wyth
hym
/
and
the
feare
of
their
awne
deeth
/
and
the
impossibilite
that
a
man
shulde
ryse
agayne
of
his
awne
power
/
so
occupyed
theyr
myndes
and
so
astonyed
them
and
amased
them
/
that
they
coude
receaue
no
comforte
/
ether
of
the
scrypture
or
of
the
miracles
which
they
had
sene
christ
doo
/
nor
of
the
monicions
and
warnynge
wherewith
he
had
warned
them
before
/
nether
of
the
women
that
brought
them
tydynges
that
he
was
rysen
.
The
swerd
of
temptacyons
wyth
feare
sorow
/
mornynge
&
wepynge
/
had
depely
perced
theyr
hertes
/
and
the
cruell
syght
had
so
combred
their
mindes
/
that
they
coude
not
beleue
/
vntyll
chryst
hym selfe
came
/
deeth
put
off
and
ouercome
/
ye
and
when
they
first
saw
him
/
they
were
astonied
for
wonderinge
and
ioye
to
gether
that
thoughtes
a
rose
in
theyr
hertes
/
alas
ys
thys
he
or
doeth
some
spirite
mocke
vs
?
he
was
faine
to
lett
them
feale
him
and
to
eate
with
thē
/
to
strength
theyr
faythes₊
How
be
yt
there
was
none
of
them
that
was
fallen
in
hys
hert
from
chryste
.
For
assone
as
the
wemen
brought
worde
/
Peter
and
Ihon
ran
vnto
the
sepulchre
and
saw
and
wonted
and
wold
fayne
haue
beleuen
that
he
was
rosen
and
longed
for
hym
?
But
coude
not
beleue
the
wound
of
temptacyon
beinge
greater
thē
that
it
coude
be
healed
wyth
the
preachynge
of
a
woman
with
out
any
other
miracle
Ioseph
of
Arimathea
and
Nicodemus
which
while
he
yet
liued
durst
not
be
a
knowen
of
hym
assone
as
he
was
deed
/
bedged
his
bodie
and
buried
hym
boldly
.
And
the
wemen
assone
as
yt
was
lawful
to
worke
prepared
their
annoyntmentes
with
all
diligence
And
the
hertes
of
the
dysciples
that
went
to
Emaus
burned
in
their
brestes
to
heare
speake
of
hym₊
And
thomas
had
not
forsaken
Christ
/
but
coude
not
beleue
vntyll
he
sawe
hym
/
and
yet
desyred
and
longed
to
se
hym
and
reioysed
when
he
saw
hym
and
for
ioye
cryed
out
/
my
lorde
my
god
.
There
was
none
of
them
that
euer
railed
on
hym
and
came
so
ferre
forth
/
to
saye
/
he
was
a
disceauer
and
wrought
wyth
the
dyuels
craft
all
thys
whyle
/
and
se
where
to
he
ys
come
in
the
ende
?
we
defye
hym
and
all
hys
werkes
false
wretch
that
he
was
and
hys
false
doctrine
also
.
And
therto
must
they
haue
come
at
the
last
/
when
feare
/
sorow
and
wonderynge
had
bene
past
/
yf
they
had
not
bene
preuented
and
holpe
in
the
meane
tyme₊
yee
and
peter
assone
as
he
had
denied
chryst
Peters
fayth
fayled
not
came
too
hym selfe
immedyatly
and
went
out
and
wepte
bytterly
for
sorow
.
And
thus
ye
se
/
that
peters
fayth
fayled
not
/
though
yt
were
oppressed
for
a
tyme
:
so
that
we
neade
to
seke
no
gloses
for
the
texte
that
Chryst
sayd
to
peter
how
that
hys
fayth
shulde
not
fayle
.
yes
sayth
Master
More
yt
fayled
in
hym selfe
/
but
was
reserued
in
our
ladye
.
☜
but
lat
vs
se
the
texte
and
their
glose
to
gether
.
Christ
saith
Luke
.
xxij
.
Simon
/
Simon
/
sathan
Lu
.
11.
seketh
you
to
sifte
you
as
men
sifte
where
:
but
I
haue
prayed
for
the
/
that
thy
faith
shall
not
faile
/
werfore
when
thou
art
come
vn
to
thy selfe
agayne
strength
thy
brethern
.
Now
put
this
wise
glose
therto
and
se
how
they
agre
to
gether
.
Simon
/
satam
seketh
to
sift
you
as
whete
/
but
I
haue
prayd
for
the
/
that
my
mothers
faith
shall
not
faile
/
wherfore
when
thou
art
come
to
thyselfe
agayne
/
acordynge
as
my
prayar
hath
obtayned
for
the
/
that
my
mothers
faith
shall
not
☞
faile
/
strength
thy
brethern
.
How
saye
ye
/
is
not
this
a
propir
texte
and
well
framed
to
gether
?
Do
ye
not
thinke
that
there
is
as
moch
witte
in
the
heed
of
mad
colens
/
as
in
the
braynes
of
soch
expositoures
?
¶
Whether
the
pope
and
his
secte
be
Christes
church
or
no
THat
the
pope
and
his
spirites
be
not
the
church
maye
this
wise
be
proued
.
He
that
hath
no
faith
to
be
saued
thorow
Christe
/
is
not
of
Christes
churche
.
The
pope
beleueth
not
to
Pope
be
saued
thorow
Christe
.
For
he
teacheth
to
trust
in
holy
workes
for
the
remission
of
sinnes
and
saluacion
:
as
in
the
workes
of
penaunce
enioyned
/
in
vowes
/
in
pilgremage
/
in
chastite
/
in
other
mens
prayars
and
holy
liuynge
/
in
freres
and
freres
cotes
/
in
saintes
merites
/
and
the
significacions
put
out
/
he
teacheth
to
beleue
in
the
dedes
of
the
ceremonies
and
of
the
sacramentes
ordeyned
at
the
begynnynge
to
preach
vn
to
vs
and
to
do
vs
seruice
/
and
not
that
we
shuld
beleue
in
thē
and
serue
thē
And
a
thousand
such
supersticiousnesses
setteth
he
before
vs
in
steade
of
Christ
/
to
beleue
in
/
nether
Christ
ner
gods
worde
/
nether
honourable
to
god
ner
serviceable
vnto
our
neyboure
ner
profitable
vn
to
ourselues
for
the
tamynge
of
the
flesh
/
which
all
are
the
denyenge
of
Christes
bloud
.
A
nother
rason
is
this
.
Whosoeuer
beleueth
in
Christ
/
consenteth
that
gods
lawe
is
good
.
The
pope
consenteth
not
that
gods
lawe
is
good
.
For
he
hath
forboden
lawfull
wedlocke
vn
to
all
his
/
ouer
whom
he
raigneth
as
a
temporall
tirant
with
lawes
of
his
awne
makynge
and
not
as
a
brother
exhortynge
them
to
kepe
Christes
.
And
he
hath
graunted
vnlaufull
horedom
vn
to
as
many
as
bringe
money
.
As
thorow
all
doucheland
/
euery
prest
payenge
a
gelden
vn
to
the
archedecon
shall
frely
and
quietly
haue
his
hore
and
put
hir
awaye
at
his
pleasure
/
&
take
a nother
at
his
awne
luste
.
As
they
doo
in
wales
/
in
yerland
/
Scotland
/
Fraunce
&
Spayne
.
And
in
Englond
therto
they
be
not
few
whych
haue
licences
to
kepe
hores
/
some
of
the
pope
and
some
of
their
ordinaries
.
And
when
the
parishes
goo
to
law
with
them
to
put
a
waye
their
hores
/
the
bisshopes
officers
mocke
them
/
poll
them
and
make
them
spend
their
thryftes
/
and
the
prestes
kepe
their
hores
still
.
How
be
it
in
very
dede
sens
they
were
re●uked
by
the
preachynge
of
wicleffe
/
oure
englesh
spiritualtie
haue
layd
their
snares
vn
to
mens
wiues
/
to
couer
their
abhominacions
/
though
they
byde
not
all
waye
secret
.
Ther
to
all
Christen
men
if
they
haue
done
amisse
repent
when
their
fautes
be
told
them
.
The
spiritualtie
repent
not
/
but
of
very
lust
and
consent
to
synne
persecute
both
the
scripture
wherwith
they
be
rebuked
and
also
them
that
warne
them
to
amend
&
make
heretikes
of
them
and
burne
them
.
And
besydes
that
/
the
pope
hath
mad
a
playne
decre
in
which
he
commaundeth
sayenge
/
though
the
pope
synne
neuer
so
greuously
and
draw
with
him
to
hell
by
his
ensample
thousandes
innumerable
/
yet
let
no
man
be
so
hardye
to
rebuke
him
.
For
he
is
heed
ouer
all
&
none
ouer
him
distinct
.xl.
Si
papa
.
And
Paul
saith
Roma
.
xiij
.
let
euery
soule
obey
the
hier
powers
that
are
ordeyned
to
punysh
synne
.
The
pope
will
not
/
ner
let
any
of
his
.
Rom.
13
And
Paul
chargeth
.
1.
Corin
.
v.
if
he
that
is
a
brother
be
an
horekeper
/
a
dronkerd
/
couetouse
/
an
extorsioner
or
a
raylar
and
so
forth
/
that
we
haue
no
felowsheppe
with
him
:
No
not
so
1.
Cor
.
5.
moch
as
to
eate
in
his
companie
.
But
the
pope
with
violence
compelleth
vs
to
haue
soch
in
honoure
/
to
receaue
the
sacramentes
of
them
/
to
heare
their
masses
and
to
beleue
all
they
saye
/
and
yet
they
wyll
not
lett
vs
se
whether
they
saye
trouth
or
no
.
And
he
compelleth
.x.
parishes
to
paye
their
tithes
and
offeringes
vn
to
one
soch
to
goo
and
runne
at
riott
at
their
cost
&
to
doo
noughte
therfore
.
And
a
thousand
soch
like
doeth
the
pope
contrarie
vn
to
Christes
doctrine
.
¶
The
argumentes
where
with
the
pope
wold
proue
him selfe
the
church
/
are
solued
.
☜
NOtwithstondinge
because
as
they
be
all
shauen
they
be
all
shamelesse
to
affirme
that
they
by
the
right
church
&
can
not
erre
/
though
all
the
world
seeth
that
not
one
of
them
is
in
the
right
waye
and
that
they
haue
with
vtter
defiaunce
forsaken
both
the
doctrine
and
livinge
of
Christe
and
of
all
his
appostles
/
lat
vs
se
the
sophistrie
where
with
they
wold
persuade
it
.
One
of
thier
hie
reasons
is
this
.
The
church
/
saye
they
/
was
before
the
heretikes
/
and
the
heretikes
came
euer
out
of
the
church
and
left
it
.
And
they
Their
first
reason
.
were
before
all
them
which
they
now
call
heretikes
and
lutherans
/
and
the
lutheranes
came
out
of
them
.
&
c̄
.
Wherfore
they
be
the
right
church
and
the
other
heretikes
in
dede
as
they
be
called
.
Well
/
I
will
like
wise
dispute
.
First
the
A
like
reason
right
church
was
vnder
Moses
and
Aaron
&
so
forth
in
whose
rowmes
satt
the
scribes
phareses
and
hye
prestes
in
the
time
of
Christ
.
And
they
were
before
Christe
.
And
Christ
and
his
apostles
came
out
of
them
and
departed
from
them
and
left
them
.
Wherefore
the
scribes
phareses
and
hie
prestes
were
the
right
church
/
and
Christ
and
his
appostles
and
disciples
heretikes
and
a
damnable
secte
.
And
so
the
Iewes
ar
yet
in
the
right
waye
and
we
in
erroure
.
And
of
trueth
if
their
blynd
reason
be
good
/
thē
is
this
argument
so
to
.
For
they
be
like
and
are
both
one
thynge
.
But
in
as
moch
as
the
kingdom
of
god
stondeth
The
solucion
not
in
wordes
/
as
paul
sayth
.
1.
Co.
iiij
.
But
in
power
/
therfore
loke
vn
to
the
mary
and
pith
of
the
thinges
selfe
/
and
lett
vayne
wordes
passe
.
Vnder
Abraham
/
Isaac
/
and
Iacob
was
the
church
greate
in
faith
and
small
in
numbre
/
And
as
it
encreased
in
numbre
/
so
it
decreased
in
faith
vntyll
the
tyme
of
Moses
.
And
out
of
those
vnbeleuers
god
stered
vpp
Moses
&
brought
then
vnto
the
right
faith
agayne
.
And
Moses
left
a
glorious
church
and
in
faith
and
cleauinge
vn
to
the
word
of
god
/
and
deliuered
them
vn
to
Iosuah
Eleazer
/
Phineas
and
Caleb
.
But
assone
as
the
generacion
of
them
that
saw
the
miracles
of
god
were
deed
/
they
fell
to
Idolatrie
immediatly
as
thou
seist
in
the
bible
.
And
god
when
he
had
delyuered
them
in
to
captiuite
for
to
chastise
their
wekednesse
/
stered
them
vpp
a
prophete
euer
moare
/
to
call
them
vn
to
his
testament
agayne
.
And
so
he
did
wellnye
an
hundred
tymes
/
I
suppose
/
yer
Christ
came
/
for
they
neuer
bode
any
space
in
the
right
faith
.
And
agenst
the
comynge
of
Christ
the
scribes
/
Phareses
/
Caiphas
/
Anna
/
and
the
elders
/
were
crepte
vpp
in
to
the
sete
of
Moses
/
Aaron
and
the
holy
prophetes
and
patriarkes
and
succeded
them
linially
and
had
the
scripture
of
god
but
euen
in
captiuite
/
to
make
marchaundice
of
it
and
to
ab
vse
it
vn
to
their
awne
glorie
&
profitt
.
And
though
they
kepte
the
people
from
outward
Idolatrie
of
worshepynge
of
images
with
the
hethen
:
yet
they
brought
them
in
to
a
worse
inward
Idolatrie
of
a
false
fayth
&
trust
in
their
awne
dedes
and
in
vayne
tradicions
of
their
awne
faynynge
.
And
they
had
put
out
the
significacions
of
all
the
ceremonies
and
sacramentes
of
the
olde
testament
and
taught
the
people
to
beleue
in
the
workes
selfe
/
and
had
corrupte
the
scripture
with
false
gloses
.
As
thou
maist
se
in
the
gospell
/
how
Christ
warneth
his
disciples
to
be
warre
of
the
leuen
of
the
phareses
which
was
their
false
doctrine
and
gloses
.
And
in
a
nother
place
he
rebuked
the
scribes
and
the
Mat
.
16.
phareses
sayenge
:
wo
be
to
them
/
because
they
had
taken
awaye
the
keye
of
knowlege
and
had
Mat
.
23.
shutt
vpp
the
kingdome
of
even
and
neyther
wold
entre
in
them selues
ner
sofre
them
that
wolde
.
How
had
they
shutt
it
vpp
?
verely
with
their
tradicions
and
false
gloses
whych
they
had
sowed
to
the
scripture
in
playne
places
and
in
the
takynge
a
waye
the
meaninge
of
the
ceremonies
and
sacrifices
and
teachinge
to
beleue
in
the
worke
.
And
oure
ypocrites
are
in
like
maner
crept
vpp
in
to
the
sete
of
Christ
and
of
his
ppostles
/
by
succession
:
not
to
doo
the
dedes
of
Christ
and
his
appostles
/
but
for
lucre
only
(
as
the
nature
of
the
wilye
foxe
is
/
to
gett
him
ā
hole
made
with
a
nother
beestes
laboure
)
and
to
make
marchaundice
2.
Pet
.
2.
of
the
people
with
fayned
wordes
/
as
Peter
warned
vs
before
/
&
to
doo
acordinge
as
Christ
and
all
his
apostles
prophesyed
/
how
they
shuld
begyle
and
leade
out
of
the
right
waye
/
all
them
that
had
no
loue
to
folow
and
liue
aftir
the
trouth
.
And
in
like
maner
haue
they
corrupte
the
scripture
/
and
blinded
the
right
waye
with
their
awne
constitucions
/
with
tradicions
of
dō
me
ceremonies
/
with
takynge
awaye
the
significacions
of
the
sacramentes
/
to
make
vs
beleue
in
the
worke
of
the
sacramentes
first
/
where
by
they
might
the
better
make
vs
beleue
in
workes
of
their
settynge
vpp
aftirwarde
/
and
with
false
gloses
which
they
haue
patched
to
the
scripture
in
playne
places
to
destroye
the
litterall
sens
for
to
sett
vp
a
false
fayned
sens
of
allegories
/
when
there
is
none
soch
.
And
therby
they
haue
stopte
vpp
the
gates
of
heven
/
the
true
knowlege
of
Christ
/
and
haue
made
their
awne
belies
the
dore
.
For
thorow
their
belies
must
thou
crepe
and
there
leave
all
thy
fall
behynde
the
.
And
soch
blynd
reasons
as
oures
make
agenst
Ioan
.
8.
vs
/
made
they
agenst
Christe
sayenge
:
Abraham
is
our
father
/
we
be
Moses
disciples
/
how
knoweth
he
the
vnderstondinge
of
the
scripture
/
seinge
he
neuer
lerned
of
any
of
vs
?
only
the
cursed
vnlerned
people
that
know
not
the
scripture
beleue
in
him
.
Loke
whether
any
of
the
rulars
or
phareses
doo
beleue
in
him
.
Wherfore
the
scripture
truely
vnderstond
aftir
the
playne
places
and
generall
articles
of
the
faith
which
thou
findest
in
the
scripture
/
and
the
ensamples
that
are
gonne
before
/
wyll
all
waye
testifie
who
is
the
right
church
.
Though
the
phareses
succeded
the
patriarkes
and
prophetes
and
had
the
scripture
of
them
/
yet
they
were
heretikes
and
fallen
from
the
faith
of
them
&
from
their
lyuynge
.
And
Christ
and
his
disciples
&
Ihon
the
Baptist
departed
from
the
phareses
which
were
heretikes
/
vn
to
the
right
sens
Christ
.
Ioan
baptist
.
of
the
scripture
&
vn
to
the
faith
&
liuinge
of
the
patriarkes
&
prophetes
and
rebuked
the
phareses
.
As
thou
seist
how
Christ
calleth
them
ypocrites
/
dissimulars
/
blynd
gydes
&
paynted
sepulchres
.
And
Ihon
called
thē
th●
generacion
of
vipers
&
serpentes
.
Of
Ihon
the
angell
said
vn
to
his
father
Luke
.
j
.
he
shall
turne
many
of
the
children
of
Israel
vn
to
their
lord
god
.
which
yet
before
Luce
.
1.
Ihon
beleued
after
a
fleshly
vnderstondynge
in
god
&
thought
them selues
in
the
right
waye
.
And
he
shall
turne
the
hertes
of
the
fathers
vn
to
the
childerne
.
That
is
/
he
shall
with
his
preachynge
&
true
interpretynge
of
the
scripture
make
soch
a
spirituall
hert
in
the
children
as
was
☞
in
their
fathers
/
Abraham
/
Isaac
/
&
Iacob
.
And
he
shall
turne
the
disobedient
vn
to
the
obedience
of
the
rightteouse
&
prepare
the
lorde
a
perfecte
people
.
That
is
/
them
that
had
sett
vpp
a
rightewysnesse
of
their
awne
&
were
therfore
disobedient
vnto
the
rightewysnesse
of
faith
/
shall
he
conuerte
from
their
blyndnesse
vn
to
the
wisdome
of
them
that
beleued
in
god
to
be
made
rightewysse
/
and
with
those
fathers
shall
he
geue
the
childern
egles
eyes
to
spie
out
Christ
&
his
rightewysnesse
and
to
forsake
their
awne
and
so
to
become
perfecte
.
And
aftir
the
same
maner
/
though
oure
popish
ypocrites
succede
Christ
and
his
appostles
and
haue
their
scripture
/
yet
they
befallen
from
the
faith
and
liuinge
of
them
and
are
heretikes
and
had
nede
of
a
Ihon
Baptist
to
conuerte
them
.
And
we
departe
from
them
vn
to
the
true
scripture
and
vnto
the
faith
and
liuynge
their
of
/
and
rebuke
them
in
like
maner
.
And
as
they
which
departe
from
the
faith
of
the
true
church
are
heretikes
/
even
so
they
that
departe
from
the
church
of
heretikes
and
false
fayned
faith
of
ypocrites
/
are
the
true
church
/
which
thou
shalt
all
waye
know
by
their
faith
examined
by
the
scripture
and
by
their
profession
and
consent
to
liue
acordynge
vn
to
the
lawes
of
god
.
¶
Another
argument
.
A
Nother
like
blynd
reason
they
haue
where
Their
seconde
reason
in
is
all
their
trust
.
Is
we
come
out
of
them
&
they
not
of
vs
/
so
we
receaue
the
scripture
of
them
&
they
not
of
vs.
How
know
we
that
it
is
the
scripture
of
god
and
true
but
because
they
teach
vs
so
?
How
can
we
that
beleue
/
excepte
we
first
beleue
that
they
be
the
church
and
cannot
erre
in
any
thynge
that
perteyneth
vn
to
ouresoules
health
.
For
if
a
man
tell
me
of
a
marvelouse
thynge
/
wherof
I
can
haue
no
nother
knowlege
then
by
his
mouth
only
/
how
shuld
I
geue
credence
excepte
I
beleued
that
the
man
were
so
honest
that
he
coude
not
lye
or
wold
not
lye
.
Wherefore
we
must
beleue
that
they
be
the
right
church
that
can
not
erre
or
else
we
can
beleue
nought
at
all
.
This
wise
reason
is
their
shoteancre
and
al
their
hold
/
their
refuge
/
to
flight
and
chefe
stone
in
their
fundacion
/
wheron
they
haue
bilt
all
their
lies
and
all
their
mischeue
that
they
haue
wrought
this
.viij.
hundred
yeres
.
And
this
reason
do
the
Iewes
laye
vn
to
oure
charge
this
daye
/
and
this
reason
doeth
chefely
blynd
them
and
hold
them
still
in
obstinacie
.
Oure
spirites
first
falsifie
the
scripture
to
stablish
their
lyes
.
And
when
the
scripture
cometh
to
light
and
is
restored
vn
to
the
true
vnderstondinge
and
their
iuglinge
spied
/
and
they
like
to
sofre
shippwracke
/
then
they
cast
out
this
ancre
/
they
be
the
church
and
can
not
erre
/
their
auctorite
is
greater
then
the
scripture
/
and
the
scripture
is
not
true
/
but
because
they
saye
so
and
admitte
it
.
And
therfore
what
soeuer
they
affirme
/
is
of
as
greate
auctorite
as
the
scripture
.
The
solucion
.
Notwithstondinge
/
as
I
saide
/
the
kingdone
of
heuen
stondeth
not
in
wordes
of
mans
wisdome
/
but
in
power
and
spirite
.
And
therfore
loke
vn
to
the
ensamples
of
the
scripture
and
so
shalt
thou
vnderstonde
.
And
of
an
hundred
ensamples
betwene
Moses
and
Christe
/
where
the
Israelites
fell
from
god
and
were
euer
restored
by
one
prophete
or
other
/
let
vs
take
one
:
even
Ihon
the
Baptiste
.
Ihon
went
before
Christ
to
{pre}pare
his
waye
/
that
is
/
to
brynge
men
vn
to
the
knowlege
of
their
sinnes
and
vn
to
repentaunce
/
thorow
true
expoundynge
of
the
lawe
/
which
is
the
only
waye
vn
to
Christe
.
For
excepte
amam
knowlege
his
sinnes
and
repent
of
them
/
he
can
haue
no
parte
in
Christe
/
of
Ihon
Christ
saith
Matt
.
xvij
.
that
he
was
Elias
that
shuld
come
Mat
.
17.
and
restore
all
thynge
.
That
is
/
he
shuld
restore
the
scripture
vn
to
the
right
sens
agayne
/
which
the
phareses
had
corrupte
with
the
leuem
of
their
false
gloses
and
vayne
fleshly
tradicions
.
He
made
croked
thynges
streyght
/
as
it
is
written
/
and
rough
smoth
.
Which
is
also
to
be
vnderstonde
of
the
scripture
/
which
the
phareses
had
made
croked
wrestynge
them
vn
to
a
false
sens
with
weked
gloses
/
and
so
rough
that
no
man
coude
walke
in
the
waye
of
them
.
For
when
god
said
/
honoure
father
and
mother
/
meaninge
that
we
shuld
obey
them
and
also
helpe
them
at
their
nede
/
the
phareses
put
this
glose
therto
/
out
of
their
awne
leuen
sayenge
:
God
is
thy
father
and
mother
.
wherfore
what
soeuer
nede
thy
father
&
mother
haue
/
iff
thou
offer
to
god
/
thou
art
hold
excused
.
For
it
is
better
to
offer
to
god
/
then
to
thy
father
and
mother
and
so
moch
moare
meritorious
as
god
is
greater
then
they
:
yee
and
god
hath
done
moare
for
the
then
they
and
is
moare
thy
father
and
mother
then
they
.
As
oures
now
affirme
/
that
it
is
moare
meritorious
to
offer
to
god
and
his
holy
deed
saintes
/
then
vn
to
the
pore
liuynge
saintes
.
And
when
god
had
promised
the
people
a
sauioure
to
come
and
blesse
them
and
saue
them
from
their
synnes
/
the
phareses
taught
to
beleue
in
holy
workes
to
be
saued
by
as
if
they
offered
and
gaue
to
be
prayd
for
.
As
oures
/
as
ofte
as
we
haue
a
promise
to
be
for
geuen
at
the
repentaunce
of
the
herte
thorow
Christes
bloud
shedynge
/
putto
/
thou
must
first
shriue
thy selfe
to
vs
of
euery
sillable
/
&
we
must
laye
oure
handes
on
thine
heed
and
whistell
out
thy
synnes
and
enioyne
the
penaunce
to
make
satisfaccion
.
And
yet
art
thou
but
loused
from
the
synne
only
that
thou
shalt
not
come
in
to
hell
/
but
thou
must
yet
sofre
for
every
synne
.vij.
yeres
in
purgatory
which
is
as
whott
as
hell
/
excepte
Purgatory
.
thou
bye
it
out
of
the
pope
.
And
if
thou
aske
by
what
meanes
the
pope
geueth
soch
pardon
.
They
answere
out
of
the
merites
of
christ
And
thus
at
the
last
they
graunt
agenst
themselues
/
that
Christ
hath
not
only
deserued
for
vs
the
remission
of
oure
synnes
/
but
also
the
forgeuenesse
of
that
grosse
and
fleshly
imagined
purgatory
/
saue
thou
must
by
it
out
of
the
pope
And
with
soch
tradicions
they
toke
awaye
the
keye
of
knowlege
and
stopped
vpp
the
kingdome
of
heuen
that
no
man
coude
entre
in
.
And
as
I
said
/
they
taught
the
people
to
beleue
in
the
dedes
of
the
ceremonyes
whych
god
ordeyned
not
to
iustifie
but
to
be
signes
of
promises
by
which
they
that
beleued
were
iustified
.
But
the
phareses
put
out
the
significacions
and
quenched
the
faith
and
taught
to
be
iustified
by
the
worke
/
as
oures
haue
serued
vs.
For
oure
sacramentes
were
onse
but
signes
partely
of
what
we
shulde
beleue
/
●o
stere
vs
vp
vn
to
faith
/
and
partely
what
we
shuld
doo
/
to
stere
vs
vpp
to
doo
the
law
of
god
/
and
were
not
workes
to
iustifie
.
Now
make
this
reason
vn
to
Ihon
and
vn
to
many
prophetes
that
went
before
him
&
did
as
he
did
/
ye
and
vn
to
Christ
him selfe
and
his
appostles
/
and
thou
shalt
finde
them
all
heretikes
/
and
the
scribes
and
phareses
good
men
/
iff
that
reason
be
good
.
Therfore
this
wise
thou
maist
answere
.
No
thankes
vn
to
the
heedes
of
that
church
that
the
scripture
was
kepte
/
but
vn
to
the
mercie
of
god
.
For
as
they
had
destroyed
the
right
sens
of
it
for
their
lucre
sake
/
even
so
wold
they
haue
destroyed
it
also
had
they
coude
/
rather
then
the
people
shuld
haue
come
vn
to
the
right
vnderstondinge
of
it
/
as
they
slew
the
true
interpretours
and
preachers
of
it
.
And
even
so
no
thankes
vn
to
oure
ypocrites
that
the
scripture
is
kepte
/
but
vn
to
the
botomlesse
mercie
of
god
.
For
as
they
haue
destroyed
the
right
sens
of
it
with
their
leuen
/
and
as
they
destroye
dayly
the
trewe
preachers
of
it
/
and
as
they
kepe
it
from
the
laye
people
/
that
they
shuld
not
se
how
they
iugle
with
it
/
even
so
wolde
they
destroye
it
also
/
coude
they
brynge
it
aboute
/
rather
then
we
shuld
come
by
the
true
vnderstondynge
of
it
were
it
not
that
god
prouided
other
wise
for
vs.
For
they
haue
put
the
stories
that
shuld
in
many
thynges
helpe
vs
/
cleane
out
of
the
waye
/
as
nye
as
they
coude
.
They
haue
corrupte
the
legend
and
liues
all
most
of
all
sayntes
.
They
haue
fayned
false
bokes
and
put
them
forth
/
some
in
the
name
of
.
S.
Hierome
/
some
in
the
name
of
saynt
Augustine
/
in
the
name
of
.
S.
Ciprian
/
S.
Deonise
&
other
holy
men
.
Which
are
proued
none
of
theirs
/
partly
by
the
stile
&
latine
/
&
partly
by
autenticke
stories
.
And
as
the
Iewes
haue
sett
vpp
a
boke
of
tradicions
called
talmud
/
to
Talmud
.
destroye
the
sens
of
the
scripture
/
Vn
to
whych
they
geue
faith
&
vn
to
the
scripture
none
at
all
be
it
never
so
playne
/
but
saye
it
can
not
be
vnderstonde
/
saue
by
that
talmud
:
even
so
haue
oures
set
vpp
their
dunce
/
their
Thomas
&
a
thousand
Dunce
like
draffe
/
to
stablish
their
lies
/
thorow
falsifienge
the
scripture
/
&
saye
that
it
can
not
be
vnderstonde
with
out
them
/
be
it
never
so
playne
.
And
if
a
man
allege
an
holy
doctoure
agenst
thē
they
glose
him
out
as
they
doo
the
scripture
/
or
will
not
heare
/
or
saye
the
church
hath
other
wise
determined
.
Now
therfore
when
they
aske
vs
how
we
knowe
that
it
is
the
scripture
of
god
/
aske
them
how
Ihon
Baptiste
knew
and
other
prophetes
which
god
stered
vpp
in
all
soch
times
as
the
scripture
was
in
like
captiuite
vnder
ypocrites
?
Did
Ihon
beleue
that
the
scribes
/
phareses
and
hie
prestes
were
the
true
church
of
god
/
and
had
his
spirite
and
coude
not
erre
?
who
taught
the
egles
to
spie
out
their
praye
?
euen
so
the
children
of
god
spie
out
their
father
and
Christes
electe
spie
out
their
lorde
/
and
trace
out
the
pathes
of
his
fete
and
folowe
/
ye
though
he
goo
vppon
the
playne
and
liquide
water
which
will
receaue
no
steppe
:
and
yet
there
they
find
out
his
foote
/
his
electe
know
him
/
but
the
world
knoweth
him
not
Ihon
.
1.
If
the
world
know
him
not
/
and
thou
Ioan
.
1.
☞
call
the
world
pride
/
wrath
/
envie
/
couetousnesse
slowth
/
glotonnye
and
lecherie
/
then
our
spiritualtie
know
him
not
.
Christes
shepe
heare
the
voyce
of
Christ
Ihon
.
x
.
where
the
world
of
ypocrites
Ioa
.
10
as
they
know
him
not
/
even
so
the
wolues
heare
not
his
voyce
/
but
compell
the
scripture
to
heare
them
and
to
speake
what
they
luste
.
And
therfore
excepte
the
lorde
of
Sabaoth
had
left
vs
seed
/
we
had
bene
all
as
Sodom
and
Gommor
said
Esaias
in
his
first
chapter
.
And
even
so
saide
Paule
in
his
tyme
And
even
so
saye
we
Esa
.
1.
in
oure
tyme
/
that
the
lord
of
the
hostes
hath
saued
him
seed
and
hath
gathered
him
a
flocke
to
Rom.
9.
whom
he
hath
geuen
eares
to
heare
/
that
the
ypocritish
wolues
can
not
heare
/
and
eyes
to
se
/
that
the
blynde
leadars
of
the
blynd
can
not
se
/
and
an
hert
to
vnderstonde
/
that
the
generacion
of
poysoned
vipers
can
nether
vnderstonde
ner
knowe
.
If
they
allege
sent
Augustine
which
saith
/
I
Augustinus
had
not
beleued
the
gospell
/
excepte
the
auctorite
of
the
church
had
moued
me
.
I
answere
/
as
they
abuse
that
sayenge
of
the
holy
man
/
even
so
they
allege
al
the
scripture
and
all
that
they
bringe
for
them
/
even
in
a
false
sens
.
S.
Augustine
before
he
was
conuerted
was
an
hethen
man
and
a
philosopher
full
of
worldly
wisdome
vn
to
whom
the
preachinge
of
christe
is
but
folishnesse
1.
Cor
.
1.
/
saith
paul
.
i
.
Corin
.
i
.
And
he
disputed
with
blynd
reasons
of
wordly
wisdome
agenst
the
christen
.
Neuerthelesse
the
ernest
liuinge
of
the
christen
acordinge
vn
to
their
doctrine
and
the
constant
soferinge
of
persecucion
and
aduersite
for
their
doctrines
sake
moued
him
and
stered
him
to
beleue
that
it
was
no
vayne
doctrine
/
but
that
it
must
nedes
be
of
god
/
in
that
it
had
soch
power
with
it
.
For
it
happeneth
that
they
which
will
not
heare
the
worde
at
the
begynninge
/
are
aftirwarde
moued
by
the
holy
conuersation
of
them
that
belue
.
As
Peter
warneth
christen
wiues
that
1.
P.
3.
had
hethen
husbandes
that
wold
not
heare
the
trueth
preached
/
to
liue
so
godly
that
they
might
winne
their
hethen
husbandes
with
holy
conuersacion
.
And
Paul
saith
how
knowest
thou
christen
1.
Cori
.
7.
wife
/
whether
thou
shalt
winne
thine
hethen
husbande
/
with
holy
conuersacion
ment
he
.
For
many
are
wonne
with
godly
liuynge
/
which
at
the
first
ether
will
not
heare
or
can
not
beleue
.
And
that
is
the
auctorite
that
.
S.
Augustine
ment
.
But
if
we
shall
not
beleue
/
tyll
the
liuynge
of
the
spiritualtie
conuerte
vs
/
we
belike
to
byde
longe
ynough
in
vnbeleffe
And
when
they
aske
whether
we
receaved
the
scripture
of
them
?
I
answere
/
that
they
which
come
after
receaue
the
scripture
of
them
that
go
before
.
And
when
they
aske
whether
we
beleue
not
that
it
is
gods
worde
by
the
reason
that
they
tell
vs
so
.
I
answere
/
that
there
are
.ij.
maner
faythes
/
an
historicall
faith
and
a
felynge
faith
.
The
historical
faith
hangeth
of
the
trueth
and
honestie
of
the
teller
or
of
the
comen
fame
and
consent
of
many
.
As
if
one
told
me
that
the
turke
had
wonne
a
citie
and
I
beleved
it
moved
with
the
honestie
of
the
man
.
Now
if
there
come
a
nother
that
semeth
moare
honest
or
that
hath
better
persuasions
that
it
is
not
so
/
I
thynke
immediatly
that
he
lied
and
lose
my
faith
agayne
.
And
a
felynge
faith
is
/
as
iff
a
man
were
there
present
whan
it
was
wonne
and
their
were
wounded
and
had
there
lost
all
that
he
had
and
were
taken
presoner
there
also
.
That
man
shuld
so
beleue
that
all
the
world
coude
not
turne
him
from
his
faith
.
Even
like
wise
iff
my
mother
had
blowen
on
hir
finger
and
told
me
that
the
fire
wold
burne
me
/
I
shuld
haue
beleued
hir
with
an
historicall
faith
/
as
we
beleue
the
stories
of
the
worlde
/
because
I
thought
she
wold
not
haue
mocked
me
.
And
so
I
shuld
haue
done
/
if
she
had
told
me
that
the
fire
had
bene
cold
and
wold
not
haue
burned
/
but
assone
as
I
had
put
my
fingre
in
the
fire
/
I
shuld
haue
beleued
/
not
by
the
reason
of
hir
/
but
with
a
felynge
faith
/
so
that
she
coud
not
haue
persuaded
me
aftir
warde
the
contrarie
.
So
now
with
an
historicall
faith
I
maye
beleue
that
the
scripture
is
Gods
by
the
teachynge
of
them
/
and
so
I
shuld
haue
done
though
they
had
told
me
that
roben
hode
had
bene
the
scripture
of
God
.
which
faith
is
but
an
opinion
and
therfore
abideth
euer
frutelesse
and
fauleth
a
waye
/
iff
a
moare
gloriouse
reason
be
made
vnto
me
or
iff
the
preacher
liue
contrarye
.
But
of
a
felynge
faith
it
is
written
.
Ihon
.
Ioh
.
6.
vi
.
They
shal
be
all
taught
of
God
.
That
is
/
God
shall
write
it
in
their
hertes
with
his
holy
spirite
.
And
Paul
also
testifieth
Romano
.
viij
.
Rom.
8.
the
spirite
beareth
recorde
vn
to
oure
spirite
/
that
we
be
the
sonnes
off
God
.
And
this
faith
is
none
opinion
/
but
a
sure
felynge
/
and
therfore
euer
frutefull
.
Neyther
hangeth
it
of
the
honestie
of
the
preacher
but
of
the
power
of
God
and
of
the
spirite
/
and
therfore
iff
all
the
preachers
of
the
world
wold
goo
a
boute
to
persuade
the
contrary
/
it
wold
not
preualye
/
no
moare
then
though
they
wold
make
me
beleue
the
fire
were
cold
/
aftir
that
I
had
put
my
fingre
therin
.
Of
this
ye
haue
an
ensample
Ihon
.
iiij
.
of
the
Samaritanish
wife
/
which
left
hir
pitcher
Ioan
.
4.
and
went
in
to
the
citie
and
said
/
come
and
se
a
man
that
hath
told
me
all
that
euer
I
did
/
is
not
he
Christe
and
many
of
the
Samaritanes
beleued
because
of
the
sayenge
of
the
woman
/
how
that
he
had
told
hir
all
that
euer
she
did
/
and
went
out
vn
to
him
and
desyred
him
to
come
in
which
faith
was
but
an
opinion
and
no
faith
that
coude
haue
lasted
or
haue
brought
out
frute
/
but
when
they
had
herd
Christ
/
the
spirite
wrought
and
made
them
fele
.
whervppon
they
came
vn
to
the
woman
and
saide
:
we
beleue
not
now
because
of
thy
sayenge
/
but
because
we
haue
harde
our selues
and
know
that
he
is
christ
the
sauioure
of
the
worlde
.
For
christes
preachinge
was
with
power
and
spirite
that
maketh
a
man
feale
and
knowe
and
worke
to
/
and
not
as
the
scribes
and
phareses
preached
and
as
oures
make
a
man
ready
to
cast
his
gorge
to
heare
them
raue
and
rage
as
mad
men
.
And
therfore
saith
the
scripture
cursed
is
he
that
trusteth
in
man
and
maketh
flesh
his
arme
/
that
is
to
saye
/
his
strengh
.
And
euen
so
cursed
is
he
that
hath
no
nother
beleffe
but
because
men
so
saye
.
Cursed
were
he
that
had
no
nother
why
to
beleue
then
that
I
so
saye
.
And
even
so
cursed
is
he
that
beleueth
only
because
the
pope
so
saith
/
and
so
forth
thorow
oute
all
the
men
in
the
worlde
.
☞
¶
The
faith
that
dependeth
of
a
nother
mans
mouth
is
weke
.
IF
I
haue
no
nother
fealynge
in
my
faith
then
because
a
man
so
saith
/
then
is
my
faith
faithlesse
and
frutelesse
.
For
if
I
haue
no
nother
felynge
that
lecherie
is
synne
then
that
the
pope
so
preacheth
/
whom
I
se
before
my
face
Lecherye
.
sett
vppe
in
Rome
a
stues
of
.xx.
or
.xxx.
thousand
hores
/
takynge
of
every
pece
tribute
yerly
/
and
his
bisshopes
with
all
other
his
disciples
folowynge
the
ensample
mightily
/
and
the
pope
therwith
not
content
/
but
to
sett
vpp
therto
a
stues
of
younge
boyes
agenst
nature
/
the
committers
of
which
synne
be
burnt
at
a
stake
amonge
the
turkes
/
as
Moses
also
commaundeth
in
his
lawe
/
and
the
pope
also
to
forbid
all
the
spiritualltie
/
a
multitude
of
.xl.
or
.
l.
hundred
thousand
to
mary
/
&
to
geue
them
licence
to
kepe
euery
man
his
whore
who
so
wyll
:
if
I
saye
/
I
haue
no
nother
felynge
in
my
faith
that
lechery
is
synne
then
this
mans
preachinge
/
I
thynke
my
faith
shuld
be
to
weake
to
beare
moch
frute
.
How
coude
I
beleue
a
man
that
wold
saye
he
loued
me
/
if
all
his
dedes
were
contrary
?
I
coude
not
beleue
God
him selfe
that
he
loued
me
/
if
in
all
my
trybulacions
I
had
of
him
no
nother
comforte
thē
those
bare
wordes₊
And
in
like
maner
if
I
had
no
nother
felynge
Couetuousnesse
.
in
my
fayth
that
couetousnesse
were
synne
/
then
that
the
spiritualtie
so
sayth
/
my
faith
coude
be
but
weake
and
faintie
/
when
I
se
how
the
pope
wyth
wiles
hath
thrust
downe
the
emproure
/
and
how
the
bisshopes
and
prelates
be
cropt
vpp
an
hye
in
all
regyons
aboue
their
kinges
and
haue
made
thē
a
seuerall
kindome
and
haue
goten
in
to
their
handes
all
most
the
one
halfe
of
euery
realme
whiche
they
diuide
amonge
them selues
/
geuinge
no
laye
man
ony
parte
wyth
them
/
and
hepynge
vpp
bisshoperike
vppon
bisshoperike
/
promocyon
vppon
promocion
/
benefice
vppon
benefice
/
with
vnions
and
tot quottes
robbinge
in
euery
parish
the
soules
of
their
Vnions
▪
tot
quottes
.
fode
and
the
pore
of
their
due
sustynaunce
:
ye
and
some
preachinge
that
it
were
lesse
sinne
to
haue
.ij.
wyues
thē
.ij.
benefices
/
but
whyle
they
be
yet
younge
&
hote
/
and
therfore
thynke
couetousnesse
☞
greater
synne
then
lecherye
:
which
same
/
when
they
be
waxed
elder
and
their
complexcyon
some
what
altered
/
thinke
that
couetousnesse
is
as
small
a
synne
as
lechery
/
and
therfore
take
all
that
cometh
.
And
if
any
man
cast
theyr
preachynge
in
their
tethes
/
they
answere
that
they
be
better
lerned
and
haue
sene
further
.
If
I
saye
/
I
haue
no
nother
felinge
that
couetousnesse
is
synne
/
then
the
preachynge
of
these
holy
fathers
/
my
faith
were
bilt
but
vppon
a
weke
rocke
or
rather
on
the
soft
sonde
.
And
therfore
oure
defenders
do
ryght
well
to
fome
out
their
awne
shame
and
to
vtter
the
secret
thoughtes
of
their
hertes
.
For
as
they
write
/
so
they
beleue
.
Other
felynge
of
the
lawes
of
god
and
feyth
of
chryst
haue
they
none
/
then
that
theyr
God
the
pope
so
sayth
.
And
therfore
as
the
pope
preacheth
with
hys
mouth
only
/
even
soo
beleue
they
wyth
theyr
mouth
only
what
soeuer
he
preacheth
/
with
out
moare
a
doo
/
be
it
neuer
so
abhominable
/
and
in
theyr
hertes
consent
vnto
all
their
fathers
wekednesse
and
folow
hym
in
theyr
dedes
as
fast
as
they
can
runne₊
The
turkes
beinge
in
numbre
.v.
tymes
mo
Turkes
then
we
knowlege
one
God
and
beleue
many
thynges
of
God
moued
only
by
the
auctoryte
of
theyr
elders
and
presume
that
God
wyll
not
let
so
greate
a
multitude
erre
so
longe
tyme
.
And
yet
they
haue
erred
and
bene
faythlesse
thys
viii
.
hundred
yeres
.
And
the
Iewes
beleue
thys
daye
/
as
moch
as
the
carnall
sorte
of
them
euer
beleued
/
moued
also
by
the
auctoryte
of
theyr
elders
Iewes
only
/
and
thynke
that
yt
ys
impossyble
for
them
to
erre
/
beynge
Abrahams
seed
and
the
chyldern
of
them
to
whom
the
promysses
of
all
that
we
beleue
were
made
.
And
yet
they
haue
erred
and
bene
faythlesse
thys
.xv.
hundred
yeres
.
And
we
of
lyke
blyndnesse
beleue
only
by
the
auctoryte
of
our
elders
and
of
lyke
pryde
thynke
that
we
can
not
erre
/
beynge
soch
a
multytude
.
And
yet
we
se
how
God
in
the
olde
testament
did
lett
the
greate
multitude
erre
/
reseruynge
alwaye
a
litle
flocke
to
call
the
other
backe
agayne
and
to
testifie
vnto
them
the
right
waye₊
¶
How
this
word
church
hath
a
double
interpretacyon
THis
ys
therfore
a
sure
conclusyon
/
as
paul
Ro
.
9.
sayth
.
Ro
.
ix
.
that
not
all
they
that
are
of
Israel
are
Israelites
/
neyther
because
they
be
Abrahams
seed
/
are
they
all
Abrahams
chyldren
:
but
they
only
that
folow
the
faith
of
Abraham
.
Euen
so
now
none
of
them
that
beleue
wyth
theyr
mouthes
moued
wyth
the
auctoryte
of
theyr
elders
only
:
that
ys
/
none
of
them
that
beleue
wyth
Master
Mores
fayth
/
the
popes
fayth
and
the
deuels
fayth
whych
maye
stonde
(
as
Master
More
confesseth
)
with
al
maner
abhominacyons
/
☜
haue
the
ryght
fayth
of
christ
or
are
of
hys
church
.
But
they
only
that
repent
and
fele
that
the
law
is
good
/
And
haue
the
law
of
god
written
in
their
hertes
and
the
fayth
of
oure
sauioure
Iesus
/
even
wyth
the
sprite
of
God
.
There
is
a
carnall
Israel
and
a
spirituall
.
There
ys
Isaac
and
Ismael
/
Iacob
and
Esau
And
Ismael
persecuted
Isaac
and
Esau
Iacob
and
the
fleshly
the
spiritual
.
wherof
paul
complayned
in
hys
tyme
persecuted
of
hys
carnall
brethern
/
as
we
doo
in
oure
tyme
and
as
the
electe
euer
dyd
and
shall
doo
tyll
the
worldes
ende
.
what
a
multitude
came
out
of
Egypte
vnder
Moses
of
whych
the
scripture
testifyeth
that
they
beleued
/
moued
by
the
miracles
of
Moses
/
as
Simon
magus
beleued
by
the
reason
of
philippes
miracles
actes
.viii.
Neuer
the
Actes
.
8.
lesse
the
scripture
testyfieth
that
.vi.
hundred
thousand
of
those
beleuers
peryshed
thorow
vnbeleffe
and
lefte
theyr
carcasses
in
the
wildernesse
and
neuer
entred
in
to
the
lond
that
was
promysed
them
.
And
euen
so
shall
the
childern
of
Master
Mores
faythlesse
fayth
made
by
the
persuasyon
of
man
/
leppe
shorte
of
the
rest
whych
oure
sauioure
Iesus
is
rysen
vnto
.
And
therfore
lett
them
enbrace
thys
present
worlde
as
they
doo
/
whose
chyldern
they
are
though
they
hate
so
to
be
called₊
And
hereby
ye
se
that
it
is
a
playne
and
an
evident
conclusion
as
bright
as
the
sonne
shyninge
that
the
trueth
of
gods
worde
dependeth
not
of
the
trueth
of
the
congregacion
.
And
therfore
when
thou
art
asked
/
whi
thou
beleuest
that
thou
shalt
be
saved
thorow
christ
and
of
soch
like
principles
of
oure
faith
/
answere
thou
wottest
and
felest
that
it
is
true
.
And
when
he
asketh
how
thou
knowest
that
it
is
true
/
answere
because
it
is
written
in
thine
herte
.
And
if
he
aske
who
wrott
it
/
answere
the
sprite
of
God
.
And
if
he
aske
how
thou
camest
first
by
it
/
tel
him
/
whether
by
readynge
in
bokes
or
hearynge
it
preached
/
as
by
an
outward
instrument
/
but
that
inwardly
thou
wast
taught
by
the
spirite
of
God
And
if
he
aske
whether
thou
beleuest
it
not
because
it
is
written
in
bokes
or
because
the
prestes
so
preach
/
answere
no
/
not
now
/
but
only
because
it
is
written
in
thine
hert
and
because
the
spirite
of
god
so
preacheth
and
so
testifieeh
vn
to
thi
soule
.
And
saye
/
though
at
the
begynnynge
thou
wast
moued
by
readynge
or
preachynge
/
as
the
Samaritanes
were
by
the
wordes
of
the
woman
/
yet
now
thou
beleuest
it
not
therfore
any
Ioh
.
4
longer
/
but
only
because
thou
hast
herde
it
of
the
spirite
of
God
and
red
it
written
in
thyne
herte
.
And
concerninge
outwarde
teachynge
we
allege
for
vs
scripture
elder
thē
any
church
that
was
this
.xiiij.
hundred
yeres
/
and
old
autenticke
stories
which
they
had
brought
a
slepe
wherewith
we
confounde
their
lies
.
Remembir
ye
not
how
in
oure
awne
tyme
/
of
all
that
taught
grammer
in
England
not
one
vnderstode
the
latyne
tongue
?
how
came
we
then
by
the
latyne
tongue
agayne
?
not
by
them
/
though
we
lerned
certayne
rules
and
principles
of
thē
by
which
we
were
moued
and
had
an
occasion
to
seke
further
/
but
out
of
the
old
auctours
.
Even
so
we
seke
vpp
old
antiquities
out
of
which
we
lerne
and
not
of
oure
church
/
though
we
receaved
many
principles
of
oure
church
/
at
the
beginninge
/
but
moare
falshed
amonge
then
trueth
It
hath
pleased
God
of
his
exceadynge
loue
where
with
he
loued
vs
in
christ
(
as
Paul
saith
)
before
the
world
was
made
and
when
wee
were
deed
in
synne
and
his
enemies
in
that
we
did
consent
to
synne
and
to
liue
evell
/
to
write
with
his
spirite
.ij.
conclusions
in
oure
hertes
/
by
which
we
vnderstond
all
thynge
:
that
is
to
wete
/
the
faith
of
Christ
and
the
loue
of
oure
neyboures
.
For
whosoeuer
feleth
the
iust
damnacion
of
synne
and
the
forgeuenesse
and
mercie
that
is
in
christes
bloud
for
all
that
repent
and
forsake
it
and
come
and
beleue
in
that
mercie
/
the
same
only
knoweth
how
God
is
to
behonoured
and
worsheped
and
can
iudge
betwene
true
seruinge
of
God
in
the
spirite
and
false
image
seruinge
of
God
with
workes
.
And
the
same
knoweth
that
sacramentes
/
signes
ceremonies
and
bodyly
thynges
the
vse
of
signes
&
ceremonyes
can
be
no
seruice
to
God
in
his
person
but
memorials
vnto
men
and
a
remembraunce
of
the
testament
wherewith
god
is
serued
in
the
spirite
.
And
he
that
feleth
not
that
/
is
blynd
in
his
soule
and
of
oure
holy
fathers
generacion
&
maketh
god
an
image
and
a
creature
and
vorshepith
him
with
bodyly
seruice
.
And
on
the
other
syde
he
that
loueth
his
neyboure
as
him selfe
vnderstondeth
all
lawes
an
can
iudge
betwene
good
and
evell
right
and
wronge
/
godly
and
vngodly
in
all
conuersacion
/
dedes
/
lawes
/
bargens
/
couenauntes
/
ordinaunces
and
decrees
of
men
/
&
knoweth
the
office
of
euery
degre
and
the
due
honoure
of
euery
person
.
And
he
that
hath
not
that
written
in
his
herte
is
popish
and
of
the
spiritualtie
which
vnderstondeth
nothynge
saue
his
awne
honoure
his
awne
profit
and
what
is
good
for
him selfe
only
:
and
when
he
is
as
he
wold
be
/
thinketh
that
al
the
world
is
as
i●
shuld
be
.
☞
∵
¶
Of
worshepinge
and
what
is
to
be
vnderstonde
by
the
worde
.
COncerninge
worshepinge
or
honouringe
(
which
.ij.
termes
are
both
one
)
M.
More
bringeth
forth
a
difference
/
a
distinecion
or
diuision
of
greke
wordes
/
fayned
of
oure
scolemen
which
of
late
nether
vnderstode
greke
/
latine
or
hebrue
/
called
dulia
/
yperdulia
and
latria
.
But
the
difference
declareth
he
not
ner
the
propirties
of
the
wordes
/
but
with
confused
termes
leadeth
you
blindfold
in
his
mase
.
As
for
yperdulia
I
wold
fayne
wete
where
he
readith
of
it
in
all
the
scripture
and
whether
the
worshuppe
done
to
his
lorde
the
cardinalles
hatte
were
dulia
/
yperdulia
or
idololatria
.
And
as
for
dulia
and
latria
we
fynde
them
both
referred
vn
to
god
in
a
thousande
places
.
Therfore
that
thou
be
not
begyled
with
falshed
of
sophisticall
wordes
/
vnderstond
/
that
the
wordes
which
the
scripture
vseth
in
the
worshepynge
or
honouringe
of
god
are
these
:
loue
god
/
cleaue
to
god
/
dreade
/
serue
/
bowe
/
praye
and
cal
on
god
beleue
and
trust
in
god
and
soch
like
.
Which
wordes
al
we
vse
in
the
worshepinge
of
man
also
/
how
be
it
diuersly
and
the
difference
therof
doeth
all
the
scripture
teach
.
God
hath
created
vs
and
made
vs
vnto
his
awne
likenes
/
and
our
sauioure
christ
hath
bought
vs
with
his
bloude
.
And
therfore
are
we
Gods
possession
of
dutie
and
right
and
Christes
saruauntes
only
/
to
wayte
on
his
wil
and
pleasure
/
and
ought
therfore
to
moue
nether
hand
ner
fote
ner
any
other
membir
/
other
hert
What
it
is
to
honoure
God
or
mynd
other
wise
then
he
hath
appoynted
.
God
is
honoured
in
his
awne
person
/
when
we
receaue
all
thynge
both
good
and
bad
at
his
hande
/
and
loue
his
lawe
with
al
oure
hertes
/
and
beleue
hope
and
longfore
all
that
he
promiseth
☞
The
officers
that
rule
the
world
in
Gods
/
what
it
is
to
honoure
rulars
stede
/
as
father
/
mother
/
master
/
husband-lorde
and
prince
are
honoured
/
when
the
law
which
almightye
God
hath
committed
vnto
them
to
rule
with
/
is
obeyed
.
Thi
neyboure
that
is
out
of
office
/
is
honoured
/
when
thou
(
as
god
what
it
is
to
honoure
a
mans
neyghboure
hath
commaunded
thee
)
louest
hem
as
thi
selfe
/
countest
him
as
good
as
thy selfe
thinkest
him
as
worthy
of
any
thynge
as
thy selfe
and
comest
louyngly
to
helpe
him
at
all
his
nede
/
as
thou
woldest
be
holpe
thy selfe
/
because
God
hath
made
him
like
vnto
his
awne
image
as
well
as
thee
and
christ
hath
bought
him
as
well
as
the
.
yf
I
hate
the
lawe
/
so
I
breake
it
in
myne
hert
/
and
both
hate
and
dishonoure
God
the
maker
what
it
is
to
dishonoure
God
/
christ
a
ruler
or
a
mans
neybour●
therof
.
If
I
breake
it
outwardly
/
then
I
dishonoure
God
before
the
world
and
the
officer
that
ministreth
it
.
yf
I
hurte
my
neyboure
/
thē
I
dishonoure
my
neyboure
and
him
that
made
him
and
him
also
that
bought
him
with
his
bloude
.
And
even
so
iff
I
hate
my
neyboure
in
myne
herte
/
then
I
hate
him
that
commaundeth
me
to
loue
him
and
him
that
hath
deserued
that
I
shuld
at
the
lest
way
for
his
sake
loue
him
.
If
I
be
not
ready
to
helpe
my
neyboure
at
his
nede
/
so
I
take
his
due
honoure
from
him
/
and
dishhonoure
him
/
and
him
that
made
him
/
and
him
also
that
bought
him
with
his
bloude
/
whose
saruant
he
is
.
yf
I
loue
soch
thinges
as
God
hath
lent
me
and
committed
vn
to
mine
administracion
/
so
that
I
can
not
find
in
myne
hert
to
bestow
them
on
the
vses
which
God
hath
appoynted
me
/
then
I
dishonoure
god
and
abuse
his
creature
in
that
I
geue
moare
honoure
vn
to
it
then
I
shuld
do
/
And
then
I
make
an
Idole
of
it
in
that
I
loue
it
moare
then
god
and
his
commaundment
and
then
I
dishonoure
my
neyghboure
from
whose
nede
I
withdraw
it
.
In
like
maner
if
the
officer
abusynge
his
power
/
compell
the
subiecte
to
doo
that
which
god
forbiddeth
or
to
leue
vndone
that
which
god
commaundeth
/
so
he
dishonoureth
god
/
in
withdrawenge
his
seruaunt
from
him
/
and
maketh
an
Idole
of
his
awne
lustes
/
in
that
he
honoureth
them
aboue
god
/
and
he
dishonoureth
his
brother
in
that
he
abuseth
him
contrary
vn
to
the
right
vse
which
God
hath
created
him
for
and
christ
hath
bought
him
for
/
which
is
to
wayte
on
gods
commaundementes
.
For
iff
the
officer
be
A
true
officer
in
the
sight
of
God
.
other
wise
minded
then
this
/
the
worst
of
these
subiectes
is
made
by
the
hondes
of
him
that
made
me
/
and
bought
with
the
bloude
of
him
that
bought
me
/
and
therfore
my
brother
and
I
but
his
saruaunt
only
/
to
defende
him
and
to
kepe
him
in
the
honoure
that
god
and
christ
hath
sett
him
/
that
no
man
dishonoure
him
:
he
dishonoureth
both
God
and
man
.
And
therto
if
any
subiecte
thynke
any
otherwise
of
the
officer
(
though
he
be
an
emperoure
)
then
that
he
is
but
a
sarvaunt
only
/
to
ministre
the
office
indifferently
/
he
dishonoureth
the
office
and
goo
that
ordeyned
it
.
So
that
all
men
/
what
so
euer
degre
they
be
of
are
every
man
in
his
rowme
/
saruauntes
to
other
/
as
the
hand
sarueth
the
foote
and
every
menbre
one
a
nother
.
And
the
angels
of
heuen
are
also
oure
brethern
and
very
saruauntes
for
Christes
sake
/
to
defend
vs
from
the
power
of
the
deuels
.
And
finally
all
other
creatures
that
are
nether
angels
ner
man
/
are
in
honourelesse
then
man
/
and
man
is
lorde
ouer
them
/
&
they
created
to
sarue
him
/
as
scripture
testifieth
/
and
he
not
to
serue
them
/
but
only
/
his
lord
god
and
his
sauioure
Christe
.
¶
Of
worthepinge
of
sacramentes
/
cermonies
/
images
/
reliques
and
so
forth
NOw
let
vs
come
to
the
worshepynge
or
honourynge
of
sacramentes
ceremonies
images
and
reliques
.
First
images
be
not
god
/
and
therfore
no
confidence
is
to
be
geuen
thē
.
They
be
not
made
after
the
image
of
god
ner
are
the
price
of
christes
bloude
/
but
the
werkmansheppe
Images
of
the
craftes
man
and
the
price
of
money
and
therfore
inferioures
to
man₊
wherfore
of
all
right
man
ys
lord
ouer
them
and
the
honoure
of
them
is
to
doo
man
seruyce
and
mans
dishonoure
yt
ys
to
doo
them
honorable
seruyce
/
as
vnto
hys
better
.
Images
then
and
reliques
ye
and
as
christ
saith
/
the
holy
daye
to
are
seruantes
vnto
man
.
And
therfore
it
foloweth
that
we
can
not
/
but
vnto
oure
damnacion
put
one
a
cote
worth
an
hundred
cotes
/
vppon
a
postes
backe
/
and
let
the
ymage
of
god
and
the
☞
price
of
christes
bloude
goo
vpp
&
downe
/
therby
naked
.
For
yf
we
care
more
to
cloth
the
deed
image
made
by
man
and
the
pryce
of
seluer
thē
the
liuely
image
of
god
and
pryce
of
christes
bloude
/
thē
we
dishonoure
the
image
of
god
and
hym
that
made
him
and
the
price
of
chrystes
bloude
and
hym
that
bought
hym₊
Wherfore
the
right
vse
/
office
and
honoure
The
vse
of
creatures
inferyours
to
man
of
al
creatures
inferiores
vnto
man
/
is
to
do
man
seruice
/
whether
they
he
images
/
reliques
/
ornamentes
signes
or
sacramentes
/
holidayes
/
ceremonies
or
sacrifices
.
And
that
maie
be
on
this
maner
and
no
doute
it
so
once
was
.
If
(
for
an
ensample
)
I
take
a
pece
of
the
crosse
of
christe
and
make
a
litle
The
worshepinge
of
the
crosse
crosse
therof
and
beare
it
aboute
me
/
to
loke
theron
with
a
repentinge
hert
/
at
tymes
when
I
am
moued
therto
/
to
put
me
in
remembraunce
that
the
body
of
christ
was
broken
and
his
bloudshed
theron
/
for
my
sinnes
/
ad
beleue
stedefastly
that
the
mercyfull
trueth
of
god
shall
forgeue
the
sinnes
of
all
that
repent
for
his
deeth
sake
and
neuer
thinke
on
thē
moare
then
it
seruith
me
and
I
not
it
and
doeth
me
the
same
seruice
as
yf
I
red
the
testament
in
a
boke
/
or
as
iff
the
preacher
preached
it
vnto
me
.
And
in
like
maner
if
I
make
a
crosse
in
my
forehed
/
in
a
remembraunce
that
god
hath
promised
assistence
vnto
al
that
beleue
in
him
/
for
his
sake
that
died
on
the
crosse
/
thē
doeth
the
crosse
serue
me
and
I
not
it
.
And
in
like
maner
if
I
beare
on
me
or
loke
vppon
a
crosse
of
whatsoeuer
mater
it
be
/
or
make
a
crosse
vppon
me
/
in
remembraunce
that
whosoeuer
wil
be
christes
disciple
must
sofre
a
crosse
of
aduersite
tribulacions
and
persecucion
/
so
doeth
the
crosse
serue
me
and
I
not
it
.
And
this
was
the
vse
of
the
crosse
once
/
and
for
this
cause
it
was
at
the
begynnynge
set
vpp
in
the
churches₊
And
so
yf
I
make
an
image
of
christ
or
of
The
worshepynge
of
images
any
thinge
the
christ
hath
done
for
me
/
in
a
memory
/
it
is
good
and
not
euel
vntill
it
be
ab
vsed
.
And
euen
so
/
yf
I
take
the
true
life
of
a
saynt
and
cause
it
to
be
painted
or
carued
/
to
put
me
in
remembraunce
of
the
sainces
life
/
to
folow
the
saynt
as
the
saint
did
christe
/
and
to
put
me
in
remembraunce
of
the
greate
faith
of
the
saint
co
god
and
how
true
god
was
to
helpe
him
out
of
al
tribulacion
/
and
to
se
the
saintes
loue
to
warde
his
neyboure
/
in
that
he
so
paciently
sofered
so
paynefull
a
deeth
and
so
cruell
marterdome
to
testifie
the
trueth
for
to
saue
other
/
and
all
to
strength
my
soule
with
all
and
my
faith
to
god
and
loue
to
my
neyboure
/
then
doeth
the
image
serue
me
and
I
not
it
.
And
this
was
the
vse
of
images
at
the
beginninge
and
of
reliques
also₊
And
to
knele
before
the
crosse
vnto
the
word
of
god
which
the
crosse
preacheth
is
not
euell
Neyther
to
knele
doune
before
an
image
in
a●
mans
meditacions
to
cal
the
lyuinge
of
the
saint
to
minde
for
to
desyre
god
of
iyke
grace
to
folow
the
ensample
/
is
not
evell
.
But
the
abuse
of
the
thynge
is
euell
/
and
to
haue
a
false
fayth
:
as
to
beare
False
worshepynge
a
pece
of
the
crosse
aboute
a
man
/
thynkynge
that
so
longe
as
that
ys
aboute
hym
/
spyrytes
shall
not
come
at
him
/
his
enimies
shall
do
him
no
bodyly
harme
/
all
causes
shall
go
on
his
side
euen
for
beringe
it
aboute
him
/
and
to
thynke
that
yf
it
were
not
aboute
him
yt
wold
not
be
so
/
&
to
thinke
/
if
any
misfortune
chaunce
/
that
it
came
for
leauynge
it
of
or
because
this
or
that
ceremonie
was
lefte
vndone
/
and
not
rather
because
we
haue
broken
Gods
commaundementes
/
or
that
God
tempteth
vs
to
proue
oure
pacyence
Thys
ys
playne
ydolatrie
/
and
here
a
man
ys
captyue
/
bonde
and
seruaunt
vnto
a
false
faith
and
a
false
ymaginacyon
/
that
ys
nother
god
ner
hys
worde
Now
am
I
Gods
only
and
ought
to
serue
nothynge
but
god
and
hys
worde
.
My
bodye
must
serue
the
rulars
of
thys
world
and
my
neyboure
(
as
god
hath
appoynted
it
)
&
so
must
all
my
goodes
:
but
my
soule
must
serue
God
only
/
to
loue
hys
law
and
too
trust
in
hys
promyses
of
mercye
in
all
my
nedes
.
And
in
like
maner
yt
ys
that
thousandes
/
whyle
the
prest
patereth
Saynt
Ihons
Gospell
in
latine
ouer
S.
Ioans
gosspell
theyr
heedes
/
crosse
them selues
wyth
/
I
trow
a
legyon
of
crosses
/
behynde
and
before
and
wythe
reuerence
on
the
very
arses
and
(
as
Iack
off
napis
when
he
claweth
him selfe
)
ploucke
vp
theyr
legges
and
crosse
so
moch
as
their
heeles
and
the
very
soles
of
their
fete
/
&
beleue
that
if
it
be
done
in
the
thyme
that
he
readeth
the
gospell
(
and
else
not
)
that
there
shall
no
mischaunce
happen
thē
that
daye
/
because
only
of
those
crosses
.
And
where
he
shuld
crosse
him selfe
/
to
be
armed
and
to
make
him
silfe
stronge
to
beare
the
crosse
with
Christe
/
he
crosseth
him selfe
to
driue
the
crosse
from
him
/
and
blesseth
him selfe
with
a
crosse
from
the
crosse
.
And
if
he
leaue
it
vndone
/
he
thynketh
it
no
small
synne
/
and
that
god
is
hyly
displeased
with
him
and
if
any
misfortune
chaunce
/
thinketh
it
is
therfore
/
which
is
also
Idolatrie
and
not
gods
worde
.
And
soch
is
the
confidence
in
the
place
or
image
or
what
soeuer
bodyly
obseruaunce
it
be
:
soch
is
.
S.
Agathes
Supersticiousnesss
letter
written
in
the
gospell
tyme
.
And
soch
are
the
crosses
on
palmesondaye
made
in
the
passion
tyme
.
And
soch
is
the
beryng
of
holy
waxe
aboute
a
man
.
And
soch
is
that
some
hange
apece
of
S.
Ihons
gospell
aboute
their
neckes
.
And
soch
is
to
beare
the
names
of
god
with
crosses
betwene
ech
name
aboute
them
.
Soch
is
the
sayenge
of
gospels
vn
to
wemen
in
childbed
.
Soch
is
the
limeteriers
sayenge
of
in
principio
erat
verbum
from
housse
to
housse
.
Soch
is
the
sayenge
of
gospells
to
the
corne
in
the
feld
in
the
precession
weke
that
it
shuld
the
better
growe
.
And
soch
is
holy
bred
holy
water
and
seruinge
of
all
ceremonies
and
sacramentes
in
generall
with
out
significacion
.
And
I
praye
you
how
is
it
possible
that
the
people
can
worshepe
images
/
reliques
/
ceremonies
and
sacramentes
/
saue
supersticiously
/
so
longe
as
they
know
not
the
true
meaninge
/
nether
wil
the
prelates
sofre
any
man
to
tell
them
:
yee
and
the
very
meanynge
of
some
and
right
vse
no
man
can
tell
?
And
as
for
the
riches
that
is
bestowed
on
images
and
reliques
they
can
not
proue
but
that
it
Riches
bestowed
on
images
or
reliques
is
abhominable
/
as
longe
as
the
pore
are
dispised
and
vncared
for
and
not
first
serued
/
for
whose
sakes
and
to
fynd
preachers
/
offeringes
tithes
/
londes
rentes
and
all
that
they
haue
was
geuen
the
spiritualtie
.
They
will
saye
we
maye
do
both
.
Maye
or
not
maye
/
I
se
that
the
one
most
necessary
of
both
/
is
not
done
:
But
the
pore
are
bereued
of
the
spiritualtie
of
all
that
was
in
tyme
passed
offered
vn
to
them
.
Morouer
though
both
were
done
/
they
shall
neuer
proue
that
the
sight
of
gold
and
siluer
and
of
preciousstoues
shuld
moue
amans
hert
to
dispice
soch
thynges
aftir
the
doctrine
of
Christe
.
Nether
can
the
riche
cote
helpe
to
moue
thy
mind
/
to
folow
the
ensample
of
the
saint
/
but
rather
if
he
were
purtrayde
as
he
sofred
/
in
the
most
vngoodly
wise
.
Which
thinge
taken
awaye
/
that
soch
thynges
with
all
other
seruice
/
as
stekynge
vpp
candels
/
moue
not
thy
mynde
to
folow
the
ensample
of
the
saint
/
ner
teach
thy
soule
any
godly
lernynge
:
then
the
image
serueth
not
the
/
but
thou
the
image
/
and
so
art
thou
an
Idolater
/
that
is
to
saye
in
English
/
a
serueimage
.
And
thus
it
appereth
that
youre
vngodly
and
bely
doctrine
where
with
ye
so
magnifie
the
dedes
of
youre
ceremonies
and
of
youre
pilgremages
and
offerynge
for
the
dede
it selfe
/
to
please
god
and
to
obtayne
the
fauoure
of
deed
saintes
(
and
not
to
moue
you
and
to
put
you
in
remembraunce
of
the
law
of
god
&
of
the
promises
which
are
in
his
sonne
and
to
folow
the
ensample
of
the
saynte
)
is
but
an
exhortynge
to
serue
images
/
and
so
are
ye
image
seruers
/
that
is
/
Idolaters
/
And
finally
the
more
deuocion
m●n
haue
vn
to
soch
dedes
/
the
lesse
they
haue
vn
to
gods
commaundement
/
in
so
moch
that
they
which
be
most
wontte
to
offer
to
images
and
to
shewe
them
/
be
so
colde
in
offerynge
to
the
pore
/
that
they
wyll
scace
geue
them
the
scrappes
which
must
else
be
geuen
dogges
/
or
their
old
shone
/
iff
they
maye
haue
new
bromes
for
them
.
¶
Pilgrimages
.
TO
speake
of
pilgrimages
/
I
saye
/
that
a
christen
man
/
so
that
he
leaue
nothinge
vn
done
at
home
that
he
is
bounde
to
doo
/
is
fre
to
goo
whother
he
will
/
only
aftir
the
doctrine
of
the
lorde
/
whose
seruaunte
he
is
and
not
his
awne
.
If
he
goo
and
viset
the
pore
/
the
secke
and
the
presoner
/
it
is
well
done
and
a
worke
that
god
commaundeth
.
If
he
goo
to
this
or
that
place
/
to
heare
a
sermon
or
because
his
mynd
is
not
quiet
at
home
/
or
if
because
his
hert
is
to
moch
occupied
on
his
worldly
businesses
bi
the
reasons
of
occasions
at
home
/
he
gett
him
in
to
a
moare
quiett
and
styll
place
/
where
his
minde
is
me
are
abstracte
and
pulled
from
worldly
thoughtes
it
is
well
done
.
And
in
all
these
places
if
whatsoeuer
it
be
/
whether
liuely
preachynge
/
ceremonie
/
relique
or
image
stere
vpp
his
herte
to
god
and
preach
the
worde
of
god
and
the
ensample
of
oure
sauioure
Iesus
moare
in
one
place
thē
in
a
nother
/
that
he
thither
goo
/
I
am
content
.
And
yet
he
bydeth
a
lorde
and
the
thynges
serue
him
and
he
not
them
/
Now
whether
his
entent
be
so
or
no
/
his
dedes
wil
testifie
/
as
his
vertuouse
gouernynge
of
his
housse
and
louynge
demeanoure
towarde
his
neyghboures
:
yee
and
gods
worde
wil
be
all
waye
in
his
hert
and
in
his
mouth
&
he
euery
daye
perfecter
then
other
.
For
there
can
nothinge
edifie
mans
soule
saue
that
which
preacheth
him
gods
worde
.
Only
the
worde
of
god
worketh
the
health
of
the
soule
And
what
someuer
preacheth
him
that
/
cannot
but
make
him
perfecter
.
But
to
beleue
that
god
wil
be
sought
moare
in
one
place
then
in
a
nother
/
or
that
god
will
heare
the
moare
in
one
place
thē
in
a
nother
/
or
moare
where
the
image
is
/
then
where
it
is
not
☞
is
a
false
faith
and
Idolatrie
or
imageseruice
.
For
first
god
dwelleth
not
in
temples
made
with
handes
Actes
.
xvij
.
Item
steuen
died
for
the
contrary
god
dwelleth
not
in
any
place
Actes
.
7
and
proued
it
by
the
prophetes
Actes
.
vij
.
And
Salomon
in
the
.viij.
off
the
thirde
of
the
kinges
/
when
he
had
byld
his
temple
/
testified
the
same
and
that
he
had
not
byld
it
for
god
to
dwell
in
/
ye
and
that
god
dwelleth
not
in
the
erth
/
but
that
he
shuld
out
of
heuen
heare
the
prayars
of
them
that
prayed
there
.
And
the
prophetes
did
often
testifye
vn
to
the
people
that
had
soch
a
false
faith
that
god
dwelt
in
the
temple
/
that
he
dwelt
not
their
.
Morouer
god
in
his
testament
byndeth
him selfe
vn
to
no
place
ner
yet
the
:
But
speaketh
generally
(
concerninge
where
and
when
)
sayenge
psalme
.
xlix
.
in
the
daye
of
the
tribulacion
thou
shalt
call
on
me
and
I
wil
Psal
.
49.
deliuer
the
/
and
thou
salt
glorifie
me
.
He
setteth
nether
place
ner
tyme
/
But
whersoeuer
and
when
soeuer
:
so
that
the
prayar
of
Iob
vppon
the
dongehyll
was
as
good
as
Poules
in
the
temple
.
And
when
oure
sauioure
saith
Ihon
.
xvj
.
Whatsoeuer
ye
axe
my
father
in
my
name
/
I
Ioan
.
16
will
geue
it
you
/
he
saith
not
in
this
or
that
plase
/
or
this
or
that
daye
:
but
whersoeuer
&
whensoeuer
/
as
well
in
the
feldes
as
in
the
toune
and
on
the
Monedaye
as
on
the
sondaye
.
God
is
a
spirite
and
wil
be
worsheped
in
the
spirite
Ihon
.
iiij
.
That
is
/
though
he
be
present
euerywhere
/
Iohan
.
4
,
yet
he
dwelleth
liuely
and
gloriously
in
the
myndes
of
angell
only
and
hertes
of
men
that
loue
his
lawes
and
trust
in
his
promises
.
And
whersoeuer
god
findeth
soch
an
hert
/
their
he
heareth
the
prayar
in
all
places
and
tymes
indifferently
.
So
that
the
outward
place
nether
helpeth
or
hindred
/
excepte
(
as
I
said
)
that
a
man●
minde
be
moare
quiett
and
still
from
the
rage
of
wordely
businesses
/
or
that
some
thynge
stere
vpp
the
worde
of
god
and
ensample
of
our
sauioure
moare
in
one
place
then
in
a
nother
.
¶
Whence
Idolatrie
or
imageseruice
springeth
.
☜
NOw
that
thou
maist
se
whence
all
this
Idolatrie
or
imageseruice
is
sprounge
/
marke
a
litle
/
and
then
I
will
answere
vn
to
the
argumentes
which
these
imageseruars
make
agenst
the
open
trueth
.
All
the
cerrmonies
ornamentes
and
sacrifices
of
the
olde
testament
were
sacramentes
.
Sacramentes
Circumcision
.
That
is
to
wete
/
signes
preachinge
vn
to
the
people
one
thynge
or
a nother
.
As
circumcision
preached
vn
to
them
/
that
god
had
chosen
them
to
be
his
people
/
and
that
he
wold
be
their
god
and
defende
them
and
encrease
and
multiplie
them
and
kepe
them
in
that
londe
and
blesse
the
frutes
of
the
erth
and
all
their
possessions
And
on
the
other
syde
it
preached
/
how
that
they
had
promised
god
agayne
to
kepe
his
commaundementes
/
ceremonies
and
ordinaunces
.
Now
when
they
saw
their
younge
children
circumcised
/
iff
they
consented
vn
to
the
appoyntement
made
betwene
god
and
them
/
moued
by
the
preachinge
of
that
same
/
then
were
they
iustified
thereby
How
be
it
the
dede
in
it selfe
/
the
cuttyn
he
off
of
the
foreskyn
of
the
manchildes
priuey
membir
iustified
them
not
ner
was
a
satisfaccion
for
the
childes
synnes
/
but
the
preachynge
only
did
iustifie
them
that
receaued
the
faith
theroffe
.
For
it
was
a
bage
geuen
indifferently
as
well
vn
to
them
that
neuer
consented
in
their
hertes
vn
to
gods
lawe
/
as
vn
to
the
electe
in
whose
hertes
the
lawe
was
written
.
And
that
this
was
the
meaninge
of
circumcision
maye
be
proued
many
wayes
:
But
namely
by
Paul
Romans
.
ij
.
where
he
saith
/
circumcision
is
moch
worth
/
if
thou
kepe
the
lawe
(
whose
signe
it
was
)
and
else
not
.
And
Roma
.
iij
.
where
he
saith
that
god
did
iustifie
the
circumcised
of
faith
(
whose
signe
it
was
on
the
other
syde
)
and
else
not
.
And
the
paschall
lambe
was
a
memoriall
Paschall
lambe
.
of
their
deliueraunce
out
of
Egypte
only
and
no
satisfaccion
or
offeringe
for
synne
.
And
the
offeringe
of
their
first
frutes
preached
how
they
had
receaued
all
soch
frutes
of
the
Firste
frutes
hand
of
god
/
and
that
it
was
god
that
gaue
thē
that
land
and
that
kepte
them
in
it
/
and
that
did
blesse
and
make
their
frutes
grow
.
In
token
wherof
as
vn
to
a
lorde
roiall
they
brought
him
the
first
ripe
frutes
of
their
herueste
.
Which
remembraunce
as
longe
as
it
abode
in
their
hertes
/
it
moued
them
to
loue
god
againe
and
their
neyboure
for
his
sake
/
as
he
so
oft
desyred
thē
.
And
out
of
this
ceremonye
was
fett
the
blessynge
of
oure
new
ripe
frutes
for
like
purpose
/
though
we
haue
lost
the
significacion
.
And
their
other
offeringes
/
as
the
sacrifices
of
doues
/
turtles
/
lambes
/
kyddes
/
shepe
/
calues
●●crifices
.
gottes
and
oxen
were
no
satisfaccions
for
synne
/
but
only
a
signe
and
token
/
that
at
the
repentaunce
of
the
hert
/
thorow
an
offeringe
to
come
and
for
that
seedes
sake
that
was
promised
Abraham
/
their
synnes
were
forgeuen
them
.
And
in
like
maner
the
ornamentes
and
all
Ornamentes
other
ceremonies
were
eyther
an
open
preachynge
or
secrett
prophisies
and
not
satisfaccions
or
iustifienges
.
And
thus
the
workes
did
serue
thē
and
preach
vnto
them
and
they
not
the
workes
ner
put
any
confidence
therin
.
¶
False
worshepynge
.
☜
BVt
what
did
the
children
of
Israel
and
the
Iewes
?
They
latt
the
significacions
of
their
ceremonyes
goo
and
lost
the
meanynge
of
☜
them
and
turned
them
vn
to
the
workes
to
serue
them
/
sayenge
that
they
were
holy
workes
commaunded
of
god
and
the
offerars
were
therby
iustified
and
obtayned
forgeuenesse
of
synnes
and
therby
became
good
:
as
the
parable
of
the
pharesey
and
publican
declare
Luke
.
xviij
.
and
as
it
is
to
se
in
Paul
and
thoroute
all
the
Byble
:
and
became
captiue
to
serue
and
put
Luc
.
1●
their
trust
in
that
which
was
nether
god
ner
his
worde
.
And
so
the
better
creature
agenst
nature
did
serue
the
worse
.
Where
of
all
likely
hode
god
shuld
haue
accepted
their
worke
by
the
reason
of
them
/
if
their
hertes
had
bene
right
/
&
not
haue
accepted
their
soules
for
the
bloudes
sake
of
a
calfe
or
shepe
/
for
as
moch
as
a
man
is
moch
better
then
a
calfe
or
shepe
/
as
Christ
testifieth
Matth
.
xij
.
For
what
pleasure
shuld
god
haue
in
the
bloud
of
calues
or
in
the
light
of
oure
candeles
?
his
pleasure
is
onlye
in
the
hertes
of
them
that
loue
his
commaundementes
.
Then
they
went
further
in
the
imagination
of
their
blynd
reason
sayenge
/
in
as
moch
as
god
accepteth
these
holy
workes
/
that
we
be
made
righteous
therby
/
thē
it
foloweth
that
he
whyche
offereth
most
/
is
most
rightewesse
and
the
best
man
:
ye
and
it
is
better
to
offer
an
oxe
thē
a
shepe
/
because
it
is
more
costly
.
And
so
they
stroue
who
might
offer
most
/
and
the
prestes
were
well
apayde
.
Then
went
they
further
in
their
☞
fleshly
wisdome
sayenge
:
if
I
be
good
for
the
offeringe
of
a
doue
and
better
for
a
shepe
and
yet
better
for
an
oxe
/
and
so
euer
the
better
thynge
I
offer
/
the
better
I
am
/
Oh
how
accepted
shuld
I
be
if
I
offered
a
man
/
and
namelye
him
that
I
most
loued
?
And
vppon
that
imaginacion
/
they
offered
their
awne
children
and
burnt
them
to
asshes
before
images
that
they
had
imagined
.
And
to
confirme
their
blyndnesse
they
layde
for
them
(
no
doute
)
the
ensample
of
Abraham
which
offered
his
sonne
Isaac
and
was
so
accepted
/
that
god
had
promised
him
/
how
that
in
his
seed
/
all
the
world
shuld
be
blessed
.
Herof
ye
se
vn
to
what
abhominacion
blynd
reason
bryngeth
a
man
/
when
she
is
destitute
of
gods
worde
.
And
to
speake
of
the
sabbath
(
which
was
ordeyned
Holyday
.
to
be
their
saruaunte
&
to
preach
&
be
a
signe
vn
to
them
/
that
god
thorow
his
holy
spirite
Ero
.
●●
.
&
worde
did
sanctifie
them
/
in
that
they
obeyed
his
commaundementes
&
beleued
and
trusted
in
his
promises
(
&
therfore
were
charged
to
leaue
workynge
and
to
come
on
the
holy
daye
&
heare
the
worde
of
god
by
which
they
vere
sanctified
)
vn
to
it
also
they
became
captiue
and
bonde
to
sarue
it
/
sayenge
that
they
were
iustified
by
absteynynge
from
bodyly
laboure
(
as
oures
thinke
also
)
in
so
moch
that
though
they
bestowed
not
the
holy
day
in
vertue
prayer
and
hearinge
the
worde
of
god
/
in
almosede
/
in
visitynge
the
sycke
/
the
nedie
and
comfortelesse
and
so
forth
/
but
went
vp
&
downe
ydlye
/
yet
what
soeuer
nede
his
neyghboure
had
/
he
wolde
not
haue
holpe
hym
on
the
saboth
daye
/
as
thou
mayst
se
by
the
ruler
of
the
synagoge
which
rebuked
christ
for
healinge
the
people
on
the
holy
daye
luke
.
xiij
.
Luke
.
13.
And
of
like
blyndnesse
they
went
and
fett
The
brasen
serpes
out
the
brasen
serpent
(
which
Moses
commaunded
to
be
kepte
in
the
arcke
for
a
memorie
)
and
offered
before
it
:
thinkynge
(
no
doute
)
that
god
must
be
there
present
/
for
else
how
coude
yt
haue
healed
the
people
that
came
not
nye
yt
/
but
stode
afarre
off
and
beheld
yt
only
.
And
a
thousand
soch
madnessesse
did
they₊
And
of
the
temple
they
thought
that
god
The
temple
herd
them
there
better
then
any
were
else
:
ye
and
he
hearde
them
now
here
saue
there
.
And
therfore
they
coude
not
praye
but
there
/
as
oures
can
no
where
but
at
church
and
before
an
ymage
.
for
what
prayar
can
a
man
praye
/
when
the
woorde
of
god
is
not
in
the
temple
of
hys
herte
:
ye
and
when
soch
come
to
church
/
what
is
their
prayer
and
what
is
their
deuocyon
/
saue
the
blynde
imageseruice
of
their
hertes₊
But
the
prophetes
euer
rebuked
them
forsoch
psal
.
46.
faythlesse
workes
and
for
soch
false
fayth
in
theyr
workes
.
In
the
.xlix.
psalme
saith
the
prophete
/
I
wil
receaue
no
calues
of
youre
houses
ner
gottes
out
of
youre
foldes
/
thinke
ye
that
I
will
eate
the
flesh
of
oxen
or
drynke
the
bloude
of
gottes
?
And
Esaias
saith
in
his
first
chaptre
/
what
care
I
for
the
multitude
of
youre
sacryfyces
sayth
the
lorde
.
I
am
full
.
I
haue
no
lust
in
the
burnt
offeringes
of
youre
rammes
or
in
the
fatt
of
fatt
beestes
or
bloud
of
calues
/
lambes
or
gottes
:
offer
me
no
moare
soch
false
sacryfyce
.
And
therto
youre
swete
cense
ys
an
abhominacion
vnto
me
.
And
thus
he
said
because
of
the
false
fayth
and
peruertynge
the
ryght
vse
of
them
And
for
their
false
fastinge
/
not
referrynge
Fastynge
theyr
fast
vnto
the
tamynge
and
subduynge
of
theyr
flesh
vnto
the
spirite
/
when
they
complayned
vnto
god
iustifienge
them selues
and
saynge
/
how
happeneth
it
/
that
we
haue
fasted
and
thou
woldest
not
loke
vppon
it
/
we
haue
humbled
oure
soules
and
thou
woldest
not
know
it
God
answered
them
by
the
prophete
Esayas
Esai
.
58.
in
the
.lviii.
chaptre
/
behold
/
in
the
daye
of
youre
/
fast
/
ye
doo
youre
awne
lustes
and
gather
vpp
all
youre
dettes
.
And
how
soeuer
ye
fast
/
ye
neuer
the
later
striue
and
fight
and
smyte
with
fyste
cruelly
.
I
haue
chosen
no
soch
faste
and
humblynge
of
soule
.
&
c̄
But
that
ye
louse
weked
bondes
and
lett
the
oppressed
goo
fre
/
and
to
breake
breed
vnto
the
hongrye
and
to
cloth
the
naked
and
so
forth₊
And
concerninge
the
temple
/
Esaias
sayth
Temple
in
hys
last
chaptre
.
what
housse
wyll
ye
bild
for
me
or
in
what
place
shall
I
rest
?
heuen
is
my
se
te
and
the
erth
my
fote
stole
.
As
who
shuld
saye
Actes
.
7.
Actes
.
17.
I
am
to
greate
for
any
place
that
ye
can
make
/
and
(
as
steuen
sayth
actes
.
vii
.
and
paul
actes
.
xvij
.
(
I
dwell
not
in
a
temple
made
with
handes
¶
How
ceremonies
sprange
amonge
vs
VNderstond
also
(
to
se
how
we
came
yn
to
like
blyndenesse
)
that
before
the
comynge
of
christe
in
the
flesh
/
the
Israelites
and
Iewes
were
scatered
thorow
out
all
the
world
/
to
punish
theyr
imageseruice
/
both
eest
/
west
south
and
north
/
as
ye
reade
in
the
chronicles
how
Englonde
was
once
full
:
so
that
there
was
no
prouince
or
greate
citie
in
the
world
where
no
Iewes
were
:
god
so
prouydynge
for
the
spedie
preachynge
of
the
gospell
amonge
the
hethen
thorow
out
the
worlde
.
Now
chryst
/
as
he
was
promised
/
so
was
he
sent
/
vnto
the
Iewes
or
Israelites
And
what
by
chrystes
preachynge
and
the
appostles
after
his
resurrexion
/
there
were
innumerable
Iewes
conuerted
haply
an
hundred
thousand
or
moo
in
Ierusalem
and
Iewry
and
in
the
contres
aboute
/
and
abode
still
in
the
loude
.
Then
paul
rose
vpp
and
persecuted
them
in
Iherusalem
and
thorow
out
al
Iewry
and
Damasco
/
Paule
sleynge
all
that
he
coude
catche
or
makinge
them
forswere
christe
.
For
feare
of
which
persecucion
they
fied
in
to
all
costes
and
preached
vnto
the
Iewes
that
were
scatered
/
prouinge
that
Iesus
was
christ
the
sauioure
of
the
worlde
/
both
by
the
scripture
and
also
by
myracles
:
so
that
agreate
parte
of
the
Iewes
came
to
the
faith
euery
where
/
and
we
hethen
came
in
shortely
after
/
and
parte
a
bode
styll
in
vnbeleffe
as
vnto
this
daye₊
Now
the
Iewes
beynge
born
&
bred
vp
roted
and
noseld
in
ceremonyes
as
I
haue
shewed
and
as
ye
maye
better
se
in
the
.v.
bokes
of
Moses
/
if
ye
wold
reade
thē
/
coude
but
with
greate
difficultie
/
depart
from
thē
as
it
is
to
se
in
al
the
epistles
of
paul
/
how
he
fought
agenst
thē
.
but
in
processe
they
gatt
the
vpperhand
.
And
therto
the
fyrst
that
were
christened
and
all
the
offycers
and
bisshopes
of
the
church
/
euen
so
moch
as
the
greate
God
of
Rome
were
Iewes
for
the
most
parte
a
greate
season₊
And
Morouer
/
as
paul
saith
.
Ro
.
ix
.
not
al
that
came
of
Israel
are
ryght
Israelites
nether
are
al
they
Abrahams
sonnes
that
are
Abrahans
seed
.
whi
so
?
because
they
folowed
not
the
steppes
of
the
fayth
of
their
graundfathers
.
Even
so
/
not
all
they
that
were
called
and
also
came
vnto
the
mariage
whych
god
the
father
made
betwene
christ
hys
sonne
and
all
sinners
/
brought
Matt
.
22.
their
maryage
garment
wyth
them
/
that
is
to
wete
/
true
faith
wherwyth
we
be
maryed
vnto
chryste
and
made
his
flesh
and
hys
bloude
and
one
spirite
with
hym
/
his
brethern
and
heyres
with
him
and
the
sonnes
of
god
also
.
But
many
of
them
(
to
fulfyll
the
sayenge
of
christ
/
that
the
kyngdome
of
heuen
/
which
is
the
gospell
/
is
like
a
net
that
ketcheth
good
and
bad
)
were
dreuen
in
to
the
net
and
compelled
to
confesse
that
Iesus
was
christ
and
that
seed
that
was
promised
Abraham
and
Messias
that
shuld
come
:
not
off
any
inward
fealinge
that
the
spirite
of
god
gaue
thē
/
nether
of
any
louely
consent
that
they
had
vnto
the
law
of
god
that
it
was
good
/
mornynge
/
both
because
they
had
broken
it
and
because
also
they
had
no
power
to
fulfill
it
and
therfore
to
obtayne
mercie
and
power
came
to
christ
and
vnto
the
father
thorow
him
/
with
the
hert
of
naturall
childern
which
receaue
all
thinge
frely
of
their
fathers
bounteous
lyberalitie
and
of
loue
become
saruauntes
vnto
theyr
brethern
for
theyr
fathers
sake
:
But
were
compelled
only
with
violence
of
the
scripture
which
everiwhere
bare
wittenesse
vn
to
christe
and
agreed
vn
to
al
that
he
did
/
and
ouercome
also
with
the
power
of
miracles
that
confirmed
the
same
.
That
is
to
saye
/
they
came
with
a
storifaith
/
a
popish
faith
/
a
faithlesse
faith
&
a
fayned
faith
of
their
awne
makinge
/
and
not
as
God
in
the
scripture
describeth
the
faith
/
so
beleuinge
in
christ
/
that
they
wold
be
iustified
by
theyr
awne
dedes
/
which
is
the
deinenge
of
christe
.
As
oure
papistes
beleue
.
which
moare
mad
then
those
Iewes
/
beleue
no
☜
thynge
by
the
reason
of
the
scripture
/
but
only
that
soch
a
multitude
consent
therto
/
compelled
with
violence
of
swerde
/
with
falsyfienge
of
the
scripture
and
fayned
lyes
.
which
multitude
yet
is
not
the
fifte
part
so
many
as
they
that
consent
vn
to
the
lawe
of
Mahomete
.
And
therfore
by
their
awne
argumentes
/
the
faith
of
the
turkes
is
better
then
theirs
.
And
their
faith
therto
maye
stond
by
theyr
awne
confession
/
with
all
misheue
(
as
it
well
appereth
by
them
)
and
with
yeldynge
them selues
to
worke
all
wekednesse
with
full
delectacion
/
aftir
the
ensample
of
the
faith
of
their
father
the
deuell
/
and
with
out
repentaunce
and
consent
vn
to
the
law
of
god
/
that
it
is
good
.
which
popish
therto
so
beleue
in
Christ
/
and
so
wilbe
his
saruauntes
/
that
they
wil
be
bond
vn
to
domme
ceremonies
and
deed
workes
puttynge
their
trust
and
confidence
in
them
&
hopinge
to
be
saued
by
them
and
ascribynge
vn
to
them
the
thanke
of
their
saluacion
and
righttewysnesse
And
therfore
because
/
as
I
saide
/
the
Iewes
ye
and
the
hethen
to
/
were
so
accustomed
vn
to
ceremonies
and
because
soch
a
multitude
came
with
a
faithelesse
faith
/
they
went
and
cleane
contrary
vnto
the
mynde
of
paul
/
set
vp
ceremonies
in
the
new
testamente
/
partely
borowynge
them
of
Moses
and
partely
imageninge
like
/
as
ye
now
●e
/
and
called
them
sacramentes
:
that
is
to
saye
/
sygnes
(
as
yt
ys
playne
in
the
storyes
)
the
sacrament
of
holy
water
/
of
holy
fyre
/
holy
bred
holy
salt
and
so
forth
.
And
they
gaue
them
significacions
.
As
holy
water
signifyed
the
sprinclinge
what
holy
water
sygnyfyeth
of
christes
bloude
for
our
redempcyon
.
which
sacrament
or
sygne
(
though
yt
seme
superfluous
/
in
as
moch
as
the
sacrament
of
christes
body
and
bloud
signifieth
the
same
dayly
)
yet
as
longe
as
the
significacion
bode
/
it
hurted
not
.
And
the
kyssynge
of
the
pax
was
settvpp
to
signifie
/
that
the
peace
of
christ
shuld
be
euer
amonge
The
pax
vs
/
one
to
loue
an
other
after
hys
ensample
as
the
word
yt
selfe
well
declareth
.
For
pax
ys
as
moch
to
saye
as
peace₊
And
as
for
comfirmacion
/
it
is
no
doute
/
but
that
it
came
this
wise
vp
and
that
thys
was
the
vse
/
which
the
word
it selfe
well
declareth
.
we
confirmacyon
reade
in
the
stories
/
that
they
wich
were
conuerted
vnto
the
faith
of
the
age
of
discrecion
/
were
ful
taught
in
the
law
of
god
(
as
right
is
)
and
in
the
fayth
of
oure
sauiour
Iesus
/
yer
they
were
baptised
/
and
vppon
the
profession
or
promisinge
to
kepe
that
law
and
fayth
/
were
baptised
And
thē
for
the
socure
and
helpe
of
younge
childern
/
baptised
before
the
age
of
discrecion
/
to
know
the
law
of
god
and
faith
of
christe
/
was
comfirmacion
institute
that
they
shuld
not
be
all
waye
ignoraunt
and
faithlesse
/
but
be
taught
the
professyon
of
theyr
baptim
.
And
thys
/
no
doute
/
was
the
maner
/
as
we
maye
wel
gather
by
probable
coniectures
and
euident
tokens
.
when
the
childern
were
of
vj
.
or
seuen
yeres
olde
/
their
elders
brought
the
vnto
the
preest
or
deacon
in
euery
parish
/
which
officer
taught
the
children
what
their
baptimment
&
what
they
had
professed
therin
:
that
is
to
wete
/
the
law
of
god
&
their
dutie
vn
to
all
degrees
/
and
the
faith
of
oure
sauioure
.
And
then
because
it
shuld
not
be
neglecte
or
lefte
vndone
/
an
hier
officerr
as
the
archdeacon
(
for
it
hath
not
bene
I
suppose
in
the
bisshopes
handes
all
waye
as
now
/
nether
were
it
mete
)
came
aboute
from
parish
to
parish
/
at
tymes
conuenient
.
And
the
prestes
brought
the
children
vn
to
him
at
.xj.
or
.xij.
yere
olde
/
before
they
were
admitted
to
receaue
the
sacrament
of
Christes
body
haply
.
And
he
apposed
them
of
the
law
of
god
&
faith
of
Christe
/
and
axed
them
/
whether
they
thought
that
law
good
/
and
whether
their
hertes
were
to
folow
it
.
And
they
answered
ye
.
And
he
apposed
them
in
the
articles
of
oure
faith
/
and
axed
them
/
whether
they
put
their
hope
and
trust
in
Christ
/
to
be
saued
thorow
his
deeth
and
merites
.
And
they
answered
ye
.
Thē
confirmed
he
their
baptim
sayenge
:
I
confirme
you
/
that
is
/
I
denunce
and
declare
/
by
the
auctorite
of
gods
worde
and
doctrine
of
Christ
/
that
ye
be
truely
baptised
within
in
youre
hertes
and
in
youre
spirites
/
thorow
professynge
the
lawe
of
god
and
the
faith
of
oure
sauioure
Iesu
/
which
youre
outwarde
baptim
doeth
signifie
/
and
thervppon
I
put
this
crosse
in
youre
forehedes
that
ye
goo
and
fight
agenst
the
deuell
/
the
world
and
the
flesh
/
vnder
the
standarde
of
oure
sauioure
/
in
the
name
of
the
father
/
the
sonne
/
and
the
holy
gost
.
Amen
.
Which
maner
I
wold
to
god
for
his
tender
mercie
were
in
vse
this
daye₊
But
aftir
that
the
deuell
was
broken
lowse
and
the
bisshopes
beganne
●o
purchace
/
and
the
deacons
to
scratch
all
●o
them
/
and
the
spiritualtie
to
clime
an
hye
:
then
because
the
laboure
semed
to
tediouse
and
paynfull
/
to
appose
the
childern
one
by
one
/
they
axed
the
prestes
that
presented
them
only
/
whether
the
childern
were
taught
the
profession
of
their
baptim
.
And
they
answered
ye
.
And
●o
vppon
their
wordes
they
confirmed
them
with
out
apposinge
.
when
they
no
lenger
apposed
them
/
the
prestes
no
lenger
taught
them
/
but
committed
the
charge
to
their
godfather
and
godmothers
/
and
they
to
the
father
and
mother
/
dischargynge
them selues
by
theyr
awne
auctorite
with
in
halfe
an
houre
And
the
father
and
mother
taught
them
a
m●n●●●us
●a●●n
pater
noster
and
an
Aue
and
a
crede
.
Which
gibbresh
euery
popiniaye
speaketh
with
a
sundrye
pronunciacion
and
facion
/
so
that
one
pater
noster
semeth
as
many
languages
all
most
as
the●e
be
tonges
that
speake
it
.
How
be
it
/
it
is
all
one
/
as
longe
as
they
vnderstonde
it
not
.
And
in
processe
as
the
ignoraunce
g●●w●
/
they
brought
them
to
confirmacion
streigh
▪
from
baptim
:
so
that
now
oftimes
they
be
vo●owed
and
bysshoped
both
in
one
daye
/
that
is
/
we
be
confirmed
in
blindenesse
to
be
kept
from
knowlege
for
euer
.
And
thus
are
we
come
in
to
this
damnable
ignoraunce
and
ferce
wrathe
of
god
thorow
oure
awne
deseruinge
/
because
when
the
trueth
was
told
vs
we
had
no
loue
therto
.
And
to
declare
thou
full
&
sett
wrath
of
god
vppon
vs
/
our
plates
whom
we
haue
exalted
ouer
vs
to
whom
we
haue
geuen
al
most
al
we
had
/
haue
perswaded
the
wordly
princes
(
to
whom
we
haue
submitted
our selues
and
geuen
vpp
our
power
)
to
deuoure
vpp
body
and
soule
/
and
to
kepe
vs
/
downe
in
darkenesse
/
with
violence
of
swerde
/
and
with
all
falshed
and
gyle
.
In
so
moch
that
if
any
do
but
lift
vpp
his
nose
to
smell
aftir
the
trueth
/
they
swapp
him
in
the
face
with
a
fire
brande
to
sengge
his
smellynge
/
or
if
he
open
one
of
his
eyes
to
once
loke
towarde
the
light
of
gods
worde
/
they
bleare
and
dase
his
sight
with
their
false
iuglynge
:
so
that
if
it
were
possible
/
though
he
were
gods
electe
/
he
coude
not
but
be
kepte
doune
and
perish
for
lacke
of
knowlege
of
the
trueth
.
And
in
like
maner
/
because
christ
had
institute
the
sacrament
of
his
body
and
bloude
/
to
kepe
vs
in
remembraunce
of
his
bodye
breakinge
and
bloud
shedynge
for
oure
synnes
/
therfore
went
they
and
sett
vpp
this
facion
of
the
masse
and
ordeyned
sacramentes
in
the
ornamentes
therof
to
signifie
and
expresse
all
the
rest
of
his
passion
.
The
amice
on
the
heed
is
the
kercheue
Amice
that
Christ
was
blynd●olde●
with
/
when
the
soudioures
buffeted
him
and
mocked
him
sayenge
:
prophete
vn
to
vs
who
smote
the
?
But
now
it
maye
well
signifie
that
he
that
putteth
it
on
/
is
blynd
and
hath
professed
to
leade
vs
aftir
him
in
darkenesse
/
acordynge
vn
to
the
begynnynge
of
The
flappe
on
the
amice
.
The
albe
his
playe
.
And
the
flappe
theron
is
the
croune
of
thorne
.
And
the
albe
is
the
white
garment
that
herode
put
on
him
/
sayenge
he
was
a
fole
because
he
held
his
peace
and
wold
not
answere
him
.
And
the
.ij.
flappes
on
the
sleues
and
the
other
The
flappes
on
the
albe
.
The
fanō
The
stole
ij
.
on
the
albe
beneth
ouer
agenst
his
fete
behind
and
before
/
are
the
.iiij.
nayles
.
And
the
fanon
on
his
hand
/
the
cord
that
his
handes
were
bound
with
:
And
the
stole
the
rope
where
with
he
was
bounde
vn
to
the
piler
/
when
he
was
scorged
:
The
corporescloth
the
altars
.
And
the
corporiscloth
/
the
sindon
wherin
he
was
buryed
:
&
the
altare
is
the
crosse
or
haply
the
graue
and
so
forth
.
And
the
caftynge
abrode
of
his
handes
/
the
splayenge
of
Christ
vppon
the
crosse
And
the
●ight
and
stickinge
vpp
of
candels
and
Candels
beringe
of
candels
or
tapers
in
procession
happlye
signifyed
this
texte
.
Mat
.
v.
ye
be
the
light
Mat
.
5.
of
the
worlde
/
and
let
youre
light
so
shyne
before
men
/
that
they
maye
se
youre
good
workes
&
Salt
glorefye
youre
father
which
is
in
heven
.
And
the
salt
signifyeth
the
wysdome
of
Christes
doctrine
/
and
that
we
shulde
therwith
salt
oure
dedes
and
do
nothinge
with
out
the
auctorite
of
goddes
worde
.
So
that
in
one
thynge
or
other
/
what
in
the
garmentes
and
what
in
the
gestures
all
his
playde
/
in
so
moch
that
before
he
will
goo
to
masse
/
he
wil
be
sure
to
sell
him
/
lest
Iudases
☞
parte
shuldbe
left
out
.
And
so
thorow
out
all
the
sacramentes
/
ceremonies
or
signes
(
.iij.
wordes
of
one
significacion
)
there
were
significacions
vn
to
them
at
the
beginninge
.
And
so
longe
as
it
was
vnderstond
what
was
ment
by
them
and
they
did
but
serue
the
people
and
preach
one
thinge
or
a nother
vn
to
thē
/
they
hurted
not
greatly
/
though
that
the
fre
seruaunt
of
Christ
ought
not
to
be
Austyne
brought
violently
in
to
captiuite
vnder
the
bondage
of
tradicions
of
men
.
As.
S.
Augustine
complayneth
in
his
dayes
/
how
that
the
condicion
&
state
of
the
Iewes
was
moare
easy
then
the
christens
vnder
tradicions
:
so
sore
had
the
tyranny
of
the
shepardes
in
vaded
the
flocke
all
redy
in
those
dayes
And
thē
what
iuste
cause
haue
we
to
complayne
oure
captiuite
now
/
vn
to
whose
yocke
from
that
tyme
hitherto
/
even
.xij.
hundred
yeres
longe
/
hath
euer
some
what
moare
wayght
bene
added
to
/
for
to
kepe
vs
downe
and
to
confirme
vs
in
blindnesse
?
how
be
it
/
as
longe
as
the
significacions
bode
/
they
hurted
not
the
soule
/
Out
of
the
cerimonies
sprange
the
ignoraunce
off
the
scripture
though
they
were
paynful
vnto
the
body
.
Neuer
the
lather
I
impute
this
oure
greuous
faull
in
to
so
extreme
and
horrible
blyndnesse
(
wher
in
we
are
so
depe
and
so
dedly
brought
a
slepe
)
vn
to
nothinge
so
moch
as
vn
to
the
multitude
of
ceremonies
.
For
assone
as
the
prelates
had
sett
vpp
soch
a
rable
of
ceremonies
/
they
thought
it
superfluous
to
preach
the
playne
texte
any
longer
and
the
law
of
god
/
feith
of
Christ
/
loue
toward
oure
neyboure
and
the
ordir
of
oure
iustifienge
&
saluacion
/
for
as
moch
as
all
soch
thynges
were
playd
before
the
peoples
faces
dayly
in
the
ceremonies
and
euery
child
wist
the
meanynge
:
but
gott
thē
vn
to
allegories
/
faynynge
thē
euery
man
aftir
his
awne
brayne
/
with
out
rule
/
all
most
on
euery
silable
/
and
from
thence
vnto
disputynge
and
wastinge
their
braynes
aboute
wordes
/
not
attendynge
the
significacions
vntyll
at
the
last
the
laye
people
had
lost
the
meaninge
of
the
ceremonies
and
the
prelates
the
vnderstondynge
of
the
playne
texte
/
and
of
the
Greke
Latine
and
specially
of
the
Hebrue
which
is
most
of
nede
to
be
knowen
/
and
of
all
phrases
/
the
propir
maner
of
speakynges
and
borowed
speach
of
the
Hebrues
.
Remenbir
ye
not
how
with
in
this
.xxx.
yeres
and
ferre
lesse
/
and
yet
dureth
vn
to
this
daye
/
the
olde
barkynge
curres
dunces
disciples
and
like
draffe
called
scotistes
/
the
childern
of
darkenesse
/
raged
in
euery
pulpyt
agenst
Greke
Latine
and
Hebrue
/
and
what
sorow
the
scolemastirs
that
taught
the
true
Latine
tonge
had
with
them
/
some
betynge
the
pulpyt
with
their
fistes
for
madnesse
and
roringe
out
with
open
and
fominge
mouth
/
that
if
there
ware
but
one
tirens
or
virgill
in
the
world
and
that
same
in
their
sleues
and
a
fire
before
them
/
they
wold
burne
them
therin
/
though
it
shuld
cost
them
their
liues
/
affirmynge
that
all
good
lerninge
decayed
and
was
vtterly
lost
sens
men
gaue
then
vn
to
the
Latine
tonge
?
ye
and
I
dare
saye
/
that
there
be
.xx.
thousand
prestes
curattes
this
daye
in
Englond
and
not
so
few
/
that
can
not
geue
you
the
right
English
vn
to
this
texte
in
the
pater
noster
/
fiat
voluntas
tua
sicut
in
celo
&
interra
and
answere
therto
.
And
assone
as
the
significacion
of
the
ceremonies
was
lost
/
and
the
prestes
preached
christ
no
lenger
/
then
the
comen
people
began
to
wax
mad
and
out
of
their
mindes
vppon
the
ceremonies
.
And
that
trust
and
confidence
which
the
☞
ceremonies
preached
/
to
be
geuen
vn
to
Gods
worde
and
Christes
bloude
/
that
same
they
turned
vn
to
the
ceremonie
it selfe
as
though
a
man
were
so
mad
to
forgett
that
the
bosh
at
the
tauern
dore
did
signifie
wine
to
be
solde
within
/
but
wold
beleue
that
the
bosh
it selfe
wold
quench
his
thirste
.
And
so
they
became
seruantes
vn
to
the
ceremonies
/
asscribynge
their
iustifienge
and
saluacion
vn
to
them
supposynge
that
it
was
nothynge
else
to
be
a
christen
man
/
then
to
serue
ceremonies
/
and
him
most
christen
that
most
serued
them
/
and
contrary
wise
him
that
was
not
popish
&
ceremoniall
/
no
christen
man
at
all
.
For
I
pray
you
/
for
what
cause
worshepe
we
our
spiritualtie
so
▪
hiely
or
wherfore
thynke
we
their
prayars
better
then
the
pore
laye
mens
/
then
for
their
disgysynges
and
ceremonies
?
ye
and
what
other
vertue
se
we
in
the
holiest
of
them
/
thē
to
wayte
vppon
dumme
supersticious
ceremonies
?
yee
and
how
cometh
it
that
a
poore
laye
man
hauinge
wife
and
.xx.
children
and
not
able
to
fynde
them
/
though
all
his
neybours
know
his
necessite
/
shall
not
gett
with
bedgynge
for
Christes
sake
/
in
a
longe
somers
daye
/
ynough
to
fynde
them
.ij.
dayes
honestly
/
when
iff
a
disgysed
monster
come
/
he
shall
with
an
houres
lyenge
in
the
pulpit
/
gett
ynough
to
fynde
.xxx.
or
.xl.
sturdy
lubboures
a
moneth
longe
/
of
which
the
weakest
shal
be
as
stronge
in
the
bely
when
he
cometh
vn
to
the
manger
/
as
the
mightiest
porter
in
the
wey
housse
or
best
courser
that
is
in
the
kynges
stable
?
Is
ther
any
other
cause
then
disgisynge
and
ceremonyes
?
For
the
dedes
of
the
ceremonies
we
count
better
then
the
dedes
which
god
commaundeth
to
be
done
to
our
neyboure
at
his
nede
Who
thinketh
it
as
good
a
dede
to
fede
the
pore
/
as
to
stecke
vpp
a
candle
before
a
poste
or
as
to
sprencle
him selfe
with
holy
water
?
Nether
is
it
possible
to
be
other
wise
/
as
longe
as
the
significacion
is
lost
.
For
what
other
thinge
can
the
people
thinke
/
thē
that
soch
deades
beordeyned
of
god
/
and
because
as
it
is
euident
/
they
serue
not
our
neyboures
nede
/
to
be
referred
vn
to
the
person
of
god
and
he
though
he
be
a
spirite
/
yet
serued
therwith
?
And
then
he
can
not
but
forth
on
dispute
in
his
blynde
reason
/
that
as
god
is
greater
then
man
/
so
is
that
dede
that
is
appoynted
to
serue
god
greater
than
that
whych
serueth
man
.
And
then
when
it
is
not
possible
to
thinke
them
ordeyned
for
nought
/
what
can
I
wother
wise
thynke
then
that
they
were
ordeyned
to
iustifie
and
that
I
shuld
be
holy
therby
/
acordynge
to
that
popis
doctrine
/
as
though
god
were
better
pleased
when
I
sprinkle
my selfe
with
water
or
sett
vpp
a
candle
before
a
blocke
/
then
iff
I
fedde
or
clothed
or
holpe
at
his
nede
him
/
whom
he
so
tenderly
loueth
that
he
gaue
his
awne
sonne
vn
to
the
deeth
for
him
/
and
commaunded
me
to
loue
him
as
my selfe
?
And
when
the
people
beganne
to
runne
the
waye
/
the
prelates
were
glad
&
holpe
to
heue
aftir
with
sotle
allegories
&
falsifienge
the
scripture
/
&
went
&
halowed
the
ceremonies
/
to
make
them
moare
worshepful
/
that
the
laye
people
shuld
haue
thē
in
greater
estimacion
&
honoure
/
&
be
afrayde
to
twich
thē
for
reuerence
vn
to
the
holy
charme
that
was
saide
ouer
thē
/
&
affirmed
also
that
christes
deeth
had
purchased
soch
grace
vn
to
the
ceremonies
to
forgeue
sinne
&
to
iustifye
.
O
monstre
/
Christes
deeth
purechased
grace
for
mans
soule
/
to
repent
of
euell
&
to
beleue
in
Christ
for
remission
of
synne
/
&
to
loue
the
lawe
of
god
and
his
neyboure
as
him selfe
/
which
is
the
true
worshepynge
of
god
in
the
spirite
/
&
he
died
not
to
purchesse
soch
honoure
vn
to
vnsensible
thynges
/
that
man
to
his
dishonoure
/
shuld
doo
them
honourable
seruice
&
receaue
his
saluacion
of
thē₊
This
I
haue
declared
vn
to
you
/
that
ye
mighte
se
&
fele
euery
thinge
sensibly
.
For
I
entend
not
to
leade
you
in
darkenesse
.
Nether
though
twise
.ij.
cranes
make
not
.iiij.
wild
gees
/
wold
I
therfore
that
ye
shuld
beleue
that
twise
.ij.
made
not
iiij
.
Nether
entend
I
to
proue
vn
to
you
that
Paules
steple
is
the
cause
whi
temes
is
broke
in
about
Erith
/
or
that
teynterden
steple
is
the
cause
of
Teynterden
steple
.
the
decaye
of
sandwich
hauen
as
Master
More
iesteth
.
Neuer
the
lesse
this
I
wold
were
persuaded
vn
to
you
(
as
it
is
true
)
that
the
bildynge
of
them
&
soch
like
/
thorow
the
false
faith
that
we
haue
in
them
/
is
the
decaye
of
all
the
hauens
in
Englande
&
of
all
the
cities
/
townes
/
hie
wayes
&
shortly
of
the
hole
comen
wealth
.
For
sens
these
false
monstres
crope
vpp
in
to
oure
consciences
&
robbed
vs
of
the
knowlege
of
oure
sauioure
Christe
/
makynge
vs
beleue
in
soch
pope
holy
workes
&
to
thynke
that
ther
was
no
nother
waye
vn
to
heuen
/
we
haue
not
ceased
to
bylde
them
albayes
/
cloysters
/
coleges
/
chauntrees
and
cathedrall
churches
with
hie
steples
/
striuinge
&
enuienge
one
a
nother
/
who
shuld
do
most
.
And
as
for
the
dedes
/
that
pertayne
vn
to
oure
neyboures
and
vn
to
the
comen
wealth
/
we
haue
not
regarded
at
all
/
as
thinges
which
semed
no
holy
workes
or
soch
as
god
wold
once
loke
vppon
.
And
therfore
we
left
them
vnseneto
/
vntyl
they
were
past
remedie
or
past
our
power
to
remedie
them
/
in
as
moch
as
our
slow
belies
with
their
false
blessynges
had
iugled
a
waye
from
vs
/
that
wherwith
they
might
haue
bene
holpen
in
dew
season
.
So
that
that
syly
pore
man
/
though
he
had
haply
no
wisdome
to
expresse
his
mynde
/
or
that
he
durst
not
/
or
that
master
More
fa●●ioneth
his
tale
as
he
doeth
other
mennes
to
iest
out
the
trouth
/
sawe
that
nether
good
winsandes
ner
any
other
cause
alleged
was
the
decaye
of
sandwich
hauen
/
so
moch
as
that
the
people
had
no
lust
to
maynetene
the
comen
wealthe
/
for
blynde
deuocion
which
they
haue
to
popeholy
workes
,
☜
of
their
hertes
.
For
as
they
write
/
so
they
beleue
.
Other
felynge
of
the
lawes
of
god
and
feyth
of
chryst
haue
they
none
/
th●n
that
theyr
God
the
pope
so
sayth
.
And
therfore
as
the
pope
preacheth
with
hys
mouth
only
/
even
soo
beleue
they
wyth
theyr
mouth
only
what
soeuer
he
preacheth
/
with
out
moare
a
doo
/
be
it
neuer
so
abhominable
/
and
in
theyr
hertes
consent
vnto
all
their
fathers
wekednesse
and
folow
hym
in
theyr
dedes
as
fast
as
they
can
runne₊
The
turkes
beinge
in
numbre
.v.
tymes
mo
then
we
knowlege
one
God
and
beleue
many
thynges
of
God
moued
only
by
the
auctoryte
of
theyr
elders
and
presume
that
God
wyll
not
let
so
greate
a
multitude
erre
so
longe
tyme
.
And
yet
they
haue
erred
and
bene
faythlesse
thys
viii
.
hundred
yeres
.
And
the
Iewes
beleue
thys
daye
/
●●
moch
as
the
carnall
sorte
of
them
euer
beleued
/
moued
also
by
the
auctoryte
of
theyr
elders
only
/
and
thynke
that
yt
ys
impossyble
for
them
to
erre
/
beynge
Abrahams
seed
and
the
chyldern
of
them
to
whom
the
promysses
of
all
that
we
beleue
were
made
.
And
yet
they
haue
erred
and
bene
faythlesse
thys
.xv.
h●●dred
yeres
.
And
we
of
lyke
blyndnesse
beleue
only
by
the
auctoryte
of
our
elders
and
of
lyke
pryde
thynke
that
we
can
not
erre
/
beynge
soch
a
multytude
.
And
◇
we
se
how
God
in
the
olde
testament
did
le●●
the
greate
multitud●●●e
/
reseruynge
alwaye
a
litle
flocke
to
call
the
other
backe
agayne
and
to
testifie
vnto
them
the
right
waye₊
¶
How
this
word
church
hath
a
double
interpretacyon
T●●●
ys
therfore
a
sure
conclusyon
/
as
paul
sayth
.
Ro
.
ix
.
that
not
all
they
that
are
of
Israel
are
Israelites
/
neyther
because
they
be
Abrahans
¶
The
solutions
and
answeres
vn
to
M.
Mores
first
boke₊
IN
the
first
Chapter
to
beginne
the
boke
with
al
/
to
bringe
you
goodlucke
and
to
geue
you
a
saye
or
a
taste
what
trueth
shall
folowe
/
he
fayneth
a
letter
sent
from
no
man
.
ij
.
In
the
seconde
chapter
/
besydes
worshepinge
that
it
is
vntrue
this
vse
to
haue
bene
euer
sens
the
tyme
of
the
appostles
/
he
maketh
many
sophisticall
reasons
about
worshepinge
of
sayntes
reliques
and
images
/
and
yet
declareth
not
with
what
maner
worshepe
/
but
iugleth
with
the
terme
in
comune
/
as
he
doeth
with
this
worde
church
and
this
word
faith
/
when
the
wordes
haue
diuers
significacions
:
for
al
faythes
are
not
one
maner
faith
and
so
forth
/
and
therefore
he
begylyth
a
mans
vnderstondinge
.
As
if
a
man
said
/
the
boyes
will
was
good
to
haue
geuen
his
father
ablowe
/
and
a nother
wold
inferre
/
that
a
good
wyll
coude
be
no
synne
/
and
conclude
/
that
a
man
might
lawfully
smite
his
father
.
Now
is
good
wyll
taken
in
one
sens
in
the
maior
and
in
a
nother
in
the
minor
/
to
vse
scolars
termes
/
&
therfore
the
conclusion
doeth
mocke
a
mans
witte
.
Thē
disputeth
he
/
the
seruaunt
is
honowred
for
the
masters
sake
/
and
what
is
done
to
the
pore
is
done
to
Christ
(
as
the
popish
shall
once
fele
/
for
their
so
robbynge
them
)
And
the
.xij.
appostles
shall
haue
their
setes
and
sitte
and
iudge
with
christe
(
as
shall
all
that
here
preach
him
truely
as
they
did
)
and
Mary
that
powred
the
oyntement
on
christes
heed
before
his
passion
;
hath
hir
memoriall
/
and
therfore
we
ought
to
sett
candles
before
images
.
First
I
axe
him
by
what
rule
his
argument
holdeth
.
And
secondaryly
I
answere
that
the
true
worshepynge
of
saintes
True
worshepynge
of
saintes
is
their
memorial
/
to
folow
them
as
they
did
christe
.
And
that
honoure
we
geue
them
and
so
do
not
ye
popish
/
but
folow
the
steppes
of
youre
father
the
pope
/
as
he
doeth
the
steppes
of
his
father
the
deuell
.
And
as
for
stekinge
vpp
of
candels
/
I
answere
that
God
is
a
spirite
and
in
the
spirite
must
be
worsheped
only
.
faith
to
his
promises
and
loue
to
his
lawes
and
longynge
for
the
life
that
is
in
his
sonne
are
his
due
honoure
and
True
worshuppinge
of
go●
seruice
.
All
bodyly
seruice
must
be
referred
vn
to
oure selues
and
not
vn
to
the
person
of
God
immediatly
.
All
outward
thynges
which
we
receave
of
god
ar
geuen
vs
/
to
take
oure
partes
with
thankes
and
to
bestow
the
rest
vppon
oure
neyboures
.
For
god
vseth
no
soch
thinges
in
his
awne
person
/
but
created
them
for
to
geue
them
vs
/
that
we
shuld
thanke
him
/
and
nor
to
receaue
them
of
vs
/
to
thanke
vs
:
for
that
were
our
prayse
and
not
his
.
Fastynge
/
watchynge
/
wolward
goinge
/
pilgrimage
and
all
bodyly
excercice
must
be
referred
vn
to
the
taminge
of
the
flesh
Bodelye
exercyse
▪
only
.
For
as
god
deliteth
not
in
the
tast
of
mete
drinke
/
or
in
the
sigthe
of
gold
or
seluer
/
no
moare
doeth
he
in
my
fast
and
soch
like
/
that
I
shuld
referre
them
vn
to
his
person
/
to
do
him
a
pleasure
with
all
.
For
god
in
him selfe
is
as
good
as
he
can
be
and
hath
all
the
delectacion
that
he
can
haue
.
And
therfore
to
wish
that
god
were
better
then
he
is
or
had
moare
pleasure
then
he
hath
/
is
of
a
worldely
imaginacyon
And
al
the
spirites
that
be
in
heuen
are
in
as
good
case
as
they
can
be
&
haue
all
the
delectacion
they
can
haue
/
&
therefore
to
wish
them
in
better
case
or
to
studie
to
doo
them
more
pleasure
then
they
haue
/
is
fleyshly
minded
popishnesse
.
The
pleasure
of
them
that
be
in
heuen
is
/
that
we
herken
to
God
and
kepe
his
commaundementes
/
which
when
we
doo
/
they
haue
all
the
pleasure
that
they
can
haue
in
vs.
If
in
this
life
/
I
sofre
hell
gladly
/
to
winne
my
brother
to
folow
god
/
how
moch
moare
if
I
were
in
heuen
shuld
I
reioyce
that
he
so
did
?
If
in
this
world
when
I
haue
nede
of
my
neyboure
/
by
the
reason
of
mine
infirmites
/
yet
I
seke
nought
of
him
/
saue
his
wealth
only
/
whate
other
thynge
shuld
Iseke
of
him
/
if
I
were
in
heuen
▪
where
he
can
do
me
no
seruice
ner
I
vse
any
pleasure
that
he
can
do
me
?
THe
deuel
desyred
to
haue
his
imaginacions
worsheped
as
god
/
&
his
popish
childern
desyre
the
same
/
and
compell
men
so
to
honoure
thē
/
and
of
their
deuelish
nature
describe
they
both
God
and
his
saintes
And
therfore
I
saye
/
al
soch
fleshly
imaginacions
/
as
to
fast
the
wenisdaye
in
the
worshepe
of
.
S.
Ihon
or
of
.
S.
katerine
or
what
saynt
it
be
/
or
to
fast
sayntes
euens
or
to
goo
a
pilgremage
vnto
their
images
or
to
offer
to
them
/
to
doo
them
pleasure
/
thinkynge
therby
to
obteyne
their
fauoure
and
to
make
speciall
aduocates
of
them
/
as
a
man
wold
winne
the
fauoure
of
a
nother
with
presentes
and
giftes
/
and
thinkynge
that
if
we
did
it
not
/
they
wold
be
angrie
/
are
playne
Idolatrye
and
imageseruice
/
for
the
saint
deliteth
in
no
soch
.
And
when
thou
stekest
vpp
a
candle
before
the
image
/
thou
mightest
with
as
good
reason
make
an
holow
hely
in
the
image
and
powre
in
meate
Candle
.
and
drincke
.
For
as
the
saynt
nether
eateth
ner
drincketh
/
so
hath
he
no
bodyly
eyes
to
delyte
in
the
light
of
a
candle
.
A
nother
is
this
/
god
geueth
not
the
promises
that
are
in
Christ
for
bodyly
seruice
/
but
of
his
mercy
only
/
vn
to
his
awne
glorie
.
ye
and
of
the
fathers
goodnesse
doo
all
naturall
childern
receaue
Axe
a
litle
boye
/
who
gaue
him
his
gaye
cote
/
he
answereth
/
his
father
.
Axe
him
whi
/
and
he
answereth
/
because
he
is
his
father
and
loueth
him
/
and
because
he
ys
his
sonne
.
Axe
him
whether
his
father
loue
him
/
and
he
saith
ye
.
Ax
him
how
he
knoweth
it
and
he
saith
/
because
he
geueth
me
this
or
that
.
axe
him
whether
he
loue
his
father
/
he
saith
ye
.
Axe
him
whi
/
he
saith
/
for
his
father
loueth
him
and
geueth
him
all
thynge
.
Axe
him
why
he
worketh
/
he
answereth
/
his
father
will
so
haue
it
Axe
him
whi
his
father
geueth
not
soch
and
soch
boyes
cotes
to
.
Nai
saith
he
/
they
be
not
his
sonnes
/
their
fathers
must
geue
them
as
myne
doeth
me
.
Goo
now
ye
popish
bond
seruauntes
and
receaue
youre
rewarde
for
youre
false
workes
and
robbe
youre
bethern
&
raigne
ouer
them
with
violence
and
cruell
tiranny
and
make
them
worshepe
youre
pilars
/
polaxes
images
and
hattes
.
And
we
will
receaue
of
the
mercifull
kyndnesse
of
oure
father
and
will
serue
our
brethern
frely
/
of
very
loue
and
wilbe
their
seruauntes
and
sofre
for
their
sakes
.
And
therto
oure
good
dedes
which
we
do
vn
to
oure
neybours
nede
/
springe
out
of
oure
rightwysenesse
or
iustifienge
/
which
is
the
forgeuenesse
of
oure
synnes
in
Christes
bloude
/
and
of
other
rightwysnesse
knowe
we
not
before
god
.
And
contrari
wise
youre
rightwysnesse
or
iustifienge
which
stondeth
/
as
youre
faith
doeth
/
with
all
wekednesse
/
springeth
out
of
youre
holy
workes
which
yee
doo
to
no
man
frely
saue
vn
to
paynted
postes
.
And
when
he
allegeth
the
sacrifices
of
the
sacrifices
.
old
law
/
I
saye
they
were
sacramentes
and
preached
vn
to
the
people
(
as
no
dout
/
oure
candels
once
were
)
and
were
no
holy
werkes
to
be
referred
vn
to
gods
person
to
obtayne
his
favoure
/
and
to
iustifie
the
people
/
and
that
the
people
shuld
doo
them
for
the
werkes
selues
.
And
when
the
people
had
lost
the
significacions
and
loked
on
the
holynesse
of
the
dedes
/
to
be
iustified
therby
/
they
were
imageseruice
and
hatefull
to
god
and
rebuked
of
the
prophetes
/
as
it
is
to
se
thorow
out
all
the
old
testament
.
Then
he
iugleth
with
a
texte
of
.
S.
Paule
Rom.
xiiij
.
let
eueriman
for
his
parte
abounde
/
one
in
this
Idolatrie
and
a nother
in
that
:
when
the
sens
of
the
texte
is
/
let
euery
man
be
sure
of
his
awne
conscience
/
that
he
doo
no
thinge
/
excepte
he
know
well
and
his
conscience
sarue
him
that
it
maye
be
lawfully
done
.
But
what
care
they
to
abuse
gods
worde
and
to
wrest
it
vn
to
the
contrary
?
And
in
the
last
end
/
to
vtter
his
excellent
blindnesse
/
he
saith
/
the
wiseman
Luther
thinketh
that
if
the
gold
were
taken
from
the
reliques
/
it
wold
be
geuen
vnto
the
pore
immediatly
/
when
he
seith
the
contrary
/
that
they
which
haue
their
purses
full
will
geue
the
pore
(
if
they
geue
ought
)
ether
an
halfe
peny
or
in
his
contre
the
iiij
.
parte
of
a
ferthynge
.
Now
I
axe
master
Mores
conscience
/
seinge
they
haue
no
deuocion
A
sure
token
of
a
false
faith
and
imageseruice
vn
to
the
poore
which
are
as
christes
awne
person
and
for
whom
Christe
hath
sofered
his
passion
that
we
shuld
be
kynd
to
them
and
whom
to
visett
with
oure
almes
is
gods
commaundement
/
with
what
minde
doo
they
offer
so
greate
treasure
/
to
the
garnessinge
of
shrmes
/
images
and
reliques
?
It
is
manyfest
that
they
which
loue
not
gods
commaundement
/
can
do
nothynge
godly
.
Wherfore
soch
offeringes
come
of
a
false
faith
/
so
that
they
thinke
them
better
then
workes
commaunded
by
god
and
beleue
to
be
iustified
therby
.
And
therfore
are
they
but
imageseruice
.
And
when
he
saith
/
we
might
as
well
rebuke
the
powringe
of
the
annoyntment
on
Christes
heed
.
Nay
/
Christe
was
then
mortall
as
well
as
we
/
and
vsed
soch
thinges
as
we
doo
/
and
it
refreshed
his
body
.
But
and
if
thou
woldest
now
powre
soch
on
his
image
to
doo
him
pleasure
/
I
wold
rebuke
it
.
iij
.
IN
the
third
Chapter
he
bringeth
in
miracles
done
at
.
S.
Steuens
tombe
.
I
answere
the
miracles
.
the
miracles
done
at
saintes
tombes
/
were
done
for
the
same
purpose
that
the
miracles
which
they
did
when
they
were
aliue
/
were
done
:
even
to
prouoke
vn
to
the
faith
of
their
doctrine
/
and
not
to
trust
in
the
place
or
in
bones
or
in
the
saint
.
As
Paul
sent
his
napken
to
heale
the
seke
/
not
that
men
shuld
put
trust
in
his
napkin
/
but
beleue
his
preachinge
.
And
in
the
olde
testament
Eliseus
healed
Naaman
the
hethen
man
in
the
water
of
Iordayne
Heliseus
.
/
not
to
put
trust
in
the
water
or
to
praye
in
that
place
/
but
to
wonder
at
the
power
of
god
and
to
come
and
beleue
/
as
he
also
did
.
And
that
his
bones
/
when
he
was
deed
/
reysed
vpp
a
deed
man
/
was
not
done
that
men
shuld
pray
to
him
:
for
that
was
not
lawfull
then
/
by
their
awne
doctrine
/
nether
to
put
trust
in
his
bones
.
For
god
to
avoyd
all
soch
Idolatrie
/
had
poluted
all
deed
bones
/
so
that
whosoeuer
twitched
a
deed
bone
/
was
vncleane
and
all
that
came
in
his
companye
/
vntyll
he
had
washed
him selfe
:
in
so
moch
that
if
a
place
were
abvsed
with
offeringe
vn
to
Idoles
/
there
was
no
beter
remedie
then
to
scater
deed
bones
there
/
to
driue
the
people
thence
/
for
beinge
defiled
and
poluted
.
But
his
bones
did
that
miracle
/
to
testifie
that
he
was
a
true
prophete
and
to
moue
men
vn
to
the
faith
of
his
doctrine
.
And
even
so
miracles
done
at
the
holy
crosse
/
were
done
/
to
moue
men
vn
to
the
faith
of
him
that
died
theron
/
and
not
that
we
shuld
beleue
in
the
wodde
.
He
saith
that
pilgrimes
put
no
trust
in
the
place
/
as
necromancers
doo
in
their
circles
/
and
saieth
he
wotteth
not
what
/
to
mocke
out
the
texte
pilgrimages
of
our
sauioure
of
prayenge
in
the
spirite
.
And
in
the
ende
he
confoundeth
him selfe
sayenge
/
we
reken
oure
prayers
moare
pleasaunt
in
one
place
then
in
a
nother
.
And
that
must
be
by
the
reason
of
the
place
/
for
god
is
as
good
in
one
place
as
in
a
nother
and
also
the
man
.
Morouer
where
a
man
pleaseth
god
best
/
thither
is
he
most
bounde
to
goo
.
And
so
that
imaginacyon
bindeth
a
man
to
the
place
with
a
false
faith
/
as
nicromancers
trust
in
their
circles
.
And
agayne
if
god
had
said
that
he
wold
moare
heare
in
one
place
thē
in
a
nother
/
he
had
bound
him selfe
to
the
place
.
Now
as
god
is
like
good
euery
where
generally
so
hath
he
made
his
testament
generally
/
whersoeuer
mine
hert
moueth
me
and
am
quiet
to
pray
vn
to
him
/
there
to
heare
me
like
graciously
.
And
if
a
man
laye
to
oure
charge
/
that
god
bound
them
vn
to
the
tabernacle
and
aftir
to
the
Temple
temple
in
the
old
testament
.
I
saye
that
he
did
it
not
for
the
places
sake
/
but
for
the
monumentes
and
testimonies
/
that
their
preached
the
worde
of
god
vn
to
them
/
so
that
though
the
prestes
had
bene
negligent
to
preach
/
yet
shuld
soch
thynges
that
there
were
haue
kepte
the
people
in
the
remembraunce
of
the
testament
made
betwene
god
and
them
.
Which
cause
and
soch
like
only
shuld
moue
vs
to
come
to
church
/
and
vn
to
one
place
moare
then
a nother
.
And
as
longe
as
I
come
moare
to
one
place
then
a nother
by
cause
of
the
quietnesse
or
that
some
thynge
preacheth
gods
worde
moare
liuely
vn
to
me
there
than
in
a
nother
/
the
place
is
my
seruaunte
and
I
not
bonde
to
it
:
which
cause
and
soch
like
taken
awaye
/
I
can
not
but
put
trust
in
the
place
as
necromancers
doo
in
their
circles
/
&
am
an
imageseruer
and
walke
aftir
myne
awne
imaginacion
and
not
aftir
gods
worde
.
And
when
he
saith
/
we
might
as
well
mocke
the
obseruaunce
of
the
paschall
lambe
.
I
answer
/
Phascall
lambe
.
Christ
oure
paschall
lambe
is
offered
for
vs
and
hath
deliuered
vs
as
Paul
saith
.
1.
Cor
.
v.
whose
signe
and
memoriall
is
the
sacrament
1.
Cor
.
v
of
his
body
and
bloude
.
Morouer
we
were
not
deliuered
out
of
Egypte
.
And
therfore
in
as
moch
as
we
be
ouerladen
with
our
awne
/
I
se
no
cause
why
we
shuld
become
Iewes
/
to
obserue
their
ceromonies
to
.
And
when
he
saith
holy
straunge
gestures
.
I
answere
/
for
the
holynesse
I
wyll
not
swere
:
Holy
straunge
gestures
.
but
the
straungenesse
I
dare
well
avowe
.
For
euery
prest
maketh
them
of
a
sundrie
maner
and
many
moare
madly
then
the
gestures
of
Iackanapes
.
And
when
he
saith
that
they
were
left
from
hand
to
hand
sens
the
appostles
tyme
/
it
is
vntrue
.
For
the
appostles
vsed
the
sacrament
as
Christ
did
/
as
thou
maist
se
.
1.
Corin
.
xj
.
Morouer
the
appostles
left
vs
in
the
light
and
taught
1.
Co.
11.
vs
all
the
counsell
of
God
/
as
Paule
wittenesseth
Actes
.
xx
.
and
hid
nothinge
in
straunge
holy
gestures
and
apes
playe
the
significacions
wherof
noman
might
vnderstonde
.
And
a
Christen
man
is
moare
moued
to
pitie
saith
he
/
at
the
sight
of
the
crosse
/
then
with
out
it
.
If
he
take
pitie
as
English
men
doo
/
for
Pitie
compassion
/
I
saye
/
that
a
Christen
man
is
moued
to
pitie
when
he
seith
his
brother
beare
the
crosse
.
And
at
the
sight
of
the
crosse
/
he
that
is
lerned
in
god
/
wepith
not
Christe
with
ignoraunt
wemen
/
as
a
man
doeth
his
father
when
he
is
deed
:
but
morneth
for
his
synnes
/
and
att
the
sight
of
the
crosse
comforteth
his
soule
with
the
consolacion
of
him
that
died
theron
.
But
their
is
no
sight
whether
of
the
crosse
or
ought
else
/
that
can
moue
you
to
leue
youre
wekednesse
/
for
the
testament
of
god
is
not
written
in
youre
hertes
.
And
when
he
speaketh
of
prayenge
at
church
who
denyeth
him
that
men
might
not
praye
at
church
or
that
the
church
shuld
not
be
a
place
of
prayar
?
But
that
a
man
coude
not
praye
saue
at
church
/
and
that
my
prayars
were
not
hearde
as
wel
elsewhere
/
If
I
prayed
with
like
feruentnesse
and
stronge
faith
/
is
a
false
lye
.
And
when
he
speaketh
of
the
presence
of
god
in
the
temple
.
I
answere
that
the
prophetes
testified
/
how
that
he
dwelt
not
there
/
and
so
doeth
Paul
Actes
.
xvij
.
and
so
doeth
Steuen
Actes
.
vij
.
and
Salomon
.
iij
.
Of
the
kinges
.
viij
Actes
.
17.
Actes
.
7
9.
Regum
.
8
And
no
doute
as
the
mad
Iewes
ment
/
he
dwelt
not
there
/
ner
as
we
moare
mad
suppose
also
.
But
he
dwelled
there
only
in
his
signes
sacramentes
/
and
testimonies
which
preached
his
worde
vn
to
the
people
.
And
finally
for
their
false
confidence
in
the
temple
/
god
destroyed
it
.
And
no
doute
for
oure
false
faith
in
visitynge
the
monumentes
of
Christe
/
therfore
hath
god
also
destroyed
them
and
geuen
the
place
vnder
the
infideles
.
And
when
he
speaketh
of
the
piler
of
fire
&
cloude
.
I
answere
/
that
god
was
no
nother
wise
The
piler
of
fire
present
there
then
in
all
fire
and
in
all
cloudes
saue
that
he
shewed
his
power
▪
there
specially
by
the
reason
of
the
miracle
/
as
he
doeth
in
the
eyes
of
the
blynde
whom
he
maketh
se
/
and
yet
is
no
nother
wise
present
in
those
eyes
then
in
other
/
ner
moare
there
to
be
prayde
to
then
in
other
.
And
in
like
maner
he
is
no
moare
to
be
prayed
to
where
he
doeth
a
miracle
then
where
he
doeth
nonne
.
Nether
though
we
cannot
but
be
in
some
place
/
ought
we
to
seke
god
in
any
place
/
saue
only
in
oure
hertes
and
that
in
verite
/
in
faith
hope
and
loue
or
charite
acordynge
to
the
worde
of
his
doctrine
.
And
oure
sacramentes
/
signes
/
ceremonies
images
/
reliques
and
monumentes
ought
to
be
had
in
reuerence
so
ferfoth
as
they
put
vs
in
minde
of
gods
worde
and
of
the
ensample
of
them
that
liued
therafter
and
no
further
.
And
the
place
is
to
be
sought
and
one
to
be
preferred
before
a
nother
for
quietnesse
to
praye
and
for
liuely
preachynge
and
for
the
preachynge
of
soch
monumentes
and
so
furth
And
so
longe
as
the
people
so
vsed
them
in
the
olde
testament
/
they
were
acceptable
and
plesaunt
to
god
and
god
was
saide
to
dwell
in
the
temple
.
But
when
the
significacions
beinge
lost
/
the
people
worsheped
soch
thynges
for
the
thinges
selues
/
as
we
now
doo
/
they
were
abhominable
to
god
and
god
was
saide
to
be
no
lenger
in
the
temple
.
iiij
.
ANd
in
the
.iiij.
he
saith
/
that
god
setteth
moare
Place
by
one
place
then
a nother
.
Which
doctrine
besydes
that
it
shuld
bynde
vs
vn
to
the
place
and
god
therto
and
can
not
but
make
vs
haue
confidence
in
the
place
/
is
yet
false
.
For
first
god
vn
to
whose
worde
we
maye
adde
nought
/
hath
geuen
no
soch
commaundement
ner
made
any
soch
couenaunte
.
Nether
is
Christ
here
or
there
saith
the
scripture
/
but
in
oure
hertes
Mat
.
24.
is
the
place
where
god
dwelleth
by
his
awne
testimonie
if
his
word
be
there
.
And
when
he
proueth
it
/
because
god
doeth
a
miracle
moare
in
one
place
then
in
a
nother
I
answere
/
if
god
wyll
doo
a
miracle
/
it
requireth
a
place
to
be
done
in
.
How
be
it
he
doeth
it
not
for
the
place
but
for
the
peoples
sakes
whom
he
wold
call
vn
to
the
knowlege
of
his
name
/
and
not
to
worshepinge
him
moare
in
one
place
thē
in
a
nother₊
As
the
miracles
done
in
Egipte
/
in
the
red
se
/
in
mount
Sinay
and
so
forth
were
not
done
that
men
shuld
goo
in
pilgremage
vnto
the
places
to
praye
there
/
but
to
prouoke
them
vnto
the
true
knowlege
of
god
/
that
after
warde
they
myght
euer
praye
in
the
spryte
/
where
soeuer
they
were
.
Christ
also
did
not
his
miracles
that
men
shuld
praye
in
the
places
where
he
did
thē
/
But
to
stere
vpp
the
people
to
come
and
heare
the
worde
of
their
soules
health
.
And
when
he
bringeth
the
miracle
of
Siloe
/
I
answere
/
that
Siloe
Ioan
4.
&
.
9.
the
sayde
miracle
and
that
christ
sent
the
blynd
thither
to
receaue
his
sight
/
were
not
done
/
that
men
shuld
praye
in
the
pole
:
but
the
seconde
miracle
was
so
done
/
to
declare
the
obedient
faith
of
the
blinde
and
to
make
the
miracle
moare
knowen
/
and
the
first
for
the
worde
of
God
/
that
was
preached
in
the
temple
/
to
moue
the
contre
aboute
to
come
thither
and
lerne
to
knowe
God
/
and
to
become
a
liuely
temple
/
out
of
which
they
might
euer
praye
and
in
all
places
.
Nether
was
the
miracle
of
lazarus
done
/
that
men
shuld
moare
praye
in
that
place
then
in
a
nother
/
but
to
shew
christes
power
and
to
moue
the
people
thorow
wonderinge
at
the
miracle
/
to
herken
vnto
gods
worde
and
beleue
it
/
as
it
is
to
se
playnly₊
Morouer
God
so
loueth
no
church
/
but
that
the
parish
haue
libertie
to
take
it
downe
and
to
byld
it
in
a
nother
place
:
ye
and
yf
it
be
tymbre
to
make
it
of
stone
and
to
alter
it
at
their
pleasure
.
For
the
places
/
ye
and
the
images
must
serue
vs
and
not
god
which
is
a
spirite
and
careth
for
none
moare
then
other
ner
is
other
wise
present
in
one
then
in
a
nother
.
And
likewise
ys
yt
of
sayntes
bones
we
maye
remoue
them
whother
we
will
/
ye
and
kreake
all
images
therto
and
make
newe
/
or
yf
they
be
abused
/
put
them
out
of
the
waye
for
euer
/
as
was
the
brasen
serpent
So
that
we
be
lordes
ouer
all
soch
thynges
and
they
oure
seruauntes
.
For
if
the
sayntes
were
oure
seruauntes
/
how
moch
moare
their
bones
It
is
the
hert
and
not
the
place
that
worshepeth
god
.
The
kechē
page
turninge
the
spitt
maie
haue
a
purer
hert
to
god
/
then
his
Master
at
church
/
and
therfore
worshepe
God
better
in
the
kechen
/
then
his
master
at
church
.
But
when
wyll
.
M.
More
be
able
to
proue
that
miracles
done
at
sayntes
tombes
/
were
done
that
we
shuld
praye
vnto
the
sayntes
/
or
that
miracles
done
by
deed
saintes
whych
a
liue
nether
preached
gods
worde
ner
coude
doo
miracle
are
done
of
god
?
God
loueth
none
angell
in
heuen
better
thē
The
father
careth
most
for
the
youngest
the
greatest
sinner
in
erth
that
repenteth
and
beleueth
in
christ
.
But
contrary
wyse
careth
most
for
the
weakest
and
maketh
all
that
be
perfecte
their
saruauntes
/
vntyll
as
paul
saith
.
Eph.
iiij
they
be
growen
vpp
in
the
knowlege
of
god
in
to
a
perfecte
man
and
in
to
the
measure
of
age
Ephe
.
4.
of
the
fullnesse
of
christ
/
that
is
/
that
we
know
al
the
misteries
and
secretes
that
god
hath
hyd
in
christ
/
that
we
be
no
moare
childern
wauerynge
with
euery
wynde
of
doctrine
/
thorow
the
sotiltie
and
wilinesse
of
men
that
come
vppon
vs
to
bringe
vs
in
to
erroure
or
begile
vs.
So
ferre
it
is
of
that
he
wold
haue
vs
kept
downe
to
serue
images
.
For
with
bodyly
seruice
we
can
serue
no
thinge
that
is
a
spirite
.
And
therto
if
it
were
possyble
that
all
the
angeles
of
heuen
coude
be
mine
enimies
:
yet
wold
I
hold
me
by
the
testament
that
my
mercyfull
and
true
father
hath
made
me
in
the
bloude
off
my
sauyoure
/
and
so
come
vnto
all
that
is
promised
me
and
christ
hath
purchased
for
me
/
and
geue
not
a
straw
for
them
all₊
v
IN
the
.v.
chapter
he
falleth
from
al
that
he
hath
so
longe
swette
to
proue
&
beleueth
not
by
the
reason
of
the
miracles
/
but
by
the
comen
consent
of
the
church
and
that
many
so
beleue
.
This
man
is
of
a
ferre
other
complexion
thē
was
the
prophete
Elias
.
For
he
beleued
a
lone
as
he
thought
/
agenst
the
consent
by
all
likelyhod
/
of
.ix
or
.x.
hundred
thousand
beleuers
.
And
yet
.
M.
Mores
church
is
in
no
nother
condicion
vnder
the
pope
/
then
was
that
church
agenst
whose
consent
Elias
beleued
a
lone
vnder
the
kinges
of
Samary₊
vi
IN
the
,
vi
.
chapter
&
vnto
the
.
xviii
.
heproueth
all
most
nought
saue
that
which
neuer
man
denied
him
/
that
miracles
haue
bene
done
.
But
how
to
know
the
true
miracles
from
the
false
were
good
to
be
knowen
which
we
shal
this
wise
do
if
as
we
take
those
for
true
sacramentes
and
ceremonies
which
preach
vs
gods
worde
/
euen
so
we
count
them
true
miracles
only
which
moue
vs
to
herken
therto₊
xvi
COncerninge
his
.xvi.
chapter
of
the
mayde
of
Ipshwcih
/
I
answere
/
that
Moses
warned
The
mayde
of
Ipswich
hys
Israelites
that
false
miracles
shuld
be
done
to
proue
thē
/
whether
their
hertes
were
fast
in
the
lorde
.
And
euen
so
christ
and
the
apostles
shewed
vs
before
that
lienge
miracles
shuld
come
/
to
peruerte
the
very
electe
/
if
it
were
possyble
.
And
therfore
we
must
haue
a
rule
to
know
the
true
miracles
from
the
false
/
or
else
it
were
impossible
that
any
man
shuld
scape
vndisceaued
and
continue
in
the
true
waye
.
And
other
rule
then
thys
ys
there
not
:
true
miracles
that
the
true
are
done
/
to
prouoke
men
to
come
and
herken
vnto
gods
worde
/
and
the
false
to
confirme
doctrine
that
ys
not
gods
worde
.
Now
yt
ys
not
Gods
worde
if
thou
reade
all
the
scripture
thorowe
out
/
but
contrary
therto
/
that
we
shuld
put
soch
trust
and
confidence
in
our
blissed
lady
as
we
doo
/
and
cleane
agenst
the
testament
that
is
in
christes
bloude
.
wherfore
a
man
nede
not
to
feare
/
to
pronounce
that
the
deuell
dyd
yt
to
mocke
vs
with
all₊
Neuer
the
later
let
vs
compare
the
mayde
of
Ipswich
and
the
maide
of
kent
to
gether
.
The
mayde
of
kent
First
they
saye
that
the
maide
of
Ipswich
was
possessed
with
a
deuell
&
the
maide
of
kent
with
the
holy
goste
.
And
yet
the
tragedies
are
so
lyke
the
one
to
the
other
in
all
poyntes
/
that
thou
cowdest
not
know
the
holy
gost
to
be
in
the
one
and
the
deuell
in
the
other
by
any
dyfference
of
workes
.
But
that
thou
mightest
with
as
good
reason
saye
that
the
deuell
was
in
both
/
or
the
holy
gost
in
both
/
or
the
deuell
in
the
mayde
of
kent
and
the
holy
gost
in
the
mayde
of
Ipswich
For
they
were
both
in
like
traunses
/
both
raueshed
from
them selues
/
both
tormented
a
lyke
/
both
disfigured
/
lyke
torreble
ougly
and
grysely
in
sight
/
and
theyr
mouthes
drawen
a
syde
/
euen
vnto
the
very
eares
of
thē
/
both
enspyred
/
both
preach
/
both
tell
of
wonders
/
wil
be
both
caryed
vnto
our
lady
/
and
are
both
certified
by
reuelacyon
that
our
lady
in
those
places
and
before
those
images
shuld
deliuer
them₊
Now
as
for
the
mayde
of
Ipswych
was
possessed
off
the
deuell
by
theyr
awne
confession
.
Whence
then
came
that
reuelacion
/
that
she
shuld
be
holpe
and
all
hir
holy
preachinge
?
Iff
of
the
deuell
/
then
was
the
myracle
and
all
of
the
deuell
.
Iff
of
the
holy
gost
/
then
was
she
inspired
with
the
holy
gost
and
had
the
deuell
within
hir
both
at
tonce
.
And
in
as
moch
as
the
mayd
of
kent
was
inspired
by
the
holy
gost
by
The
mayde
of
kent
.
their
confession
/
whence
came
that
stopppnge
of
hir
throte
/
that
rauinge
/
those
greuouse
panges
that
tormentynge
/
disfigurynge
/
drawing
of
hir
mouth
awrye
and
that
ferfull
and
terreble
countenaunce
?
If
of
the
holy
gost
/
and
then
whi
not
the
revell
and
gamboldes
of
the
maide
of
Ipswich
also
?
and
thē
what
mater
maketh
it
whether
a
man
haue
the
deuell
or
the
holy
gost
in
him
.
If
ye
saye
of
the
deuell
/
then
had
she
likewise
both
the
deuell
and
the
holy
gost
both
at
tonce
.
Morouer
those
possessed
which
Christ
holpe
avoyded
christ
and
fied
from
him
/
so
that
other
which
beleued
were
fayne
to
bringe
them
vn
to
him
agenst
their
willes
.
For
which
causes
and
many
moo
that
might
be
made
/
thou
maist
conclude
/
that
the
deuell
vexed
them
and
preached
in
them
/
to
confirme
fayned
confession
and
do
me
ceremonies
and
sacramentes
with
out
significacion
and
damnable
sectes
/
and
shewed
them
those
reuelacions
.
And
assone
as
they
were
brought
before
oure
ladies
image
/
departed
out
of
them
/
to
delude
vs
and
to
turne
oure
faythes
from
Christ
vn
to
an
old
blocke
.
As
we
reade
in
the
legend
of
S.
Bartholomewe
/
how
the
deuels
hurte
men
in
their
lymmes
and
assone
as
they
s
.
Bartholomewe
were
brought
in
to
a
certayne
temple
before
an
Idole
/
their
they
departed
out
of
them
and
so
begyled
●he
people
makynge
thē
beleue
that
the
Idole
ha●●
healed
them
of
some
naturall
diseases₊
Now
be
it
let
it
be
the
holy
gost
that
was
in
the
maide
of
kent
.
Then
I
praye
you
what
thinge
worthy
of
so
greate
prayse
hath
oure
ladye
done
?
Our
lady
hath
deliuered
her
of
the
holy
gost
&
emptyed
her
of
moch
hie
lerninge
which
as
a
goodly
poetisse
/
she
vttered
in
rimes
.
For
appose
her
now
of
christ
/
as
scripture
testifieth
of
him
/
and
thou
shalt
finde
her
clene
with
out
ryme
or
reason
.
The
mayde
was
at
home
also
in
heuenly
pleasures
/
and
our
lady
hath
deliuered
her
out
of
the
ioyes
of
Orestes
and
brought
her
in
to
the
miseries
of
middell
erth
agayne₊
Orestes
xvii
AS
for
dulia
/
yperdulia
and
latria
/
though
he
shew
not
with
which
of
them
he
worsheped
the
cardinalles
hatt
/
ys
answered
vnto
hym
all
ready₊
xviii
.
IN
the
xviii
.
where
he
wold
faine
proue
that
the
popes
church
can
not
erre
/
he
allegeth
thynges
Tradycyons
wherof
he
myght
be
asshamed
/
yf
he
were
not
past
shame
/
to
proue
that
the
bisshopes
haue
auctorite
to
lade
vs
with
tradicions
nether
profitable
for
soule
nor
body
.
He
bringeth
a
false
allegorie
vppon
the
ouerplus
that
the
Samaritane
if
it
were
layde
out
/
promised
to
paye
when
he
came
agayne
/
for
the
bysshopes
tradicions
.
Allegory
.
Nay
.
M.
More
/
besydes
that
allegories
which
euery
man
maye
fayne
at
his
pleasure
can
proue
nothynge
/
Chryst
interpreteth
it
him selfe
/
that
it
betokeneth
a
kynde
mynde
and
a
louinge
neyboure
/
whych
/
so
loued
a
straunger
/
that
he
neuer
left
carynge
for
hym
/
both
absent
as
wel
as
present
/
vntyll
he
werefull
hole
and
comen
out
of
all
necessite₊
It
signifieth
that
the
prelates
/
if
they
were
true
apostles
and
loued
vs
after
the
doctrine
of
christ
/
wold
sell
their
myters
/
croses
/
plate
/
shrynes
/
iuels
and
costly
showes
to
socoure
the
pore
and
not
robbe
them
/
of
all
that
was
offered
vn
to
them
/
as
they
haue
done
:
and
to
repare
thynges
fallen
in
decaye
and
ruine
in
the
comen
welth
/
and
not
to
bedger
the
/
realmes
wyth
false
Idolatrye
and
imageseruice
/
that
they
haue
not
lefte
them
where
wyth
to
beare
the
cost
of
the
comen
charges₊
And
Morouer
when
the
scribes
and
phareses
taught
their
awne
doctrine
/
they
satt
not
vppon
Moses
sete
/
but
on
their
awne
.
And
therfore
christ
(
so
far
it
is
off
that
he
wold
haue
vs
herken
vnto
mans
doctryne
)
sayde
/
bewarre
of
the
leuen
of
the
scribes
/
phareses
and
saduces
which
is
their
doctrine
and
rebuked
thē
for
their
doctrine
and
brake
yt
hym selfe
and
taught
hys
dysciples
so
to
doo
and
excused
them
/
and
sayd
of
all
tradicions
/
that
what
soeuer
his
heuenly
father
had
not
planted
/
shuld
be
plucked
vp
by
the
rotes
And
therto
all
the
persecucion
that
the
appostles
had
of
the
Iewes
/
was
for
breakynge
of
tradycyons₊
Oure
prelates
ought
to
be
oure
saruauntes
as
the
appostles
were
/
to
teach
vs
christes
doctrine
/
and
not
lordes
ouer
vs
/
to
oppresse
vs
with
theyr
awne
.
Peter
calleth
it
temptynge
of
the
holy
goste
actes
.
xv
.
to
lade
the
hethen
with
ought
aboue
that
whych
necessite
and
brotherly
Actes
.
15.
loue
required
.
And
paul
rebuketh
his
corinthians
for
their
ouer
moch
obedience
and
the
galathyans
alsoo
and
warneth
all
men
to
stonde
fast
and
not
to
sofre
them selues
to
be
brought
in
to
bondage₊
And
when
he
sayth
peter
and
paul
commaunded
vs
/
to
obey
oure
superioures
.
That
ys
trouth
/
they
commaunded
vs
to
obey
the
temp●rall
swerde
whych
the
pope
wyll
not
.
And
they
commaunded
to
obey
the
bysshopes
in
the
doctrine
of
christe
and
not
in
their
awne
.
And
we
teach
not
to
breake
all
thynges
rashly
/
as
M.
More
vntrulie
reportethon
vs
(
which
is
to
be
sene
in
oure
bokes
/
if
men
wil
loke
vppon
thē
Tradycyons
Of
tradicions
therfore
vnderstond
generally
.
He
that
maye
be
fre
is
a
fole
to
bonde
.
But
yf
thorow
wilinesse
/
thou
be
brought
in
to
bondage
:
then
yf
the
tradicion
hurte
thy
soule
and
the
fayth
/
they
are
to
be
broken
immediatly
/
though
wyth
the
losse
of
thy
lyfe
.
If
they
greue
the
body
only
/
then
are
they
to
be
born
tyll
god
take
them
off
/
for
breakynge
the
peace
and
vnite
.
Then
how
sore
maketh
he
christes
burthen
If
yt
be
so
sore
/
why
is
Master
More
so
cruell
to
helpe
the
bysshopes
to
lade
vs
with
moare
?
But
surelye
he
speaketh
verye
vndiscretelye
.
For
christ
did
not
lade
vs
with
one
sillable
moare
thē
we
were
euer
bounde
to
/
nether
did
he
saue
interpret
the
law
trulye
.
And
besides
that
/
he
geueth
vn
to
al
his
/
loue
vnto
the
law
:
which
loue
maketh
all
thynges
easye
to
be
born
that
were
before
impossible₊
And
when
he
saith
/
ye
be
the
salt
of
the
erth
t
.
Mat
5.
was
spoken
for
the
bysshops
and
prestes
only
yt
ys
vntrue
/
but
yt
was
spoken
generally
vn
to
all
that
beleue
and
know
the
trueth
/
that
they
shulde
be
salt
vnto
the
ignoraunt
/
and
the
perfecter
vn
to
the
weker
/
ech
to
other
euery
man
in
hys
measure
.
And
Morouer
yf
yt
be
spoken
vn
to
the
prelates
only
/
how
fortuneth
yt
☜
that
Master
More
ys
so
busye
to
salte
the
world
with
his
hie
lernynge
?
And
last
of
all
the
salt
of
oure
prelates
which
ys
theyr
tradycions
and
ceremonyes
wyth
out
sygnificacion
ys
vnsauerye
longe
a
goo
/
and
therfore
no
moare
worth
but
to
be
cast
out
at
the
dores
and
to
be
troden
vnderfote₊
And
that
he
sayth
in
the
ende
that
a
man
maye
haue
a
good
faith
with
euell
liuinge
/
I
haue
proued
it
a
lie
in
a
nother
place
.
Morouer
fayth
/
hope
and
loue
be
iii
.
sisters
that
neuer
can
departe
iii
.
sisters
in
this
worlde
/
though
in
the
worlde
to
come
loue
shal
swalowe
vp
the
other
two
.
Nether
can
the
one
be
stronger
or
weker
thē
that
other
.
But
as
moch
as
I
beleue
so
moch
I
loue
and
so
moch
I
hope
:
ye
and
so
moch
I
worke₊
xix
IN
the
.xix.
he
proueth
that
prayinge
to
saintes
is
good
&
miracles
that
confirme
it
are
of
god
or
els
the
church
saith
he
doeth
erre
.
It
foloweth
in
dede
or
that
the
popis
church
erreth
.
And
when
he
saith
it
is
sinne
to
beleue
to
moch
I
saie
we
had
the
moare
nede
to
take
hede
what
we
beleue
and
to
serch
gods
worde
the
moare
dylygently
that
we
beleue
nether
to
moch
ner
to
litle₊
And
when
he
saith
god
is
honoured
by
prayenge
to
saintes
because
it
is
done
for
hys
sake
:
I
answere
/
if
it
sprange
not
out
of
a
false
faith
but
of
the
loue
we
haue
to
god
/
thē
shuld
we
loue
god
moare
.
And
morouer
in
as
moch
as
all
oure
loue
to
god
spryngeth
out
of
faith
/
we
shulde
beleue
and
trust
god
.
And
then
if
oure
fayth
in
god
were
greater
then
oure
feruent
deuocyon
to
sayntes
/
we
shulde
praye
to
no
sayntes
at
all
/
seynge
we
haue
promyses
of
all
thynges
in
oure
sauyoure
Iesu
and
in
the
sayntes
none
at
all₊
IN
the
.xxv.
how
iugleth
he
/
to
proue
that
al
that
perteyneth
vn
to
the
faith
/
was
not
written
/
alleginge
Ihon
in
the
laste
/
that
the
world
coude
Ioan
21.
not
conteyne
the
bokes
/
if
al
shuld
be
written
.
And
Ihon
meaneth
of
the
miracles
which
Iesus
did
and
not
of
the
necessarie
poyntes
of
the
●aith
And
how
bringeth
he
in
the
perpetuall
virginite
of
oure
ladye
which
though
it
be
neuer
so
true
/
is
yet
none
article
of
oure
faith
/
to
be
saued
by
.
But
we
beleue
●t
/
with
a
story
faith
/
because
we
se
no
cause
resonable
to
thinke
the
contrary
And
when
he
saith
many
misteries
are
yet
to
be
opened
/
as
the
cominge
of
antichriste
.
Naye
verelye
the
babe
is
knowne
well
ynough
and
al
Pope
.
the
tokens
spide
in
him
which
the
scripture
describeth
him
by
.
And
when
he
allegeth
Paules
tradicions
to
the
tessalo
/
to
proue
his
phantasye
.
I
haue
answered
rochester
in
the
obedience
/
that
his
tradicions
were
the
gospell
that
he
preached
.
And
when
he
allegeth
Paul
to
the
corin
.
I
Masse
saye
that
Paul
neuer
knew
of
this
word
Masse
.
Nether
can
any
man
gather
there
of
any
straunge
holy
gestures
/
but
the
playne
contrary
and
that
there
was
no
nother
vse
there
thē
to
breake
the
breed
amonge
them
at
soper
/
as
christ
did
.
And
therfore
he
calleth
it
christes
soper
and
not
Masse
.
There
was
lerned
the
maner
of
consecracion
.
A
greate
doute
/
as
though
we
coude
not
gather
of
the
scripture
how
to
do
it
.
And
of
the
water
that
the
prest
mingleth
with
the
wine
.
A
greate
water
.
doute
also
and
a
perelouse
case
if
it
were
left
out
.
For
ether
it
was
done
to
slake
the
hete
of
the
wine
or
put
to
after
/
as
a
ceremonie
/
to
signifie
that
as
the
water
is
chaunged
in
to
wine
/
so
are
we
chaunged
thorow
faith
as
it
were
in
to
christe
and
are
one
with
him
/
how
be
it
all
is
to
their
awne
shame
/
that
ought
shuld
be
done
or
vsed
amonge
vs
christen
/
where
of
noman
wist
the
meaninge
.
For
if
I
vnderstonde
not
the
meanige
/
it
helpeth
me
not
.
1.
corin
.
xiiij
.
and
as
experience
teacheth
.
But
if
oure
sheperdes
had
1.
Cori
.
14
bene
as
wel
willynge
to
fede
as
to
shere
/
we
had
neded
no
soch
dispicience
/
ner
they
to
haue
burnt
so
many
as
they
haue
.
And
as
for
that
he
allegeth
out
of
the
epistle
ot
Iames
for
the
iustifienge
of
workes
.
I
haue
answered
in
the
Mammon
agenst
which
he
can
not
hisse
/
and
will
speake
moare
in
the
.iiij.
boke
.
And
as
for
the
Saboth
/
agreate
mater
/
we
Saboth
be
lordes
ouer
the
saboth
and
maye
yet
chaunge
it
in
to
the
monedaye
or
any
other
daye
/
as
we
se
nede
/
or
maye
make
euery
tenth
daye
holy
dage
only
if
we
se
a
cause
why
/
we
maye
make
.ij.
euery
weke
/
if
it
were
expedient
&
one
not
ynough
to
teach
the
people
.
Nether
was
there
any
cause
to
chaunge
it
from
the
saterdaye
then
to
put
difference
betwene
vs
and
the
Iewes
and
left
we
shuld
become
seruauntes
vn
to
the
daye
aftir
their
supersticion
.
Nether
neded
we
any
holydaye
at
all
/
if
the
people
might
be
taught
with
out
it
.
And
when
he
axeth
by
what
scripture
we
know
that
a
woman
maye
christen
.
I
answere
/
whi
wemen
baptise
if
baptim
be
so
necessary
as
they
make
it
/
then
loue
thy
neyboure
as
thy selfe
doeth
/
teach
wemen
to
baptise
in
tyme
of
neade
:
ye
and
to
teach
and
to
rule
there
husbandes
to
/
if
they
be
besydes
them selues
.
And
when
he
saith
that
of
likelyhode
/
the
laye
people
vnderstode
the
gospell
of
Ihon
and
Paules
pistles
better
then
greate
clerkes
now
.
I
answere
/
the
moare
shame
is
theirs
.
How
be
it
ther
be
.ij.
causes
why
:
the
one
is
their
diligent
sheringe
:
and
a nother
/
they
denye
the
iustifienge
whi
the
prelates
vnderstond
not
the
scripture
of
faith
where
of
both
Paule
and
Ihon
doo
entreate
and
all
most
of
nothynge
else
/
if
the
significacyon
of
oure
baptime
which
is
the
lawe
of
god
and
faith
of
christ
/
were
expounded
trulye
vnto
vs
/
the
scripture
wolde
be
easye
to
all
that
exercised
them selues
there
in
.
And
sir
in
as
moch
as
the
prelates
care
so
litle
for
the
losse
of
the
vnderstondynge
of
the
scripture
and
to
teach
the
people
/
how
happeneth
it
/
that
they
care
so
sore
for
a
bald
ceremonie
/
which
the
significacion
lost
/
though
christ
him selfe
had
institute
it
/
we
coude
not
obserue
with
out
a
false
faith
&
without
hurtynge
of
oure
soules
?
And
finally
to
rocke
vs
a
slepe
with
all
/
he
saith
/
that
he
shall
neuer
spede
wel
/
that
wil
seke
in
the
scripture
whether
our
prelates
teach
vs
a
true
faith
/
though
ten
preach
ech
contrary
to
other
in
one
daye
.
And
yet
christ
for
all
his
miracles
ye
can
not
spede
wel
if
ye
trye
the
doctrine
of
oure
prelates
by
the
scripture
.
sendeth
vs
to
the
scripture
And
for
all
Paules
miracles
/
the
Iewes
studied
the
scripture
the
diligenterly
/
to
se
whether
it
were
as
he
saide
or
no
.
How
be
it
he
meaneth
/
that
soch
can
not
spede
wel
because
the
prelates
will
burne
them
excepte
M.
More
helpe
them
and
make
them
forswere
christ
before
hande
.
IN
the
.xxvij.
he
bringeth
Paul
exhortynge
to
agre
&
to
tell
al
one
tale
in
the
faith
which
can
not
be
saith
Master
More
/
excepte
one
beleue
by
the
reason
of
a
nother
.
yes
verelye
we
al
beleue
that
the
fyre
is
hotte
and
yet
not
by
the
reason
of
a
nother
and
that
with
a
moch
surer
knowlege
then
if
we
beleued
it
the
one
by
the
tellynge
of
a
nother
.
And
euen
so
they
that
haue
the
law
of
god
written
in
their
hertes
and
are
taught
of
the
spirite
to
know
synne
and
to
abhorre
it
/
and
to
fele
the
power
of
the
resurreccion
of
christ
/
beleue
moch
surer
then
they
that
haue
no
nother
certente
of
their
faith
/
thē
the
popis
preachynge
confirmed
with
so
godly
liuinge
And
it
is
not
vnknowne
to
M.
More
that
the
churches
of
late
dayes
and
the
churches
now
beinge
haue
determined
thinges
in
one
case
the
one
contrarye
to
the
other
/
in
soch
wyse
that
he
cannot
denye
but
the
one
hath
or
doth
erre
:
the
which
case
I
coulde
shewe
him
if
I
so
were
minded
.
the
church
must
shewe
a
reason
of
their
doctrine
.
The
olde
popes
/
cardinalles
and
busshopes
sayed
yee
to
the
thinge
that
I
meane
/
where
vnto
these
that
now
raigne
saye
naye
.
Now
sir
if
you
gather
a
generall
counsell
for
the
matter
/
the
churches
of
fraunce
and
Italye
will
not
beleue
the
churches
of
spayne
&
douchlonde
because
they
so
saye
:
but
will
aske
how
they
proue
it
.
Neyther
will
Louayne
beleue
Parise
/
because
they
saye
that
they
can
not
erre
/
but
will
heare
first
their
probacion
.
Also
how
shal
we
know
that
the
old
pope
&
his
{pre}lates
erred
/
because
these
that
are
now
so
saye
?
when
the
old
pope
liued
we
were
as
moch
bound
to
beleue
that
he
coude
not
erre
/
as
we
be
now
that
this
can
not
:
wherfore
you
must
graunt
me
/
that
god
must
shew
a
miracle
for
the
tone
parte
/
or
else
they
must
brynge
autenticke
scripture
.
Now
sir
god
hath
made
his
last
and
euerlastinge
testament
/
so
that
all
is
open
/
and
no
moare
behynde
then
the
apperinge
of
Christe
agayne
.
And
because
he
will
not
stere
vpp
euery
daye
a
new
prophete
with
a
new
miracle
to
confirme
new
doctrine
or
to
call
agayne
the
old
that
was
forgotten
/
therfore
were
all
thynges
necessarye
to
saluacion
comprehended
in
scripture
euer
to
endure
.
By
which
scripture
the
counseles
generall
and
not
by
open
miracles
/
haue
concluded
loch
thinges
as
were
in
them
determined
/
as
stories
make
mencion
.
And
by
the
same
scripture
we
know
which
counseles
were
true
and
whych
false
.
And
by
the
same
scripture
shall
we
/
if
any
new
question
arise
/
determine
it
also
.
Abraham
Luk
.
16.
answered
the
rich
man
/
they
haue
Moses
and
the
prophetes
/
let
them
heare
them
/
and
saide
not
/
they
haue
the
scribes
and
the
phareses
whom
they
shuld
heare
preachynge
out
of
the
sete
of
their
awne
doctrine
with
out
scripture
.
And
when
he
allegeth
/
he
that
heareth
you
heareth
me
/
and
if
any
man
heare
not
the
church
Luke
.
x
.
take
him
for
an
hethen
/
concludynge
that
we
Mat
.
18
must
beleue
whosoeuer
is
shauen
in
all
that
he
affirmeth
with
out
scripture
or
miracle
/
I
wold
fayne
wete
in
what
figure
that
silogismus
is
made
.
Christes
disciples
taught
Christes
doctrine
confirmynge
it
with
miracles
/
that
it
might
be
knowen
for
gods
and
not
theirs
.
And
euen
so
must
the
church
that
I
will
beleue
shew
a
miracle
or
bringe
autenticke
scripture
that
is
come
from
the
appostles
which
confirmed
it
with
miracles₊
xxix
.
IN
the
.xxix.
he
allegeth
that
christ
saide
not
the
holy
gost
shall
write
/
but
shall
teach
.
It
is
not
the
vse
to
saye
/
the
holy
gost
writeth
/
but
inspireth
the
writer
.
I
maruayle
that
he
had
not
brought
/
as
many
of
his
brethren
doo
/
Matthew
in
the
last
/
where
Christ
commaunded
the
appostles
to
goo
and
teach
all
nacions
/
and
saide
Mat
.
28
not
write
.
I
answere
/
that
this
precepte
/
loue
thy
neyboure
as
thy selfe
and
god
aboue
all
thynge
went
with
the
appostles
and
compelled
them
to
seke
gods
honoure
in
vs
/
and
to
seke
al
meanes
to
continue
the
faith
vn
to
the
worldes
ende
.
Now
the
appostles
knewe
before
that
heresies
shuld
come
/
and
therfore
wrote
/
that
it
might
be
a
remedie
agenst
heresies
/
as
it
well
appereth
Ihon
.
xx
.
where
he
saith
/
these
are
written
/
Iona
.
20.
1.
Ioan
.
2.
that
ye
beleue
and
thorow
beleffe
haue
life
.
And
in
the
seconde
of
his
first
pistle
he
saith
/
these
I
write
because
of
thē
that
deceaue
you
.
And
Paul
and
Peter
therto
warne
vs
in
many
places
.
wherfore
it
is
manifest
/
that
the
same
loue
compelled
them
to
leue
nothynge
vnwritten
that
shuld
be
necessarily
requyred
/
and
that
if
it
were
left
out
/
shuld
hurte
the
soule₊
And
in
the
last
Chaptre
to
make
all
fast
/
he
bringeth
in
the
kinges
grace
how
he
confuted
Marten
Luther
with
this
conclusion
/
the
church
can
not
erre
:
where
vn
to
I
will
make
none
answere
for
feare
to
displease
his
grace
/
neverthelesse
because
Marten
coulde
not
soyle
it
/
if
his
grace
loke
well
vppon
the
matter
/
he
shall
finde
that
god
hath
assoyled
it
for
him
in
a
case
of
his
owne
.
And
vppon
that
master
More
concludeth
his
first
koke
/
that
whatsoeuer
the
church
/
that
is
to
wete
/
the
pope
and
his
brode
saye
/
it
is
gods
worde
/
though
it
be
not
written
ner
confirmed
with
miracle
ner
yet
good
liuinge
/
ye
and
though
they
saye
to
daye
this
and
to
morow
the
contrarie
/
all
is
good
ynough
and
gods
worde
:
ye
and
though
one
pope
condeme
a nother
(
ix
.
or
.
x
.
popes
arow
)
with
all
their
workes
for
heretikes
/
as
it
is
to
se
in
the
stories
/
yet
all
is
right
&
☜
none
erroure
.
And
thus
good
night
and
good
rest
/
Christ
is
brought
a
slepe
and
layde
in
his
graue
and
the
dore
seled
to
/
and
the
men
of
armes
aboute
the
graue
to
kepe
him
doune
with
polaxes
.
For
that
is
the
surest
argument
/
to
helpe
at
nede
and
to
be
rid
of
these
babillinge
heretikes
/
that
so
barke
at
the
holy
spiritualtie
with
the
scripture
/
beinge
therto
wretches
of
no
reputacion
/
nether
cardenales
ner
bisshopes
ner
yet
greate
benefised
men
/
ye
and
with
out
totquottes
and
pluralities
/
hauynge
no
holde
but
the
very
scripture
/
whervnto
they
cleaue
as
burres
so
fast
that
they
can
not
be
pulled
awaye
saue
with
very
singgynge
them
of₊
¶
A
sure
token
that
the
pope
is
antichriste
.
ANd
though
vn
to
all
the
argumentes
&
persuasions
Antichrist
which
he
wold
blinde
vs
with
/
to
beleue
that
the
pope
with
his
secte
were
the
right
church
/
and
that
god
for
the
multitude
will
not
sofre
them
erre
/
we
were
so
simple
that
we
saw
not
the
sotiltie
of
the
argumentes
ner
had
wordes
to
solue
thē
with
/
but
oure
bare
faith
in
oure
hertes
yet
we
be
sure
and
so
sure
that
we
can
therin
not
be
disceaued
/
and
doo
both
feale
and
se
that
the
conclusion
is
false
and
the
contrary
true₊
For
first
Peter
saith
.ij.
Peter
.
ij
.
there
shal
be
false
teachers
amonge
you
whych
shall
secretly
2.
Pet
.
2
brynge
in
damnable
sectes
/
denyenge
the
lorde
that
bought
them
/
and
many
shall
folow
their
damnable
wayes
/
by
whom
the
waye
of
trouth
shal
be
evel
spoken
of
/
and
with
fayned
wordes
they
shall
make
marchaundice
ouer
you
?
Now
saith
Paul
Roma
.
iij
.
the
law
speaketh
vn
to
them
that
are
vnder
the
law
.
And
Rom.
3.
euen
so
this
is
spoken
of
them
that
professe
the
name
of
christe
.
Now
the
pope
hath
.x.
thousand
sectes
cropen
in
/
as
pied
in
their
consciences
as
in
their
cotes
/
settynge
vpp
a
thousand
maner
workes
to
be
saued
by
/
whych
is
the
denyenge
of
Christe
.
And
we
se
many
and
all
most
all
together
folow
their
damnable
wayes
.
And
in
that
Peter
said
that
they
shall
rayle
and
blaspheme
the
trueth
/
it
foloweth
that
there
shal
be
a
litle
flocke
reserued
by
the
hand
of
god
to
testifie
the
trueth
vn
to
them
or
else
how
coude
they
rayle
on
it
?
And
it
foloweth
that
those
raylars
shal
be
the
mightier
parte
in
the
world
/
or
else
they
durst
not
do
it
.
Now
what
truth
in
christ
doeth
not
the
pope
rebuke
and
in
settynge
vpp
false
workes
denie
all
to
gether
?
And
as
for
their
fayned
wordes
/
where
findest
thou
in
all
the
scripture
purgatory
/
shrift
penaunce
/
pardon
/
pena
culpa
/
yperdulia
and
a
thousande
fayned
termes
moo
?
And
as
for
their
marchaundice
/
loke
whether
they
sell
not
all
gods
lawes
and
also
their
awne
/
and
all
synne
and
all
Christes
merites
and
all
that
a
man
can
thynke
.
To
one
he
selleth
the
faute
only
and
to
a
nother
the
faute
and
the
payne
to
/
and
purgeth
his
purse
of
his
money
and
his
braynes
of
his
wittes
/
and
maketh
him
so
beestely
/
that
he
can
vnderstonde
no
☞
godly
thynge
.
And
Christ
saith
Mathew
.
xxiiij
.
their
shal
false
anoynted
arise
and
shew
signes
and
wonders
:
that
is
/
they
shall
shew
miracles
and
so
preuayle
Mat
.
24.
that
/
if
it
were
possible
/
the
electe
shuld
be
brought
out
of
the
true
waye
.
And
these
false
annoynted
/
by
the
same
rule
of
Paul
and
in
that
christ
saith
also
that
they
shal
come
in
his
name
must
be
in
the
church
of
christ
and
of
them
that
shall
call
them selves
Christen
/
and
shall
shew
their
wonders
before
the
electe
and
be
a
sore
temptacion
vn
to
them
/
to
bringe
them
out
of
the
waye
.
And
the
electe
which
are
few
in
comparison
of
them
that
be
called
and
come
faynedly
/
shall
amonge
that
greate
multitude
bekepte
by
the
mightie
hande
of
god
agenst
all
naturall
possibilite
.
So
that
the
church
and
very
electe
shall
neuer
be
soch
a
multitude
to
gether
by
them selues
with
out
persecucion
and
temptacion
of
their
faith
/
as
the
greate
multitude
vnder
the
pope
is
which
persecute
and
sofre
not
.
And
these
which
the
pope
calleth
heretikes
shew
no
miracles
/
by
ther
awne
confession
/
nether
ought
they
/
in
as
moch
as
they
bringe
no
new
lerninge
ner
ought
saue
the
scripture
which
is
all
redy
receaued
and
confirmed
with
miracles
.
Christ
also
promiseth
vs
nought
in
this
world
saue
persecucion
for
1.
Cor
.
10
oure
faith
.
And
the
stories
of
the
olde
testament
are
also
.
by
Paulus
.
1.
Cor
.
x
.
oure
ensamples
.
And
there
/
though
god
at
a
tyme
called
with
miracles
a
greate
multitude
/
yet
the
very
chosen
that
receaued
the
faith
in
their
hertes
/
to
put
their
trust
in
God
alowe
and
which
endureth
in
temptacions
were
but
fewe
and
euer
oppressed
of
ther
false
brethern
and
persecuted
vn
to
the
deeth
and
dreuen
vn
to
corners
.
And
when
Paul
.
ij
.
Tessa
.
ii
.
saith
that
Antichristes
2.
Tessa
.
2
▪
cominge
/
shal
be
by
the
workynge
of
sathan
with
all
power
/
signes
and
wonders
of
falshed
and
all
disceaueablenesse
for
them
that
perish
/
because
they
conceyued
not
loue
vn
to
the
trouth
/
to
besaued
by
/
&
therfore
shall
god
send
thē
stronge
delusion
or
gyle
/
to
beleue
lies
:
the
texte
must
also
pertayne
vn
to
a
multitude
gathered
to
gether
in
Christes
name
of
whych
one
parte
&
no
doute
the
gretter
/
for
lacke
of
loue
vn
to
the
trouth
that
is
in
Christe
/
to
liue
therafter
/
shall
faull
in
to
sectes
&
a
false
faith
vnder
the
name
of
Christe
&
shal
be
induratt
and
stablished
therin
with
false
miracles
to
perish
for
their
vn
kyndnesse
.
The
pope
first
hath
no
scripture
that
he
dare
abyde
by
in
the
light
/
nether
careth
/
but
blasphemith
that
his
word
is
truer
then
the
scripture
.
He
hath
miracles
with
out
gods
worde
/
as
all
false
prophetes
had
.
He
hath
lyes
in
all
his
legendes
in
all
preachinges
and
in
all
bokes
They
haue
no
loue
vn
to
the
trueth
.
which
appereth
by
their
greate
synnes
that
they
haue
sett
vpp
aboue
all
the
abhominacion
of
all
the
hethen
that
ever
were
/
&
by
their
longe
continuaunce
therin
:
not
of
frailte
:
but
of
malice
vn
to
the
trueth
&
of
obstinatt
lust
&
selfe
will
to
synne
.
Whych
appereth
in
.ij.
thynges
:
the
one
/
that
they
haue
gotten
them
with
wiles
&
falsehed
from
vnder
all
lawes
of
man
&
even
aboue
kinge
&
emproure
/
that
no
man
shuld
constrayne
their
bodies
&
brynge
them
vn
to
better
ordir
/
that
they
maye
synne
frely
with
out
feare
of
man
.
And
on
the
other
syde
/
they
haue
brought
gods
worde
aslepe
/
that
it
shuld
not
vnquiet
their
consciences
/
in
so
moch
that
if
any
man
rebuke
them
with
that
/
they
persecute
him
immediatly
and
pose
him
in
their
false
doctrine
&
make
him
an
heretike
and
burne
him
and
quench
it
.
And
Paul
saith
.ij.
Timothe
.
iij
.
in
the
later
dayes
there
shal
be
perelous
times
For
ther
shalbe
men
that
loue
themselues
/
couetous
/
hye
minded
proud
/
raylars
/
disobedient
to
father
&
mother
/
vnthankfull
/
vngodly
/
churlish
/
promise
breakers
accusars
or
pick
quareles
/
vnlouinge
/
dispicers
of
the
goode
/
traytours
/
hedy
/
puffed
vpp
and
that
loue
lustes
moare
then
god
/
hauynge
an
apperaunce
of
godlynesse
/
but
denienge
the
power
therof
.
And
by
power
I
vnderstonde
the
pure
faith
in
gods
worde
which
is
the
power
&
pith
of
all
godlynesse
&
whence
all
the
pleaseth
god
springeth
And
this
texte
pertayneth
vn
to
thē
that
professe-Christe
.
And
in
that
he
saith
hauinge
an
apperaunce
of
godlynesse
&
of
that
foloweth
in
the
texte
/
of
this
sorte
ar
they
that
entre
in
to
mens
howses
&
lead
wemen
captiue
laden
with
synne
/
everaxynge
&
neuer
able
to
atteyne
vn
to
the
trueth
(
as
our
hearers
of
confessions
doo
)
it
appereth
that
they
be
soch
as
wil
be
holier
then
other
&
teachers
&
leaders
of
the
rest
.
And
loke
whether
there
be
here
any
sillable
that
agreeth
not
vn
to
oure
spiritualtie
in
the
hiest
degre
.
Loue
they
not
thē
Loue
themselves
.
selues
their
awne
decrees
and
ordinaunces
/
their
awne
lies
and
dreames
and
despice
all
lawes
of
god
and
man
regarde
noman
but
them
only
the
be
disgysed
as
they
be
?
And
as
for
their
couetousenesse
Couetous
which
all
the
world
is
not
able
to
satisfie
/
tell
me
what
it
is
that
they
make
not
sarue
it
?
in
so
moch
that
if
god
punish
the
world
with
an
evell
pocke
/
they
immediatly
paynt
a
blocke
&
call
it
Iob
to
heale
the
disease
in
stede
of
☜
Hyemynded
Proude
warnynge
the
people
to
mend
their
lyuinge
.
And
as
for
their
hye
minde
&
pride
/
se
whether
they
be
not
aboue
kynges
&
emproure
&
al
the
names
of
god
/
and
whether
any
man
maye
come
to
beare
rule
in
this
world
excepte
he
be
sworn
to
thē
and
come
vpp
vnder
them₊
And
as
for
there
raylynge
loke
in
their
excommunicacion
Railars
and
se
whether
they
spare
kinge
or
emproure
or
the
testament
of
god
And
as
for
obedience
to
father
and
mother
/
Nay
/
they
be
disobedieent
.
immediatly
vnder
god
and
his
holy
vicar
the
pope
/
he
is
their
father
and
on
his
ceremonies
they
vnthankefull
must
wayre
And
as
for
vnthankefull
/
they
be
so
kynde
/
that
if
they
haue
receaued
a
thousand
pound
londe
of
a
man
/
yet
for
all
that
they
wold
not
receaue
one
of
his
off
springe
vn
to
a
nightes
herber
at
his
nede
/
for
their
founders
sake
.
And
whether
they
be
vngodly
or
no
I
reporte
Vngodlye
Churlysh
.
me
vn
to
the
parchment
.
And
as
for
churlishnesse
/
se
whether
they
will
not
haue
their
causes
venged
/
though
it
shuld
cost
hole
regions
/
ye
and
al
christendome
/
as
ye
shall
se
and
as
it
hath
cost
halfe
christendome
all
redie
And
as
for
their
promise
Promyse
brakers
.
or
trucebreakynge
/
se
whether
any
appoyntement
maye
endure
for
their
dispensacions
/
be
it
neuer
so
lawfull
/
though
the
sacrament
were
receaued
for
the
confirmacion
.
And
se
whether
they
haue
not
broken
all
the
appoyntementes
made
betwene
them
and
their
founders
.
And
se
Accusars
.
whether
they
be
not
accusers
and
traytours
also
of
all
men
/
and
that
secretly
and
of
their
very
awne
kynges
and
of
their
awne
nacion
.
And
as
for
their
heedinesse
/
se
whether
they
be
not
Heedye
prone
/
bold
and
runne
hedelonge
vn
to
all
mischeue
/
with
out
pitie
and
compassion
or
caringe
what
misery
and
destruccion
shuld
fall
on
other
men
/
so
they
maye
haue
their
present
pleasure
fulfilled
.
And
se
whether
they
loue
not
their
lustes
/
that
they
will
not
be
refrayned
from
them
Louinge
lustes
.
Apperaunce
of
godliuesse
.
ether
by
any
law
of
god
or
man
.
And
as
for
their
apperaunce
of
godlynesse
/
se
whether
all
be
not
gods
seruice
that
they
fayne
/
and
se
whether
not
all
most
all
consciences
be
captiue
ther
to
.
And
it
foloweth
in
the
texte
/
as
the
sorserers
of
Egipte
resisted
Moses
/
so
resisted
they
the
trueth
.
They
must
be
therefore
mightie
iugulars
.
And
to
poynte
the
popish
with
the
fingre
he
saith
/
men
ar
they
with
corrupte
mindes
and
casta
wayes
concerninge
faith
/
that
is
they
be
so
fleshly
minded
/
so
croked
so
stoborn
and
so
monstrouse
shapē
/
that
they
can
receaue
no
facion
to
stonde
in
any
buyldynge
that
is
grounded
vppon
faith
/
but
when
thou
hast
turned
them
al
wayes
and
done
thy
best
to
hew
them
and
to
make
them
frame
/
thou
must
be
fayne
to
cast
thē
out
with
the
turkes
and
Iewes
/
to
serue
god
with
the
imageseruice
of
their
awne
false
werkes
.
Of
these
and
like
textes
and
of
the
similitudes
that
christ
☜
maketh
in
the
Gospell
of
the
kingdome
of
heuen
it
appereth
/
that
though
the
holy
gost
be
in
the
chosen
and
teacheth
them
all
trueth
in
Christe
/
to
put
their
trust
in
him
/
so
that
they
can
not
erre
therin
/
yet
while
the
world
stondeth
/
God
shall
neuer
haue
a
church
that
shall
eyther
persecute
or
be
vnpersecuted
them selues
any
season
/
aftir
the
fassion
of
the
pope
.
But
there
shal
be
in
the
church
a
fleshly
seed
of
Abraham
and
a
spirituall
/
a
Caim
and
an
Abel
/
an
Ismaell
and
an
Isaac
/
an
Esau
and
a
Iacob
/
as
I
have
sayde
/
a
worker
and
a
beleuer
/
a
greate
multitude
of
them
that
be
called
and
a
small
flocke
of
them
that
be
electe
and
chosen
.
And
the
fleshlye
shall
persecute
the
spirituall
/
as
Caim
did
Abel
and
Ismaell
Isaac
&
soforth
/
and
the
greate
multitude
the
smal
litle
flocke
and
antichrist
wilbe
euer
the
best
christen
man
.
SO
now
the
church
of
god
is
dowble
/
afleshly
This
word
church
is
taken
.ij.
maner
wayes
.
and
a
spirituall
:
the
one
wil
be
and
is
nor
:
the
other
is
and
maye
not
be
so
called
/
but
must
be
called
a
lutheran
/
an
heretike
and
soch
like
.
Vnderstonde
therfore
/
that
god
when
he
calleth
a
congregacion
vn
to
his
name
/
sendeth
forth
his
mesingers
to
cal
generally
.
which
mesingers
bringein
a
greate
multitude
amased
&
astonied
with
miracles
and
power
of
the
reasons
which
the
preachers
make
/
and
ther
with
be
compelled
to
confesse
that
there
is
but
one
god
of
power
and
might
aboue
all
and
that
Christ
is
god
and
man
and
borne
of
a
virgin
and
a
thousand
other
thinges
.
And
then
the
greate
multitude
that
is
called
and
not
chosen
/
when
they
haue
gotten
this
faith
comune
as
well
to
the
deuels
as
them
and
moare
strongly
persuaded
vnto
the
deuels
then
vn
to
them
/
then
they
goo
vn
to
their
awne
imaginacions
sayenge
:
we
maye
no
lenger
serue
Idoles
/
but
god
that
is
but
one
.
And
the
maner
of
seruice
they
fett
out
of
their
awne
braynes
and
not
of
the
word
of
god
/
and
serue
god
with
bodily
seruice
as
they
did
in
times
past
their
Idoles
/
their
hertes
seruynge
their
awne
lustes
still
.
And
one
will
serue
him
in
white
/
another
in
blacke
/
a
nother
in
greye
and
a nother
Frires
☞
in
pied
.
And
a nother
to
doo
god
a
pleasure
with
all
/
wil
be
sure
/
that
his
showe
shal
haue
.ij.
or
.iij.
good
thicke
soles
vnder
and
will
cut
him
aboue
/
so
that
in
somer
while
the
wether
is
whott
/
thou
maist
se
his
bare
fote
and
in
winter
his
socke
.
They
wil
be
shorn
and
shauen
and
Saduces
:
that
is
to
saye
/
rightewes
/
and
phareses
/
that
is
/
seperated
in
facions
from
all
wother
men
.
ye
and
they
will
consecrat
them selues
all
to
gether
vn
to
god
and
will
annoynte
their
handes
and
halowe
them
as
the
chalice
/
from
all
maner
laye
vses
:
so
that
they
maye
serue
nether
father
ner
mother
master
lord
or
prince
/
for
polutynge
them selues
/
but
must
wayte
on
god
only
/
to
gather
vpp
his
rentes
/
tithes
/
offeringes
and
al
other
duties
.
And
al
the
sacrifice
that
come
they
consume
in
the
altare
of
their
belies
and
make
Cal●
of
●●
/
that
is
/
a
sacrifice
that
noman
maye
haue
parte
of
▪
They
beleue
that
there
is
a
god
:
Col●
▪
But
as
they
can
not
loue
his
lawes
/
so
they
haue
no
power
to
beleue
in
him
/
But
they
put
their
trust
and
confidence
in
their
awne
workes
&
by
their
awne
workes
they
wil
be
saued
/
as
the
rich
of
this
world
/
when
they
sue
vn
to
greate
men
/
hope
with
giftes
and
presentes
to
obtayne
their
causes
.
Nether
other
seruinge
of
God
know
they
/
saue
soch
as
their
eyes
maye
se
and
their
belies
feale
.
And
of
very
zele
they
wil
be
gods
vicars
and
prescribe
a
maner
vn
to
other
and
aftir
what
facion
they
shall
serue
god
/
and
compell
them
therto
/
for
the
avoydinge
of
Idolatrie
/
as
thou
seist
in
the
phareses
.
But
litle
flocke
/
as
sone
as
he
is
persuaded
that
there
is
a
god
/
he
runneth
not
vn
to
his
awne
imaginacions
/
But
vn
to
the
mesinger
that
called
him
/
and
of
him
axeth
how
he
shall
serue
god
.
As
litle
Paul
acte
.
ix
.
when
christ
had
ouerthrown
him
and
taught
him
in
his
nett
:
axed
sayenge
:
Actes
.
9
lord
what
wilt
thou
that
I
doo
.
And
as
the
multitude
that
were
conuerted
actes
.
ij
.
axed
of
the
apostles
what
they
shulde
doo
.
And
Actes
.
●
.
the
preacher
setteth
the
lawe
of
god
before
thē
/
and
they
offer
their
hertes
to
haue
it
written
therin
/
consentinge
that
it
is
good
and
rightwysse
.
And
because
they
haue
runne
cleane
contrary
vn
to
that
good
law
they
sorow
and
morne
/
and
because
also
their
bodies
and
flesh
are
otherwise
disposed
.
But
the
preacher
comforteth
them
and
sheweth
them
the
testament
of
Christes
bloud
/
how
that
for
his
sake
all
that
is
done
is
forgeuen
/
and
al
their
wekenesse
shal
be
taken
a
worth
vn
tyll
they
be
stronger
/
only
if
they
repent
and
will
submitte
them selues
to
be
scolars
and
lern
to
kepe
this
law
.
And
litle
flocke
receaueth
this
testament
in
his
hert
and
in
it
walketh
and
serueth
God
/
in
the
spirite
.
And
from
hence
forth
al
is
christ
with
him
/
and
christ
is
his
and
he
christes
.
Al
that
he
receaueth
/
he
receaueth
of
christe
/
and
all
that
he
doeth
/
he
doeth
to
christe
.
Father
mother
/
master
/
lord
&
prince
ar
☞
christ
vnto
him
/
and
as
christ
he
serueth
thē
withal
loue
.
His
wife
/
childern
/
saruauntes
and
subiectes
are
christ
vn
to
him
/
and
he
teacheth
then
to
serue
christ
and
not
him selfe
and
his
lustes
.
And
if
he
receaue
any
good
thinge
of
man
/
he
tāketh
God
in
christ
/
which
moued
the
mans
herte
.
And
his
neyboure
he
serueth
as
Christ
in
all
his
nede
/
of
soch
thynges
as
god
hath
lent
/
because
that
all
degrees
are
bought
as
he
is
/
with
christes
bloude
.
And
he
wil
not
besaued
/
for
seruinge
his
brethern
/
nether
promiseth
his
brethern
heuen
for
seruinge
him
.
But
heuen
/
iustifienge
/
forgeuenesse
all
gyftes
of
grace
and
al
that
is
promised
them
they
receaue
of
Christ
and
by
his
merites
frely
.
And
of
that
which
they
haue
receaued
of
christ
they
serue
ech
other
frely
as
one
hand
doeth
the
other
/
sekinge
for
their
seruice
nomoare
then
one
hand
doeth
of
a
nother
eche
the
others
health
/
wealth
helpe
/
ayde
/
succoure
and
to
assiste
one
a
nother
in
the
waye
of
christ
.
And
god
they
serue
in
the
spirite
only
/
in
loue
/
hope
faith
and
dreade
When
the
greate
multitude
that
be
called
and
not
chosen
/
Caim
/
Ismael
/
Esau
and
carnall
Israel
that
serue
God
night
and
daye
with
bodyly
seruice
and
holy
workes
soch
as
they
were
wont
to
serue
their
Idoles
with
all
/
behold
litle
flocke
that
they
come
not
forth
in
the
seruice
of
god
/
they
rore
out
/
where
art
thou
?
whi
comest
thou
not
forth
&
takest
holy
watere
?
wherfore
saith
litle
flocke
.
To
put
awaye
thy
sinnes
.
Nay
brethern
/
God
forbid
that
ye
shuld
so
thinke
/
Christes
bloud
only
washeth
awaye
the
synnes
of
all
that
repent
and
beleue
.
Fire
/
salt
/
water
/
bred
/
oyle
be
bodyly
thynges
/
geuen
vn
to
man
☜
for
his
necessite
and
to
helpe
his
brother
with
/
&
god
that
is
a
spirite
can
not
be
serued
therwith
.
Nether
can
soch
thinges
enter
in
to
the
soule
to
purge
hir
.
For
gods
worde
only
is
hir
purgacion
.
No
saye
they
/
are
not
soch
thinges
halowed
.
And
saye
we
not
in
the
halowenge
of
them
that
whosoeuer
is
sprinkled
with
the
water
or
eateth
of
the
bred
/
shall
receaue
health
of
soule
and
boby
?
Sir
the
blessynges
promised
vnto
Abraham
for
all
nacions
are
in
christ
/
and
out
of
his
bloud
we
must
sett
them
/
and
his
word
is
the
breed
/
salt
and
water
of
oure
soules
.
God
hath
geuen
you
no
power
to
geue
thorow
youre
charmes
soch
vertue
vn
to
vnsensible
creatures
/
which
he
hath
halowed
him selfe
and
made
them
all
cleane
(
for
the
bodyly
vse
of
them
that
beleue
)
thorow
his
worde
of
promese
and
permission
and
oure
thankes
geuinge
.
God
saith
/
if
thou
beleue
saynt
Ihons
Gospell
/
thou
shalt
be
saued
/
and
not
for
the
beringe
of
it
aboute
y•
with
so
many
crosses
/
or
for
the
obseruinge
of
any
soch
obseruances₊
God
for
thy
bitter
passion
rore
they
out
by
and
by
/
what
an
heretike
is
this
?
I
tell
the
that
holy
church
nede
to
allege
no
scripture
for
them
for
they
haue
the
holy
gost
which
inspireth
thē
euer
secretly
/
so
that
they
can
not
erre
whatsoeuer
they
saye
/
doo
or
ordayne
Whate
wilt
thou
despice
the
blessed
sacramentes
of
holy
church
wherwith
god
hath
bene
serued
this
.xv.
hundred
yere
(
ye
verely
this
.v.
thousand
yeres
/
even
sens
caim
hithirto
/
and
shall
endure
vnto
the
☞
worldes
end
/
amonge
them
that
haue
no
loue
vn
to
the
trueth
to
be
saued
therby
)
thou
art
a
stronge
heretike
and
worthy
to
be
burnt
.
And
then
he
is
excomunicat
out
of
the
church
.
If
litle
flocke
feare
not
that
bogge
/
then
they
goo
strayght
vn
to
the
kinge
.
And
it
like
youre
grace
/
perelons
people
and
sedicious
/
and
euen
ynough
to
destroye
youre
realme
/
if
ye
se
not
to
thē
betimes
.
They
be
so
obstinat
and
tough
/
that
they
will
not
be
conuerted
/
and
rebellious
agenst
god
and
the
ordinaunces
of
his
holy
church
.
And
how
moch
moare
shall
they
so
be
agenst
youre
grace
/
if
they
encrease
and
grow
to
a
multitude
.
They
wyll
peruert
all
and
suerly
make
new
lawes
and
ether
subdue
youre
grace
vn
to
them
or
rise
agenst
you
.
And
then
goeth
a
parte
of
litle
flocke
to
potte
and
the
rest
scather
.
Thus
hath
it
euer
bene
and
shall
euer
be
/
lett
noman
therfore
disceaue
him selfe
.
☜
☞
♣
¶
An
answere
to
Master
Mores
seconde
boke
.
IN
the
first
chapter
ye
may
not
trie
the
doctrine
of
the
spiritualtie
by
the
scripture
:
But
what
they
saye
/
that
beleue
vndoutedly
and
by
that
trie
the
scripture
.
And
it
thou
finde
the
playne
contrary
in
the
scripture
/
thou
maist
not
beleue
the
scripture
/
but
seke
a
glose
and
an
allegorie
to
make
them
agre
.
As
when
the
pope
saith
/
ye
be
iustified
by
the
workes
of
the
ceremonies
and
sacramentes
and
so
forth
/
and
the
scripture
saith
/
that
we
be
iustified
at
the
repentaunce
of
the
hert
thorow
Christes
bloude
.
The
first
is
true
playne
/
as
the
pope
saith
it
and
as
it
stondeth
in
his
texte
/
but
the
second
is
false
as
it
appereth
vn
to
thine
vnderstandinge
and
the
literall
sens
that
kylleth
.
Thou
must
therfore
beleue
the
pope
and
for
Christes
doctrine
seke
an
allegorie
and
a
misticall
sens
:
that
is
/
thou
must
leaue
the
clere
light
and
walke
in
the
miste
.
And
yet
Christ
and
his
appostles
for
all
their
miracles
required
not
☜
Ioan
.
5.
to
be
beleued
with
out
scripture
/
as
thou
maist
se
Ihon
.
v.
and
Actes
.
xvij
.
and
bi
their
diligent
alleginge
of
scripture
thorow
out
all
the
new
testament
.
And
in
the
ende
he
saith
for
his
pleasure
/
that
we
knowlege
/
that
noman
may
ministre
sacrament
but
he
that
is
deriuede
out
of
the
pope
.
How
be
it
this
we
knowlege
/
that
noman
coude
ministre
sacramentes
with
out
significacion
which
are
no
sacramentes
saue
soch
as
are
of
the
popis
generacion₊
iii
.
IN
the
thrid
chapter
and
in
the
chapter
folowynge
/
he
vttereth
how
fleshly
minded
he
is
/
and
how
beestly
he
imageneth
of
God
/
as
Paule
saith
.
1.
corin
.
2.
the
naturall
man
can
not
1.
Corin
.
2
vnderstond
the
thinges
of
the
spirite
of
God
.
He
thinketh
of
God
/
as
he
doeth
of
his
cardenall
/
that
he
is
a
monstre
/
pleased
when
men
flater
him
/
and
if
of
whatsoeuer
frailte
it
be
/
men
breake
his
commaundementes
/
he
is
then
raginge
mad
as
the
pope
is
and
seketh
to
be
venged
.
Naye
/
God
is
euer
fatherly
minded
toward
the
electe
membres
of
his
church
.
He
loued
them
yer
the
world
beganne
/
in
Christ
.
Ephe
.
1.
He
loueth
them
/
while
they
be
yet
evell
and
his
enimies
in
their
hertes
/
yer
they
be
come
vn
to
the
Roman
.
5
knowlege
of
his
sone
christe
/
and
yer
his
law
be
written
in
their
hertes
:
as
a
father
loueth
his
younge
sonne
/
whyle
he
is
yet
euell
and
yer
it
know
the
fathers
law
to
consent
therto
.
And
aftir
they
be
once
actually
of
his
church
and
the
law
of
God
and
faith
of
christ
written
in
their
hertes
/
their
hertes
neuer
synne
any
moare
/
though
as
Paule
saith
.
Roman
.
vij
.
the
Roma
.
7.
flesh
doeth
in
them
that
the
spirite
wold
not
.
And
when
they
synne
of
frailte
/
God
ceaseth
not
to
loue
them
styll
/
though
he
be
angrie
/
to
put
a
crosse
of
tribulacions
vppon
their
backes
/
to
purge
them
and
to
subdue
the
flesh
vn
to
the
spirite
or
to
al
to
breake
their
consciences
with
threateninge
of
the
lawe
and
to
feare
them
with
hell
.
As
a
father
when
his
sonne
offendeth
him
feareth
him
with
the
rod
/
but
hateth
him
not
.
God
did
not
hate
paul
/
when
he
persecuted
but
had
layd
vpp
mercy
for
him
in
store
/
though
he
was
angre
wyth
hym
to
scorge
hym
and
to
teach
him
better
.
Nether
were
those
thynges
layd
on
his
backe
which
he
after
sofered
/
to
make
satisfaccion
for
his
foresinnes
/
but
only
to
serue
hys
brethern
and
to
kepe
the
flesh
vnder
.
Nether
The
new
life
doeth
tame
the
flesh
and
serue
hyr
neyboure
did
god
hate
Dauid
when
he
had
synned
/
though
he
was
angre
with
him
.
Nether
did
he
after
sofre
to
make
satisfaccyon
to
god
for
hys
olde
synnes
/
but
to
kepe
his
flesh
vnder
and
to
kepe
hym
in
mekenesse
and
to
be
an
ensample
for
oure
lernynge₊
iiii
IN
the
fourth
saith
he
if
the
church
were
an
vnknowen
companie
/
how
shuld
the
infydeles
/
yf
they
longed
for
the
faith
/
come
therby
?
God
seketh
vs
and
we
not
hym
O
whother
wandereth
a
fleshly
minde
/
as
though
we
first
sought
out
god
.
Nay
/
God
knoweth
his
and
seketh
them
out
and
sendeth
his
mesingers
vnto
them
and
geueth
them
an
hert
to
vnderstonde
.
Dyd
the
hethen
or
any
nacyon
seke
chryste
?
Nay
/
christ
sought
them
and
sent
hys
appostles
vnto
them
.
As
thou
seyst
in
the
storyes
from
the
begynnynge
of
the
worlde
and
as
the
parables
and
similitudes
of
the
gospell
declare₊
And
when
he
saith
/
he
neuer
founde
ner
herd
of
any
of
vs
/
but
that
he
wold
forswere
to
saue
his
life
.
Answere
/
the
moare
wrath
of
god
will
light
on
thē
/
that
so
cruelly
delite
to
torment
thē
and
so
craftely
to
begyle
the
weake
.
Neuer
thelesse
yet
Sir
Thomas
hittō
it
is
vntue
.
For
he
hath
hearde
of
sir
Thomas
hitton
whom
the
bisshopes
of
Rochester
and
caunterbury
slew
at
maydstone
and
of
many
that
sofered
in
braband
holland
and
at
colen
and
in
all
quarters
of
douchlonde
and
doo
dayly₊
And
when
he
saith
that
their
church
hath
The
pope
hath
no
marters
many
marters
/
let
him
shew
me
one
/
that
died
for
pardons
/
and
purgatory
that
the
pope
hath
fayned
/
and
let
hym
take
the
mastrie₊
And
what
a
doo
maketh
he
/
that
we
saye
/
there
is
a
church
that
sinneth
not
and
that
there
is
no
man
but
that
he
sinneth
/
which
are
yet
1.
Ioan
.
3.
both
true
.
we
read
.i.
Ihon
.
iii
.
he
that
is
born
of
god
synneth
not
.
And
Eph.
v.
men
loue
youre
wives
as
the
lorde
doeth
the
church
/
and
gaue
him selfe
for
her
/
to
santifie
her
and
to
clense
hir
in
the
fountaine
of
water
thorow
the
worde
/
and
to
make
hir
a
glorious
church
vn
to
him selfe
/
with
out
spott
or
wrincle
.
And
i
.
Ihon
.
i
.
If
we
saie
/
we
haue
no
sinne
we
disceaue
oure selues
and
make
him
a
lyer
and
hys
worde
is
not
in
vs.
Master
More
also
wyl
not
vnderstond
that
the
church
ys
some
tyme
The
church
is
double
taken
for
the
electe
only
which
haue
the
law
of
god
written
in
their
hertes
and
fayth
to
be
saued
thorow
christe
written
there
also
.
whych
same
for
all
that
saye
wyth
paul
/
that
good
which
I
wold
/
that
doo
I
not
.
but
that
euell
which
I
hate
/
that
do
I
:
so
it
is
not
I
that
doo
it
but
sinne
that
dwelleth
in
my
flesh₊
And
Gala
.
v.
the
flesh
lusteth
contrary
to
the
Gala
.
5.
spirite
and
the
spirite
contrary
to
the
flesh
/
so
that
these
two
fightynge
betwen
them selues
/
ye
cannot
doo
what
ye
wolde
.
For
they
neuer
consent
that
synne
is
good
ner
hate
the
law
ner
cease
to
fight
agenst
the
flesh
/
but
assone
as
they
be
faullen
/
rise
and
fight
a
fresh
.
And
that
the
church
ys
some
tyme
taken
for
the
commen
rascall
of
all
that
beleue
/
whether
wyth
the
mouth
only
and
carnally
with
out
spyryte
nether
louinge
the
law
in
their
hertes
nor
fealinge
the
mercy
that
is
in
christ
/
but
ether
runne
all
to
gether
at
ryott
or
kepe
the
law
with
cauteles
and
exposycions
of
their
awne
fayninge
&
yet
not
of
loue
but
for
feare
of
hell
/
as
the
theues
do
for
feare
of
the
galowes
/
and
make
recompence
to
god
for
their
synnes
wyth
holy
dedes₊
He
also
wyll
not
vnderstonde
/
that
there
be
Two
maner
faithes
twoo
maner
faythes
:
one
/
that
ys
the
faith
off
the
electe
/
whych
purgeth
them
of
all
their
synnes
for
euer
.
As
ye
se
Ihon
.
xv
.
ye
be
cleene
sayth
christ
/
be
the
reason
of
the
worde
:
that
is
/
thorow
beleuinge
christes
doctryne
.
And
Ihon
.
i
.
Iohan
.
15.
he
gaue
them
power
to
be
the
sonnes
of
God
/
thorow
beleuinge
in
hys
name
.
And
Ihon
.
iii
.
he
that
beleueth
the
sonne
hath
euerlastynge
lyfe
/
and
a
thousand
like
textes₊
And
a nother
of
them
that
be
called
and
neuer
electe
.
As
the
fayth
of
Iudas
/
of
symon
magus
/
of
the
deuel
/
and
of
the
pope
.
In
whose
hertes
the
law
of
god
ys
not
wrytten
/
as
it
appereth
by
their
workes
.
And
therfore
when
they
beleue
many
thynges
of
christe
/
yet
when
they
come
vnto
the
saluacion
that
is
in
his
bloude
/
they
be
but
Iewes
and
turkes
and
forsake
christ
and
runne
vn
to
the
iustifienge
of
ceremonies
wyth
the
Iewes
and
turkes
.
And
therfore
they
remayne
euer
in
synne
within
in
theyr
hertes
.
Where
the
electe
hauinge
the
law
written
in
their
brestes
and
leuinge
it
in
their
spirites
/
synne
there
neuer
/
but
with
out
in
the
flesh
Agenst
which
sinne
they
fight
continually
&
minishe
it
daily
with
the
helpe
of
the
spirite
/
thorow
prayar
/
fastynge
and
seruinge
their
neybours
louingly
with
all
maner
seruice
/
out
of
the
law
that
is
written
in
their
hertes
.
And
their
hope
of
forgeuenesse
is
in
Christe
only
/
thorow
his
bloude
and
not
in
ceremonyes
.
v.
ANd
vn
to
his
.v.
Chapter
I
answere
/
by
the
The
pope
hideth
the
scripture
▪
pope
the
scripture
is
hid
and
brought
in
to
ignoraunce
&
the
true
sens
corrupte
And
by
thē
that
ye
call
heretikes
we
knowe
the
scripture
and
the
true
sens
theroff
.
And
I
saye
/
that
the
pope
kepeth
the
scripture
as
did
the
phareses
/
to
make
marchaundice
of
it
.
And
agayne
/
that
the
heretikes
become
out
of
you
/
as
out
of
the
scribes
&
phareses
came
the
appostles
and
Christ
him selfe
and
Ihon
Baptiste
/
and
that
they
be
plucked
out
of
you
and
graffed
in
Christe
and
bilt
vppon
the
fundacion
of
the
appostles
and
prophetes
.
And
in
the
end
/
when
he
saith
that
the
heretikes
The
heretikes
be
faulē
out
of
the
mist
be
faullen
out
of
Christes
mistical
bodi
which
is
the
pope
and
his
.
I
answere
that
ye
be
a
misticall
body
and
walke
in
the
mist
and
will
not
come
at
the
light
/
and
the
heretikes
be
departed
out
of
youre
mist
and
walke
in
the
clere
light
of
gods
worde
.
vj
.
IN
the
.vj.
he
saith
that
the
heretikes
be
all
nought
/
for
they
all
periure
&
abiure
.
He
yet
saieth
vn
true
.
Many
abyde
vn
to
the
deeth
.
Many
for
their
wekenesse
ar
kepte
out
of
youre
handes
.
whi
many
faull
Many
for
their
ouer
moch
boldnesse
in
their
awne
strength
be
deliuered
in
to
youre
handes
&
fall
in
the
flesh
/
their
hertes
abydinge
still
in
the
trueth
as
Peter
&
thousandes
did
/
&
aftir
repent
&
be
no
lesse
cristen
thē
before
though
ye
haue
thē
in
dirision
vn
to
youre
awne
damnacion
.
And
many
because
they
come
to
Christ
for
fleshly
liberte
and
not
for
loue
of
the
trouth
/
fall
as
it
becometh
them
/
vnder
youre
handes
:
as
Iudas
&
Balam
/
which
at
the
begynnynge
take
christes
parte
/
but
aftirward
when
they
finde
ether
losse
or
no
vauntage
they
gett
them
vn
to
the
contrary
part
and
are
by
profession
the
most
cruelle
ennimies
&
sotellest
persecuters
of
the
trouth
.
Loke
Master
More
and
rede
and
marke
well₊
vij
.
IN
the
.vij.
he
saith
/
that
he
hath
holy
saintes
and
holy
counsels
on
his
side
.
Name
the
sayntes
and
proue
it
.
Name
the
counsells
and
the
Counsels
holy
prelates
there
of
.
Thou
shalt
shew
me
no
nother
popes
or
cardenales
/
then
soch
as
we
haue
now
/
that
wyll
obey
nother
god
ner
man
/
or
any
law
made
by
god
or
man
:
but
compell
all
men
to
folow
them
/
strengthynge
their
kingdome
with
the
multitude
of
all
misdoars
.
He
saith
also
that
good
and
bad
worshepe
saintes
/
the
good
well
and
the
bad
evell
.
How
cometh
it
then
/
that
ye
shew
not
the
difference
&
teach
to
doo
it
wel
?
I
se
but
one
facion
amonge
all
the
popish
.
And
finally
he
saith
he
is
not
bounde
to
answere
vn
to
the
reasons
and
scripture
that
are
layde
agenst
them
.
It
is
ynough
to
proue
their
part
/
that
it
is
a
comen
custume
and
that
soch
a
☜
multitude
doo
it
/
and
so
by
his
doctrine
the
turkes
are
in
the
right
waye
.
IN
the
.viij.
he
saith
/
the
saintes
be
moare
Saintes
.
charitable
now
then
when
they
liued
.
I
answere
/
Abraham
was
while
he
liued
as
charitable
as
the
best
.
And
yet
deed
/
he
answered
him
/
that
prayed
him
/
they
haue
Moses
and
the
prophetes
/
lett
them
heare
them
.
And
so
haue
we
/
not
Luke
.
16.
Moses
and
the
prophetes
only
/
but
a
moare
clere
light
/
euen
Christ
and
the
appostles
/
vn
to
whych
if
we
herken
we
be
saintes
all
ready
.
And
to
proue
that
they
in
heuen
be
better
then
we
in
erth
/
he
allegeth
a
texte
of
oure
sauioure
Luke
.
vij
.
that
the
worst
in
heuen
is
better
then
Ihon
Baptist
.
Now
the
texte
is
/
he
that
is
lesse
in
the
kingdome
of
god
is
gretter
then
he
.
We
that
beleue
are
gods
kingedome
.
And
Luke
.
7.
he
that
is
left
(
in
doenge
seruice
vn
to
his
brythern
)
is
euer
the
grettest
aftir
the
doctrine
of
Christe
.
Now
Christ
was
lesse
then
Ihon
for
he
did
more
seruice
then
Iohan
/
and
therfore
greater
then
he
.
And
by
their
awne
doctrine
there
was
no
sainte
in
heuen
before
the
resurreccion
of
Christe
/
but
what
care
they
what
they
saye
/
blinded
with
their
awne
sophistrie
.
Morouer
cursed
is
he
that
trusteth
in
ought
saue
god
saith
the
texte
and
therfore
the
saintes
wold
haue
no
man
to
trust
in
them
whyle
they
were
a
liue
.
As
Paul
saith
.
1.
Corin
.
iij
.
what
is
Paul
saue
youre
saruante
to
preach
Christe
.
Did
Paul
die
for
you
?
were
ye
baptised
in
the
1.
Cor
.
3.
name
of
Paul
?
Did
I
not
marie
you
to
Christ
/
to
put
youre
trust
in
him
?
And
againe
let
nomam
reioyce
or
trust
in
man
/
saith
he
.
For
all
are
youres
whether
Paul
/
or
Appollo
or
Cephas
:
whether
the
world
/
life
/
deeth
/
presen
thynges
or
thynges
to
come
:
all
are
youres
&
ye
are
Christes
/
and
christ
is
gods
.
If
my
faith
be
stedfast
in
the
promises
that
I
haue
in
Christes
bloud
/
I
nede
but
to
praye
mi
father
in
Christes
name
and
he
shall
send
me
a
legion
of
angels
to
helpe
me
:
so
that
my
faith
is
lorde
ouer
the
angels
and
ouer
all
creatures
to
turne
them
vn
to
my
soules
health
and
my
fathers
honoure
/
and
maye
be
subiecte
vn
to
no
creature
/
but
vn
to
gods
worde
in
oure
sauioure
Christe
only
.
I
may
haue
no
trust
therfore
in
the
saintes
.
If
ye
saye
/
ye
put
no
trust
in
them
/
but
only
put
them
in
remembraunce
of
their
dutie
/
as
a
man
desyreth
his
neyboure
to
praye
for
him
/
remembring
him
of
his
dutie
/
and
as
when
we
desyre
our
brethern
to
helpe
vs
at
oure
nede
.
That
is
false
/
for
ye
put
trust
in
all
youre
ceremonies
and
all
youre
holy
dedes
and
in
whosoeuer
disgyseth
him
selfe
and
altereth
his
cote
from
the
comune
facion
/
ye
and
euen
in
the
cotes
of
them
that
be
not
yet
saintes
/
aftir
youre
doctrine
.
yf
a
prest
said
masse
in
his
gowne
/
wold
ye
not
rise
agenst
him
and
slee
him
/
and
that
for
the
false
faith
that
ye
haue
in
the
other
garmentes
.
For
what
honoure
can
those
other
garmentes
doo
to
god
moare
then
his
gowne
or
profit
vn
to
youre
soules
/
seinge
ye
vnderstonde
nought
therby
?
And
therto
in
the
collectes
of
saintes
ye
saye
/
saue
me
God
and
geue
me
euerlastinge
life
for
the
merites
of
this
or
that
saint
/
euery
man
aftir
his
phantasie
chosynge
him
some
one
sainte
singularly
to
be
saued
by
With
which
colletes
I
praye
you
shew
me
how
stondeth
the
deeth
of
Christe
?
Paul
wold
saye
that
Christ
died
in
vayne
if
that
doctrine
were
true
.
And
therto
in
as
moch
as
ye
saye
/
the
saintes
merite
or
deserue
not
in
heaven
/
but
in
this
world
only
/
it
is
to
be
feared
/
lest
their
merites
besore
wasted
and
the
deseruinges
of
many
al
spent
thorow
oure
holy
fathers
so
greate
liberaltye
.
Abraham
and
the
prophetes
/
and
the
appostles
and
many
sens
praide
to
no
saintes
&
yet
were
holy
ynough
.
And
when
he
saith
/
they
coude
helpe
when
they
were
aliue
.
That
was
thorow
their
faith
in
beleuinge
the
promise
.
For
they
had
promises
that
they
shuld
doo
soch
miracles
to
stablish
their
doctrine
and
to
prouoke
vn
to
Christ
/
and
not
vn
to
them selues
.
And
when
he
proueth
that
the
saintes
be
M.
More
destroyeth
the
resurreccion
in
heuen
in
glorie
with
Christ
all
ready
sayenge
if
god
be
their
god
they
be
in
heuen
/
for
he
is
not
the
god
of
deed
.
There
he
steleth
awaye
Christes
argument
where
with
he
proueth
the
resurreccion
/
that
Abraham
and
all
saintes
shuld
rise
againe
&
not
that
their
soules
were
in
heuen
which
doctrine
was
not
yet
in
the
worlde
.
And
with
that
doctrine
he
taketh
awaye
the
resurreccion
quite
/
and
maketh
Christes
argument
of
none
effecte
.
For
when
Christe
allegeth
the
scripture
that
god
is
Abrahams
god
/
and
addeth
to
/
that
god
is
not
the
god
of
the
deed
/
but
of
the
liuinge
and
so
proueth
that
Abraham
must
rise
agayne
:
Mat
.
22
I
deny
christes
argument
and
saye
with
master
More
/
that
Abraham
is
yet
aliue
/
not
because
of
the
resurreccion
/
but
because
his
soule
is
in
heuen
.
And
in
like
maner
Paules
argument
vnto
the
Corrinthians
is
nought
worth
.
For
when
he
saith
/
if
there
be
no
refurreccion
/
we
be
of
all
1.
Cor
.
15
wretches
the
most
miserablest
.
Here
we
haue
no
pleasure
/
but
sorow
/
care
/
and
oppression
.
And
therfore
if
we
rise
not
agayne
/
all
our
soferinge
is
in
vayne
.
Nay
Paul
/
thou
art
vnlerned
:
goo
to
master
More
and
lerne
a
newe
waye
.
Webe
not
most
miserable
/
though
we
rise
not
agayne
/
for
oure
soules
goo
to
heuen
assone
as
we
be
deed
/
and
are
there
in
as
greate
ioye
as
christ
that
is
rysen
agayne
And
I
maruell
that
Paul
had
not
comforted
the
Tessalonians
with
that
doctrine
/
if
he
had
wist
it
/
that
the
soules
of
their
deed
had
bene
in
ioye
/
as
he
did
with
the
resurreccion
/
1.
Tessa
.
4
that
their
deed
shuld
rise
agayne
.
If
the
soules
be
in
heuen
in
as
greate
glorie
as
the
angels
aftir
youre
doctrine
/
shewe
me
what
cause
shulde
be
of
the
resurreccion
.
And
when
he
saith
/
whether
the
saintes
do
it
them selues
/
or
by
intercession
made
to
god
/
it
maketh
no
mater
/
so
we
be
holpe
/
it
appereth
bi
his
doctrine
/
that
all
is
good
that
helpeth
/
though
a
man
praye
vn
to
the
deuell
/
by
whom
many
be
holpe
.
Now
in
Christ
we
haue
promises
of
al
maner
helpe
&
not
in
thē
.
where
then
is
our
faith
to
be
holpe
by
Christ
when
we
hope
to
be
holpe
by
the
merites
of
saintes
?
So
it
appereth
that
the
moare
trust
we
haue
in
saintes
/
the
lesse
we
haue
in
Christe
.
And
when
he
bringeth
in
a
similitude
that
we
praye
phisions
/
though
god
can
helpe
vs
/
and
Phisicions
therfore
we
must
praye
to
saintes
.
It
is
not
like
/
for
they
haue
naturall
remedies
for
vs
whyth
we
must
vse
&
not
tempte
god
.
But
the
saintes
haue
no
naturall
remedies
ner
promise
of
su{per}natural
.
And
therfore
it
can
be
but
a
false
supersticious
faith
.
And
where
no
natural
remedie
is
there
god
hath
promised
to
help
them
that
beleue
in
him
.
And
moreuer
when
I
praye
a
phision
or
surgion
and
trust
to
be
holpe
by
them
/
I
dishonoure
god
/
excepte
I
first
praye
to
god
and
beleue
that
he
will
worke
with
their
doctrine
and
medicines
&
so
receaue
mine
health
of
the
hond
of
God
.
And
euen
so
when
I
praye
to
man
/
to
helpe
me
at
mine
nede
/
I
synne
excepte
I
complayne
first
to
god
&
shew
him
my
nede
&
desyre
him
to
moue
one
or
a nother
to
helpe
me
/
and
then
when
I
am
holpe
/
thanke
him
and
receaue
it
of
his
hande
/
in
as
moch
as
he
moued
the
herte
of
him
that
holpe
me
and
gaue
him
wherewith
and
a
commaundement
to
doo
it
.
M.
More
Christ
is
not
dishonoured
because
that
they
which
here
preach
him
truly
/
shall
sitte
and
iudge
with
him
.
Vindale
.
That
to
be
true
the
scripture
testifieth
/
but
what
is
that
to
youre
purpose
that
they
which
be
deed
can
heare
vs
and
helpe
vs
?
How
be
it
/
if
master
More
shuld
describe
vs
those
setes
/
Iam
sure
he
wold
paynte
them
aftir
the
facion
of
my
lorde
cardenales
holy
cheyar
/
as
he
doeth
God
aftir
the
similitude
of
worldely
tirantes
and
not
accordinge
to
his
awne
worde
.
For
they
that
be
worldely
&
fleshly
minded
can
but
fleshly
imagen
of
god
all
to
gether
like
vn
to
the
similitudee
of
worldely
thinges
.
Master
More
.
The
apostles
and
saintes
were
prayd
so
when
they
were
aliue
and
god
not
dishonoured
.
Tindale
.
what
helpeth
that
your
carnall
purpose
.
I
haue
answered
you
vn
to
that
and
manye
thynges
moo
in
the
obedience
and
other
places
agenst
which
ye
replye
not
/
but
kepe
youre
tune
and
vn
to
al
thynge
singe
kokow
/
kokow
/
we
be
the
church
and
can
not
erre
.
The
appostles
had
1.
Cor
.
3.
gods
word
for
all
that
they
did
and
ye
none
.
And
yet
many
dishonoured
god
and
christ
for
theyr
false
trust
and
confidence
which
they
had
in
the
appostles
as
thou
maist
se
by
paul
to
the
corinthi
.
Then
he
breaketh
forth
in
to
open
blasphemy
and
sayth
that
it
behoueth
vs
to
praye
vn
to
More
dr●ueth
from
god
.
saintes
and
that
god
will
else
not
heare
vs
/
for
oure
presumptuouse
malapertenesse
.
So
it
is
now
presumptuous
malapertenesse
to
trust
in
gods
worde
and
to
beleue
that
god
is
true
.
Paul
Hebr
.
4.
teacheth
vs
to
bebolde
to
goo
vn
to
god
and
sheweth
vs
good
cause
in
Christe
/
whi
we
so
maye
and
that
god
wold
so
haue
vs.
Nether
is
there
any
cause
to
kepe
vs
backe
/
saue
that
we
loue
him
not
ner
trust
him
.
yf
a
man
saye
/
oure
synne
shuld
kepe
vs
backe
.
I
saye
if
we
repent
&
beleue
in
Christ
/
Christ
hath
taken
thē
awaye
and
therfore
thorow
him
we
maye
be
bolde
.
And
Christ
saide
at
his
last
soper
Ihon
.
xvj
.
I
saye
not
that
I
will
praye
for
you
vnto
my
father
Ioan
.
16.
for
my
father
loueth
you
.
As
who
shulde
saye
/
be
not
afrayed
ner
stonde
with
out
the
dores
as
dastard
:
but
be
bold
and
goo
in
to
my
father
youre selues
in
my
name
/
and
shew
youre
complayntes
/
for
he
now
loueth
you
/
because
ye
Ephe
.
2.
loue
my
doctrine
.
And
Paul
sayth
Ephe
.
ij
.
we
haue
al
an
open
waye
in
thorow
him
/
and
are
now
no
more
forennars
or
straungers
but
of
the
howshold
of
god
.
Of
god
therfore
we
be
bold
as
of
a
most
louinge
and
mercifull
father
/
aboue
all
the
mercy
of
fathers
.
And
of
our
sauioure
Iesus
we
be
bold
/
as
of
a
thynge
that
is
onre
awne
and
moare
oure
awne
then
oure
awne
skynnes
/
and
a
thynge
that
is
so
soft
and
gentle
/
that
lade
we
him
neuer
so
moch
with
oure
synnes
/
he
can
not
be
angre
ner
cast
them
from
off
/
his
backe
/
so
we
repent
and
wyll
mend
.
But
Master
More
hath
a
nother
doctrine
to
driue
vs
from
god
and
to
make
vs
tremble
and
be
afferde
of
him
.
He
likeneth
god
to
worldly
tirantes
/
at
whome
no
man
maye
come
/
saue
a
few
flaterars
whych
ministre
vn
to
them
all
voluptuousnesse
and
sarue
their
lustes
at
all
poyntes
which
flaterars
must
first
be
corrupte
with
gyftes
/
yer
a
man
may
come
at
the
kinge
.
Thē
he
saith
/
a
man
M.
More
is
agenst
the
popes
profite
maye
praye
to
euery
deed
man
.
That
me
thinketh
shuld
be
agenst
the
popes
doctrine
and
profite
also
.
For
he
will
haue
no
man
prayed
to
vntyll
he
haue
canvesed
him
/
I
wold
saye
/
canonised
him
/
and
tyll
god
or
at
the
lest
waye
the
deuell
haue
shewed
miracles
for
him
.
Then
he
bringeth
how
one
that
was
deed
and
in
the
inuisible
purgatory
holpe
a nother
that
purgatori
was
aliue
and
in
the
visible
purgatory
This
is
a
straunge
case
/
that
a
man
there
maye
helpe
a nother
and
not
him selfe
And
a
moare
straunge
case
that
god
heareth
a
man
here
for
him selfe
/
beinge
in
his
awne
purgatory
and
helpeth
him
cleane
out
/
or
caseth
him
if
it
be
to
sore
.
But
and
he
be
in
the
popes
purgatory
god
will
not
heare
him
for
him selfe
/
and
that
because
the
pope
might
haue
somewhat
to
deliuer
him
.
And
the
straungest
case
of
all
is
that
the
pope
is
allmyghty
there
and
god
can
do
there
nought
at
all
as
the
pope
can
not
here
in
this
purgatori
.
But
because
this
is
not
gods
worde
ner
like
godis
doctrine
/
I
thinke
it
no
damnable
synne
to
beleue
it
poetrie
.
Then
how
ye
maye
praye
for
them
and
to
them
/
tyll
they
be
canonised
:
and
when
they
he
Canonisynge
.
canonised
/
but
to
them
only
/
for
then
ye
be
sure
that
they
be
in
heuen
.
By
what
token
?
I
maye
be
as
sure
by
the
canonisynge
/
as
I
am
that
all
the
bisshopes
which
the
pope
confirmeth
/
be
holy
men
/
and
all
the
doctours
that
he
maketh
wel
lerned
/
and
that
all
the
prestes
which
he
annoynteth
haue
the
holy
gost
.
If
ye
saye
/
because
of
the
miracles
/
then
doo
men
wronge
t●
praye
for
kinge
henry
of
windesore
at
cambryge
and
Eton
.
For
he
/
as
men
saye
doeth
miracles
.
And
also
if
kinge
henrye
of
win
sore
.
the
miracles
certifie
vs
/
what
nedeth
to
by
the
popis
canonisynge
?
ix
.
IN
the
.ix.
he
putteth
no
ieopardy
to
praye
to
him
that
is
damned
and
to
steke
vpp
a
candle
to
him
ner
I
trow
vn
to
the
deuell
therto
/
if
he
might
haue
a
vauntage
by
him
.
Then
he
maketh
no
ieopardie
to
doo
and
beleue
whatsoeuer
an
open
multitude
called
godes
church
doeth
and
beleueth
.
For
god
will
haue
an
open
church
that
can
not
erre
.
For
saith
he
/
when
the
Israhelites
fell
to
Idolatrie
/
the
true
church
remayned
in
Hierusalem
amonge
the
Iewes
.
First
I
saye
/
if
a
man
had
no
beter
vnderstondinge
thē
M.
Mores
doctrine
/
he
coud
not
know
whether
were
the
true
church
/
the
Iewes
or
the
Israelites
.
For
the
Israelites
were
in
numbre
.v.
tymes
moo
then
the
Iewes
and
worsheped
god
/
though
as
present
in
the
image
of
a
calfe
/
as
the
Iewes
for
the
most
part
/
present
in
the
arcke
of
testimonie
.
And
secondarily
he
saith
false
.
For
the
Iewes
were
faullen
in
to
open
Idolatrie
a
thousand
tymes
worse
then
the
Israelites
/
even
in
their
very
temple
/
as
it
appereth
by
open
stories
and
bi
the
Prophetes
:
so
that
for
their
open
Idolatrie
/
whych
they
wold
for
no
preachynge
of
the
prophetes
amende
/
their
prestes
therto
resistynge
the
prophetes
and
coragynge
the
people
in
their
wekednesse
/
god
sent
them
captiue
out
of
the
lande
.
ye
and
the
people
erred
in
folowynge
the
scribes
and
phareses
and
the
open
multitude
called
Gods
church
/
at
the
comynge
of
Christ
/
as
it
is
to
se
in
the
gospell
contrary
▪
vn
to
Master
Mores
deceyttull
poetrye
And
againe
/
god
reserued
him
a
litle
flocke
euer
in
Israel
and
had
euer
prophetes
there
/
sometyme
openly
and
some
tyme
in
persecucion
/
the
euery
man
must
hide
him selfe
and
kepe
his
faith
secret
:
and
euen
in
the
houses
of
the
euell
kyngesboth
of
Iewri
and
also
of
Israel
he
had
good
people
/
and
that
amonge
the
hie
officers
/
but
secretly
/
as
Nycodemus
amonge
the
phareses
.
So
that
the
very
church
was
euery
where
oftimes
in
capciuite
and
persecucion
vnder
their
brethern
/
as
we
be
vnder
oures
in
the
kingedome
of
the
pope
.
Then
he
putteth
no
ieopardy
to
worshupe
an
vnconsecrated
hoste
.
But
with
what
worshupe
men
shuld
worshepe
the
consecrated
doeth
he
not
teach
/
nether
the
vse
of
that
sacrament
or
any
other
/
ner
how
ought
maie
be
worsheped
but
teacheth
only
that
all
thynges
maye
be
worsheped
/
and
sheweth
not
the
right
worshepe
from
the
false
.
Then
he
noteth
Paule
.
1.
Corin
.
1.
how
he
exhorteth
vn
to
agre
only
/
but
not
on
the
trueth
or
on
the
good
/
but
only
to
agre
a
greate
multitude
1.
Cor
.
1.
to
gether
.
O
this
depe
blindenesse
.
Did
not
Paul
first
teach
them
the
true
waye
?
And
did
he
not
instructe
them
anew
in
the
true
waye
and
in
the
saide
epistle
rebuke
the
false
confidence
that
they
had
in
men
/
the
cause
of
all
their
dissension
and
all
erroures
that
were
amonge
them
?
Then
he
saith
/
the
Iewes
had
saintes
in
honoure
/
as
the
Patriarkes
and
Prophetes
.
We
teach
to
dishonoure
none
:
But
the
Iewes
prayd
to
none
.
More
.
Christ
rebuked
not
the
Phareses
for
garnishinge
the
sepulchres
of
the
prophetes
but
for
that
they
folowed
the
condicions
of
them
that
slew
them
.
Vindale
.
yes
&
for
their
false
trust
in
soch
werkes
as
we
doo
you
And
ye
Sir
thynke
that
ye
deserue
heuen
in
worshepynge
the
saintes
bones
/
and
be
as
redy
to
sle
them
that
beleue
/
teach
and
liue
as
the
saintes
did
/
as
youre
fathers
were
to
sle
them
:
besydes
that
ye
worshepe
saintes
that
folowed
Christ
aftir
the
ensample
of
youre
holy
cardenall
/
of
whom
I
doute
not
but
that
ye
wil
make
a
god
in
processe
of
tyme
also
.
Then
repeteth
he
for
forgettynge
/
how
Eliseus
bones
reysed
vpp
a
deed
.
That
was
to
confirme
his
preachinge
only
.
For
the
Israelites
/
as
weked
as
they
were
/
nether
prayed
to
him
/
nether
kissed
his
bones
/
ner
offered
ner
steked
vpp
candels
before
him
.
Which
thynge
if
they
had
done
in
the
kingdome
of
the
Iewes
/
I
doute
not
but
that
some
good
kynge
wold
haue
burnt
his
bones
to
asshes
/
as
wel
as
the
brasen
serpent
/
that
was
as
greate
a
relique
as
deed
bones
And
Christ
shewed
miracles
at
the
findynge
of
the
crosse
.
That
was
to
stablish
the
faith
of
Christ
es
deeth
&
that
it
shuld
be
a
memory
of
his
deeth
/
and
not
that
we
shuld
trust
in
the
wod
as
we
doo
.
For
whych
false
abuse
/
the
hole
lande
where
Christ
did
his
miracles
/
is
destroyed₊
Then
he
allegeth
the
woman
that
was
healed
/
thorow
twitchinge
of
Christes
cote
/
because
we
shuld
worshepe
it
.
When
Christ
said
hir
faith
hath
made
hir
hole
/
not
in
the
cote
/
but
in
Christe
.
And
the
miracle
was
shewed
/
to
prouoke
to
the
worshepinge
of
the
preachynge
and
not
of
the
cote
.
Though
to
kepe
the
cote
reuerently
in
the
memoriall
of
the
dede
/
to
prouoke
vn
to
the
faith
of
Christ
were
not
evell
of
it selfe
.
And
Paule
by
youre
doctrine
/
sent
his
napken
to
heale
the
seke
/
that
men
shuld
shrine
his
sneueled
napken
/
and
not
to
beleue
his
preachinge
.
x
.
THe
.x.
chapter
of
sent
walary
is
mete
for
the
auctor
and
his
worsheple
doctrine
.
xj
.
IN
the
.xj.
he
iugleth
with
this
misticall
terme
latria
.
I
answere
/
god
is
no
vayne
name
/
but
signifieth
one
that
is
almightie
/
all
mercifull
/
all
true
and
good
.
which
he
that
beleueth
will
goo
to
god
/
to
his
promises
and
testament
and
not
folow
his
awne
imaginacions
/
as
Master
Latria
Mores
doctrine
teacheth
.
He
saith
that
bodyly
seruice
is
not
latria
.
No
but
bodyly
seruice
done
and
referred
vn
to
him
which
is
a
spirite
/
is
Idolatria
▪
He
trusteth
that
men
know
the
image
from
the
saint
.
I
axe
M.
More
whi
god
did
hide
Moyses
body
and
diuers
other
.
The
Iewes
wold
Moses
.
haue
knowen
that
Moses
had
not
bene
god
an
that
Moses
bones
had
not
bene
Moses
.
And
they
knew
that
the
brasen
serpent
was
not
god
/
and
that
the
golden
calues
were
not
god
/
and
that
wod
and
stone
were
not
god
.
But
Sir
there
is
euer
a
false
imaginacion
by
.
The
world
because
they
can
not
worshepe
god
in
the
spirite
/
to
repent
off
euell
and
to
loue
the
lawe
and
to
beleue
that
he
wyll
helpe
at
all
nede
/
therfore
runne
vn
to
theyr
awne
imagynacyons
and
thinke
that
god
for
soch
seruyce
as
they
doo
to
images
/
will
fulfill
their
worldly
desyres
:
for
godly
can
they
nought
desyre
.
Now
God
is
a
spirite
and
wil
be
worsheped
in
his
worde
only
which
is
spirituall
/
and
wil
haue
no
bodylye
seruice
.
And
the
ceremonies
of
the
olde
law
he
set
vpp
/
to
signifie
his
worde
only
and
to
kepe
the
people
in
minde
of
his
testament
.
So
that
he
which
obserueth
any
ceremonie
of
any
other
purpose
is
an
Idolater
/
that
is
/
an
image
seruer
.
And
when
he
saith
/
if
men
axe
wemen
whether
it
were
oure
lady
of
walsingam
or
Ipsewich
that
was
saluted
of
Gabriel
or
that
stode
by
Christ
when
he
henge
on
the
crosse
/
they
will
saye
nether
nother
Thē
I
axe
him
what
meaneth
it
/
that
they
saye
oure
lady
of
walsynggam
praye
forme
oure
lady
of
Ipswich
praye
for
me
our
lady
of
wilsdon
praye
for
me
/
in
so
moch
that
some
which
reken
them selues
no
small
foles
/
make
them
roules
of
halfe
an
houre
longe
/
to
praye
aftir
that
maner
.
And
they
that
so
praye
/
thou
maist
besure
/
meane
oure
lady
that
stode
by
the
crosse
/
and
hir
that
was
saluted
therto
Then
he
reherseth
many
abuses
/
and
how
Processions
wemen
singe
songes
of
ribaudrie
in
processions
in
cathedrall
churches
.
vn
to
which
abhominacious
yet
our
holy
church
that
can
not
erre
/
consent
with
full
delectacion
.
For
on
the
on
syde
they
will
not
amend
the
abuse
.
And
on
the
other
syde
they
haue
hired
.
M.
More
to
proue
with
his
sophistrie
/
that
the
thynges
ought
not
to
be
put
doune
.
Then
he
bringeth
in
how
the
wild
Irish
and
wyld
irish
welch
men
the
welch
praye
/
when
they
goo
to
stele
.
And
axeth
whether
/
because
they
abuse
prayar
/
we
shuld
put
all
prayenge
downe
.
Naye
M.
More
/
it
is
not
like
.
prayar
is
gods
commaundement
/
and
where
faith
is
/
there
must
prayar
nedes
be
and
can
not
be
awaye
.
how
be
it
/
thinges
that
are
but
mennes
tradicions
and
all
indifferent
thinges
which
we
maye
be
as
well
with
▪
out
as
with
/
maye
welbe
put
doune
for
their
dishonouringe
of
god
/
thorow
the
abuse
.
we
haue
turned
kissinge
in
the
church
in
to
the
pax
.
We
haue
put
done
watchinge
all
night
in
the
church
on
saintes
even●
/
for
the
abuse
.
And
Ezechias
brake
the
brasen
serpent
.iiij.
of
kinges
.
xviij
.
for
the
abuse
.
And
euen
so
/
soch
processions
and
the
multitude
Ezechias
of
ceremonies
and
of
holidayes
to
/
might
as
wel
be
put
downe
.
And
the
ceremonies
that
be
left
wold
haue
their
significacions
put
to
them
&
the
people
shuld
be
taught
them
.
And
on
the
sondayes
gods
word
wolde
be
truly
preached
,
which
if
his
holy
church
wold
do
/
nether
the
Irish
ner
yet
the
welsh
wold
so
praye
.
By
which
prayenge
and
other
like
blindnesse
/
Master
More
maye
se
/
that
buzssynge
in
latine
on
the
holy
dayes
helpeth
not
the
hertes
of
the
people
.
And
I
wondre
that
M.
More
can
laugh
at
it
and
not
rather
wepe
for
compassion
/
to
se
the
soules
for
which
christ
shed
his
bloude
/
to
perish
.
And
yet
I
beleue
that
youre
holy
church
wil
not
refuse
at
ester
to
receaue
the
rithes
of
all
that
soch
blind
people
robbe
/
as
wel
as
they
dispence
with
all
false
gotten
good
that
is
brought
them
/
And
will
laye
the
ensample
of
Abraham
and
Melchisede●
for
them
.
xij
.
IN
the
.xij.
he
allegeth
that
.
S.
Hierom
and
Augustine
prayed
to
sayntes
/
and
concludeth
/
that
if
any
secte
be
one
better
thē
a
nother
they
be
the
beste
.
I
answere
/
though
he
coude
proue
that
they
prayed
to
saintes
/
yet
coude
he
not
proue
him selfe
therby
of
the
best
secte
ner
that
it
were
good
therfore
to
praye
to
saintes
.
For
first
the
apostles
/
patriarkes
and
prophetes
☜
were
sure
to
befolowed
/
which
prayed
to
nonne
.
And
agayne
/
a
good
man
might
erre
in
many
thynges
and
not
be
damned
/
so
that
his
erroure
were
not
directly
agenst
the
promises
that
are
in
christes
bloude
/
nether
that
he
held
them
maliciously
.
As
if
I
beleued
that
the
soules
were
in
heuen
immediatly
and
that
they
praid
for
vs
/
as
we
doo
one
for
a
nother
/
and
did
beleue
that
they
herd
all
that
we
sprake
or
thought
/
and
vppon
that
prayed
to
some
saint
/
to
praye
for
me
/
to
put
him
in
remembraunce
only
/
as
I
praye
my
neyboure
/
and
with
out
other
trust
or
confidence
and
though
al
be
false
/
yet
shuld
I
not
be
damned
/
so
longe
as
I
had
no
obstinacie
therin
/
for
the
faith
that
I
haue
in
christes
bloude
shuld
swalowe
vp
that
erroure
/
tyll
I
were
better
taught
/
but
master
More
shuld
haue
alleged
the
places
where
they
prayed
vn
to
sayntes
And
then
he
allegeth
agenst
him self
/
that
the
miracles
were
wrought
by
god
/
to
confirme
his
doctrine
and
to
testifie
that
the
preacher
therof
was
a
true
mesinger
.
But
the
miracles
that
confirme
praienge
to
saintes
/
doo
not
confirme
gods
doctrine
.
But
mannes
imaginacions
.
For
there
was
neuer
man
yet
that
came
forth
and
saide
/
loo
/
the
soules
of
the
sayntes
that
be
deed
be
in
heuen
in
ioye
with
christe
and
god
wil
that
ye
praye
to
them
.
In
token
wherof
/
I
doo
thys
or
that
miracle₊
And
when
he
triumpheth
a
litle
after
/
as
though
all
were
wonne
saynge
/
if
oure
old
holy
doctoures
were
false
and
their
doctrine
vntrue
and
their
miracles
fayned
/
let
them
come
forth
and
doo
miracles
them selues
and
proue
oures
fayned
.
Sir
/
ye
haue
no
doctours
that
did
miracles
to
stablish
youre
worshepynge
of
images
and
so
forth
.
youre
doctrine
is
but
the
opinion
of
faithlesse
people
/
which
to
confirme
the
deuel
hath
wrought
moch
sotilte
.
And
as
for
the
miracles
done
at
sayntes
graues
and
at
the
presens
of
reliques
/
as
longe
as
true
miracles
endured
and
vntyll
the
scripture
was
autentickly
reaceaued
/
wher
done
to
confirme
the
preachinge
that
soch
saintes
had
preached
/
whyle
they
were
alyue
.
And
therto
the
miracles
which
witches
doo
/
witches
we
confounde
not
with
other
miracles
/
But
with
scripture
we
proue
them
not
of
god
/
but
of
the
deuel
/
to
stablish
a
false
fayth
and
to
leade
from
god
/
as
youre
doctrine
doeth
.
And
likewise
where
we
can
confunde
youre
false
doctryne
wyth
autenticke
and
manifest
scripture
/
there
nede
we
to
doo
no
miracle
.
we
bringe
gods
testament
confirmed
wyth
miracles
for
al
that
we
doo
/
and
ye
ought
to
require
no
moare
of
vs₊
And
in
like
maner
do
ye
firste
geue
vs
autenticke
scripture
for
youre
doctrine
If
ye
haue
☞
no
scripture
come
forth
and
preach
youre
doctryne
and
confirme
it
wyth
a
myracle
.
And
then
if
we
brynge
not
autenticke
scripture
agenst
you
or
confounde
youre
myracle
wyth
a
greater
as
Moses
dyd
the
sorsecars
of
Egypte
/
we
wyll
beleue
you₊
And
when
he
speaketh
of
tryal
of
miracles
what
doo
ye
to
trie
youre
miracles
/
whether
they
be
true
or
fayned
.
And
besydes
the
/
gods
worde
which
shuld
be
the
triall
/
ye
refuse
and
do
al
that
ye
can
to
falsifie
it₊
And
when
he
speaketh
of
sectes
of
heretykes
/
sectes
I
answere
/
that
they
which
ye
call
heretikes
beleue
all
in
one
christe
/
as
the
scripture
teacheth
/
and
ye
in
all
thinge
saue
christe
.
And
in
youre
false
doctrine
of
youre
awne
fayninge
with
out
scripture
/
ye
haue
as
many
sundrie
sectes
as
all
Monkes
and
freres
and
studentes
in
diuinite
in
all
youre
vniuersites
.
For
first
yer
ye
come
to
diuinite
/
ye
be
all
taught
to
denye
the
saluacion
that
is
in
christe
.
And
none
of
you
teacheth
a
nother
so
moch
as
the
articles
of
youre
fayth
But
folow
all
most
euery
man
a
sundrie
doctoure
and
in
the
scripture
his
awne
brayne
/
framinge
it
euer
after
the
false
opynyons
whych
he
hath
professed
yer
he
come
at
it₊
And
when
he
saith
that
god
wold
sone
vttur
fayned
miracles
.
I
answere
/
God
hath
had
at
all
tymes
one
or
a nother
to
improue
youres
wyth
gods
worde
.
And
I
axe
whether
Mahometes
fayned
myracles
haue
not
preuayled
.viii
hundred
yeres
.
And
youre
abhominable
dedes
worse
then
the
turkes
testifye
that
ye
loue
the
trouth
lesse
thē
they
.
And
vn
to
them
that
loue
not
The
cause
of
false
miracles
the
trueth
hath
god
promised
by
the
mouth
off
paul
.
ii
.
Thessolo
.
ii
.
to
send
thē
aboundaunce
and
strength
of
false
miracles
/
to
stablysh
them
in
lies
and
to
dysceaue
them
and
leade
them
out
off
the
waye
/
so
that
they
can
not
but
perysh
/
for
their
vnkyndnesse
/
that
they
loued
not
the
trueth
/
to
lyue
therafter
and
to
honoure
god
in
thir
membres₊
And
when
he
saith
the
heretykes
haue
no
myracles
.
I
answere
/
they
nede
not
/
so
longe
as
they
haue
autenticke
scripture₊
And
when
he
sayth
God
sheweth
no
miracles
for
the
doctours
of
the
heretikes
.
No
moare
he
nedeth
not
/
for
all
they
preach
/
ys
the
scripture
confirmed
with
miracles
/
and
receaued
many
hundred
yeres
agoo
.
And
therefore
God
nedeth
not
to
shew
miracles
for
them
whyle
they
lyue
to
strength
theyr
preachynge
.
And
to
shew
myracles
for
them
when
they
be
deed
/
to
moue
the
people
to
praye
to
them
and
to
put
their
trust
in
them
/
as
ye
doo
in
youres
/
were
to
make
thē
Idoles
and
not
sayntes₊
And
when
he
speaketh
of
miracles
done
in
theyr
church
in
tyme
of
persecucyon
.
I
answere
/
those
were
not
the
miracles
of
youre
church
but
of
them
that
beleued
the
scripture
and
sofered
for
it
/
as
the
heretykes
doo
now
.
For
ye
had
neuer
persecucyon
for
youre
false
doctrine
/
which
ye
haue
brought
in
besides
the
scripture
/
ner
any
that
died
for
it
:
But
ye
persecute
and
slee
/
whosoeuer
wyth
Gods
worde
doeth
rebuke
it
.
And
as
for
youre
awne
myracles
of
whych
ye
make
youre
boost
/
ye
haue
fayned
them
so
grosly
thorow
out
all
youre
legendes
of
sayntes
/
that
ye
be
now
asshamed
of
them
and
wold
fayne
be
ryd
of
them
if
ye
wyst
how
with
honeste
/
and
so
wolde
ye
of
a
thousand
thynges
which
ye
haue
fayned
.
And
the
cause
why
heretykes
fayne
no
miracles
as
ye
do
/
ys
that
they
walke
puerly
and
entend
no
falshed₊
And
whi
the
deuel
doeth
none
for
thē
/
ys
that
they
cleue
fast
to
gods
worde
whych
the
deuell
hateth
and
can
doo
no
miracles
to
further
it
/
But
to
hindre
it
/
as
he
doeth
with
you
.
Reade
the
stories
of
youre
popis
and
cardenales
/
&
se
whether
the
deuell
hath
not
holpe
them
vnto
their
hie
dignities
.
And
loke
whether
youre
holy
bysshopes
come
any
other
wyse
vn
to
their
promocions
/
thē
by
seruinge
the
deuell
/
in
settinge
all
christendome
at
variaunce
/
in
sheddynge
bloude
/
in
bringynge
the
comen
wealth
to
tyranny
and
in
teachinge
christen
princes
to
rule
moare
cruelly
then
did
euer
any
hethen
/
contrary
vn
to
the
doctrine
of
christe
And
as
for
the
turkes
and
sarasenes
that
ye
speake
of
/
I
answere
that
they
were
christen
once
/
at
the
lest
waye
for
the
most
parte
.
And
because
they
had
no
loue
vn
to
the
trouth
to
liue
ther
aftir
as
ye
haue
not
/
God
did
send
them
false
miracles
to
carye
them
out
of
the
right
waye
as
ye
be
.
And
as
for
the
Iewes
/
whi
they
byde
out
/
is
only
because
they
haue
sett
vpp
their
awne
rightewesnesse
/
as
ye
haue
/
and
therfore
cannot
admitte
the
rightewesnesse
that
is
in
Christes
bloude
/
as
ye
can
not
and
as
ye
haue
for
sworne
it
.
And
when
he
saith
/
in
that
they
haue
miracles
and
the
heretikes
none
/
it
is
a
sure
signe
that
they
be
the
true
church
and
the
heretikes
not
.
Had
ye
gods
word
with
youre
miracles
and
the
heretikes
doctrine
were
with
out
/
thē
it
were
true
.
But
now
because
ye
haue
miracles
with
out
gods
worde
/
to
confirme
youre
false
imaginacions
/
and
they
which
ye
call
heretikes
haue
Gods
word
confermed
with
miracles
/
fyve
hundred
yeares
to
gether
/
it
is
a
sure
signe
that
they
be
the
true
church
and
ye
not
/
in
as
moch
also
as
christ
saith
/
that
the
disceauers
shall
come
with
miracles
:
ye
and
in
his
name
therto
/
as
ye
doo
.
For
when
christ
sayth
their
shall
come
in
my
name
that
shall
saye
he
him selfe
is
Christe
/
who
is
that
saue
youre
pope
/
that
wil
be
christes
vicar
and
yet
maketh
men
to
beleue
in
him selfe
/
in
his
bolles
and
calues
skinnes
and
Mat
.
24.
in
what
soeuer
he
listeth
.
And
who
be
those
false
annoynted
that
shall
come
with
miracles
to
disceaue
the
electe
if
it
were
possible
/
saue
youre
pope
with
his
gresiamus
?
And
when
he
repeteth
his
miracles
/
to
proue
that
the
old
holy
doctours
were
good
men
in
the
right
beleffe
.
I
answere
agayne
/
that
the
doctours
which
planted
gods
worde
watered
it
with
miracles
/
while
they
were
aliue
.
And
when
they
were
deed
God
shewed
miracles
at
their
graues
/
to
confirme
the
same
/
as
of
Heliseus
.
And
that
continued
till
the
scripture
was
ful
receaued
and
autenticke
.
But
ye
can
not
shew
/
ner
shall
/
any
doctoure
which
beinge
aliue
preached
youre
false
doctrine
confirminge
it
with
miracles
/
as
god
doeth
his
scripture
Then
saith
he
/
God
had
in
the
old
testament
good
men
full
of
miracles
/
whose
liuinge
a
man
might
be
bold
to
folow
and
whose
/
doctrine
a
man
might
be
bold
to
beleue
be
reason
of
their
miracles
/
and
then
iugleth
sayenge
:
if
god
shuld
not
so
now
in
the
new
testament
haue
doctours
with
miraches
to
confirme
their
doctrine
and
liuinges
/
but
contrary
wise
shuld
bringe
to
passe
or
sofre
to
be
brought
to
passe
with
false
miracles
/
that
his
church
shuld
take
ypocrites
for
saintes
/
which
expounded
the
scripture
falsly
/
thē
shuld
he
disceaue
his
church
and
not
haue
his
spirite
present
in
hys
church
/
to
teach
them
all
trouth
/
as
he
promised
them
.
I
answere
/
god
so
fereth
not
his
church
to
be
disceaued
:
But
he
so
fereth
the
popes
church
because
they
haue
no
whi
the
pope
fell
.
loue
vnto
the
trouth
/
to
liue
after
the
lawes
of
god
/
but
consent
vnto
all
iniquite
/
as
he
sofered
the
church
of
Mahomete
.
Moare
ouer
the
gift
of
miracles
was
not
all
waye
amonge
the
preachers
in
the
olde
testament
.
For
Ihon
baptist
dyd
no
miracle
at
all
.
The
miracles
were
ceased
longe
yer
christe
.
And
as
for
you
in
the
popes
kingdome
had
neuer
man
that
ether
confirmed
gods
doctrine
/
or
youre
awne
with
myracles
.
All
youre
sayntes
be
first
saintes
when
they
be
deed
and
then
doo
first
miracles
/
to
confirme
tithes
&
offerynges
&
the
poetry
which
ye
haue
fayned
/
and
not
true
doctrine
.
For
to
confirme
what
preachynge
doeth
Saint
thomas
of
canterburie
miracles
?
He
preached
neuer
ner
S.
Thomas
of
canterbury
liued
any
other
life
then
as
our
cardenall
/
and
for
hys
mischeue
died
a
mischeuous
deeth
.
And
of
our
cardenall
/
if
we
be
not
diligent
/
they
wyll
make
a
sainte
also
and
make
a
greater
relike
of
his
showe
then
of
the
others₊
And
of
youre
deed
saintes
lat
vs
take
one
Thomas
de
aquino
for
an
ensample
.
Thomas
de
aquino
is
a
saynt
full
of
miracles
/
as
freces
tell
.
And
hys
doctrine
was
/
that
our
lady
was
borne
in
originall
sinne
.
Dunce
And
dunce
doynge
no
miracle
at
all
/
because
I
suppose
no
man
wotteth
where
he
lieth
/
improueth
that
with
his
sophistrie
and
▪
affirmeth
the
contrary
.
And
of
the
contrary
hath
the
pope
/
for
the
deuotion
of
that
the
graye
frires
gaue
him
/
ye
maye
well
thynke
/
made
an
article
of
the
fayth₊
☜
And
finally
as
for
the
miracles
/
they
ar
to
●ake
a
man
astonied
and
to
wonder
and
to
drawe
Miracles
him
to
heare
the
worde
ernistly
/
rather
then
to
write
it
in
his
herte
.
For
whosoeuer
hath
no
no
ther
fealynge
of
the
law
of
god
that
it
is
good
/
then
because
of
miracles
/
the
same
shall
beleue
in
Christe
/
as
did
Simon
Magus
and
Iudas
:
and
as
they
that
came
out
of
Egipte
with
Moses
/
and
fell
awaye
at
euery
temptacion
/
&
shall
haue
good
werkes
like
vn
to
our
popes
/
bisshopes
and
cardenales
.
And
therfore
when
the
scripture
is
fully
receaued
/
there
is
no
nede
of
miracles
.
In
so
moch
that
they
which
wyll
not
beleue
Moses
and
the
prophetes
when
the
scripture
is
receaved
/
the
same
wil
be
no
true
beleuers
by
the
reason
of
miracles
/
though
one
arose
from
deeth
to
life
to
preach
vn
to
them
by
the
testimonie
of
Christe
.
And
agayne
/
how
doeth
S.
Hierom
/
Augustine
/
Bede
and
many
other
old
doctoures
that
were
before
the
pope
was
cropt
vpp
in
to
the
c●…sciences
of
men
and
had
sent
forth
his
demnable
sectes
/
to
preach
him
vnder
the
name
of
christe
/
as
christ
prophisied
it
shuld
be
/
expounde
this
texte
/
thou
arte
Peter
and
vppon
this
rocke
I
wyll
byld
my
church
/
and
this
texte
/
Peter
sede
Mat
.
16.
my
shepe
/
and
all
power
is
geuen
me
in
heuen
&
in
erth
/
and
innumerable
soch
textes
cleane
contrary
Ioan
.
21
vnto
al
those
new
old
holy
doctours
that
haue
made
the
pope
a
god
?
They
knew
of
no
power
that
man
shuld
haue
in
the
kyngdome
of
Christ
/
then
to
preach
Christ
truly
.
They
knew
of
no
power
that
the
pope
shuld
haue
to
send
to
purgatory
or
to
deliuer
thence
/
nether
of
any
pardons
ner
of
any
soch
confession
as
they
preach
&
teach
/
nether
were
many
that
are
articles
with
you
/
articles
of
their
faith
.
They
al
preached
forgeuenesse
of
synnes
thorow
repentaunce
to
wa●…de
the
lawe
and
faith
in
oure
sauioure
Christe
/
as
all
the
scripture
playnly
doeth
and
can
no
notherwise
be
taken
/
and
as
al
the
hertes
of
as
many
as
loue
the
law
of
god
/
doo
fele
/
as
surely
as
the
fingre
feleth
the
fire
hote
.
♣
☜
¶
An
answere
vnto
Master
Mores
thirde
boke₊
☜
IN
his
third
boke
he
procedith
forth
as
before
to
proue
that
the
opinions
which
the
popish
teach
with
out
scripture
are
of
equal
auctorite
with
the
scripture
.
He
axeth
what
iff
there
had
neuer
What
iff
there
had
be
no
no
scripture
.
bene
scripture
written
?
I
answere
/
god
careth
for
his
electe
and
therfore
hath
prouided
thē
of
scripture
/
to
trie
all
thynges
and
to
defende
them
from
all
false
prophetes
.
And
I
saye
morouer
that
if
there
had
bene
no
scripture
written
/
that
god
for
his
mercy
and
fatherly
loue
and
care
toward
his
electe
/
must
haue
prouided
/
that
there
shulde
neuer
haue
bene
heresies
or
agenst
all
tymes
when
sectes
shulde
arise
/
haue
stered
vpp
preachers
to
confunde
the
heresies
with
miracles
.
Take
this
ensample
/
the
grekes
haue
the
scripture
and
serue
Grekes
god
therin
moch
moare
diligently
then
we
.
Now
latt
vs
geue
that
there
were
no
scripture
/
but
that
we
receaued
all
our
faith
by
the
auctory
te
of
oure
elders
/
and
the
grekes
by
the
auctorite
of
their
elders
.
When
I
shall
dispute
with
a
greke
aboute
the
articles
of
the
faith
which
my
elders
taught
me
and
his
elders
denye
/
as
eareconfession
/
the
holy
pardons
of
the
pope
and
all
his
power
that
he
hath
aboue
other
bisshopes
&
many
other
thynges
besyde
the
scripture
which
we
hold
for
articles
of
oure
faith
and
they
denye
.
If
there
be
no
nother
proffe
of
ether
parte
/
then
to
saye
/
my
elders
which
can
not
erre
so
affirme
and
that
he
shuld
answere
/
his
elders
whych
can
not
erre
so
denie
/
what
reason
is
it
/
that
I
shuld
leaue
the
auctorite
of
my
elders
and
goo
and
beleue
his
/
or
that
he
shuld
leaue
the
auctorite
of
his
elders
and
come
and
beleue
myne
?
none
at
all
verely
.
But
the
one
partie
must
shew
a
miracle
or
else
we
must
referre
oure
causes
vnto
autenticke
scripture
receaued
in
olde
tyme
&
confirmed
with
miracles
and
therwith
trie
the
controuersie
of
our
elders
.
And
when
he
axeth
whether
there
were
no
true
faith
from
Adam
to
Noe
.
I
answere
/
that
Noe
god
partely
wrote
their
faith
in
their
sacrifices
/
and
partly
the
patriarkes
were
full
of
miracles
as
ye
maye
se
in
the
Bible
.
And
when
More
/
to
vtter
his
darkenesse
&
blinde
ignorauncie
sayth
/
that
they
whych
were
ouer
whelmed
with
Noyes
floude
/
had
a
good
faith
/
and
bringeth
for
him
Nicolaus
de
Lira
.
I
answere
/
that
Nicolaus
de
Lira
delirat
.
For
it
What
faith
saueth
is
impossible
to
haue
a
faith
to
be
saued
by
excepte
a
man
consent
vn
to
gods
law
with
all
his
hert
and
all
his
soule
/
that
it
is
right
wysse
/
holy
good
and
to
be
kepte
of
all
men
/
and
there
vppon
repent
that
he
hath
broken
it
/
and
sorow
●t
his
flesh
moueth
vn
to
the
contrary
/
and
then
come
and
beleue
that
god
for
his
mercy
wyll
forgeue
him
all
that
he
hath
done
agenst
the
lawe
/
and
will
helpe
him
to
tame
his
flesh
/
and
sofre
his
weakenesse
in
the
meane
season
/
till
he
be
waxed
stronger
:
which
faith
if
they
that
perished
in
No
yes
floud
had
had
/
they
coude
not
but
haue
mended
their
liuinges
and
had
not
hardened
their
hertes
thorow
vnbeleffe
and
prouoked
the
wrath
of
god
and
waxed
worse
and
worse
an
hundred
and
.xx.
yeres
which
god
gaue
them
to
reyent
/
vn
tyll
god
coude
no
lenger
sofre
them
/
but
whashed
their
filthinesses
awaye
with
the
flode
(
as
he
doeth
the
popes
same
abhominacions
with
☜
like
invndacions
of
water
)
and
destroyed
them
vtterly₊
And
when
he
axeth
whether
Abraham
beleued
no
moare
then
is
written
of
him
.
I
axe
him
how
he
wyll
proue
that
there
was
no
writynge
Abraham
.
in
Abrahans
tyme
and
that
Abraham
wrot
not
.
And
agayne
/
as
for
Abrahams
person
/
he
receaued
his
faith
of
god
/
whych
to
confirme
vn
to
other
/
miracles
were
shewed
dayly
.
And
when
he
fayneth
forth
/
that
they
beleued
the
elders
did
erre
.
only
because
they
knew
their
olders
coude
not
erre
.
How
coude
they
know
that
with
out
miracles
or
writynge
confirmed
with
miracles
/
moare
then
the
turcke
knoweth
that
his
elders
so
many
hundred
yeres
in
so
greate
a
multitude
can
not
erre
and
teach
false
doctrine
to
damne
the
beleuers
.
And
the
contrary
doeth
Master
More
se
in
all
the
byble
/
how
aftir
all
was
receaued
in
scripture
confirmed
with
miracles
and
though
miracles
ceased
not
/
but
were
shewed
dayly
/
yet
the
elders
erred
and
fell
to
Idolatrie
an
hundred
for
one
that
bode
in
the
right
waye
and
led
the
younger
in
to
erroure
with
them
so
sore
/
that
god
to
saue
the
yonger
/
was
fame
to
destroye
the
elders
and
to
begynne
his
testament
afresh
with
the
new
generacion
.
He
seith
also
that
the
most
part
were
al
waye
Idolaters
for
all
the
scripture
and
true
myracles
ther
to
/
and
beleued
the
false
miracles
of
the
deuel
/
because
his
doctrine
was
moare
agreable
vnto
their
carnall
vnderstondynge
/
then
the
doctrine
of
gods
spirite
/
as
if
now
goeth
with
the
pope
:
did
not
the
scribes
/
phareses
/
and
prestes
whych
were
the
elders
erre
?
And
when
he
axeth
who
taught
the
church
to
know
the
true
scripture
from
false
bokes
.
I
answere
/
true
miracles
that
confunded
the
false
/
gaue
auctorite
vn
to
the
true
scripture
.
And
therby
haue
we
euer
sens
iudged
al
other
bokes
and
doctrine
.
And
by
that
we
know
that
youre
legendes
be
corrupte
with
lyes
.
As
Erasmus
hath
improued
many
false
bokes
whych
ye
haue
fayned
&
put
forth
in
the
name
of
.
S.
Hierom
/
Augustine
Ciprian
/
Deonise
and
of
other
/
partly
with
auctentick
Grasmus
stories
and
partely
by
the
stile
and
latine
and
like
euident
tokens₊
And
when
Master
More
sayth
vn
to
thē
that
beleue
nought
but
the
scripture
/
he
wyll
proue
with
the
scripture
/
that
we
be
bound
to
beleue
the
church
in
thynges
where
fore
they
haue
no
scripture
.
Because
god
hath
promised
in
the
scripture
/
that
the
holy
gost
shall
teach
his
church
all
trouth
.
Naye
/
that
texte
will
not
proue
it
.
For
the
first
church
taught
nought
but
they
confirmed
it
with
miracles
which
coude
not
be
done
but
of
god
/
tyll
the
scripture
was
autentickly
receaued
.
And
the
church
folowynge
teacheth
nought
that
they
will
haue
beleued
as
an
article
of
the
faith
/
but
that
whych
the
scripture
proueth
and
maynteneth
.
As.
S.
Augustine
protesteth
of
his
workes
that
men
shuld
compare
them
vn
to
the
scripture
and
therby
iudge
thē
and
cast
awaye
whatsoeuer
the
scripture
dyd
not
alowe
.
And
therfore
they
that
wil
be
beleued
with
out
scripture
are
false
ypocrites
and
not
Christes
church
.
For
though
I
know
that
that
mesinger
whych
Christe
sendeth
/
can
not
lye
/
yet
in
a
companye
where
many
lyars
be
/
I
can
not
know
whych
is
he
/
with
out
a
token
of
scripture
or
of
miracle
.
And
when
he
saith
/
the
scripture
selfe
maketh
vs
not
to
beleue
the
scripture
but
the
church
teacheth
vs
to
know
the
scripture
:
for
a
man
might
reade
it
and
not
beleue
it
.
And
so
I
saye
/
The
pope
hideth
the
scripture
.
that
a
man
might
heare
you
preach
and
yet
beleue
you
not
also
.
And
I
saye
therto
/
that
youre
church
teacheth
not
to
know
the
scripture
:
but
hideth
it
in
the
latine
from
the
comen
people
.
And
from
them
that
vnderstond
latine
they
hide
the
true
sence
with
a
thousand
false
gloses
.
And
I
saye
morouer
that
the
scripture
is
the
cause
why
men
beleue
the
scripture
/
as
well
as
a
preacher
is
the
cause
why
men
beleue
his
preachinge
.
For
as
he
that
first
told
in
Englonde
that
the
Rodes
was
taken
/
was
the
cause
whi
some
beleued
it
/
euen
so
might
writynge
sent
from
those
parties
be
the
cause
that
some
me
which
red
it
beleued
it
.
Master
More
wyll
saye
/
that
letter
had
his
auctorite
of
the
man
that
sent
it
/
and
so
hath
the
scripture
his
auctorite
of
the
church
.
Naye
/
the
scripture
hath
hir
auctorite
of
him
that
sent
it
/
that
is
to
wete
of
god
/
which
thynge
the
miracles
did
testifie
/
and
not
of
the
man
that
brought
it
.
He
wyll
saye
/
thou
knowest
the
scripture
by
their
shewenge
.
I
graunt
at
the
begynnynge
I
doo
.
Then
wyll
he
saye
/
why
shuld
ye
not
beleue
them
/
in
all
their
other
doctrine
besydes
the
scripture
and
in
all
their
exposicions
of
the
scripture
/
as
well
as
ye
beleue
them
/
when
they
tell
you
that
soch
and
soch
bokes
ar
the
scripture
.
May
they
not
shew
you
a
false
boke
?
yes
/
and
therfore
at
the
begynnynge
I
beleue
all
a
like
.
Euery
lye
that
they
tell
out
of
their
awne
braynes
we
beleue
to
be
scripture
/
and
so
shuld
I
beleue
thē
if
they
shewed
me
a
false
boke
but
when
I
haue
red
the
scripture
and
find
not
their
doctrine
there
ner
depende
therof
/
I
doo
not
geue
so
greate
credence
vn
to
their
other
doctrine
as
vn
to
Why
the
pope
is
not
to
be
beleued
wythout
scripture
&
whi
he
is
not
the
true
church
the
scripture
.
why
?
For
I
finde
moo
witteneses
vn
to
the
scripture
then
vn
to
their
other
doctrine
.
I
finde
hole
nacions
and
contres
that
receaue
the
scripture
and
refuse
their
other
doctrine
and
their
exposicions
in
many
places
.
And
I
finde
the
scripture
other
wyse
expounded
of
them
of
old
tyme
then
they
which
now
wilbe
the
church
/
expounde
it
.
Wherby
their
doctrine
is
the
moare
susspecte
.
I
finde
mencion
made
of
the
scripture
in
stories
/
that
it
was
/
when
I
can
finde
no
mencion
or
likelyhode
that
their
doctrine
was
.
I
finde
in
all
ages
that
men
haue
resisted
their
doctrine
with
the
scripture
and
haue
sofred
deeth
by
the
hundred
thousandes
in
resistynge
their
doctrine
.
I
se
their
doctrine
brought
in
and
maynetened
by
a
contrary
waye
to
that
by
whych
the
scripture
was
brought
in
.
I
finde
by
the
selfe
same
scripture
/
when
I
loke
diligently
theron
/
that
their
other
doctrine
can
not
stonde
therwith
.
I
finde
in
the
scripture
that
they
which
haue
not
Christes
spirite
to
folow
the
steppes
of
his
liuinge
perteyne
not
vn
to
Christ
Romano
.
Roma
.
8
viij
.
I
find
in
the
scripture
/
that
they
whych
walke
in
their
carnall
birth
aftir
the
maner
of
the
childern
of
Adam
can
not
vnderstonde
the
thinges
of
the
spirite
of
god
.
1.
Cor
.
ij
.
I
finde
in
the
scripture
that
they
whych
seke
glorie
can
not
beleue
1.
Cor
.
2.
christ
Ihon
.
v.
I
finde
in
the
scripture
that
they
which
submitte
not
them selues
to
doo
the
Ioan
.
5.
will
of
god
/
can
not
know
what
doctrine
is
of
Ihon
.
7
god
and
what
not
Ihon
.
vii
.
I
fynde
in
the
scripture
Hieremie
.
xxxi
.
and
hebre
.
viii
.
that
all
the
childern
of
god
/
which
only
are
the
true
members
of
his
church
haue
euery
one
of
them
the
lawe
of
god
written
in
their
hertes
:
so
that
if
theyr
Hebre
.
8.
were
no
law
to
compell
/
they
wolde
yet
naturally
out
of
their
awne
hertes
kepe
the
lawe
of
god
:
ye
and
agenst
uiolence
compellynge
to
the
contrary
.
And
I
se
that
they
whych
wil
be
the
church
(
and
to
proue
it
haue
not
so
great
trust
in
the
scripture
as
in
their
sophistrie
and
in
the
sword
which
they
haue
sett
vpp
in
all
landes
to
kepe
them
with
violence
in
the
rowme
)
are
so
ferre
off
from
hauinge
the
lawes
of
god
written
in
their
hertes
/
that
they
nether
by
gods
lawe
ner
mans
refrayne
from
their
open
outwarde
weked
lyuinge
.
Loke
in
the
chronicles
what
bloud
yt
hath
cost
englond
to
attempte
to
brynge
them
vnder
the
law
.
ye
and
se
what
busynes
the
realme
hath
had
/
to
kepe
the
prelates
wythyn
the
realme
from
takinge
the
benefyces
with
thē
and
lyenge
at
Rome
/
and
yet
scacely
brought
yt
to
passe
/
for
all
that
the
pope
hath
the
stiute
of
euery
bysshoperyke
and
of
euery
greate
abbey
therto
as
offt
as
any
is
voyde
/
yer
a
newe
be
admitted
to
the
rowme
.
And
I
se
them
bonde
vn
to
their
awne
wyll
and
both
to
doo
and
too
consent
vn
to
other
to
doo
all
that
God
hath
forboden
.
I
se
them
of
all
people
moost
uaynegloryous
.
I
se
them
walk
:
after
their
fleshy
birth
.
I
se
thē
so
ferre
off
from
the
image
of
chryste
/
Ioan
.
10
that
not
only
they
wyll
not
dye
for
their
flocke
after
hys
ensample
/
but
also
/
yer
they
wold
lose
one
towne
/
or
vylage
/
any
pollynge
or
pryuilege
whych
they
haue
falsly
gotten
/
bryngynge
them selues
in
to
good
pastures
wyth
wyles
and
shuttynge
their
flocke
without
/
they
wold
cast
awaye
an
hundred
thousande
off
them
in
one
daye
and
begger
theyr
realmes
/
ye
and
interdyte
them
and
brynge
in
straunge
nacyons
/
though
yt
were
the
turke
/
to
conquere
them
and
sle
them
vppe
/
so
moch
as
the
innocent
in
the
cradell
.
And
I
se
that
there
other
doctrine
is
for
their
wauntage
only
and
that
therwyth
they
haue
gotten
all
that
they
haue₊
And
I
fynde
in
the
scripture
that
the
Iewes
before
the
cominge
of
christe
knew
that
those
bokes
were
the
scripture
by
the
scribes
and
the
phareses
.
And
yet
as
many
as
beleued
their
other
doctrine
and
many
exposicions
of
the
scipture
were
dysceaued
/
as
ye
se
/
and
how
chryst
delyuered
them
out
of
erroure
.
And
I
se
agayne
(
whych
ys
no
small
myracle
)
that
the
mercyfull
care
of
god
to
kepe
the
scripture
to
be
a
testimonye
☜
vnto
hys
electe
/
ys
so
greate
/
that
no
men
be
moare
gelous
ouer
the
bokes
/
to
kepe
them
and
shew
them
/
and
to
allege
/
that
they
be
the
scripture
of
god
and
true
/
then
they
which
when
yt
is
reed
in
their
eares
haue
no
power
to
beleue
yt
/
as
the
Iewes
and
the
popishe
.
And
therfore
because
they
nether
can
beleue
yt
false
/
nether
consent
that
yt
ys
true
as
yt
soundeth
playnly
in
theyr
eares
in
that
yt
ys
so
contrary
vnto
their
fleshly
wysdome
/
from
whych
they
can
not
departe
/
they
seke
a
thousand
gloses
to
turne
yt
in
to
a
nother
sens
/
to
make
it
agre
vn
to
theyr
beestlynesse
/
and
where
yt
wyll
receaue
no
soch
gloses
/
theyr
they
thynke
that
no
man
vnderstondeth
yt
Then
in
the
end
of
the
chapter
master
Mace
predestinacion
cometh
vn
to
his
wise
conclusion
and
prouith
nothinge
saue
sheweth
his
ignoraunce
/
as
in
all
thynge
.
He
saith
we
beleue
the
doctrine
of
the
scripture
without
scripture
/
as
for
an
ensample
/
the
popis
pardons
/
because
only
that
the
church
so
teacheth
/
though
no
scripture
confermeth
it
.
whi
so
?
because
saith
he
the
holy
gost
by
inspiracion
/
if
I
doo
my
deuoure
and
captiuat
myne
vnderstondynge
/
teacheth
me
to
beleue
the
church
concerninge
Gods
word
taught
by
the
church
and
grauen
in
mens
hertes
with
out
scripture
/
as
wel
as
he
teacheth
vs
to
beleue
wordes
written
in
the
scripture
.
Marke
where
he
is
now
.
Afore
he
saith
/
the
scripture
causeth
vs
not
to
beleue
the
scripture
/
for
a
man
maye
read
it
and
beleue
it
not
.
And
moch
more
the
precher
maketh
vs
not
to
beleue
the
preacher
/
for
a
man
maye
heare
him
and
beleue
him
not
also
.
As
we
se
the
appostles
covde
not
cause
all
men
to
beleue
them
.
For
though
the
scripture
be
an
outward
instrument
and
the
preacher
also
to
moue
men
to
beleue
/
yet
the
chefe
and
principall
cause
why
a
man
beleueth
or
beleueth
not
is
with
in
.
That
is
/
the
spirite
of
god
teacheth
hir
chyldern
to
beleue
☞
and
the
deuell
blyndeth
his
childern
and
kepeth
them
in
vnbeleue
and
maketh
them
to
consent
vn
to
lies
and
thynke
good
euell
and
euell
good
.
As
the
actes
of
the
appostles
saye
in
many
places
there
beleued
as
many
as
were
ordeyned
vn
to
euerlastynge
life
.
And
christ
saith
Ihon
Actes
.
13.
viij
.
they
that
be
of
god
heare
gods
worde
.
And
vn
to
the
weked
Iewes
he
saith
ye
can
not
beleue
because
ye
be
not
of
god
.
And
in
the
same
place
Ioan
.
8.
saith
he
/
ye
be
of
youre
father
the
deuell
and
his
will
ye
will
doo
/
&
he
bode
not
in
the
trouth
/
and
therfore
will
not
soffre
his
childern
to
consent
to
the
trueth
.
And
Ihon
in
the
tenth
saith
christ
/
al
that
came
before
me
/
be
theves
and
murtherars
/
but
my
shepe
hearde
not
their
voyces
.
That
is
/
all
that
preach
any
saluacion
saue
in
christ
murther
the
soules
.
How
be
it
christes
shepe
coude
not
consent
to
their
lies
/
as
the
rest
cannot
but
beleue
lies
/
so
that
there
is
euer
a
remanaunt
kepte
by
grace
.
And
of
this
I
haue
sene
diuers
ensamples
.
I
haue
knowen
as
holy
men
as
might
be
/
as
the
world
counteth
holinesse
/
which
at
the
houre
of
deeth
had
no
trust
in
god
at
all
/
but
cryed
cast
holiwater
/
light
the
holy
candell
/
and
so
forth
/
sore
lamentynge
that
they
must
dye
.
And
I
haue
knowen
other
which
were
dispiced
/
as
men
that
cared
not
for
their
diuine
seruice
/
which
at
deeth
haue
fallen
so
flatt
vppon
the
bloude
of
christ
as
is
possible
and
haue
preached
vn
to
other
mightyly
as
it
had
bene
an
appostle
of
our
sauioure
and
conforted
them
with
comforte
of
the
life
to
come
and
haue
died
so
gladly
/
that
they
wold
haue
receaued
no
worldes
good
/
to
byde
still
in
the
flesh
.
And
thus
is
M.
More
faulen
vppon
predestinacion
and
is
compelled
with
violence
of
scripture
to
confesse
that
which
he
hateth
and
studieth
to
make
appere
false
/
to
stablish
frewill
with
all
not
so
moch
of
ignoraunce
I
feare
as
for
lucres
sake
and
to
gett
honoure
/
promocion
/
dignite
and
money
by
hepe
of
our
mitred
monsters
.
Take
ensample
of
Balam
balam
the
false
prophete
which
gaue
councel
and
sought
meanes
/
thorow
like
blind
couetousnesse
/
to
make
the
trueth
and
prophisie
which
God
had
shewed
him
/
false
.
He
had
the
knowlege
of
the
trouth
but
with
out
loue
therto
and
therfore
for
vauntage
became
enimie
vn
to
the
trouth
/
but
what
came
of
hym
?
But
M.
More
peperith
his
conclusion
lest
men
shuld
fele
that
taste
sayenge
if
we
endeuoure
our selues
&
captiue
oure
vnderstondinge
to
beleue
.
O
how
betleblinde
is
fleshlye
reason
?
the
wil
hath
none
operacion
at
all
in
the
workynge
of
faith
in
my
soule
/
no
more
then
the
child
hath
in
the
begetinge
of
his
father
.
For
saith
paule
it
is
the
gift
of
god
and
not
of
vs.
My
witte
must
conclude
good
or
bad
yer
my
will
can
loue
or
hate
.
My
witt
must
shew
me
a
true
cause
or
an
apparent
cause
whi
/
yer
my
will
haue
any
workinge
at
all
.
And
of
that
peperinge
it
well
appereth
what
the
popis
fayth
ys
:
euen
a
b●no
imaginacion
of
theyr
natural
witte
/
wrought
with
out
the
light
of
the
spirite
of
god
/
agreinge
vnto
their
volupuous
lustes
in
which
their
bestly
wil
●o
deliteth
that
he
wyll
not
lett
there
wittes
attende
vnto
any
other
lernynge
for
vnquiettynge
hym selfe
and
sterynge
from
his
pleasure
and
delectaciō₊
And
thus
we
be
as
ferre
a
sunder
as
euer
we
were
and
his
mightie
argumentes
proue
not
the
value
of
a
podynge
pricke
.
M.
More
feleth
More
feleth
in
his
hert
by
in
spiracion
and
with
his
endeuerynge
him selfe
and
captiuatynge
hys
vnderstondynge
to
beleue
it
/
that
there
is
a
purgatory
as
whot
as
hell
.
where
in
if
a
sily
soule
were
appoynted
purgatorye
by
god
/
to
lye
a
thousand
yeres
/
to
purge
him
wyth
all
/
the
pope
for
the
value
of
a
grote
shall
commaunde
him
thence
full
purged
in
the
twinkelinge
of
an
eye
/
and
by
as
good
reason
if
he
were
goyng
thence
/
kepe
him
there
still
.
He
felith
by
inspiracion
and
in
captiuatinge
his
wittes
that
the
pope
can
worke
wonders
with
a
calfes
skyn
/
that
he
can
commaunde
one
to
eate
fleshe
though
he
be
neuer
so
lustie
/
and
that
a nother
eate
none
in
payne
of
damnacion
/
though
he
shulde
die
for
lacke
of
it
:
and
that
he
can
forgeue
synne
and
not
the
payne
/
and
as
moch
and
as
litle
of
the
payne
or
all
yf
he
luste
/
and
yet
can
nether
helpe
hym
to
loue
the
law
or
to
beleue
or
to
hate
the
flesh
/
seinge
he
preacheth
not
.
And
soch
thynges
innumerable
.
M.
More
feleth
true
/
and
therfore
beleueth
that
the
pope
ys
the
true
church₊
And
I
cleane
contrary
fele
that
there
ys
Tyndale
feleth
Purgatorye
Ihon
.
15.
no
soch
worldely
and
fleshely
imagined
purgatory
.
For
I
fele
that
the
soules
be
purged
only
by
the
worde
of
god
and
doctrine
of
christe
/
as
it
is
written
Ihon
.
xv
.
ye
be
cleane
thorow
the
worde
/
saith
christ
to
his
appostles
.
And
I
fele
agayne
that
he
which
is
cleane
thorow
the
doctryne
/
nedeth
not
but
to
washe
his
fete
only
/
for
hys
heed
and
handes
ar
cleane
al
redye
Ihon
.
xiii
.
that
Ihon
.
13.
is
/
he
must
tame
his
flesh
and
kepe
it
vnder
for
his
soule
is
cleane
all
redy
thorow
the
doctrine
.
I
fele
also
that
bodyly
payne
doeth
but
purge
the
body
only
:
in
so
moch
that
the
payne
not
only
purgeth
not
the
soule
/
but
maketh
yt
moare
foule
/
excepte
that
there
be
kinde
lerninge
by
/
to
purge
the
soule
:
so
that
the
moare
a
man
beteth
his
sonne
/
the
worse
he
is
/
excepte
he
teach
hym
louingly
and
shew
hym
kindnesse
besydes
/
partely
to
kepe
hym
from
desperation
and
partely
that
he
fall
not
in
to
hate
of
his
father
and
of
hys
commaundement
therto
/
and
thynke
that
hys
father
is
a
tirant
and
his
law
but
tyranny₊
Master
More
feleth
with
his
good
endenoure
and
inspiracion
to
gether
/
that
a
man
may
haue
the
best
faith
coupled
with
the
worst
life
and
wyth
consentinge
to
sinne
.
And
I
fele
that
it
is
impossible
to
beleue
truly
excepte
a
man
repent
/
and
that
yt
ys
impossible
to
trust
in
the
mercy
that
is
in
christ
or
to
fele
it
but
that
a
man
must
immediatly
loue
god
and
his
commaundementes
/
and
therfore
disagre
and
disconsent
vnto
the
flesh
and
be
at
bate
therwith
and
fight
agenst
it
.
And
I
fele
that
euery
soule
that
loueth
the
law
and
hateth
his
flesh
and
beleueth
in
christes
bloude
/
hath
hys
synnes
which
he
committed
and
payne
whych
he
desarued
in
hatynge
the
law
and
consentynge
vnto
hys
flesh
/
forgeuen
hym
/
by
that
faith
.
And
I
fele
that
the
frailtie
of
the
flesh
agenst
which
a
beleuinge
soule
fighteth
to
subdue
yt
/
ys
also
forgeuen
and
not
rekened
or
imputed
for
sinne
all
the
tyme
of
our
curynge
:
as
a
kind
father
and
mother
rekene
not
or
impute
the
impossibite
of
their
younge
childern
to
consent
vnto
their
law
/
and
as
when
the
childern
be
off
age
and
consent
/
then
they
reken
not
ner
impute
the
impossibilite
of
the
flesh
to
folowe
it
immediatly
/
but
take
al
a
worth
and
loue
them
no
lesse
/
but
rather
mdare
tenderly
then
their
old
and
perfecte
childern
that
doo
their
commaundementes
/
so
longe
as
they
goo
to
scole
and
lerne
soch
thynges
as
their
fathers
&
mothers
set
thē
to₊
And
I
beleue
that
euery
soule
that
repenteth
/
beleueth
and
loueth
the
law
/
is
thorow
that
fayth
a
membre
of
christes
church
and
pure
without
spott
or
wrincle
/
as
paul
affirmeth
.
Eph.
v
And
yt
ys
an
artycle
of
my
beleffe
that
chrystes
Ephe
.
5.
electe
church
ys
holy
and
pure
with
out
synne
and
euery
membir
of
the
same
/
thorow
faith
in
christe
.
and
that
they
be
in
the
full
fauoure
of
god
And
I
fele
that
the
vnclennesse
off
the
soule
ys
but
the
consent
vnto
sinne
and
vnto
the
flesh
.
And
therfore
I
fele
that
euery
soule
that
beleueth
and
consenteth
vnto
the
lawe
and
here
in
this
life
hateth
his
flesh
and
the
lustes
therof
and
doeth
his
best
to
driue
sinne
out
of
his
flesh
and
for
hate
of
the
sinne
gladly
departeth
from
hys
flesh
/
when
he
is
deed
(
and
the
lustes
of
the
flesh
slayne
with
deeth
)
nedeth
not
as
it
were
bodyly
tormentynge
to
be
purged
of
that
wherof
he
is
quite
all
redy
.
And
therfore
if
ought
remayne
/
it
is
but
to
be
taught
and
not
to
be
beten
.
And
I
fele
that
eueri
soule
th●●
bereth
frute
in
christ
Ioan
.
15
shal
be
purged
of
the
father
to
bere
moare
frute
daye
by
daye
/
as
it
is
written
Ihon
.
xv
.
not
in
the
popis
purgatory
where
no
man
telith
it
/
but
here
in
this
life
soch
frute
as
is
vn
to
his
neyboures
profitt
/
so
that
he
which
hath
his
hope
in
christ
purgeth
him selfe
here
/
as
Christ
is
pure
.
1.
Ihon
iij
.
and
that
euer
yet
the
bloud
of
Ihesus
only
1.
Ioan
.
3.
doeth
purge
vs
of
all
youre
synnes
for
the
imparfectenesse
of
oure
workes
.
And
I
fele
that
the
forgeuenesse
of
synnes
is
to
remitte
mercyfully
the
payne
that
I
haue
deserued
.
And
I
do
beleue
that
the
payne
that
I
here
sofre
in
my
Payne
of
synne
flesh
/
is
to
kepe
the
body
vnder
and
to
serue
my
neyboure
and
not
to
make
satisfaccion
vn
to
god
for
the
fore
synnes₊
And
therfore
when
the
pope
describeth
god
aftir
his
couetous
complexion
/
and
when
Master
The
popes
leven
More
felith
by
inspiracion
and
captiuattinge
his
wittes
vn
to
the
pope
/
that
god
forgeueth
the
euerlastynge
payne
and
wyll
yet
punish
me
a
purgatory
thousand
yeres
in
the
popis
purgatory
/
the
leuem
sauereth
nor
in
my
mouth
.
I
vnderstond
my
fathers
wordes
as
they
sounde
and
aftir
the
most
mercifull
maner
and
not
aftir
the
popes
leuen
&
M.
Mores
captiuinge
his
wittes
/
to
beleue
the
euery
poetes
fabell
is
a
true
story
.
There
is
no
father
here
that
punisheth
his
sonne
to
purge
him
/
when
he
is
purged
all
redy
and
hath
vtterly
forsaken
synne
and
euell
and
hath
submitted
him selfe
vn
to
his
fathers
doctrine
.
For
to
punish
a
man
that
hath
forsaken
synne
of
his
awne
accorde
/
is
not
to
purge
him
/
but
to
satisfie
the
lust
of
a
tirant
.
Nether
ought
it
to
be
called
purgatory
/
but
a
Iayle
of
tormentynge
and
a
satisfactory
.
And
when
the
pope
saith
it
is
done
to
satisfye
the
rightewesnesse
is
a
iudge
.
I
saye
we
that
beleue
haue
no
iudge
of
him
/
but
a
father
/
nether
shall
we
come
in
to
iudgement
as
Christ
hath
promised
vs
/
but
are
receaued
vnder
grace
mercy
and
forgeuenesse
.
Shew
the
pope
a
litle
money
and
god
is
so
mercyfull
that
there
is
no
☞
purgatory
.
And
why
is
not
the
fire
out
as
well
/
if
I
offer
for
me
the
bloud
of
Christe
?
If
Christ
hath
deserued
al
for
me
/
who
gaue
the
pope
might
to
kepe
parte
of
his
deseruynges
from
me
&
to
by
and
sell
Christes
merites
and
to
make
marchaundice
ouer
vs
with
fayned
wordes
.
And
thus
as
.
M.
More
feleth
that
the
pope
is
holy
church
/
I
fele
that
he
is
antichriste
.
And
as
my
felynge
can
be
no
proffe
to
him
/
no
moare
can
his
with
all
his
captiuatinge
his
wittes
to
beleue
phantasyes
be
vn
to
me
.
wherfore
if
he
haue
no
nother
probacion
to
proue
that
the
pope
is
holy
church
/
then
that
his
hert
so
agreeth
vnto
his
lernynge
/
he
ought
of
no
right
to
compel
with
swerde
vn
to
his
secte
.
How
be
it
there
are
ever
.ij.
maner
people
that
wil
cleaue
vnto
god
a
fleshli
/
&
a
spiritual
.
The
spiritual
which
be
of
god
shal
heare
gods
worde
&
the
childern
of
the
trueth
shall
consent
vn
to
the
trueth
.
And
contrary
/
the
fleshlye
and
childern
of
falshed
and
of
the
deuel
whose
hertes
be
full
of
lyes
/
shall
naturally
consent
vn
to
lies
(
as
younge
childern
though
they
haue
eate
them selfes
as
good
as
deed
with
fri●te
/
yet
wyll
not
ner
can
beleue
him
that
telleth
them
that
soch
frute
is
nought
:
but
him
the
prayseth
them
wyll
they
heare
and
eate
them selues
starke
deed
/
because
their
hertes
befull
of
lyes
&
they
iudge
all
thynges
as
they
appere
vn
to
the
eyes
)
And
the
fleshly
minded
/
assone
as
he
beleueth
of
god
as
moch
as
the
deuel
doeth
/
he
hath
ynough
/
and
goeth
to
&
serueth
god
with
bodily
seruice
as
he
before
serued
his
Idoles
/
and
aftir
his
awne
imaginacion
&
not
in
the
sprite
/
in
louinge
his
lawes
&
beleuinge
his
promises
or
longynge
for
thē
:
no
if
he
might
euer
liue
in
the
flesh
he
wolde
neuer
desyre
them
.
And
god
must
doo
for
him
agayne
/
not
what
god
hath
promised
/
but
what
he
lusteth
.
And
his
brother
that
serueth
god
in
the
spirite
acordynge
to
gods
word
/
him
wyll
the
carnall
beest
persecute
.
So
that
he
whych
wyll
godly
liue
must
sofre
persecucion
vnto
the
worldes
ende
/
acordynge
vn
to
the
doctrine
of
christe
&
of
his
apostles
&
acordyng
vn
to
the
ensamples
that
are
gonne
before
.
And
finally
I
haue
better
reasons
for
my
felynge
that
the
pope
is
antichrist
thē
M.
More
hath
for
his
endeuorynge
him selfe
&
captiuinge
his
wittes
that
he
is
the
true
church
.
For
the
church
that
was
the
true
mesinger
of
god
/
hath
euer
shewed
a
signe
&
a
bage
therof
/
ether
a
present
miracle
or
autenticke
scripture
/
in
so
moch
that
Moses
when
he
was
sent
/
axed
how
shall
they
beleue
me
and
god
gaue
him
a
signe
/
as
euer
before
&
sens
.
Nether
was
there
any
other
cause
of
the
writynge
of
the
new
and
last
and
euerlastinge
testament
/
thē
that
when
miracles
ceased
/
we
might
haue
wherewith
to
defende
oure selues
agenst
false
doctrine
and
heresies
.
Whych
we
coude
not
doo
/
if
we
were
bounde
to
beleue
that
were
no
where
written
.
And
agayne
/
if
the
pope
coude
not
erre
in
his
doctrine
/
he
coude
not
synne
of
purpose
and
profession
/
abhominably
and
openly
aboue
the
turkes
and
all
the
hethen
that
euer
were
/
and
defende
it
so
malyciouslye
as
he
hath
.viij.
hundred
yeres
longe
and
wyll
not
be
reformed
/
and
maketh
them
his
saintes
&
his
defenders
that
synne
as
he
doeth
.
He
persecuteth
as
the
carnall
church
euer
did
.
when
the
scripture
is
awaye
/
he
proueth
his
doctrine
with
the
scripture
and
assone
as
the
scripture
cometh
to
light
he
runneth
awaye
vnto
his
sophistrie
and
vnto
his
swerde
.
we
se
also
by
stories
how
youre
confession
/
penaunce
and
pardons
ar
vpp
come
and
whence
youre
purgatory
is
spronge
.
And
youre
falshed
in
the
sacramentes
we
se
by
open
scripture
.
And
all
youre
workes
we
rebuke
with
the
scripture
and
therewith
proue
that
the
false
beleffe
that
ye
couple
to
them
/
maye
not
stonde
with
the
true
fayth
that
is
in
oure
sauioure
Iesus
.
ij
.
IN
the
ende
of
the
seconde
chapter
he
bringeth
in
Euticus
that
fell
out
at
a
window
Actes
.
xx
.
whom
saith
he
.
s
.
Paulis
merites
did
recouer
.
Euticus
Verely
Paule
durst
not
so
saye
/
but
that
Christes
merites
did
it
.
Peter
sayth
Actes
.
iij
.
ye
men
of
Israel
why
gase
ye
and
stare
vppon
Actes
.
3
vs
/
as
though
we
by
our
power
and
godlynesse
had
made
this
man
goo
.
Naye
/
the
name
of
Iesus
and
fayth
that
is
in
him
/
hath
geuen
him
strength
and
made
him
sounde
:
And
euen
here
/
it
was
the
name
of
Iesus
thorow
paules
faith
that
did
that
miracle
and
not
Paules
merites
/
though
he
were
neuer
so
holy
.
iij
.
IN
the
.iij.
chapter
he
sayth
that
bilneyes
iudges
which
he
yet
nameth
not
for
feare
of
sclaunderynge
them
/
were
indifferent
.
Naye
/
they
that
take
rewardes
be
not
indifferent
.
For
Iudg●●
rewardes
and
giftes
blynde
the
eyes
of
the
seinge
and
peruerte
the
wordes
of
the
righteous
Deute
.
xvij
.
Now
all
that
be
shoren
take
greate
Deu
.
17.
rewardes
to
defende
pilgremages
/
purgatory
and
prayenge
vn
to
sayntes
:
even
the
third
parte
I
trow
of
all
christendome
.
For
all
they
haue
they
haue
receaued
in
the
name
of
purgatory
&
of
saintes
/
and
on
that
fundacion
be
all
their
bisshoprikes
/
albeyes
/
coleges
&
cathedral
churches
bylte
.
If
they
shal
be
indifferent
iudges
/
they
must
be
made
seruauntes
and
doo
saruice
as
their
dutie
is
.
And
when
they
haue
done
a
quarters
saruice
▪
thē
geue
them
wages
as
right
is
/
vnto
every
man
that
laboureth
in
christes
heruest
a
sufficient
liuynge
and
no
moare
/
and
that
in
the
name
of
his
laboure
and
not
of
sayntes
and
so
forth
.
And
then
they
shal
be
moare
indifferent
iudges
/
when
there
cometh
no
vauntage
to
iudge
moare
on
one
syde
then
a nother
.
iiij
.
IN
the
ende
of
◇
fourth
he
sayth
the
man
toke
an
oth
secretly
and
was
dismissed
with
secret
penaunce
.
O
ypocrites
/
why
dare
ye
not
doo
it
openly
?
v.
IN
the
.v.
the
mesinger
axeth
him
whether
he
were
present
.
And
he
denyeth
and
sayth
euer
he
hearde
saye
.
Alas
sir
whi
take
you
brybes
to
defende
that
you
knowe
not
/
why
suffre
you
not
them
that
were
present
and
to
whom
the
mater
perteyneth
/
to
lye
for
them selues
?
Then
he
iesteth
out
the
mater
with
wilken
and
simken
/
as
he
doeth
Hunne
and
euery
thinge
/
because
men
shuld
not
consydre
their
falshed
ernestly
.
Wherin
be
hold
his
sotle
conveyaunce
.
He
axeth
what
if
simken
wold
haue
sworne
that
he
saw
men
make
those
printes
.
Where
vnto
Master
More
answereth
vnder
the
name
of
/
quod
he
/
that
he
wold
swere
/
that
besydes
the
losse
of
the
wager
/
he
had
lost
his
honestye
&
his
soule
therto
.
Beholde
this
mannes
gravite
/
how
coude
you
that
doo
when
the
case
is
possible
.
you
shulde
haue
put
him
to
his
proues
and
bydde
him
brynge
recorde
.
Then
saith
he
the
church
receaueth
no
man
conuicte
of
heresie
vn
to
mercy
/
but
of
mercy
receaueth
☞
him
to
open
shame
.
Of
soch
mercy
/
god
geue
them
plentye
that
are
so
mercyfull
.
Then
he
sheweth
how
mercyfull
they
were
to
receaue
the
man
to
penaunce
that
abode
styll
in
periury
and
deedly
synne
.
O
shamelesse
ypocrites
how
can
ye
receaue
in
to
the
congregacion
of
christe
an
open
obstinat
synner
that
repenteth
not
/
when
ye
are
commaunded
of
christ
to
cast
all
soch
out
?
And
agayne
of
scribes
and
phareses
/
by
what
ensample
of
christe
and
of
his
doctrine
can
ye
put
a
man
that
repenteth
vn
to
open
shame
and
to
that
thinge
where
by
euer
aftir
he
is
had
in
derision
amonge
his
brethern
of
whom
he
ought
to
be
loued
and
not
mocked
.
ye
might
enioyne
honest
thinges
/
to
tame
his
flesh
/
as
prayer
and
fastynge
and
not
that
whych
shuld
be
to
him
shame
euer
aftir
and
soch
as
ye
youre selues
wold
not
doo₊
☜
vij
.
IN
the
.vij.
chapter
he
maketh
moch
to
doo
swerynge
.
aboute
sweringe
and
that
for
a
sotle
purpose
.
Notwithstondinge
/
the
trueth
is
/
that
no
iudge
ought
to
make
a
man
swere
agenst
his
wyll
for
many
inconuenientes
.
If
a
man
receaue
an
office
he
that
putteth
him
in
the
rowme
ought
to
charge
him
to
doo
it
truly
and
maye
&
happly
ought
to
take
an
othe
of
him
.
If
a
man
offer
him selfe
to
beare
wittenesse
/
the
iudge
maye
and
of
some
haply
ought
to
take
an
oth
of
them
:
but
to
compell
a
man
to
beare
wittenesse
ought
he
not
.
And
Morouer
if
a
iudge
put
a
man
to
an
othe
that
he
shall
answere
vn
to
all
that
he
shal
be
demaunded
off
/
he
ought
to
refuse
.
How
be
it
if
he
haue
sworn
/
and
thē
the
weked
iudge
axe
him
of
thynges
hurtefull
vn
to
his
neyboure
and
agenst
the
loue
that
is
in
Christe
/
then
he
must
repent
that
he
hath
sworn
/
but
not
synne
agayne
and
to
fulfyll
his
othe
.
For
it
is
agenst
gods
commaundement
/
that
a
man
shuld
hurte
his
neyboure
that
hath
not
deserued
it₊
viij
.
VN
to
church
/
prest
/
charite
/
grace
/
confession
and
penaunce
is
answered
him
in
the
begynnynge
of
the
boke
.
And
when
he
sayth
Tindale
was
confederatt
with
Luther
that
is
not
trueth₊
ix
.
THen
his
.ix.
chapter
is
there
nothynge
moare
folishe
.
For
if
he
wold
haue
any
wyse
man
to
beleue
that
my
translacion
wold
destroye
the
masse
any
other
wyse
then
the
latine
or
greke
texte
/
he
shuld
haue
alleged
the
place
and
howe₊
xj
.
IN
the
.xj.
chapter
Master
More
will
not
defende
the
liuinge
of
our
spiritualtie
/
because
it
is
so
open
that
he
can
not
.
And
as
litle
shuld
he
be
able
to
defende
their
lies
/
iff
the
light
were
abrode
that
men
might
se
.
And
as
he
cannot
deny
them
abhominable
/
so
can
he
not
deny
them
obstinat
and
indurat
therin
/
for
they
haue
bene
oft
rekuked
with
gods
worde
/
but
in
vayne
.
And
of
soch
the
texte
is
playne
that
they
can
not
vnderstonde
the
scripture
.
And
yet
M.
More
wyll
receaue
rewardes
to
dispute
agenst
the
heresies
of
some
soch
as
be
cast
out
of
Christes
church
by
soch
holy
patriarkes
/
whose
liuenges
he
him
silfe
can
not
prayse
.
As
holy
Iudas
/
though
the
prelates
of
his
church
that
is
the
pharises
Iudas
.
were
neuer
so
abhominable
/
yet
because
.
Christes
doctrine
was
condemned
of
them
as
of
gods
church
that
coude
not
erre
/
and
all
that
beleued
on
him
excomunicat
/
he
was
bold
to
saye
.
Quid
vultis
mihi
dare
et
ego
tradam
eum
vobis
?
That
is
/
what
will
you
geue
me
and
I
will
deliuer
him
vn
to
you
?
xij
.
IN
the
.xij.
he
hath
one
conclusion
/
that
the
Prayars
of
an
evell
preest
profite
not
.
prayars
of
an
evel
preest
profite
not
.
which
though
be
true
/
yet
the
contrary
is
beleued
amonge
a
greate
mayny
/
in
all
quarters
of
englonde
/
so
blynd
be
the
people
and
wotte
not
what
prayar
meaneth
.
I
haue
hearde
men
of
no
small
reputacion
saye
yer
this
in
greate
audience
/
that
it
maketh
no
mater
whether
the
prest
were
good
or
bad
so
he
toke
money
to
praye
as
they
scalden
praye
with
out
/
for
he
coude
not
hurte
the
prayer
were
he
neuer
so
noughty
.
And
when
he
saith
that
the
euell
preest
hurteth
vs
not
so
moch
with
his
lyuynge
/
as
he
profiteth
vs
with
ministrynge
the
sacramentes
.
O
worldlye
wisdome
/
if
a
man
lead
me
thorow
a
ieoperdous
place
by
daye
/
he
can
not
hurte
me
so
greatly
as
by
night
.
The
turke
seith
that
murther
/
thefte
/
extorcion
/
oppression
/
and
adultery
be
synne
.
But
when
he
leadith
me
by
the
darkenesse
of
sacramentes
with
out
significacion
/
I
can
not
but
ketch
harme
and
put
mi
trust
and
confidence
in
that
which
is
nether
god
ner
his
worde
.
As
for
an
ensample
/
what
trust
put
the
people
in
anoylynge
&
how
crie
they
for
it
/
with
no
nother
knowlege
then
that
the
oyle
saueth
them
/
vn
to
their
damnacion
and
denyenge
of
Christes
bloude
?
And
when
he
saith
the
preest
offereth
or
sacrificeth
Christes
body
.
I
answere
/
Christ
was
Sacrifice
offered
once
for
all
as
it
is
to
se
in
the
epistle
to
the
Hebrues
.
As
the
prest
sleeth
Christ
/
breaketh
Hebr
.
10.
his
body
and
shedith
his
bloude
/
so
he
sacrificeth
him
and
offereth
him
.
Now
the
preest
sleeth
him
not
actually
ner
breaketh
his
body
actualy
ner
shedith
his
bloude
actually
nether
scorgeth
him
and
so
forth
/
thorow
out
al
his
passion
:
but
representeth
his
sleinge
/
his
body
breakynge
and
bloudshedynge
for
my
synnes
and
all
the
rest
of
his
passion
and
playeth
it
before
myne
eyes
only
.
Which
significacion
of
the
masse
/
because
the
people
vnderstonde
not
/
therfore
they
receaue
no
forgeuenesse
of
their
synnes
therby
/
and
therto
can
not
but
ketch
hurte
in
their
soules
/
thorow
a
false
faith
as
it
well
appeareth
/
how
euery
man
cometh
therto
for
a
sundrye
imaginacion
/
all
ignoraunt
of
the
true
waye
.
Let
no
man
begyle
you
with
his
iuglynge
sophistrie
.
Oure
offeringe
of
Christ
is
to
beleue
in
him
/
and
to
come
with
a
repentinge
herte
vn
to
the
remembraunce
of
his
passion
and
to
desyre
god
the
father
for
the
breakynge
of
Christes
body
on
the
crosse
and
shedynge
of
his
bloude
and
for
his
deeth
and
all
his
passions
/
to
be
mercyfull
vn
to
vs
and
to
forgeue
vs
acordynge
vnto
his
testament
and
promise
.
And
sowe
receaue
forgeuenesse
of
oure
synnes
.
And
other
offerynge
or
sacrifisinge
of
Christ
is
there
now
none
.
Walke
in
the
open
light
and
felynge
&
lett
not
youre selues
be
led
with
iuglynge
wordes
as
mules
and
asses
in
whych
there
is
none
vnderstondinge₊
M.
Deacons
were
had
in
price
in
the
olde
More
Deacons
.
Tindale
tyme
T.
For
the
deacons
then
toke
the
care
of
all
the
pore
and
sofered
none
to
goo
a
beggynge
/
but
prouided
a
lyuynge
for
euery
one
of
them
.
Where
now
they
that
shulde
be
deacons
make
them selues
prestes
and
robbe
the
pore
of
landes
/
rentes
/
offerynges
and
all
that
was
geuen
them
/
deuourynge
all
them selues
and
the
pore
dienge
for
hongre
.
M.
prestes
be
dispised
because
of
the
multitude
.
T.
if
there
were
but
one
in
the
worlde
as
men
More
.
Hreestes
.
Tindale
More
.
Tindale
saye
of
the
fenix
/
yet
if
he
lyued
abhominably
/
he
coude
not
but
be
dispised₊
M.
a
man
maye
haue
a
good
faith
coupled
with
all
maner
synne
.
T.
a
good
faith
puteth
awaye
al
synne
/
how
then
can
alwaye
synne
dwell
with
a
good
faith
?
I
dare
saye
/
that
Master
1.
Ioau
.
4.
More
durst
affirme
/
that
a
man
might
loue
god
and
hate
his
neyboure
both
at
tonce
/
and
yet
S.
Ihon
in
his
epistle
wyll
saye
that
he
sayeth
vntrulye
.
But
Master
More
meaneth
of
the
best
fayth
that
euer
he
felte
.
By
all
lyklyhod
he
knoweth
of
no
nother
but
soch
as
maye
stonde
with
all
wekednesse
/
nother
in
him selfe
ner
in
his
prelates
.
wherfore
in
as
moch
as
their
faith
maye
stond
with
all
that
Christ
hateth
/
I
am
sure
he
loketh
but
for
small
thanges
of
god
for
his
defendynge
of
them
.
And
therfore
he
playeth
suerly
to
take
his
rewarde
here
of
oure
holy
patriarkes
.
M.
few
durst
be
prestes
in
the
old
tyme
.
T.
More
.
Tindale
then
they
knew
the
charge
and
fered
god
.
But
now
they
know
the
vauntage
&
dread
him
not
.
M.
if
the
lawes
of
the
church
were
executed
which
tyndale
and
Luther
wold
haue
burnt
/
it
More
Tindale
wolde
be
better
.
T.
iff
the
testament
of
oure
sauioure
might
be
knowen
for
blinde
wretches
&
couetous
tirantes
/
it
wold
write
the
law
of
god
in
all
mens
hertes
that
beleued
it
/
and
thē
shuld
men
naturally
and
with
out
compulsion
kepe
all
honestie
.
And
agayne
/
though
the
popis
law
coude
helpe
/
is
not
yet
no
law
as
good
as
a
lawe
vnexcuted
?
xiij
.
IN
the
.xiij.
he
rageth
and
fareth
exceadynge
Prestes
maye
haue
wives
.
foule
with
him selfe
.
There
he
biteth
/
sucketh
/
gnaweth
/
towseth
/
and
mowseth
tindale
.
There
he
weneth
that
he
hath
wonne
his
spores
and
that
it
is
not
possible
to
answere
him
.
And
yet
there
/
because
he
there
most
stondeth
in
his
awne
conseyte
/
I
doute
not
vn
to
them
that
be
lerned
in
Christe
to
proue
him
moste
ignoraunt
of
all
and
cleane
wyth
out
vnderstondynge
of
godly
thynges
.
And
I
saye
yet
/
that
as
no
woman
ought
to
rule
a
mans
office
/
where
a
man
is
present
/
by
the
ordir
of
nature
/
&
as
a
younge
man
ought
not
to
be
chosen
/
to
ministre
in
the
church
/
where
an
olde
mete
for
the
rowme
maye
be
had
/
by
the
ordir
of
nature
/
euen
so
it
was
Pauls
meaninge
/
to
preferre
the
maried
before
the
vn
maried
/
for
the
inconuenientes
that
might
chaunce
by
the
reason
of
vnchastite
/
which
inconuenientes
Mastre
More
mighte
se
with
sorow
of
herte
(
it
he
had
as
greate
loue
to
Christ
as
to
other
thinges
)
to
happen
dayly
vn
to
the
shame
of
Christes
doctrine
/
amonge
prestes
/
freres
and
monkes
/
partly
with
open
whores
/
partly
with
their
so
domitrie
wherof
they
cast
ech
other
in
the
teeth
dayly
in
euery
abbey
/
for
the
least
displeasure
/
the
one
doeth
to
a
nother
.
M.
More
might
se
what
occasions
of
vnchastite
begeuen
vn
to
the
curates
euery
where
by
the
reason
of
their
office
and
dayly
conuersacion
with
the
maried
.
And
when
he
sayth
neuer
man
coude
finde
that
exposicion
tyll
now
/
there
he
sayth
vntrue
.
For
.
S.
Hierom
him
silfe
saith
that
he
knew
them
that
so
expounded
the
texte
/
and
rebuked
s
.
hierome
.
them
of
Rome
because
they
wold
not
admitte
in
to
the
clargye
them
that
had
had
two
wyues
/
the
one
before
baptim
and
the
other
aftir
sayenge
:
if
a
man
had
kylled
.xx.
men
before
his
baptym
/
they
wold
not
haue
forboden
him
/
and
why
then
shuld
that
which
is
no
synne
at
all
be
a
lett
vn
to
him
.
But
that
god
of
Rome
wold
not
heare
him
.
For
sathan
began
then
to
worke
his
misteries
of
wekednesse
.
And
when
he
sayth
/
he
that
hath
.x.
wiues
hath
one
wife
.
I
saye
that
one
is
taken
by
the
vse
of
speakynge
for
one
only
.
As
when
I
saye
/
I
am
content
to
geue
the
one
/
meanynge
one
only
.
And
vnto
him
that
hath
no
helpe
/
is
there
one
helpe
/
to
loke
for
no
helpe
/
where
one
helpe
is
taken
for
one
only
/
and
many
places
else
.
And
when
master
More
saith
/
he
that
hath
had
.ij.
wiues
one
after
a
nother
maye
not
be
preest
/
and
that
if
a
prestes
wife
dye
he
maye
not
haue
a
nother
if
nede
be
/
or
that
if
he
were
made
preest
hauynge
no
wife
/
he
might
not
aftir
marie
iff
he
burnt
/
I
desyre
a
reason
of
him
.
yf
he
saye
/
it
hath
bene
so
the
vse
:
then
saye
I
an
hore
is
better
then
a
wife
/
for
that
hath
bene
the
vse
of
oure
holy
father
many
hundred
yeres
.
But
I
affirme
vn
to
Master
More
the
contrary
.
And
I
saye
first
with
Paule
/
that
the
kyngdome
of
god
is
not
meate
and
drynke
/
and
by
the
same
Rom.
14.
reason
nether
husbonde
or
wife
/
but
the
kepinge
of
the
commaundementes
and
to
loue
euery
man
his
neyboure
as
him selfe
.
And
therfore
as
meate
and
drynke
ware
ordeyned
for
mans
necessite
/
and
as
a
man
maye
eate
&
drynke
at
all
nedes
in
all
degrees
/
so
ferre
as
it
letteth
him
not
to
kepe
the
commaundementes
and
to
loue
his
neyboure
as
him selfe
:
even
so
was
the
wife
created
for
the
mans
necessite
/
and
therfore
maye
a
man
vse
hir
at
all
his
nede
in
all
degrees
/
as
ferre
as
she
letteth
him
not
to
kepe
gods
law
which
is
no
thinge
else
by
Paules
lernynge
/
then
that
a
man
loue
his
neyboure
as
him selfe
.
Now
I
desyre
a
reason
of
master
Mores
doctrine
/
what
doeth
my
seconde
wife
or
my
third
hinder
me
to
loue
my
neyboure
as
mi selfe
and
to
doo
him
seruice
agenst
I
come
to
be
preeste
?
What
let
is
youre
seconde
wife
to
you
to
serue
oure
holy
father
the
pope
moare
then
youre
first
wold
haue
bene
?
And
in
like
maner
if
my
first
wife
dye
/
when
I
am
preest
/
why
maye
I
not
loue
my
neyboure
and
doo
him
as
good
seruice
with
the
seconde
as
with
the
firste
?
And
agayne
/
if
I
be
made
prest
hauinge
no
wife
and
aftir
burne
/
&
therfore
marie
/
why
maye
I
not
loue
my
neyboure
and
serue
him
with
that
wife
/
as
well
as
he
the
brought
a
wife
with
him
?
It
was
not
for
nought
that
paul
prophesyed
that
some
shuld
departe
from
the
fayth
/
and
1.
Timo
4
attende
vnto
disceueable
spirites
and
deuelysh
doctryne
forbiddynge
to
mary
and
to
eate
meates
which
god
hath
created
to
be
receaued
with
thankes
of
them
that
know
the
trouth
/
to
bye
dyspensacyons
to
vse
lawfull
mete
and
vnlawfull
wyves₊
If
I
axe
Master
More
whi
he
that
hath
the
seconde
wite
or
hath
had
.ii.
wives
may
not
be
a
prest
/
or
whi
if
a
prestes
first
wyfe
die
/
he
maye
not
mary
the
seconde
/
he
wyll
answere
because
Apparent
godlinesse
whi
the
prest
maye
not
haue
the
seconde
wyfe
the
prest
must
represent
the
misteries
or
secret
properties
and
vnion
of
christe
the
only
husbonde
of
his
only
wife
the
crurch
or
congregacion
that
beleueth
in
him
only
.
That
is
/
as
I
haue
in
other
places
sayde
/
the
scripture
describeth
vs
in
matrimonie
the
misteries
and
secret
benefites
which
God
the
father
hath
hyd
in
christ
for
all
thē
that
be
chosen
and
ordeyned
to
beleue
&
Christes
benefytes
towardes
vs
are
figured
by
matrimonye
.
put
their
trustes
in
hym
to
be
saued
.
As
when
a
man
taketh
a
wife
he
geueth
hir
him selfe
/
his
honoure
/
hys
riches
and
all
that
he
hath
and
maketh
her
of
equall
degre
vn
to
him selfe
:
if
he
be
kinge
and
she
before
a
beggers
doughter
/
yet
she
is
not
the
lesse
quene
and
in
honoure
a
boue
all
other
/
if
he
be
emproure
she
ys
empresse
and
honoured
of
men
as
the
emproure
and
partetaket
of
all
.
Euen
so
yf
a
man
repent
and
come
&
beleue
in
christ
to
be
saued
from
the
damnacyon
of
the
synne
of
which
he
repenteth
/
christ
ys
hys
awne
good
immediatly
:
christes
deeth
/
payne
/
prayar
/
passion
/
fastynge
and
all
his
merites
are
for
that
mans
synnes
a
full
satisfaccyon
and
a
sacrifice
of
might
and
power
to
absolue
hym
a
pena
et
a
culpa
:
christes
enheretaunce
/
hys
loue
and
fauoure
that
he
hath
with
god
his
father
are
that
mans
by
and
by
/
and
the
man
by
that
mariage
is
pure
as
christ
and
cleane
wyth
out
synne
/
and
honourable
/
glorious
/
well
beloued
and
in
fauoure
thorow
the
grace
of
that
mariage
.
And
because
that
the
prest
must
represent
vs
thys
significacion
/
is
the
cause
whi
a
preest
maye
not
haue
the
seconde
wife
saye
they
whych
popish
reason
hath
disceaued
many
wise
/
as
who
can
be
but
disceaued
in
some
thinge
/
if
he
receaue
all
hys
doctrine
by
the
auctorite
of
hys
elders
/
excepte
he
haue
an
occasion
as
we
haue
to
runne
to
Moses
and
the
prophetes
and
there
heare
and
se
with
oure
awne
eyes
and
beleue
no
lenger
by
the
reason
of
oure
forefathers
/
when
we
se
them
so
shamfully
begild
them selues
and
to
begile
vs
in
a
thousande
thinges
whych
the
turkes
se₊
Now
to
oure
purpose
/
iff
thys
doctryne
be
true
/
then
must
euery
preest
haue
a
wyfe
or
haue
had
a
wife
.
For
he
that
neuer
had
wife
can
not
represent
vs
this
.
And
againe
he
that
hath
an
hore
or
a nother
mans
wyfe
/
hath
lost
this
propirte
and
therfore
ought
to
be
put
downe
.
And
agayne
/
the
seconde
mariage
then
of
no
man
is
or
can
be
a
sacrament
by
that
doctryne
.
And
yet
I
will
describe
you
the
mariage
off
christ
as
well
by
hys
mariage
that
hath
had
.ix.
wiues
and
hath
now
the
tenth
/
as
by
his
that
hath
now
the
firste₊
O
wil
they
saye
/
his
wife
was
no
virgin
or
he
when
they
were
maried
.
Sir
the
significacyon
stondeth
not
in
the
virginite
but
in
the
actual
wedlocke
.
we
were
no
virgens
when
we
came
to
christ
but
comen
hores
beleuinge
in
a
thousand
Idoles
And
in
the
seconde
mariage
or
tenth
and
ye
will
/
the
man
hath
but
one
wife
and
all
his
is
hirs
/
and
his
other
wiues
be
in
a
lande
where
is
no
husbonde
or
wife
.
I
saye
therfore
with
Paul
that
this
is
deuellish
doctrine
and
hath
a
similitude
of
godlynesse
with
it
but
the
power
is
a
waye
.
The
myst
of
it
blindeth
the
eyes
of
the
simple
and
begyleth
them
/
that
they
can
not
se
a
thousande
abhominacions
wrought
vnder
the
clocke
.
And
therfore
I
saye
still
/
that
the
apostles
meaninge
was
that
he
shuld
haue
a
wife
/
if
haply
his
age
were
not
the
gretter
/
and
that
by
one
wife
he
excludeth
them
that
had
two
and
them
that
were
defamed
with
other
saue
their
awne
wiues
/
and
wolde
haue
them
to
be
soch
as
were
knowen
of
vertuouse
liuynge
/
for
to
doo
reuerence
and
honoure
vn
to
the
doctrine
of
Christe
.
As
it
appereth
by
the
wedowes
whych
he
excludeth
before
.lx.
yeres
for
feare
of
vnchastite
wedowes
and
admitteth
yet
none
of
that
age
excepte
she
were
well
knowen
of
chast
/
honeste
and
godly
behauoure
/
and
that
to
honoure
gods
worde
with
all
/
than
whych
the
pope
hath
nothynge
moare
vile
.
And
when
Master
More
to
mocke
/
bringeth
forth
the
texte
of
the
wedowe
/
that
she
must
be
the
wife
of
one
man
.
I
answere
for
all
his
iestyuge
/
that
Paul
excludeth
not
hir
that
had
x
.
husbandes
one
aftir
a
nother
/
but
hir
that
had
ij
.
husbandes
attonce
.
And
when
More
laugheth
at
it
/
as
though
it
had
neuer
bene
the
gyse
.
I
wold
to
god
for
his
mercy
that
it
were
not
the
gyse
this
daye
/
and
then
I
am
sure
his
wrath
wold
not
be
so
greate
as
it
is
.
Paul
meaneth
only
that
he
wold
haue
no
diffamed
woman
chosen
wedowe
for
dishonourynge
the
worde
of
god
and
the
congregacion
of
Christ
/
and
therfore
excludeth
comen
wemen
and
soch
as
were
dyffamed
besydes
their
husbandes
and
haply
the
deuorced
therto
.
And
that
I
proue
by
the
same
doctrine
of
Paule
/
that
the
kyngdome
of
god
is
no
soch
busynes
but
the
kepynge
of
gods
commandementes
only
and
to
loue
one
a
nother
.
Now
loke
on
the
thynge
and
on
the
office
of
the
wedowe
.
It
was
but
to
wayte
on
the
sicke
and
pore
people
and
to
washe
straungers
fete
.
Now
the
wedowes
of
.x.
husbandes
must
haue
be
founde
of
the
cost
of
the
congregacion
/
iff
they
were
destitute
of
frendes
/
as
all
other
pore
were
/
though
in
tyme
passed
they
haue
bene
diffamed
persons
.
But
vnder
.lx.
wold
Paul
let
none
ministre
for
feare
of
occasions
of
vnchastite
/
and
therto
none
but
soch
as
were
well
knowen
of
honeste
liuynge
and
of
good
reporte
.
Now
in
as
moch
as
the
wedow
of
.x.
husbandes
must
be
founde
of
the
comen
cost
at
hir
nede
/
what
vnclennesse
is
in
hir
by
the
reason
of
hir
seconde
husbonde
/
that
she
is
not
good
ynough
to
be
a
seruaunte
vn
to
the
pore
people
/
to
dresse
their
meate
/
to
wash
their
clothes
/
to
make
their
beddes
and
so
forth
and
to
wash
straungers
fete
/
that
came
out
of
one
congregacion
vn
to
a
nother
a
boute
busynesse
/
and
to
doo
all
maner
seruice
of
loue
vn
to
her
pore
brethern
and
sisters
.
To
haue
had
the
seconde
husbande
is
no
shame
amonge
the
hethen
:
it
is
no
shame
amonge
the
christen
for
when
the
husbonde
is
deed
/
the
wife
is
fre
to
mary
to
whom
she
wyll
in
the
lorde
/
and
by
as
good
reason
the
husbande
/
and
of
right
who
moare
fre
then
the
preeste
?
And
therfore
they
shame
not
our
doctrine
ner
oure
congregacion
/
ner
dishonoure
god
amonge
the
hethen
or
weake
Christen
.
Now
when
we
haue
a
playne
rule
that
he
whych
loueth
his
neyboure
as
him selfe
kepeth
all
the
lawes
of
god
/
lett
him
tell
me
for
Roma
.
13.
what
cause
of
loue
towarde
his
neyboure
/
a
wedowe
of
two
lawfull
husbandes
maye
not
doo
seruice
vn
to
the
pore
people₊
Why
maye
not
a
wedowe
of
.l.
doo
seruice
vn
to
the
pore
?
paule
whych
knitteth
no
snares
ner
leadeth
vs
blinde
ner
teacheth
vs
wyth
out
a
reason
geuynge
of
his
doctrine
/
answereth
/
for
feare
of
occasions
of
euell
/
lest
she
be
tempted
or
tempte
other
:
And
then
if
she
be
taken
in
misdoenge
/
the
doctrine
of
Christ
be
euell
spoke
of
therto
and
the
weake
offended
.
And
when
Master
More
mocheth
wyth
my
reason
that
I
wolde
haue
euery
preest
to
haue
a
wife
because
fewe
men
can
liue
chaste
/
I
answere
/
that
if
he
loued
the
honoure
of
Christ
and
his
neyboure
as
he
doeth
his
awne
couetousnesse
/
he
shuld
finde
that
a
good
argumente
.
Paul
maketh
the
same
and
moch
moare
sclenderly
then
I
after
youre
sophistrie
.
For
he
disputeth
thus
/
some
younge
wedowes
do
dishonest
the
congregacion
of
Christe
and
his
doctrine
/
therfore
shall
no
younge
wedow
at
all
ministre
in
the
comune
seruice
therof
:
But
shall
all
be
maried
and
bere
childern
and
serue
their
husbandes
.
And
it
is
a
fer
lesse
rebuke
to
the
doctrine
of
Christ
and
his
congregacion
/
that
a
woman
shuld
doo
amisse
/
then
the
bisshope
or
preest
.
I
am
not
so
mad
/
to
thinke
that
there
coude
no
prest
at
all
liue
chaste
.
Nether
am
I
so
folish
to
thynke
that
there
be
not
as
many
wemen
that
coude
liue
chast
at
.l.
as
{pre}stes
as
.xxiiij.
And
yet
though
of
a
thousande
wedowes
of
.l.
yere
olde
ix
.
hundred
.xc.
and
.ix.
coude
lyue
chast
/
Paul
because
he
knoweth
not
that
one
/
wyll
lett
none
at
all
ministre
in
the
comen
seruice
amonge
occasion
of
vnchastite
.
Christes
appostles
consydered
all
infirmities
and
all
that
might
hindre
the
doctrine
of
Christe
/
and
therfore
did
their
beste
to
preuent
all
occasions
.
Wherfore
as
fish
is
no
better
then
flesh
/
ner
flesh
better
then
fish
in
the
kyngdome
of
Christ
/
euen
so
virginite
wedlocke
and
wedowed
are
none
better
then
other
to
be
saued
by
in
their
awne
nature
or
to
please
good
with
all
/
but
with
whatsoeuer
I
maye
best
serue
my
brethern
/
that
is
euer
best
acordinge
vn
to
the
tyme
and
facion
of
the
worlde
.
In
persecucion
it
is
good
for
euery
man
to
liue
chast
can
he
/
and
namely
for
the
preacher
.
In
peace
when
a
man
maye
liue
quietly
and
abyde
in
one
place
/
a
wife
is
a
sure
thynge
to
cutt
of
occasions₊
Then
he
wold
make
it
seme
that
prestes
wiues
More
.
☜
Tindale
were
the
occasions
of
heresies
in
almanye
.
Naye
/
they
fell
first
to
heresies
and
then
toke
wiues
/
as
ye
fell
first
to
the
popis
holy
doctrine
and
then
toke
whores
.
M.
the
church
byndeth
no
man
to
chastite
.
T.
More
.
Tindale
of
a
trueth
/
for
it
geueth
licence
to
who
soeuer
wyll
/
to
kepe
hores
/
and
permitteth
to
abuse
mens
wiues
and
sofereth
sodomitrie
/
and
doeth
but
only
forbid
matrimonie₊
And
when
he
sayth
/
chastite
was
allmoste
receaued
by
generall
custome
/
before
the
law
Thre
lye●
at
once
was
made
:
one
lye
.
And
good
fathers
did
but
geue
their
aduise
therto
:
a nother
lye
.
And
it
was
ratified
and
receaued
wyth
the
consent
of
all
christendome
:
the
third
lye
.
They
dyd
well
to
chose
a
poete
to
be
their
defender
.
First
it
was
attempted
in
generall
counsell
and
resisted
by
holy
fathers
whych
yet
them selues
were
neuer
maried
/
sayenge
that
men
might
not
knitte
a
snare
for
their
weake
brethern
/
agenst
the
doctrine
of
Christ
and
his
appostles
.
Nether
coude
it
be
brought
to
passe
/
vntyll
the
pope
had
gott
the
emproures
swerde
out
of
his
hande
.
The
grekes
which
were
the
one
halfe
of
christendome
then
I
suppose
/
wold
neuer
admitte
it
.
Now
godly
loue
wold
neuer
sofre
them
to
consent
that
we
shuld
be
bound
vn
to
that
burthen
which
they
them selues
coude
not
beare
as
M.
More
in
a
nother
place
affermith
that
they
dyd
.
And
agayne
/
we
haue
manyfest
stories
that
it
was
brought
in
with
violence
of
swerde
and
that
all
the
prestes
of
germany
were
compelled
to
put
awaye
their
wiues
.
And
we
finde
that
whersoeuer
the
pope
raygneth
/
he
came
in
with
disceauinge
the
kynge
of
the
contre
and
thē
with
his
swerde
compelled
the
reste
.
The
pope
came
but
now
late
in
to
wales
to
raygne
/
there
ouer
the
bisshopes
and
prestes
/
and
that
with
the
swerd
of
the
kinge
of
Englonde₊
And
yet
though
all
the
clergie
of
christendome
had
graunted
it
/
all
the
church
had
not
made
it
ner
yet
the
tenth
parte
of
the
church
.
The
laye
people
be
as
well
of
the
church
as
the
prestes
.
Nether
can
all
the
prestes
in
the
world
of
ryght
make
any
lawe
wherin
their
parte
lyeth
with
out
their
consent
.
Now
it
perteyneth
vn
to
the
comen
people
and
most
of
all
vn
to
the
weakest
/
that
their
prestes
be
endued
with
all
vertu
and
honestie
.
And
the
chastite
of
his
wife
/
doughter
and
seruaunt
perteyneth
vn
to
euery
particular
man
/
whych
we
se
by
experience
defiled
dayly
/
by
the
vnchaste
chastite
of
the
spiritualtye₊
Wherfore
if
the
parishes
or
any
one
parish
/
after
they
had
sene
the
experience
what
inconuenientes
come
of
their
chastite
/
wold
haue
no
curat
excepte
he
had
a
wife
to
cutt
of
occasions
/
as
Paul
when
he
had
sene
that
proffe
/
wold
haue
no
younge
wedowes
ministre
/
who
saue
a
tirant
/
shuld
be
agenst
them
?
Morouer
the
generall
counsels
of
the
spiriritualtye
Generall
counsell
ar
of
no
nother
maner
sens
the
pope
was
a
god
then
the
generall
parlamentes
of
the
temperaltie
.
Where
no
man
dare
saye
his
mynde
frely
and
liberally
for
feare
of
some
one
and
of
his
flaterars
.
And
loke
in
what
captiuite
the
parlamentes
Parliament
.
be
vnder
the
priuatt
counsels
of
kynges
/
so
are
the
generall
counsels
vnder
the
pope
and
his
cardenales
.
And
this
is
the
maner
of
both
.
Some
one
two
or
there
wilie
foxes
that
haue
all
other
in
subieccion
/
as
ye
haue
sene
in
my
lorde
cardenall
/
imagen
/
not
what
ought
to
be
/
but
what
they
lust
to
haue
&
conceaue
in
their
awne
braynes
and
goo
with
child
/
some
tyme
a
yere
.ij.
iij
.
iiij
.
v.
vj
.
or
.vij.
and
some
tyme
.xx.
and
a
boue
/
castynge
/
can
vesynge
and
compasynge
for
the
birth
agenst
oportunite
:
openinge
the
mater
priuely
vnder
an
oth
a
litle
and
a
litle
vn
to
certayne
secretaries
whose
parte
is
therin
/
as
they
finde
men
of
actiuite
and
of
corage
/
prepared
to
sel
soul
and
body
for
promocion
.
And
the
mater
in
the
meane
tyme
is
turmoyled
and
tossed
amonge
them selues
:
and
persuacions
and
sotle
reasons
ar
forged
to
blinde
the
right
waye
and
to
begyle
mens
Wittes
.
And
whom
they
feare
to
haue
aduersaries
able
to
resiste
them
/
for
soch
meanes
ar
sought
/
to
brynge
them
in
vn
to
their
partie
or
to
conuey
thē
out
of
the
waye
.
And
when
oportunite
is
come
/
they
call
a
counsell
or
parlament
vnder
a
contrary
pretence
.
And
a
masse
of
the
holy
gost
/
whom
they
desyre
as
ferre
awaye
as
were
possible
/
is
songe
and
a
goodly
sermon
is
made
/
to
blere
mens
eyes
with
all
.
And
then
sodenly
other
men
vnprouided
/
the
mater
is
opened
/
aftir
the
most
sotle
maner
.
And
many
are
begyled
with
sotle
argumentes
and
craftie
persuasions
.
And
they
that
hold
harde
agenst
them
ar
called
asyde
and
resoned
with
aparte
and
handeled
aftir
a
facion
/
and
partly
entised
with
fayre
promises
and
partly
feared
with
cruell
threatenynges
/
and
so
some
ar
ouercome
with
syluer
sylogismoses
and
other
for
feare
of
threateninges
are
dreuen
vnto
silence
/
And
if
any
be
founde
at
the
last
/
that
wyll
not
obeye
their
falshed
and
tiranny
/
they
rayle
on
him
and
ieste
him
out
of
countenaunce
and
call
him
opinatiue
/
selfeminded
and
obstinat
/
and
bere
him
in
hand
that
the
deuell
is
in
him
that
he
so
cleueth
vn
to
his
awne
witte
/
though
he
speake
no
sillable
then
gods
worde
/
and
is
axed
whether
he
wilbe
wyser
then
other
men
.
And
in
the
spiritualtye
they
excomunicat
him
&
make
an
heretike
of
him
.
And
this
to
be
true
in
the
clargies
chastite
is
as
clere
as
the
daye
by
manifest
chronicles
/
in
so
moch
that
the
prelates
of
Rome
/
were
a
brewenge
it
aboue
an
hundred
yeres
and
I
wott
not
how
longe
lenger
/
yer
they
coude
brynge
it
to
passe
/
and
yet
in
vayne
till
they
had
gotte
the
emproures
swerde
to
proue
that
it
was
most
expedient
so
to
be
.
And
for
what
entent
?
to
brynge
all
vnder
the
pope
/
and
that
the
prelates
of
all
landes
might
as
the
olde
why
preestes
maye
haue
no
wyues
.
maner
was
/
come
and
wayte
on
the
pope
at
Rome
/
where
he
prepared
them
hores
ynow
.
And
that
his
sworen
prelates
in
euery
lande
/
might
the
moare
conueniently
wayte
in
kynges
courtes
/
to
ministre
the
comen
welth
vn
to
the
popis
pleasure
and
profite
.
For
had
the
clargie
kepte
their
wiues
/
they
coude
neuer
haue
come
vn
to
this
aboue
where
they
now
be
/
and
to
these
pluralities
/
vnions
and
totquottes
.
For
their
is
no
laye
man
though
he
were
neuer
so
evell
disposed
/
that
coude
for
his
wife
and
childern
haue
leyser
to
contriue
soch
mischeue
and
to
runne
from
contre
to
contre
/
to
lerne
falshed
and
so
tilte
/
as
our
spiritualtye
doo
/
which
with
out
feare
of
god
and
shame
of
man
/
kepe
whores
whersoeuer
they
come
.
And
thus
ye
se
that
the
clargies
chastite
perteyneth
as
moch
vn
to
the
temporalte
as
vn
to
the
spiritualte
.
And
a nother
is
this
/
no
power
amonge
thē
that
professe
the
trouth
/
maye
bynd
where
god
lowseth
/
saue
only
where
loue
and
my
neybours
necessite
requireth
it
of
me
.
Nether
can
any
power
now
bynd
them
to
come
/
but
they
may
frely
kepe
or
breake
/
as
the
thynge
is
hurtfull
or
expedient
.
Nether
can
there
be
any
bonde
where
loue
and
necessite
requireth
the
contrary
.
So
that
this
law
/
loue
thy
neyboure
/
to
helpe
him
as
thou
woldest
be
holpe
/
must
interpret
all
mans
lawes
.
As
if
I
had
sworn
younge
or
vnwysely
that
I
wold
liue
chaste
and
all
the
world
had
bound
me
/
if
afterward
I
burnt
and
coude
not
ouercome
the
passion
/
I
ought
to
mary
.
For
I
must
condicyon
my
vowe
and
shew
Vowes
.
a
cause
of
it
therto
.
I
maye
not
vow
for
the
chastite
it selfe
as
though
it
were
sacrifice
to
please
god
in
it selfe
/
for
that
is
the
Idolatrie
of
he
then
.
I
must
therfore
vowe
to
doo
my
neyboure
seruice
(
which
in
that
case
he
maye
not
require
)
or
to
geue
my selfe
moare
quietly
to
prayer
&
studie
(
which
is
not
possible
as
longe
as
I
burne
&
the
mynd
wyll
not
be
quiet
)
or
that
I
maye
the
better
kepe
the
lawes
of
god
whych
if
I
burne
I
stond
thorow
my
chastite
in
moare
ieoperdie
to
breake
and
to
hurte
my
neyboure
and
to
shame
the
doctrine
of
christe
.
And
in
like
maner
/
If
I
had
forsworen
fleshe
&
all
the
world
had
bound
me
/
yet
if
necessite
require
it
of
me
/
to
saue
my
life
or
my
health
/
I
ought
to
breake
it
.
And
agayne
though
I
had
sworn
chastite
/
and
the
comen
wealth
or
the
necessite
of
a
nother
required
the
contrary
/
I
must
breake
it
.
But
on
the
one
syde
/
of
all
that
euer
burnt
in
the
popis
chastite
/
he
neuer
gaue
prest
licence
to
take
wife
/
but
to
kepe
hores
only
.
And
on
the
other
syde
/
all
that
vow
any
vow
/
doo
it
for
the
thynge
it selfe
as
though
it
were
as
I
said
seruice
or
sacrifice
to
god
that
had
delite
in
the
dede
/
as
younge
childern
haue
in
apples
/
and
that
for
that
dede
they
shall
haue
an
hier
rowme
in
heuen
thē
their
neyboures
/
which
is
the
Idolatrie
of
the
hethen
/
when
he
ought
to
bestow
his
vow
vppon
his
neyboure
to
brynge
him
to
heuen
and
not
to
envye
him
and
to
seke
therby
an
hier
rowme
not
carynge
whether
his
neyboure
come
thither
or
no
And
finally
to
burne
and
not
to
wyll
vse
the
naturall
remedye
that
god
hath
made
/
is
but
to
tempte
god
/
as
in
all
other
thynges
.
But
and
if
god
haue
brought
thee
in
to
a
strayte
and
haue
therto
taken
the
naturall
remedye
from
the
/
then
to
resiste
and
to
crie
vn
to
God
for
helpe
and
to
sofre
/
is
a
signe
that
thou
louest
gods
lawes
.
And
to
loue
Gods
law
is
to
besure
that
thou
art
Gods
child
electe
to
mercie
.
For
in
all
his
childern
only
/
he
writeth
that
token
And
then
he
saith
/
euery
man
hath
his
choyce
whether
he
wil
be
preest
or
no
.
But
what
nettes
and
snares
doeth
antichrist
laye
for
them
?
First
his
false
doctrins
/
where
with
theelders
be
gyled
/
compell
their
childern
and
sacrifice
them
/
The
popes
snares
.
to
burne
in
the
popis
chastite
with
no
nother
mynde
/
thē
those
old
Idolaters
sacrificed
their
childern
vn
to
the
false
god
Moloch
:
so
that
they
thinke
/
by
the
merites
of
their
childerns
burninge
/
after
the
popes
false
doctrine
/
to
please
god
and
to
gett
heuen
/
cleane
ignoraunt
of
the
testament
made
in
christes
bloude
.
Then
what
a
multitude
ar
blinded
and
drawen
in
to
the
nett
/
with
the
bayte
of
promocion
/
honoure
/
dignite
/
pleasures
/
fredome
and
liberte
to
synne
and
to
doo
al
mischeue
vnpunished
/
thinges
which
all
evell
that
feare
not
god
doo
desyre
?
And
what
a
numbre
brought
vpp
ydely
vn
to
.xx.
and
aboue
/
then
put
their
heedes
in
his
halter
/
because
they
haue
no
nother
craft
to
gett
their
liuinges
&
not
because
they
can
liue
chaste
.
Also
some
liue
chast
at
.xxiiii.
which
same
burne
at
.xxx.
And
that
to
be
true
dayly
experience
teacheth
and
good
naturall
causes
therbe
.
And
then
loke
on
the
appostles
lerninge
&
ordinaunce
.
when
one
or
.ii.
younge
wedowes
had
broken
there
chastite
/
he
wold
neuer
after
let
any
moo
be
chosen
of
the
same
age
.
How
cometh
it
then
that
the
pope
for
so
many
hundred
thousandes
that
miscary
/
wil
nether
breake
the
ordinaunce
or
mitigat
it
/
or
let
any
goo
backe
/
but
if
any
burne
/
sendeth
them
vn
to
the
shame
of
christes
doctrine
and
offendinge
and
hurte
off
his
church
and
neuer
vn
to
the
lawfull
remedie
of
mariage₊
And
when
Master
More
calleth
it
heresie
/
to
thinke
that
the
maried
were
as
pleasant
to
god
as
the
vnmaried
/
he
is
surelye
an
heretyke
that
thynketh
the
contrary
.
Christes
kingdome
is
nether
meat
ner
drinke
ner
husband
ner
wife
ner
wedow
ner
virgin
/
but
the
kepynge
off
the
commaundementes
and
seruinge
of
a
mans
neyboure
louingely
by
the
doctrine
of
S.
paule
.
where
not
to
eate
helpeth
me
to
kepe
the
commaundementes
better
then
to
eate
/
there
yt
ys
better
not
to
eate
then
to
eate
.
And
where
too
eate
helpeth
me
to
kepe
the
commaundementes
and
to
doo
my
dutie
vn
to
my
neyboure
/
there
it
is
better
to
eate
then
not
to
eate
.
And
in
like
case
where
to
be
with
out
a
wife
helpeth
moare
to
kepe
the
commaundementes
and
to
serue
a
mans
neyboure
/
there
yt
is
better
to
be
vnmaried
then
maried
/
and
where
a
wife
helpeth
too
kepe
the
commaundementes
better
then
to
bewith
out
/
there
it
is
better
to
haue
a
wife
then
to
be
with
out
.
That
herte
only
whych
is
readye
to
do
or
lett
vndone
all
thynges
for
his
neyboures
☞
sake
/
is
a
plesaunt
thynge
in
the
syght
of
god₊
And
when
he
wyll
haue
the
prestes
to
liue
chaste
/
for
reuerence
off
the
sacramentes
yt
ys
deuellish
doctrine
hauinge
the
similitude
of
godlynesse
/
but
the
pith
and
mary
is
awaye
.
If
he
meane
water
/
oyle
salt
and
soch
like
/
then
is
the
wife
with
hir
body
and
all
hir
vses
in
the
lawes
of
god
/
incomparable
purer
and
holyer
.
If
he
meane
the
sacrament
of
christes
body
/
I
answere
/
that
the
handes
defile
not
the
man
ner
ought
that
goeth
thorow
the
handes
be
they
neuer
so
vnwashe
/
by
the
testimonie
of
christe
/
and
moch
Mat
.
15.
lesse
can
they
then
defile
christe
.
Morouer
the
prest
twitcheth
not
christes
natural
body
with
his
handes
by
yours
awne
doctrine
/
ner
seith
it
with
his
eyes
/
ner
breaketh
yt
with
his
fingers
ner
eateth
it
wyth
hys
mouth
ner
chammeth
yt
wyth
hys
teeth
ner
drinketh
his
bloude
with
his
lippes
/
for
christe
is
impassible
.
But
he
that
repenteth
towarde
the
law
The
sacrament
of
the
altare
and
how
it
must
be
receyved
of
god
/
and
at
the
sight
of
the
sacrament
or
off
the
breakinge
/
felynge
/
eatynge
/
chamminge
or
drinkinge
/
calleth
to
remembraunce
the
deeth
of
christe
/
his
body
breakynge
and
bloudshedynge
for
our
synnes
and
all
hys
passion
/
the
same
cateth
our
sauioures
body
and
drinketh
his
bloude
thorow
faith
only
and
receaueth
forgeuenesse
of
all
his
synnes
therby
/
and
other
not
.
And
all
that
haue
not
this
doctrine
of
the
sacrament
come
therto
in
vayne
.
And
therfore
there
is
no
moare
cause
that
he
which
sayeth
the
masse
shuld
lyue
chast
then
he
that
heareth
it
/
or
he
that
ministreth
the
sacrament
/
then
he
that
receaueth
it
.
It
is
to
me
greate
maruell
that
vnlawfull
whore
dome
couetousnesse
and
extorsion
can
not
defyle
their
handes
/
as
well
as
lawfull
matrimonie
☜
Cursed
therfore
be
their
deuellish
doctrine
with
false
apperinge
godlinesse
the
frute
and
power
awaye
/
out
of
the
hertes
of
all
christen
men₊
And
when
he
bringeth
the
ensample
of
the
hethen
/
I
praise
him
.
For
the
hethen
because
they
coude
not
vnderstond
god
spiritually
/
to
serue
him
in
the
sprite
to
beleue
in
him
and
to
loue
his
lawes
/
therfore
they
turned
his
glorie
vn
to
an
image
and
sarued
him
after
their
awne
imaginacion
with
bodyly
seruice
as
the
hole
kingdome
of
the
pope
doeth
/
hauinge
lesse
power
to
serue
him
in
spirite
than
the
turkes
.
For
when
the
hethen
made
an
image
of
the
axes
or
feuers
and
sacrificed
therto
/
they
knew
that
the
image
was
☞
not
the
feuers
/
but
vnder
the
similitude
of
the
ymage
/
they
worsheped
that
power
of
god
which
plaged
them
with
the
feuers
/
wyth
bodyly
seruice
/
as
the
pope
doeth
aboue
al
the
Idolaters
that
euer
were
in
the
worlde
.
As
when
we
paynte
saint
Micael
weyenge
the
soules
and
steke
S
Micael
wayeth
the
soules
vpp
a
candell
to
flater
him
and
to
make
him
fauourable
vn
to
vs
/
and
regarde
not
the
testament
of
christ
ner
the
lawes
of
god
/
because
we
haue
no
power
to
beleue
ner
to
loue
the
trueth
.
And
euen
so
to
referre
virginite
vn
to
the
person
of
god
/
to
please
him
therwith
is
false
sacrifice
and
hethenish
Idolatrie
.
For
the
onely
seruice
of
god
is
to
beleue
in
christ
and
to
loue
the
lawe
.
wherefore
thou
must
referre
thi
wedlocke
/
thi
virginite
and
all
thi
wother
deades
vn
to
the
kepinge
of
the
lawe
and
seruinge
thy
neyboure
only
.
And
then
when
thou
lokest
with
a
louinge
herte
/
on
the
law
that
saith
breake
not
wedlocke
/
kepe
no
whore
and
so
forth
/
and
findest
thi
body
weake
and
thine
office
soch
that
thou
must
haue
conuersacion
with
mens
wiues
/
doughters
and
seruauntes
/
then
it
is
better
to
haue
a
wife
then
to
bewith
out
.
And
agayne
if
thou
se
seruice
to
bedone
that
thou
canst
not
so
wel
do
with
a
wife
as
with
out
/
then
if
thou
haue
power
to
be
with
out
it
is
best
so
to
be
/
and
in
soch
like
.
And
else
the
one
is
as
good
as
the
other
and
no
difference
.
And
to
take
a
wife
for
pleasure
/
is
as
good
as
to
absteyne
for
displeasure
And
when
Mastre
More
seith
no
nother
cause
/
why
it
is
not
best
that
oure
spiritualtie
were
all
gelded
/
then
for
losse
of
merite
in
resistynge
/
besydes
that
that
imaginacion
is
playne
Idolatrie
/
I
hold
M.
More
begylde
/
iff
all
we
reade
of
gelded
men
be
true
and
the
experience
we
se
whether
it
were
best
that
prestes
were
gelded
in
other
bestes
.
For
then
the
gelded
lust
in
their
flesh
as
moch
as
the
vngelded
.
which
if
be
true
/
then
the
gelded
/
in
that
he
taketh
soch
greate
payne
in
geldynge
/
not
to
minysh
his
lustes
but
if
lustes
ouercome
him
/
yet
that
he
haue
not
were
with
to
hurte
his
neyboure
/
deserueth
moare
then
the
vngelded
.
And
thē
it
were
best
that
we
ate
and
dronke
and
made
oure
flesh
stronge
that
we
burned
/
to
deserue
in
resistynge
/
as
some
of
youre
holy
sayntes
haue
layd
virgens
in
their
beddes
/
to
kendle
their
corage
/
that
they
might
☜
after
quench
their
hete
in
colde
water
/
to
deserue
the
merite
of
holy
marters
And
when
he
saith
/
the
prestes
of
the
olde
law
absteyned
from
their
wiues
when
they
serued
in
the
themple
.
Many
thynges
were
forboden
them
/
to
kepe
them
in
bonde
and
seruile
feare
and
for
other
purposes
.
And
yet
I
trow
he
findeth
it
not
in
the
texte
that
they
were
forboden
their
wiues
.
And
when
he
imageneth
so
because
zacharias
/
when
his
course
was
out
/
gatt
him
whom
to
his
howse
I
thynke
it
was
better
for
him
to
go
to
his
howse
/
then
to
send
for
his
howse
to
him
he
was
also
olde
and
his
wife
to
.
But
and
if
they
were
forboden
/
it
was
but
for
a
tyme
/
to
geue
thē
to
prayar
/
as
we
might
doo
right
well
and
as
well
as
they
.
But
I
read
that
they
were
forboden
to
drinke
wine
&
stronge
drinke
/
Leuit.
x
.
when
they
ministred
:
of
which
oures
powre
in
with
our
measure
M.
More
.
christ
liued
chast
and
exhorteth
vn
More
Tyndale
.
to
chastite
.
Tindale
.
we
be
not
al
of
christes
complexion
/
nether
exhorteth
he
to
other
chastite
thē
wedlocke
/
saue
at
a
tyme
to
serue
oure
neyboures
.
Now
the
popis
chastite
is
not
to
serue
a
mans
neyboure
/
but
to
runne
to
riotte
and
to
carie
a
waye
with
him
the
liuynge
of
the
pore
and
of
the
true
preacher
/
even
the
tythes
of
.v.
or
.vi.
parishes
and
to
go
and
ether
dwell
by
a
stues
or
to
carye
a
stewes
with
him
/
or
to
corrupte
other
mennes
wiues
Pannutius
a
man
that
neuer
proued
mariage
panutius
is
praysed
in
the
stories
/
for
resistynge
soch
doctrine
with
gods
worde
in
a
generall
counsel
before
the
pope
was
a
god
.
And
now
M.
More
a
man
that
hath
proued
it
twise
is
magnified
for
defendynge
it
with
sophistrie
.
And
ageyne
me
semeth
that
it
is
agreate
ouer
sight
of
M.
More
to
thinke
that
christ
though
he
were
neuer
maried
wold
not
moare
accepte
the
seruice
of
a
maried
man
that
wold
moare
saye
trouth
for
him
then
they
that
abhorre
wedlocke
:
in
as
moch
as
the
spiritualte
accepte
his
humble
saruyce
&
rewarde
his
merites
with
so
hye
honoure
/
because
he
can
better
fayne
for
them
/
thē
any
of
their
vnchaste
/
I
wold
saye
awne
chast
people
/
though
he
be
bigamus
and
past
the
grace
of
his
necke
verse
.
And
finally
/
if
M.
More
loke
so
moch
on
the
pleasure
that
is
in
mariage
/
why
setteth
he
not
his
eyes
on
the
thankes
geuynge
for
that
pleasure
and
on
the
pacience
of
other
displeasures
.
xiiij
M.
Wicleffe
was
the
occasion
of
the
vttur
M.
More
subucrsion
of
the
realme
of
Bohem
/
both
in
faith
and
good
liuynge
and
of
the
losse
of
many
a
thousand
liues
T.
the
rule
of
their
faith
ar
Tyndale
.
christes
promises
/
and
the
rule
of
their
liuynge
gods
lawe
.
And
as
for
losse
of
liues
/
it
is
trouth
that
the
pope
slew
I
thynke
an
hundred
thousande
of
them
because
of
their
faith
and
that
they
wold
no
lenger
serue
him
.
As
he
slew
in
englonde
many
a
thousande
/
and
slew
the
true
kynge
and
sett
vpp
a
false
vn
to
the
effusion
of
all
the
noble
bloude
and
murtherynge
vpp
of
the
cominaltie
/
because
he
shulde
be
his
defender
.
M.
The
constitucion
of
the
bisshopes
is
not
that
M.
More
the
scripture
shall
not
be
in
englysh
/
but
that
no
man
maye
translate
it
by
his
awne
auctorite
or
reade
it
/
vntill
they
had
approued
it
.
T.
if
no
translation
Tyndale
shal
be
had
vntill
they
geue
licence
or
till
they
approue
it
/
it
shall
neuer
be
had
.
And
so
it
is
al
one
in
effecte
.
to
saye
there
shal
be
none
at
all
in
englysh
/
and
to
saye
/
tyl
we
admitte
it
/
seinge
they
be
so
maliciouse
that
they
wil
none
admitte
/
but
fayne
al
the
cauellacions
they
can
/
to
proue
it
were
not
expedient
.
So
that
if
it
be
not
had
spite
of
their
hertes
it
shal
neuer
be
had
And
therto
/
they
haue
done
their
best
to
haue
had
it
enacted
by
parlament
/
that
it
shuld
not
be
in
englysh
xv
.
HE
iesteth
out
hunnes
deeth
with
his
poetrie
Hunne
where
with
he
bylte
vtopia
.
Many
greate
lordes
came
to
baynardes
castell
(
but
all
namelesse
)
to
examen
the
cause
(
as
the
credible
prelates
so
wel
lerned
/
so
holy
and
so
indifferent
which
examined
bilney
and
Arture
/
be
also
all
namelesse
)
M.
More
Horsey
Tyndale
.
M.
Horsey
toke
his
pardon
/
because
yt
is
not
good
/
to
refuse
gods
pardon
and
the
kynges
.
T.
Gods
pardon
can
no
man
haue
excepte
he
knowlege
him selfe
a
synner
.
And
euen
so
he
that
receaueth
the
kynges
yeldelth
him selfe
giltie
/
And
morouer
it
is
not
possible
that
he
which
putteth
his
trust
in
god
/
shulde
for
feare
off
the
xii
.
men
or
of
his
iudges
/
receaue
pardon
for
that
he
neuer
was
fautie
vn
to
the
dishonouringe
of
our
sauioure
Iesus
/
but
wold
haue
denied
it
rather
vn
to
the
deeth₊
And
therto
/
iff
the
mater
were
so
clere
as
ye
iest
it
out
/
then
I
am
sure
the
kynges
graces
both
curtesie
and
wysdome
/
wolde
have
charged
the
iudges
to
haue
examined
the
euidence
layed
agenst
him
diligently
and
so
to
haue
quitte
him
with
moare
honestie
then
to
geue
him
pardon
of
that
he
neuer
treaspased
in
/
and
to
haue
rid
the
spiritualtye
out
of
hate
and
all
suspyciō₊
Then
saith
he
hunne
was
sore
susspecte
of
Hunne
heresie
and
conuicte
.
And
after
he
saith
hunne
was
an
heretike
in
dede
and
in
perell
so
to
be
proued
.
And
thē
how
was
he
conuicte
?
I
herde
saye
/
☞
that
he
was
first
conuicte
/
when
he
was
deed
end
then
they
did
wronge
to
burne
him
/
til
they
had
spoken
with
him
/
to
wete
wether
he
wolde
abiure
or
no₊
M.
the
bisshope
of
london
/
was
wyse
/
vertuous
and
conynge
.
T.
For
all
those
.iii.
yet
M.
More
Tyndale
Doctoure
Colet
he
wold
haue
made
the
old
deane
Colet
of
paules
an
heretyke
/
fōr
translatynge
the
Pater
noster
in
englyshe
/
had
not
the
bysshope
of
canterbury
holpe
the
deane₊
xvi
.
Old
translation
.
The
messinger
axeth
hym
/
if
there
be
an
olde
lawfull
translacion
before
wicleffes
/
how
happeneth
it
that
it
is
in
so
few
mens
handes
/
seinge
so
many
desyre
it
?
He
answereth
the
printer
dare
not
print
it
and
then
hange
on
a
doutful
triall
/
whether
it
were
translated
sens
or
before
.
For
if
it
were
translated
sens
/
it
must
be
first
approued
.
What
maye
not
Master
More
saye
by
auctorite
of
his
poetrie
?
there
is
a
lawfull
translacion
that
noman
knoweth
which
is
as
moch
as
no
lawfull
translacion
.
Whi
mighte
not
the
bisshopes
shew
which
were
that
lawful
translacion
and
lat
it
be
printed
?
Naye
if
that
might
haue
bene
obteyned
of
them
with
large
money
it
had
be
printed
ye
maye
besure
longe
yer
this
.
But
sir
answere
me
here
vn
to
/
how
happeneth
that
ye
defendars
translate
not
one
youre selues
/
to
cease
the
murmoure
of
the
people
/
and
put
to
youre
awne
gloses
/
to
preuent
heretikes
?
ye
wold
no
doute
haue
done
it
longesens
/
if
ye
coude
haue
made
youre
gloses
agre
with
the
texte
in
euery
place
.
And
what
can
you
saye
to
this
/
how
that
besydes
they
haue
done
their
best
to
disanull
all
translatynge
by
parlament
/
they
haue
disputed
before
the
kinges
grace
/
that
is
it
perelous
and
not
mete
and
so
concluded
that
it
shal
not
be
/
vnder
a
pretence
of
deferrynge
it
of
certayne
yeres
.
where
Master
More
was
their
speciall
orator
/
to
fayne
lyes
for
their
purpose
.
M.
nothinge
discorageth
that
clergie
so
moch
More
Tindale
.
as
that
they
of
the
worst
sorte
most
calleth
after
it
.
T.
it
might
wel
be
/
phareses
full
of
holynesse
longe
not
after
it
/
but
publicans
that
hongre
after
mercie
myght
sore
desyre
it
.
How
be
it
/
it
is
in
very
dede
a
suspecte
thinge
and
a
greate
signe
of
an
heretike
to
require
it₊
Then
he
iugleth
wyth
allegories
.
Syr
/
Moses
deliuered
thē
al
that
he
had
receaued
of
god
and
that
in
the
mother
tonge
/
in
which
all
that
had
the
hert
therto
studied
&
not
the
prestes
only
as
thou
mayst
se
in
the
scripture
.
And
the
apostles
kepte
nothinge
behide
/
as
paul
testified
actes
.
xx
.
how
he
had
shewed
thē
all
the
counsell
of
god
and
had
kepte
nought
backe
Shuld
the
laye
people
lesse
herken
▪
vnto
the
exposicions
of
the
prelates
in
doutfull
places
/
if
the
texte
were
in
their
handes
when
they
preached
?
M.
the
Iewes
geue
greate
reuerence
vnto
the
bible
&
we
sit
on
it
.
T.
the
pope
putteth
it
vnder
his
M.
More
Tindale
fete
&
treadeth
on
it
/
in
token
that
he
is
lorde
ouer
it
that
it
shulde
sarue
him
/
&
he
not
it
.
M.
God
hath
ordeyned
the
ordinaries
for
chefe
phisicions
M.
More
Tindale
T.
they
be
lawiers
ordeined
of
the
pope
/
&
can
no
moare
skill
of
the
scripture
than
they
the
neuer
sawe
it
:
ye
and
haue
professed
a
contrary
doctrine
.
They
be
right
hangemē
to
murther
whosoeuer
desireth
for
that
doctrine
that
god
hath
geuen
to
be
the
ordinary
of
our
faith
and
liuinge
.
And
when
he
maketh
so
greate
difficulte
and
hardnesse
in
paules
pistles
.
I
saie
/
it
is
impossyble
to
vnderstond
ether
peter
or
paul
or
ought
at
al
in
the
scripture
/
for
him
that
denieth
the
iustifienge
of
faith
in
christes
bloude
.
And
agayne
it
is
impossible
to
vnderstonde
in
the
scripture
moare
thē
a
turke
for
whosoeuer
hath
not
the
law
of
god
written
in
his
herte
to
fulfil
it
.
Of
which
pointe
and
of
true
faith
to
/
I
feare
me
that
you
are
voyde
and
empte
with
all
youre
spiritualtie
/
whose
defender
ye
haue
taken
vppon
you
to
be
/
for
to
mocke
out
the
trouth
for
lucre
and
vauntage₊
Master
Mores
fourth
boke
.
CHristes
church
hath
the
true
M.
More
doctrine
all
redy
/
and
the
selfe
same
that
.
S.
Paul
wold
not
geue
an
angel
audience
vn
to
the
contrary
.
T.
but
the
popis
church
Tindale
More
.
wil
not
heare
that
doctrine
.
M.
confirmed
with
soch
a
multitude
ot
miracles
and
so
moch
bloud
of
marters
/
&
comen
consent
of
al
christendome
.
T.
who
shewed
a
miracle
to
confirme
his
{pre}achynge
of
eare
Tindale
confession
&
pardons
with
like
pedelery
?
or
who
shed
his
bloude
for
thē
?
I
can
shew
you
many
thousandes
that
ye
haue
slayne
for
preachynge
the
contrary
.
And
againe
grecia
the
one
halfe
of
christendome
consenteth
not
vn
to
thē
/
which
grekes
if
soch
thinges
had
come
from
the
apostles
shulde
haue
had
thē
ere
ye
M.
the
spiritualte
be
not
so
tender
eared
/
but
that
More
Tindale
they
maye
heare
their
sinnes
rebuked
.
T.
they
consent
not
vn
to
the
waye
of
trueth
/
but
sine
of
malice
&
of
{pro}fession
.
And
therfore
as
they
haue
no
power
to
repent
/
euen
so
can
they
not
but
{per}secute
both
him
that
rebuketh
thē
&
his
doctrine
to
/
after
the
ensamples
of
the
phareses
&
al
tirantes
that
begōne
before
/
namely
if
that
preacher
twich
any
grounde
wherby
they
shuld
be
reformed
or
by
what
meanes
they
maynetene
their
inisheue
.
ii
.
chapter
M.
A
freres
liuinge
that
hath
maried
a
nunne
maketh
M.
More
Tindale
.
it
easye
to
know
that
his
doctrine
is
not
good
.
T.
the
{pro}fession
of
ether
other
is
playne
idolatrie
/
&
disceauinge
of
a
mans
soule
&
robbynge
him
of
his
good
/
&
taken
vppon
thē
ignorauntly
therto
.
wherfore
when
they
become
vn
to
the
knowlege
of
the
trouth
/
they
ought
no
lenger
therin
to
abide
.
but
Pope
the
popis
forbiddinge
matrimonie
&
to
eate
of
meates
created
of
god
for
mannes
vse
which
is
deuellish
doctrine
by
paulis
{pro}phesis
/
his
geuenge
licence
●●
hold
whores
/
his
continuall
occupienge
of
princes
in
shedynge
of
christen
bloude
/
his
robbynge
of
the
pore
thorow
out
christendom
of
al
that
was
geuen
to
mayntene
them
/
his
settynge
vpp
in
rome
a
stuees
not
of
wemen
only
/
but
of
the
male
kynd
also
agenst
nature
and
a
thousand
abhominacions
to
grosse
for
a
turke
/
are
tokens
good
vnough
that
he
is
the
right
antichrist
and
his
doctrine
spronge
of
the
devell
.
M.
in
penaunce
marten
saith
there
neadeth
M.
More
Tindale
no
contricion
ner
satisfaccion
.
T.
call
it
repentaunce
and
then
it
is
contricion
of
it selfe
.
And
as
for
mendesmakynge
with
worldely
thinges
/
that
doo
to
thi
brother
whom
thou
hast
offended
/
&
vn
to
god
offer
the
repentaunce
of
thine
herte
and
the
satisfaccion
of
christes
bloude
.
M.
tyndale
saith
that
the
confessoure
vttureth
M.
More
the
confessions
of
them
that
be
rich
.
But
yet
we
se
that
both
rich
and
pore
kepe
hores
openly
Tindale
.
with
out
payenge
peny
.
T.
if
they
be
very
rich
they
be
sofered
/
because
they
maye
be
good
defenders
of
the
spiritualtie
/
and
if
they
be
very
pore
/
because
they
haue
no
money
to
paye
or
else
they
fine
with
one
or
other
secretly
M.
vppon
that
lye
tindale
bildeth
the
destruction
M.
More
Tindale
of
the
sacrament
of
penaunce
.
T.
sacrament
is
a
signe
signifienge
what
I
shuld
doo
or
beleue
or
both
.
As
baptim
is
the
signe
of
repentaunce
signifienge
that
I
must
repent
of
euel
and
beleue
to
be
saued
therfrom
by
the
bloude
of
christe
.
Now
Sir
in
youre
penaunce
describe
vs
which
is
the
signe
and
the
outwarde
sacrament
&
what
is
the
thynge
that
I
must
do
or
beleue
.
and
then
we
will
enserth
whether
it
maye
be
a
sacrament
or
no
.
M.
tindale
sayth
that
confession
is
the
worst
inuencion
that
euer
was
.
T.
as
ye
facion
it
meane
More
Tindale
I
/
&
of
that
filthy
priapish
confession
which
Eare
confession
destroyeth
the
benefite
of
Christes
bloud
.
ye
spew
in
the
eare
wherwithe
ye
exclude
the
forgeuenesse
that
is
in
christes
bloude
for
al
that
repent
and
beleue
therin
/
and
make
the
people
beleue
that
their
sinnes
be
neuer
forgeuen
vntyll
they
be
schryuen
vn
to
the
preste
/
and
then
for
no
nother
cause
saue
that
they
haue
there
told
thē
and
for
the
holy
dedes
to
come
which
the
confessoure
hath
enioyned
them
moare
profitable
ofte
tymes
for
him selfe
then
any
man
else
More
Tindale
.
M
neuer
man
had
grace
to
spie
that
before
tyndale
T.
yes
very
many
.
For
many
nacions
neuer
receaued
it
.
And
the
grekes
when
they
had
proued
it
and
sawe
the
bawdery
that
folowed
of
it
/
put
it
downe
agayne
.
For
which
cause
and
to
know
al
secretes
and
to
leade
the
consciences
captiue
/
the
pope
falsly
maynteneth
it
.
More
Tindale
Repentance
M.
what
frute
wold
then
come
of
penaunce
T.
of
youre
iugglynge
terme
penaunce
I
cannot
affirme
.
But
of
repentaunce
wold
come
this
frute
/
that
noman
that
had
it
/
shuld
synne
willyngely
/
but
euery
man
shuld
continually
fight
agenst
his
fleshe
.
M.
He
teacheth
that
the
sacrament
hath
no
vertu
at
all
/
but
the
faith
only
.
T.
the
faith
of
a
More
Tindale
.
sacrament
repentynge
soule
in
Christes
bloude
doeth
iustifie
only
.
And
the
sacrament
stondeth
in
as
good
sted
as
a
lyuely
preacher
.
And
as
the
preacher
iustifyeth
me
not
/
but
my
fayth
in
the
doctryne
:
euen
so
the
signe
iustifieth
not
/
but
the
faith
in
the
promise
which
the
sacrament
signifieth
and
preacheth
.
And
to
preach
is
al
the
vertue
of
the
sacrament
.
And
where
the
sacramentes
preach
not
/
there
they
haue
no
vertue
at
all
.
And
sir
we
teach
not
as
ye
doo
/
to
beleue
in
the
sacrament
or
in
holy
church
/
but
to
beleue
the
sacrament
and
holy
church
.
M.
He
teacheth
that
fayth
sufficeth
vn
to
More
.
Fayth
Tindale
saluacion
with
out
good
werkes
.
T.
the
scripture
sayth
/
that
assone
as
a
man
repenteth
of
evel
and
beleueth
in
Christes
bloude
/
he
obteyneth
mercye
imediatly
/
because
he
shuld
loue
god
and
of
that
loue
doo
good
werkes
/
&
that
he
tarieth
not
in
synne
styll
tyll
he
haue
done
god
werkes
/
&
then
is
first
forgeuen
for
his
werkes
sake
/
as
the
pope
beareth
his
in
hande
/
excludynge
the
vertue
of
christes
bloude
.
For
a
man
must
be
first
reconsyled
vn
to
god
by
Christ
and
in
gods
fauoure
/
yer
his
werkes
can
be
good
&
pleasaunt
in
the
sight
of
god
.
But
we
saye
not
as
some
damnablye
lye
on
vs
/
that
we
shuld
doo
euell
to
be
iustified
by
fayth
/
as
thou
maist
se
in
the
third
of
the
romanes
how
they
said
of
the
appostles
for
like
preachinge
.
M.
He
calleth
it
sacrilege
to
please
god
with
More
.
workes
.
Tindale
good
werkes
.
T.
to
refer
the
werke
vn
to
the
person
of
god
to
by
out
thy
synne
therwith
/
is
to
make
an
Idole
of
god
or
a
creature
.
But
if
thou
referre
thy
werke
vn
to
thy
neyboures
profitt
or
tamynge
of
thine
awne
flesh
/
thē
thou
pleasest
god
therwith
.
M.
Item
that
a
man
can
doo
no
good
werke
.
T.
it
is
false
.
But
he
sayth
a
man
can
doo
no
More
.
Tindale
good
werke
tyll
he
beleue
that
his
synnes
be
forgeuen
him
in
Christe
and
tyll
he
loue
gods
law
and
haue
obtayned
grace
to
worke
with
.
And
then
saith
he
that
we
can
not
doo
oure
werkes
so
perfectely
/
by
the
reason
of
our
corrupte
flesh
but
that
there
is
some
imperfectenesse
therin
/
as
in
the
werkes
of
them
that
be
not
their
craftes
master
.
Whych
is
yet
not
rekened
/
because
they
doo
their
good
willes
and
be
scolars
and
goo
to
scole
to
lerne
to
doo
better₊
M.
Item
that
the
good
and
rightewesse
man
More
.
Synne
Tindale
synneth
all
waye
in
doynge
well
.
T.
in
all
his
werkes
there
lacketh
some
what
and
is
a
faute
vntyll
he
doo
them
wyth
as
greate
loue
vn
to
his
neyboure
as
Christ
did
for
him
and
as
longe
as
there
is
moare
resistence
in
his
flesh
then
was
in
Christes
/
or
lesse
hope
in
god
:
and
then
no
lenger₊
M.
Item
that
no
synne
damneth
a
man
saue
More
.
vnbeleffe
.
Tindale
vnbeleffe
.
T.
whatsoeuer
a
man
hath
done
/
if
he
repent
and
beleue
in
Christe
/
it
is
him
forgeuen
.
And
so
it
foloweth
that
no
synne
damneth
saue
there
where
there
is
no
beleffe
.
M.
Item
that
we
haue
no
frewyll
to
doo
More
.
frewyll
ought
therwith
/
though
the
grace
of
god
be
ioyned
therto
/
and
that
god
doeth
all
in
vs
both
good
and
bad
and
we
doo
but
sofre
as
waxe
Tindale
doeth
of
the
werke
man
.
T.
first
when
he
affermeth
that
we
saye
/
our
wyll
is
not
fre
to
doo
good
and
to
helpe
to
compell
the
membres
/
when
god
hath
geuen
vs
grace
to
loue
his
lawes
/
is
false
.
But
we
saye
that
we
haue
no
frewyll
to
captiuat
our
wittes
and
vnderstondynge
/
for
to
beleue
the
pope
in
whatsoeuer
he
saith
with
out
reason
geuinge
/
when
we
find
in
the
scripture
contrary
testimonie
/
and
se
in
him
so
greate
falshed
and
dedes
so
abhominable
and
therto
all
the
signes
by
whych
the
scripture
teacheth
vs
to
know
antichriste
.
And
we
affirme
that
we
haue
no
frewyll
to
we
haue
no
frewyl
to
preuent
grace
and
{pre}pare
oure selues
preuent
god
&
his
grace
&
before
grace
prepare
oure
selues
therto
/
nether
can
we
consent
vn
to
god
before
grace
become
.
For
vntill
god
haue
preuented
vs
&
powred
the
spirite
of
his
grace
in
to
our
soules
/
to
loue
his
lawes
/
and
hath
grauen
them
in
oure
hertes
by
the
outwarde
mynistracyon
of
his
true
preacher
and
in
warde
workynge
off
his
spirite
or
by
insperacion
only
/
we
know
not
god
as
he
is
to
be
knowen
ner
fele
the
goodnesse
or
any
swetnesse
in
his
law
.
How
then
can
we
consent
therto
?
Saith
not
the
texte
/
that
we
can
doo
no
good
while
we
be
euell
and
they
which
seke
glorie
and
to
clime
in
honoure
a
boue
theyr
Mat
.
12
brethern
can
not
beleue
the
trueth
/
and
that
hores
theues
murtherars
extorcionars
and
such
like
Ioan
5.
haue
no
parte
in
the
kyngdome
of
god
and
christe
ner
any
felynge
therof
?
And
who
shall
take
1.
Cor
.
6.
those
diseases
from
thē
?
God
only
thorow
his
mercie
/
for
they
can
not
put
of
that
complexion
of
them selues
/
vntyll
they
be
taught
to
beleue
and
to
fele
that
yt
ys
damnable
and
to
consent
vnto
the
contrary
liuynge₊
And
vnto
the
seconde
part
I
answere
/
that
in
respecte
of
god
we
doo
but
sofre
only
and
receaue
Ioan
.
19.
power
to
doo
all
oure
dedes
whether
we
doo
good
or
bad
/
as
christ
answered
Pilat
/
that
he
coude
haue
no
power
agenst
him
except
it
were
geuen
him
from
a
boue
and
no
moare
coude
Iudas
nether
.
But
in
respecte
of
the
thinge
wherin
or
wherwith
we
worke
and
sheade
out
agayne
the
power
that
we
haue
receaued
/
we
worke
actually
.
As
the
axe
doeth
nothinge
in
respecte
of
the
hand
that
heweth
/
saue
receaue
:
but
in
respecte
of
the
tre
that
is
cutte
/
it
worketh
actually
and
powreth
out
againe
the
power
that
it
hath
receaued₊
M.
Item
that
god
is
auctor
of
good
&
euell
:
More
as
wel
of
the
euel
will
of
Iudas
in
betrayenge
christe
/
as
of
the
goodwill
of
christ
in
soferynge
Tindale
.
his
passion
.
T.
the
power
where
wyth
we
doo
good
and
euell
is
of
god
and
the
will
is
of
god
.
As
the
power
which
the
murtherar
ab
vseth
and
wherwith
he
killeth
a
man
vnright
wesly
is
off
God
and
the
will
where
with
he
willeth
it
.
but
the
wekednesse
of
his
will
and
crokednesse
or
frowardnesse
where
with
he
sleeth
vnrightwesly
/
to
auenge
him selfe
and
to
satisfie
his
awne
lustes
/
and
the
cause
whi
he
knoweth
not
the
law
of
god
and
consenteth
not
to
it
/
which
law
shuld
haue
informed
his
will
and
corrected
the
crokednesse
therof
and
haue
taught
hym
to
vse
hys
will
and
his
power
right
/
is
his
blindnesses
faute
only
and
not
gods
.
which
blindnesse
the
deuell
hath
poysoned
him
with
M.
Item
matrimonie
is
no
sacrament
.
T.
More
Matrimonye
Tindale
Matrimonie
is
a
similitude
of
the
kyngdome
of
heuen
/
as
are
many
thynges
mo
/
like
as
it
appereth
by
christ
in
the
gospell
.
But
who
institute
it
to
be
a
sacrament
?
Or
who
at
hys
mariage
was
taught
the
sygnificacion
of
it
?
Who
was
euer
bounde
to
receaue
yt
in
the
name
of
a
sacrament
.
I
wold
to
christes
bloude
that
ye
wold
make
a
sacrament
of
yt
vn
to
all
men
and
wemen
that
be
maried
and
vn
to
all
other
/
and
wold
at
euery
mariage
teach
the
people
to
know
the
benefyte
off
christ
thorow
the
similitude
off
matrimonye
.
And
I
affirme
that
in
the
popis
church
there
ys
no
sacrament
.
For
where
no
significacion
is
/
there
ys
no
sacrament
A
signe
ys
no
sygne
vn
to
him
that
vnderstondeth
nought
therby
:
as
a
speche
is
no
speche
vn
to
hym
that
vnderstondeth
it
not
.
I
wold
too
christes
passyon
that
ye
wold
let
them
be
sacramentes
whych
christ
institute
and
ordeyned
for
sacramentes
.
And
then
yff
ye
make
of
youre
awne
braynes
,
v.
hundred
therto
I
wolde
not
be
so
greatly
greued
/
though
I
wold
not
geue
my
consent
vnto
so
greate
a
multitude
/
partely
for
the
bondage
/
and
specially
lest
we
shuld
in
time
to
come
/
the
significacions
of
them
lost
/
fall
in
to
Idolatrie
agayne
and
make
holy
werkes
of
them
/
after
the
ensample
off
the
blyndnesse
wherin
we
be
nowe
/
but
I
wold
haue
the
worde
euer
liuely
preached
out
of
the
playne
texte₊
M.
Item
that
all
holy
orders
be
but
mennes
More
Orders
Tindale
muencion
.
T.
the
office
of
an
apostle
/
bisshope
/
prest
/
deacon
/
and
wedowe
/
are
of
god
:
But
as
concerninge
the
shauinge
/
the
oylenge
and
dyuersite
of
rayment
and
many
degrees
sens
added
therto
/
proue
that
they
be
not
mens
tradycions
.
But
and
ye
wyll
make
sacramentes
of
the
oylynge
/
shauynge
/
sherynge
/
and
garmentes
/
put
theyr
significacions
vn
to
them
and
let
the
kynges
grace
compell
them
to
kepe
them
and
I
admitte
them
for
sacramentes
/
and
vntyll
that
tyme
I
hold
them
for
the
false
signes
of
ypocrites₊
M.
Item
that
euery
man
and
woman
is
a
preit
and
maye
consecrat
the
body
of
christe
.
T.
More
Tindale
consecrat
in
bodyly
seruice
if
the
officer
appoynted
be
awaye
/
euery
other
person
not
only
maye
/
but
also
is
bounde
to
helpe
at
nede
/
euen
so
moch
as
his
neyboures
dogge
.
How
moch
moare
thē
ought
men
to
assiste
one
a
nother
in
the
health
of
their
soules
/
at
all
tymes
of
nede
?
yf
the
man
be
awaye
/
the
woman
maye
and
is
bounde
to
baptise
in
tyme
of
nede
/
by
the
lawe
of
loue
/
which
offyce
perteyneth
vnto
the
prest
only
.
yf
she
be
lady
ouer
the
greatest
ordeined
by
god
/
that
she
maie
baptise
/
why
shulde
she
not
haue
power
also
ouer
the
lesse
/
to
ministre
the
ceremonies
which
the
pope
hath
added
to
/
as
his
oyle
/
his
salt
/
his
spitell
his
candel
and
cresomcloth
?
And
whi
might
she
not
praye
all
the
prayars
/
except
that
Idole
the
pope
be
greater
then
the
very
god
?
yf
wemen
had
brought
a
child
to
church
and
while
the
prest
and
other
men
taried
the
childe
were
in
ieoperdy
/
might
they
not
baptise
him
in
the
font
/
if
there
were
no
nother
water
by
?
And
if
other
water
were
by
/
yet
if
that
holpe
better
one
mite
/
loue
requireth
to
baptise
him
therein
.
And
then
why
might
not
wemen
twich
all
their
other
oyle
?
If
a
woman
lerned
in
christe
were
dreuen
vn
to
an
I
le
where
christ
was
neuer
preached
/
might
she
not
there
preach
and
teach
to
ministre
the
sacramentes
and
make
officers
?
The
case
is
possible
/
shew
thē
what
shuld
let
that
she
might
not
?
loue
thy
neyboure
as
thy selfe
doeth
compel
.
Nay
/
she
maye
not
consecrat
.
whi
?
If
the
pope
loued
vs
as
well
as
christ
/
he
wold
finde
no
faulte
therwyth
/
though
a
woman
at
nede
ministred
that
sacrament
yf
yt
be
so
necessary
as
ye
make
it
.
In
bodily
welth
/
he
that
wold
haue
me
one
ace
lesse
then
hym selfe
/
loueth
me
not
as
wel
as
him selfe
how
moch
moare
ought
we
to
loue
one
another
in
thynges
pertaynynge
vn
to
the
soule
?
M.
Item
that
the
host
ys
no
sacryfyce
.
T.
christ
is
no
moare
kylled
.
It
is
therfore
the
sacrament
▪
More
Sacrifice
Tindale
signe
and
memoriall
of
that
sacrifice
wherewyth
chryste
offered
hys
body
for
oure
synnes
and
commaunded
saynge
/
thys
doo
in
the
remembraunce
off
me
.
we
be
not
holpe
with
any
visible
dede
that
the
prest
there
doeth
/
saue
in
that
it
putteth
vs
in
remembraunce
of
christes
deeth
and
passion
for
oure
synnes
.
As
the
garmentes
and
straunge
holy
gestures
/
helpe
vs
not
/
but
in
that
they
putt
vs
in
remembraunce
of
thinges
that
Christ
sofered
for
vs
in
his
passion
.
Euen
so
the
shewenge
breakynge
and
eatynge
of
the
host
/
the
shewenge
and
drinkynge
of
the
cuppe
of
Christes
bloude
/
and
the
wordes
and
the
consecracion
/
helpe
vs
not
a
pinne
ner
ar
gods
serues
/
saue
only
in
that
they
stere
op
oure
repentynge
faith
to
call
to
mynde
the
deeth
and
passion
of
christ
for
our
synnes
And
therfore
to
call
it
a
sacrifice
/
is
but
abused
speach
/
as
when
we
An
ensample
.
call
one
that
is
new
come
home
to
breakefast
&
sett
a
capon
before
him
and
saye
/
this
is
youre
wellcome
home
/
meanynge
yet
by
that
speach
/
that
it
is
but
a
signe
of
the
loue
of
mine
herte
which
reioyseth
and
is
glad
that
he
is
come
home
saffe
and
sounde
.
And
euen
so
is
this
but
the
memoriall
of
the
very
sacrifice
of
christ
once
done
for
all
.
And
if
ye
wold
no
nother
wyse
meane
/
ye
shall
haue
my
good
wyll
to
call
it
so
styll
/
or
iff
ye
can
shewe
me
a
reason
of
some
other
meaninge
.
And
therfore
I
wold
that
it
had
bene
called
(
as
it
in
dede
is
and
as
it
was
commaunded
to
Christes
memoriall
Masse
.
be
)
Christes
memoriall
/
though
that
I
doute
not
but
that
it
was
called
masse
of
this
Ebrue
worde
Misach
/
whych
signifieth
a
perisiongenynge
/
because
that
at
euery
masse
men
gaue
euery
man
a
porcion
accordynge
vn
to
his
power
vn
to
the
sustentacion
of
the
pore
.
which
offerynge
yet
remayneth
.
But
to
a
false
vse
and
profyt
of
them
that
haue
to
moch
/
as
all
other
thynges
are
peruerted
.
Fynally
it
is
the
same
thynge
that
it
was
when
Christ
institute
it
/
at
his
last
soper
.
If
it
were
then
the
very
sacrificinge
of
Christes
body
/
and
had
that
same
vertue
and
power
wyth
it
that
his
very
passion
after
wrought
/
whi
was
he
sacrificed
so
cruelly
on
the
morow
and
not
hold
excused
therwith
/
seinge
he
was
there
verely
sacrificed
?
M.
Item
that
there
remayneth
bred
and
wine
More
.
bred
Tindale
in
the
sacrament
.
T.
improue
it
.
what
is
that
that
is
broken
and
that
the
prest
eateth
with
his
teth
/
ayre
only
?
if
a
child
were
fed
with
no
nother
fode
he
shuld
wax
haply
as
longe
as
his
father
.
where
of
then
shuld
his
body
/
his
flesh
and
bones
growe
?
where
of
shuld
that
come
(
wyth
reuerence
I
speake
it
)
that
he
pisseth
and
soforth
?
all
by
miracle
wyll
they
saye
.
O
what
wonderfull
miracles
must
we
fayne
to
saue
antichristes
doctrine
/
I
might
with
as
good
reason
saye
that
the
hoste
is
nether
rounde
ner
white
/
But
that
as
my
mouth
is
disceaued
in
the
tast
of
bred
/
euen
so
myne
eyes
ar
in
the
syght
of
roundnesse
and
so
is
there
nothynge
at
all
.
whych
all
are
but
the
disputacions
of
men
with
corrupte
myndes
without
spirite
to
iudge
.
Neuer
the
later
when
the
prest
hath
once
rehersed
the
testament
of
our
sauioure
theron
.
I
loke
not
on
bred
and
wine
/
but
on
the
body
of
Christ
broken
and
bloud
shed
for
my
synnes
/
and
by
that
fayth
am
I
saued
from
the
damnacion
of
my
synnes
.
Nether
come
I
to
masse
for
any
other
purpose
then
to
fett
forgeuenesse
for
Christes
deethes
sake
/
ner
for
any
other
purpose
saye
I
confiteor
and
knowlege
my
synnes
at
the
begynnynge
of
masse
.
And
iff
ye
haue
other
doctrine
teach
vs
a
reason
&
lead
vs
in
light
and
we
wyll
folowe
.
Christ
sayth
Ihon
.
Ioans
.
6.
vj
.
it
is
the
spirite
that
quikeneth
/
the
flesh
profiteth
nothynge
at
all
/
the
wordes
whych
I
speake
sayth
he
/
ar
spirite
and
life
.
That
is
/
the
fleshly
eatynge
and
drinkynge
of
Christes
body
and
bloud
profit
not
/
as
his
carnall
presens
profited
not
/
by
the
reason
of
his
presens
only
as
ye
se
by
Iudas
and
the
phareses
and
the
sowdiours
that
twiched
him
/
and
how
his
bodyly
presens
did
lett
the
disciples
to
vnderstonde
spiritually
.
But
to
eate
and
drinke
in
the
spirite
/
that
is
/
to
herken
vn
to
his
wordes
and
with
a
repentynge
hert
to
beleue
in
his
deeth
/
bryngeth
vs
all
that
Christ
can
doo
for
vs₊
M.
Item
that
the
masse
auayleth
no
man
but
More
.
Masse
Tindale
the
preest
.
T.
if
ye
speake
of
the
prayars
/
his
prayars
helpe
vs
as
moch
as
oures
him
.
If
ye
speake
of
the
sacrament
/
it
helpeth
as
many
as
be
{pre}sent
as
moch
as
him
/
if
moued
therby
they
beleue
in
Christes
deeth
as
well
as
he
.
If
they
be
absent
/
the
sacrament
profiteth
them
as
moch
as
a
sermon
made
in
the
church
helpeth
them
that
be
in
the
feldes
.
And
how
profiteth
it
the
soules
of
the
deed
tell
me
vn
to
whom
it
is
no
signe
?
If
ye
meane
the
carnall
eatynge
and
drinkynge
/
then
it
profiteth
the
prest
only
/
for
he
eateth
and
drinketh
vpp
all
allone
and
geueth
no
man
parte
with
him
.
M.
Item
that
a
man
shuld
not
be
howseled
tyll
he
laye
a
dyenge
.
T.
That
is
to
shamelesse
More
.
Tindale
a
lye
.
M.
Item
that
men
and
wemen
shuld
not
spare
to
twich
it
.
T.
a
perelous
case
.
why
?
because
More
.
Twich
Tindale
the
pope
hath
not
oyled
them
.
Neverthelesse
Christ
hath
annoynted
them
with
his
spirite
&
with
his
bloude
.
But
wot
ye
why
?
The
pope
thynketh
if
they
shuld
be
to
busy
in
handelynge
it
/
they
wold
beleue
that
there
were
bred
/
and
for
the
cause
to
strength
their
feythes
/
he
hath
imagened
lytle
prety
thinne
manchetes
that
shynne
thorowe
and
seme
moare
like
to
be
made
of
paper
or
fine
parchement
then
of
wheten
floure
.
Aboute
which
was
no
smal
question
in
oxforde
of
late
dayes
/
whether
it
were
bred
or
none
:
some
affirminge
that
the
floure
with
longe
lyenge
in
water
was
turned
to
starch
&
had
lost
his
nature
.
M.
Item
that
the
sacrament
shuld
not
be
worspeped
.
More
.
worshepe
.
Tindale
T.
It
is
the
sacrament
of
Christes
body
&
bloud
.
And
Christ
calleth
it
the
new
&
euer
lastynge
testament
in
his
bloude
&
commaunded
that
we
shuld
so
doo
in
the
remembraunce
of
him
/
that
his
body
was
broken
&
his
bloud
shed
for
our
synnes
.
And
Paule
commaundeth
therby
to
shew
or
preach
the
lordes
deeth
.
They
saye
not
praye
to
it
/
nether
put
any
fayth
therin
.
For
I
maye
not
beleue
in
the
sacrament
/
but
I
must
beleue
the
sacrament
/
that
it
is
a
true
signe
and
it
true
that
is
signified
therby
(
which
is
the
onlye
worshuppnge
of
the
sacrament
/
if
ye
geue
it
other
worshuppe
ye
playnlye
dishonoure
it
)
As
I
maye
not
beleue
in
Christes
church
/
but
beleue
christes
church
/
that
the
doctrine
which
they
preach
of
christe
is
true
.
If
ye
haue
any
other
doctrine
/
teach
vs
a
reason
and
lead
vs
in
light
/
and
we
wyll
folow₊
M.
Item
that
a
christen
is
not
bounde
to
kepe
any
lawe
made
by
man
or
any
at
all
.
T.
More
.
Tindale
you
saye
vntrulye
:
a
Christen
man
is
bounde
to
obey
tiranny
if
it
be
not
agenst
his
faith
ner
the
lawe
of
god
/
vntyll
god
delyuer
him
therof
.
But
he
is
no
christen
man
that
byndeth
hym
to
any
thynge
saue
that
whych
loue
and
his
neyboures
necessite
requireth
of
them
.
And
when
a
law
made
/
is
no
lenger
profitable
/
christen
rulars
ought
to
breake
it
.
But
now
adayes
when
tyrantes
haue
gotten
the
simpell
pleople
vnder
/
they
compell
them
to
serue
their
lustes
and
wily
tiranny
/
with
out
respecte
of
any
comen
welth
.
Whych
wily
tiranny
/
because
the
trueth
rebuketh
it
/
is
the
cause
why
they
persecute
it
/
lest
the
comen
people
seynge
how
good
they
shulde
be
and
felynge
how
weked
they
are
/
shuld
wythdraw
their
neckes
from
their
vnrightwesse
yocke
.
As
ye
haue
ensample
in
Herode
/
in
the
scribes
and
Phareses
and
in
many
other₊
M.
Item
that
there
is
no
purgatory
.
T.
beleue
More
.
Purgatorie
.
Tindale
More
soules
slepe
Tindale
in
Christ
and
thou
thou
shalt
shortely
finde
purgatoryes
ynow
/
as
ye
now
make
other
fele
.
M.
Item
that
all
soules
lye
and
slepe
tyll
domes
daye
.
T.
and
ye
in
puttynge
them
in
heuen
hell
and
purgatory
/
destroye
the
argumentes
wherewith
Christ
and
paule
proue
the
resurreccion
.
What
god
doeth
with
them
/
that
shall
we
know
when
we
come
to
them
.
The
true
fayth
putreth
the
resurreccion
which
we
be
warned
to
lokefore
euery
houre
.
The
hethen
philosophoures
denyenge
that
/
did
put
that
the
soules
did
euer
liue
.
And
the
pope
ioyneth
the
spirituall
doctrine
of
christe
and
the
fleshly
doctrine
of
philosophers
to
gether
/
thynges
so
contrary
that
they
can
not
agre
/
no
moare
then
the
spirite
and
the
flesh
do
in
a
Christen
man
.
And
because
the
fleshly
mynded
wpe
consenteth
vn
to
hathen
doctrine
/
therfore
he
corrupteth
the
scripture
to
stablish
it
.
Moses
sayth
in
Deute
/
the
secret
thynges
perteyne
vn
to
the
lorde
/
and
the
thynges
that
be
Deu
.
29.
opened
pertayne
vn
to
vs
/
that
we
doo
all
that
is
written
in
the
boke
.
Wherfore
Sir
if
we
loued
the
lawes
of
god
and
wold
occupye
our selues
to
fulfill
them
/
and
wolde
on
the
other
syde
be
meke
and
lett
god
alone
with
his
secretes
and
sofre
him
to
be
wiser
thē
we
/
we
shuld
make
none
article
of
the
faith
of
this
or
that
.
And
agayne
/
if
the
soules
be
in
heuen
/
tell
me
whi
they
be
not
in
as
good
case
as
the
angelles
be
?
And
thē
what
cause
is
there
of
the
resurreccion
?
M.
Item
no
man
shall
praye
to
sayntes
.
T.
More
.
Sayntes
.
Tindale
More
.
Tindale
when
ye
speake
with
saintes
that
be
departed
/
it
is
not
euell
to
put
them
in
remembraunce
to
praye
for
you
.
M.
whi
doo
they
not
heare
vs
?
T
if
they
loue
you
so
feruently
and
be
so
greate
with
god
/
whi
certifie
they
you
not
/
that
they
so
doo
?
M.
so
they
doo
in
that
we
fele
oure
peticions
graunted
.
T.
God
saued
the
old
Idolatres
More
Tindale
with
worldly
saluacion
and
gaue
them
their
peticions
/
which
they
yet
axed
of
their
Idoles
/
as
ye
se
thorow
out
al
the
old
testament
.
God
heareth
the
crowes
/
foules
/
beestes
and
wormes
of
the
erth
/
as
the
texte
saith
/
men
and
beestes
doeth
god
saue
/
which
bestes
yet
praye
not
to
god
.
The
Iewes
and
turkes
doeth
god
saue
in
this
worlde
and
geueth
them
their
worldly
peticions
.
which
yet
worshepe
not
god
/
as
his
godly
nature
is
to
be
worsheped
but
aftir
their
awne
imaginacion
:
not
in
the
spirite
with
faith
hope
and
loue
/
but
with
bodyly
seruice
as
the
pope
doeth
.
As
the
popish
serue
.
S.
Appoline
for
the
tothache
and
ar
healed
:
euen
so
the
Iewes
and
turkes
be
healed
and
pray
not
to
hir
/
but
serue
god
aftir
a
nother
maner
for
the
same
disease
.
So
that
God
doeth
saue
in
this
worlde
all
that
kepe
the
worldely
lawes
worldly
/
that
is
to
wite
/
outwarde
in
the
body
for
bodyly
rewarde
and
not
in
the
herte
of
loue
that
springeth
out
of
the
mercy
that
God
hath
geuen
vs
in
christe
which
same
/
though
they
be
turkes
/
if
they
breake
the
worldly
lawes
/
he
rebuketh
them
/
as
the
niniuites
and
punisheth
them
diuersly
.
And
if
they
knowlege
their
synne
and
mende
/
he
healeth
them
agayne
.
But
and
if
they
harden
and
synne
as
beestes
and
will
not
amend
/
he
destroyeth
them
vtterly
/
as
the
sodomites
.
And
yet
all
soch
haue
no
parte
in
the
life
to
come
But
with
his
children
in
whose
hertes
he
writeth
the
faith
of
his
sonne
Iesus
&
the
loue
of
his
lawes
/
he
goeth
other
wise
to
werke
▪
his
lawes
is
their
wil
:
&
their
peticions
are
his
honoure
and
their
neyboures
welth
:
and
that
he
will
prouide
them
of
al
thinges
necessarie
vn
to
this
life
and
gouern
them
that
their
hertes
be
not
ouercome
of
euell
.
And
he
heareth
them
vnto
his
honoure
and
their
euerlastynge
saluacion
/
and
purgeth
them
and
teacheth
them
thinges
wherof
the
popish
and
all
they
whose
hertes
the
god
of
this
world
hath
blynded
to
scrue
god
with
workes
haue
no
fealynge
.
☞
And
when
he
saith
that
the
emproure
and
Images
that
counsell
which
decreed
that
imeges
for
the
abuse
shuld
be
put
out
of
the
church
/
were
heretikes
/
it
is
moch
easier
so
to
saye
than
so
to
proue
.
Vnderstond
there
fore
/
that
images
were
not
yet
receaved
in
the
church
in
the
tyme
of
.
S.
Hierom
/
at
the
least
waye
generally
/
whether
in
Hierome
some
one
place
or
no
I
can
not
tell
.
For
.
s
.
Hierome
reherseth
of
one
Epiphanius
a
bisshope
in
the
contre
of
Cipirce
and
that
the
most
perfecte
of
al
the
bissopes
of
his
tyme
/
how
that
the
sayd
Epiphanius
and
the
bissope
of
Ierusalen
went
to
gether
to
bethel
/
and
by
the
waye
they
entred
in
to
a
church
for
to
praye
and
there
found
a
vayle
hangynge
before
the
dore
and
an
image
:
paynted
theron
/
as
it
had
bene
of
christ
or
some
saint
.
For
the
bisshope
was
so
moued
ther
with
/
because
saith
Saint
Hierom
/
that
it
was
contrary
to
the
scripture
/
that
he
cutte
it
and
counseled
Epiphanius
cutte
the
image
to
bury
some
dede
therin
and
sent
a nother
cloth
to
hange
in
the
sted
.
And
aftirward
when
they
ware
crepte
in
a
litle
and
litle
:
there
was
no
worshepynge
of
them
/
at
the
least
waye
generally
vntyll
the
tyme
of
.
S.
Gregory
.
In
so
moch
that
when
Cirenus
the
bisshope
of
Masilia
offended
with
the
supersticiousnesse
of
the
people
burnt
them
/
Saynt
Gregory
Gregorye
Cirenus
wrote
that
he
shuld
not
destroy
the
images
/
but
teach
only
that
the
people
shuld
not
worshepe
them
.
But
when
it
was
so
ferre
come
that
the
people
worsheped
them
with
a
false
faith
(
as
we
now
know
no
nother
vse
)
and
were
no
longer
memorials
only
/
then
the
bisshopes
of
grece
and
the
emproure
gathered
them
A
councell
gathered
in
grecia
did
put
doune
all
images
to
gether
/
to
prouide
a
remedye
agenst
that
misheue
and
conciuded
that
they
shuld
be
put
doune
for
the
abuse
/
thinkynge
it
so
most
expedient
/
hauinge
for
them
/
first
the
ensample
of
God
whom
a
man
maye
boldely
folowe
/
which
commaunded
in
the
beginnynge
of
all
his
preceptes
/
that
there
shuld
be
no
image
vsed
to
worshepe
or
pray
before
/
not
for
the
image
it selfe
/
but
for
the
wekenesse
of
his
people
:
and
hauinge
agayne
before
theyr
eyes
/
that
the
people
were
fallen
vn
to
Idolatrie
and
imageseruinge
by
the
reason
of
them
.
Now
answere
me
/
by
what
reason
canst
thou
make
an
heretike
of
him
/
that
concludeth
nought
agenst
god
/
but
worketh
with
god
and
putteth
that
blocke
out
of
the
waye
/
where
at
his
brother
the
price
of
christes
bloud
stombleth
and
loseth
his
soule
.
They
put
not
doune
the
images
for
hate
of
god
and
of
his
saintes
/
no
moare
then
Ezechias
brake
the
brasen
serpent
for
Ezechias
enuye
of
the
greate
miracle
that
was
wrought
by
it
/
or
in
spite
of
god
that
commaunded
it
to
be
kepte
for
a
memoriall
.
But
to
kepe
the
people
in
the
true
faith
only
.
Now
seinge
we
maye
be
all
with
out
images
and
to
put
them
doune
is
not
agenst
Gods
commaundement
but
with
it
/
namely
if
they
be
abused
/
to
the
dishonoure
of
god
and
hurt
of
oure
neybours
/
where
is
charite
/
if
thou
which
knowest
the
trouth
and
caust
vse
thine
image
well
/
wilt
not
yet
forbere
thine
image
and
sofre
it
to
be
put
out
of
the
waye
/
for
thy
weake
brothers
sake
whom
thou
seist
perish
therthorow
?
ye
and
what
thynge
maketh
both
the
turke
and
the
Iew
abhorre
our
faith
so
moch
as
our
image
seruice
?
But
the
pope
was
then
glad
to
fynde
an
occasion
to
picke
a
quarell
with
the
emproure
/
to
gett
the
empire
in
to
his
awne
handes
which
thynge
he
brought
to
passe
with
the
swerd
of
fraunce
and
clame
so
hye
that
euersens
he
hath
put
his
awne
auctorite
in
stede
of
gods
worde
in
euery
generall
counsell
&
hath
concluded
what
him
liste
/
as
agenst
al
gods
worde
and
agenst
al
charite
he
condemned
that
blessed
dede
of
that
counsell
and
emproure
M.
they
blaspheme
our
lady
and
all
saintes
.
More
.
oure
lady
.
Tindale
.
T.
that
is
vntrue
.
we
honoure
our
blessed
lady
and
all
holy
saintes
and
folow
their
faith
and
liuynge
vn
to
the
vttemost
of
oure
power
and
submitte
our selues
to
be
scolars
of
the
same
scole
.
M.
they
maye
not
abyde
salue
regina
.
T.
for
More
Salue
regina
Tindale
therin
is
moch
blasphemie
vnto
our
blessed
lady
/
because
christ
is
our
hope
and
life
only
and
not
she
.
And
ye
in
asscribynge
vn
to
hir
that
she
is
not
/
dishonoure
god
and
worshepe
hir
not
.
M.
they
saye
if
a
woman
beinge
aliue
beleue
More
.
in
god
and
loue
him
as
moch
as
our
lady
/
she
maye
helpe
with
hir
prayars
as
moch
as
our
lady
.
T.
tel
whi
not
.
Christ
when
it
was
told
him
Tindale
that
his
mother
and
his
brethern
sought
him
/
answered
/
that
his
mother
/
his
sisters
and
his
Mat
.
12.
brethern
were
al
they
that
did
his
fathers
wyll
.
And
vn
to
the
woman
that
saide
to
christ
/
blessed
be
the
wombe
that
bare
thee
and
pappes
that
gaue
the
sucke
/
christ
answered
/
Naye
blessed
are
they
that
heare
the
worde
of
god
and
kepe
it
.
Luce
.
11.
As
paul
saith
.
1.
Corin
.
ix
.
I
haue
nought
to
reioyse
though
I
preach
/
for
necessite
lieth
vppon
me
/
and
wo
is
me
/
if
I
preach
not
.
If
I
doo
it
vnwillyngly
/
an
office
is
committed
vn
to
me
/
but
and
if
I
do
it
with
a
good
wil
/
then
I
haue
a
rewarde
.
So
now
carnall
bearynge
of
christ
and
carnall
geuynge
him
sucke
make
not
our
lady
greate
.
But
our
blessed
ladies
greatnesse
is
hir
faith
and
loue
wherin
she
exceaded
other
.
wherefore
if
God
gaue
his
mercy
that
a nother
woman
were
in
those
.ij.
poyntes
equall
with
hir
/
whi
were
she
not
like
greate
and
hir
prayers
as
moch
herde
.
☞
M.
Item
that
men
shuld
not
worshepe
the
More
Crosse
Tindale
holy
crosse
.
T.
wyth
no
false
worshepe
and
supersticious
fayth
/
but
as
I
haue
said
/
to
haue
it
in
reuerence
for
the
memoriall
of
him
that
died
theron
.
M.
Item
Luther
hateth
the
festes
of
the
crosse
More
.
Tindale
and
of
corpus
Christi
.
T.
not
for
enuy
of
the
crosse
whych
synned
not
in
the
deeth
of
Christ
ner
of
malice
towarde
the
blessed
body
of
christ
but
for
the
ydolatrye
vsed
in
those
festes
.
M.
Item
that
no
man
or
woman
is
bounde
More
.
Vowe
Tindale
to
kepe
any
vowe
.
T.
lawfull
vowes
ar
to
be
kepte
vntyll
necessite
breake
them
.
But
vnlawfull
vowes
ar
to
be
broken
immediatly₊
M.
Marten
appelled
vn
to
the
nexte
generall
More
.
Marten
Tindale
counsell
that
shuld
be
gathered
in
the
holy
gost
/
to
seke
a
longe
delaye
.
T.
of
a
trouth
that
were
a
longe
delaye
.
For
shuld
Martē
liue
/
tyll
the
pope
wold
gather
a
counsell
in
the
holy
gost
or
for
any
godly
purpose
/
he
were
like
to
be
for
euery
here
of
his
heed
a
thousand
yeres
olde₊
Then
bryngeth
he
in
the
inconstauncie
of
Martē
/
because
he
saith
in
his
later
boke
/
how
Marten
that
he
seith
further
then
in
his
firste
.
Paraduenture
/
he
is
kynne
to
oure
doctours
whych
when
with
preachynge
agenst
pluralities
they
haue
gotte
them
.iij.
or
.iiij.
benefices
/
allege
the
same
excuse
.
But
yet
to
saye
the
truth
the
very
appostles
of
Christ
lerned
not
all
trouth
in
one
daye
.
For
longe
after
the
ascencion
they
wist
not
that
the
hethen
shuld
be
receaued
vn
to
the
faith
.
How
then
coude
Marten
(
brought
vppe
in
the
blyndnesse
of
youre
secte
aboue
.xl.
yeres
)
spie
out
all
youre
falshed
in
one
daye₊
M.
Marten
offered
at
wormes
before
the
emproure
More
and
all
the
lordes
of
germanye
/
to
abyde
by
his
boke
&
to
dispute
/
which
he
might
well
doo
/
sith
he
had
his
safe
conducte
that
he
shuld
haue
no
bodyly
harme
.
T.
o
mercifull
god
/
how
fome
ye
out
youre
awne
shame
?
ye
can
not
dispute
excepte
ye
haue
a
man
in
youre
awne
daunger
Tindale
to
doo
him
bodyly
harme
/
to
diote
him
aftir
youre
facion
/
to
tormente
him
and
to
murther
him
.
yf
ye
might
haue
had
him
at
youre
pleasure
/
ye
wold
haue
disputed
wyth
him
:
first
wyth
sophistrie
and
corruptynge
the
scripture
:
then
with
offerynge
him
promocions
:
then
with
the
☜
swerde
.
So
that
ye
wold
haue
bene
sure
/
to
haue
ouercome
him
with
one
argument
or
other₊
M.
He
wold
agre
on
no
Iugdes
.
T.
What
More
Marten
Tindale
iudges
offered
ye
him
/
saue
blynde
bisshopes
&
cardenales
/
enimies
of
all
trouth
/
whose
promocions
and
dignites
they
feare
to
be
plucked
from
them
/
if
the
trouth
came
to
light
/
or
soch
Iudases
as
they
had
corrupte
with
money
to
mayntene
their
secte
?
The
appostles
might
haue
admitted
as
well
the
hethen
bisshopes
of
Idoles
to
haue
bene
their
iudges
as
he
them
.
But
he
offered
you
autenticke
scripture
and
the
hertes
of
the
whole
worlde
.
Whych
.ij.
iudges
/
iffye
had
good
consciences
and
trust
in
god
/
ye
wold
not
haue
refused₊
iiij
.
THe
fourth
chapter
is
not
the
first
poetrie
that
he
hath
fayned₊
v.
IN
the
ende
of
the
fifte
he
vntrulye
reporteth
/
that
Marten
saith
/
no
man
is
bound
to
kepe
any
vowe
.
Lawfull
promises
arte
to
be
kepte
and
vnlawfull
broken₊
IN
the
beginnenge
of
the
.vi.
he
discrybeth
marten
aftir
the
ensample
of
his
a
awne
nature
/
as
in
other
places
he
discribeth
god
aftir
the
complexion
of
popes
cardenals
and
worldly
tirantes
M.
Marten
will
abyde
but
by
the
scripture
More
.
Marten
Tindale
only
.
T.
and
ye
will
come
at
no
scripture
only
:
And
as
for
the
old
doctours
ye
wyll
heare
as
litle
/
saue
where
it
pleaseth
you
/
for
all
youre
crienge
/
old
holy
fathers
.
For
tel
me
this
/
whi
haue
ye
in
englonde
condemned
the
vnion
of
doctours
Vnion
but
because
ye
wold
not
haue
youre
falshed
disclosed
by
the
doctrine
of
them
.
M.
they
saye
/
that
a
christen
man
is
discharged
More
.
of
al
lawes
spirituall
and
temperall
saue
the
Tindale
gospell
.
T.
ye
iugle
/
we
saye
that
no
christen
man
ought
to
bynde
his
brother
violently
/
vn
to
any
lawe
wher
of
he
coude
not
geue
a
reason
out
of
How
ferre
a
christen
man
is
bounde
to
suffre
christes
doctrine
and
out
of
the
lawe
of
loue
.
And
on
the
other
syde
we
saye
/
that
a
christen
man
is
called
to
sofre
wronge
and
tiranny
(
though
no
man
ought
to
bynde
him
)
vntill
god
rid
vs
therof
:
so
fer
yet
as
the
tiranny
is
not
directly
agenst
the
law
of
god
and
faith
of
Christe
/
and
no
further
.
M.
marten
was
the
cause
of
the
destruccion
of
the
vplondish
people
of
germanie
.
T.
that
is
More
Tindale
false
for
thē
he
coude
not
haue
escaped
him selfe
Marten
was
as
moch
the
cause
of
their
confusion
/
as
Christ
of
the
destruccion
of
Ierusalem
.
The
duke
elector
of
saxon
cam
from
the
warre
of
those
vplondish
people
and
other
dukes
with
him
/
in
to
Wittenberge
where
Marten
is
/
with
.xv.
hundred
men
of
armes
/
so
that
Marten
if
he
had
bene
gyltie
/
◇
not
hahaue
gonne
quite
.
And
therto
all
the
dukes
and
lordes
that
cleaue
vn
to
the
worde
of
god
thys
daye
/
were
no
lesse
combred
with
their
comen
people
then
other
men₊
Then
after
the
lowdest
maner
he
setteth
out
the
cruelnesse
of
the
emproures
soudioures
whych
they
vsed
at
Rome
:
but
he
maketh
no
mencion
of
the
treason
which
holy
church
wrought
secretly
/
were
with
the
men
off
warre
were
so
set
on
fire₊
viij
.
M.
what
good
dede
will
he
do
/
that
beleueth
M.
More
marten
/
how
that
we
haue
no
frewill
to
do
any
good
with
the
helpe
of
grace
?
T.
O
poete
Tyndale
with
out
shame₊
M.
what
harme
shal
he
care
to
forbere
/
that
beleueth
M.
More
luther
/
how
god
alone
/
with
out
oure
will
worketh
all
the
misheue
that
they
doo
.
T.
O
naturall
Tyndale
.
sonne
of
the
father
of
all
lies₊
M.
what
shall
he
care
/
how
longe
he
liue
in
synne
More
that
beleueth
luther
/
that
he
shall
after
thys
life
/
fele
nether
good
ner
evell
in
bodye
ner
soule
vntyll
the
daye
of
dome
?
T.
Christ
and
hys
Tyndale
.
appostles
taught
no
nother
/
but
warned
to
loke
for
christes
cominge
agayne
euery
houre
.
which
cominge
agayne
/
because
ye
beleue
will
neuer
be
therfore
haue
ye
fained
that
other
marchaundice
M.
Martens
bokes
be
open
/
if
ye
will
not
be
M.
More
Tindale
leue
vs.
T.
Naye
/
ye
haue
shutt
them
vpp
and
therfore
be
bold
to
saie
what
ye
liste₊
M.
they
liue
as
they
teach
and
teach
as
they
M.
More
Tindale
liue
.
T.
but
nether
teach
ner
liue
as
other
lye
on
them₊
ix
M.
though
the
turke
offer
pleasures
vn
to
M.
More
▪
the
receauers
and
deeth
vn
to
the
refusers
of
his
secte
(
as
the
pope
doeth
)
yet
he
sofereth
none
to
breake
their
promises
of
chastite
dedicat
to
god
(
though
haply
they
vse
no
soch
vowes
/
and
as
the
pope
wyll
not
excepte
it
be
for
monye
)
but
luther
teacheth
to
breake
holy
vowes
.
T.
luther
Tyndale
teacheth
that
vnlawfull
vowes
grounded
on
a
false
fayth
vnto
the
dyshonourynge
of
god
are
to
be
broken
and
no
nother
.
And
agayne
constrayned
seruice
pleaseth
not
God
.
And
thridly
youre
pope
geueth
licence
and
his
blessynge
to
breake
all
lawfull
vowes
/
but
with
the
most
vnlawfull
of
all
will
ye
not
dispence₊
Then
he
bringeth
forth
the
ensample
of
the
hethen
/
to
confirme
the
popis
chastite
.
And
no
wronge
/
for
the
same
false
imaginacion
that
the
hethen
had
in
theirs
/
hath
the
pope
in
hys
.
Vnderstonde
therfore
/
If
thou
vow
ane
indifferent
vowes
thynge
/
to
please
god
in
hys
awne
person
/
he
receaueth
not
thyne
Idolatrie
:
for
hys
pleasure
and
honoure
is
/
that
thou
shuldest
be
as
he
hath
made
the
/
and
shulde
receaue
all
soch
thynges
of
hys
hand
and
vse
them
as
ferforth
as
they
were
nedfull
and
geue
him
thankes
and
be
bounde
to
him
:
and
not
that
thou
shuldest
be
as
thou
haddest
made
thy selfe
.
and
that
he
shulde
receaue
soch
thynges
off
the
to
be
bounde
to
the
/
to
thanke
thee
and
rewarde
the
.
And
agayne
/
thou
must
geue
me
a
reason
of
thy
vow
out
off
the
worde
of
God
.
Morouer
when
thou
vowest
lawfully
thou
maist
not
do
it
precyselye
/
but
all
waye
excepte
/
yf
thyne
awne
or
thy
neyboures
necessite
required
the
contrary
.
As
yf
thou
haddest
vowed
neuer
to
eate
flesh
or
drinke
wine
or
stronge
drinke
/
to
tame
thi
flesh
/
and
thou
afterwarde
fellest
in
disease
so
that
thy
body
in
that
behalfe
were
to
tame
or
that
there
coud
no
nother
sustinaunce
be
gotten
.
Then
thou
must
interpret
soch
cases
excepte
/
though
thou
madest
no
mencion
of
thē
/
at
the
makinge
of
thi
vow
.
Some
man
wdld
saye
/
other
shifte
might
be
made
:
what
thē
?
If
other
drinke
as
whote
as
wine
&
of
the
same
operacion
/
and
other
meate
of
the
same
power
and
vertue
as
flesh
is
/
must
be
had
/
whi
shuldest
thou
forswere
wine
or
fleshe
/
seinge
it
is
now
no
lenger
for
the
taminge
of
they
bodi
And
so
forth
of
al
wother
/
as
I
haue
aboue
declared₊
And
when
he
bringeth
in
the
apostles
/
marters
/
confessoures
and
.xv.
hundred
yeres
/
it
is
cleane
contrary
.
For
they
had
no
soch
false
imaginacion
of
chastite
or
of
any
other
worke
:
but
they
vsed
it
to
serue
their
neyboure
and
to
avoyde
trouble
in
time
of
persecucion
and
to
be
eased
of
that
hurthē
that
was
to
heuy
for
their
weake
shulders
and
not
to
compell
god
to
thanke
thē
for
the
liberte
for
which
they
be
bound
to
thanke
him₊
x
IN
the
tenth
he
inveyeth
and
rayleth
agenst
Frewyll
that
which
nether
he
ner
any
fleshly
mynded
papiste
can
vnderstonde
/
as
they
haue
no
power
to
consent
vnto
that
lawes
of
god
.
which
herein
appereth
/
that
they
compell
their
brethern
which
be
as
good
as
they
to
do
&
beleue
what
they
lust
and
not
what
god
commaundeth
.
He
affirmeth
that
marten
saith
how
that
we
do
no
synne
oure selues
wyth
oure
awne
wylle
/
but
that
god
synneth
in
vs
and
vseth
vs
as
a
deed
instrument
and
forseth
vs
ther
vn
to
and
damneth
vs
/
not
for
oure
awne
deedes
but
for
hys
/
and
for
hys
awne
pleasure
/
as
he
compelleth
vn
to
synne
for
hys
pleasure
or
rather
he
for
hys
pleasure
synneth
in
vs.
I
saye
/
that
a
man
synneth
voluntaryly
.
But
the
power
of
the
will
and
of
the
dede
is
off
god
and
euery
will
and
deed
are
good
in
the
nature
of
the
dede
and
the
euelnesse
is
a
lacke
that
there
is
/
as
the
eye
/
though
it
be
blinde
is
good
in
that
it
is
soch
a
member
created
for
soch
a
good
vse
:
but
it
is
called
euell
for
lacke
of
sighte
.
And
so
are
oure
dedes
euell
because
we
lacke
knowlege
and
loue
to
referre
them
vn
to
the
glorie
of
God
.
which
lacke
cometh
of
the
deuell
that
blyndeth
vs
with
lustes
and
occasions
that
we
can
not
se
the
goodnesse
and
rightwysnesse
of
the
law
of
god
and
the
meanes
how
to
fulfill
it
.
For
coud
we
se
it
and
the
waye
to
doo
it
we
shuld
loue
it
naturally
as
a
chyld
doeth
a
fayre
apple
.
For
as
a
child
when
a
man
sheweth
him
a
fayre
apple
and
wyll
not
geue
it
hym
wepeth
/
so
shuld
we
naturaly
morne
when
the
members
wold
not
come
forwarde
to
fulfyll
the
law
acordynge
to
the
desyre
of
oure
hertes
.
For
paule
saith
.ii.
Cor
.
iiij
.
if
our
gospell
be
hid
/
it
is
hyd
vnto
them
that
perish
/
amonge
which
the
God
2.
Cor
.
4.
of
this
world
hath
blinded
the
wittes
of
the
vnbeleuers
/
that
the
light
of
the
glorious
gospell
of
christ
shuld
not
shyne
to
thē
.
And
christ
saith
that
the
briddes
eate
vpp
the
seed
sowen
vppon
the
waye
and
interpreteth
by
the
seed
the
worde
/
and
by
the
foules
/
the
deuell
.
So
that
the
deuel
blindeth
vs
with
falshed
and
lies
which
ys
our
worldly
wisdome
/
and
therwith
stoppethout
the
true
light
of
gods
wisdome
/
which
blindnes
is
the
euellnesse
of
all
our
dedes₊
And
on
the
other
syde
/
that
a nother
man
loueth
the
lawes
of
God
and
vseth
the
power
that
he
hath
of
God
well
/
and
referreth
his
wyll
and
hys
dedes
vn
to
the
honoure
off
God
/
cometh
off
the
mercy
off
God
which
hath
oppened
hys
wittes
and
shewed
him
light
to
se
the
goodnesse
and
rightwysnesse
of
the
law
of
god
and
the
waye
that
is
in
Christ
to
fulfill
it
.
wherby
he
loueth
it
naturally
&
trusteth
to
doo
it
.
why
doeth
god
open
one
mans
eyes
and
not
a
nothers
?
Paul
Roma
.
ix
.
forbiddeth
to
aske
that
why
.
For
it
is
to
depe
for
mans
capacite
.
God
we
se
is
honoured
therby
and
his
mercy
sette
out
&
the
moare
sene
in
the
vesels
of
mercy
.
But
the
popish
can
sofre
god
to
haue
no
secret
hid
to
him selfe
.
They
haue
serched
to
come
to
the
botome
of
his
botomlesse
wisdome
/
and
because
they
can
not
attayne
to
that
secrete
and
be
to
proude
to
let
it
alone
/
and
to
graunt
them selues
ignoraunt
with
the
appostle
that
knew
no
nother
then
Gods
glorye
in
the
electe
/
they
goo
and
sett
vpp
frewyll
with
the
hethen
philosophers
&
saye
that
a
mans
frewyll
is
the
cause
why
god
choseth
one
&
not
a nother
/
contrary
vn
to
all
the
scripture
.
Paul
saith
it
cometh
not
of
that
will
ner
of
the
dede
/
but
of
the
mercy
of
god
.
And
they
saye
that
euery
man
hath
at
the
least
waye
power
in
his
frewyll
/
to
deserue
that
power
shuld
be
geuen
him
of
god
to
kepe
the
lawe
.
But
the
scripture
testifieth
that
Christ
hath
deserued
for
the
electe
euen
then
when
they
hated
god
/
that
there
eyes
shuld
be
opened
to
se
the
goodnesse
of
the
lawe
of
God
and
the
waye
to
fulfill
it
/
and
forgeuenesse
of
al
that
is
passed
where
by
they
be
drawen
to
loue
it
and
to
hate
synne₊
I
axe
the
popish
one
question
whether
the
wyll
can
preuent
a
mans
wytte
and
make
the
witt
se
the
rightwesnesse
of
the
law
and
the
waye
to
fulfil
it
in
christ
?
If
I
must
first
se
the
reason
why
yer
I
can
loue
.
how
shall
I
wyth
my
wyll
doo
that
good
thynge
that
I
know
not
of
?
how
shall
I
thanke
god
for
the
mercy
that
is
layed
vpp
for
me
in
christ
/
yer
I
beleue
it
?
For
I
must
beleue
the
mercy
yer
I
can
loue
the
worke
.
Now
faith
cometh
not
of
oure
frewyl
/
but
is
the
gyft
Faith
of
god
geuen
vs
by
grace
yer
therbe
any
wyl
in
our
hertes
to
doo
the
lawe
of
god
.
And
whi
god
geueth
it
not
euery
man
I
can
geue
no
rekeninge
of
his
iudgementes
.
But
well
I
wott
/
I
neuer
deserued
it
ner
prepared
my selfe
vn
to
it
/
but
ran
a
nother
waye
cleane
contrary
in
my
blyndenesse
/
and
sought
not
that
waye
/
but
he
sought
me
and
found
me
out
and
shewed
it
me
and
therwith
drew
me
to
him
.
And
I
bow
the
knees
of
myne
herte
vn
to
god
nyght
and
daye
/
that
he
wyll
shew
it
all
other
men
.
And
I
sofre
all
that
I
can
to
be
a
seruant
to
open
theyr
eyes
.
For
well
I
wott
they
can
not
se
of
them selues
before
God
haue
preuented
them
wyth
his
grace
.
For
Paul
sayth
Philip
.
1.
he
that
began
Philip
.
1.
a
good
werke
in
you
shall
continue
or
bringe
it
vn
to
a
full
ende
/
so
that
God
must
begynne
to
Phil
.
2.
worke
in
vs.
And
Philip
.
ij
.
God
it
is
that
worketh
both
the
willynge
and
also
bryngynge
to
passe
.
And
it
must
nedes
be
/
for
god
must
open
mine
eyes
&
shew
me
some
what
&
make
me
se
the
goodnesse
of
it
/
to
draw
me
to
him
/
yer
I
can
loue
/
consent
or
haue
any
actuall
wyll
to
come
.
And
when
I
am
willynge
/
he
must
assiste
me
and
helpe
to
tame
my
flesh
/
&
to
ouercome
the
occasions
of
the
worlde
&
the
power
of
the
fendes
.
God
therfore
hath
a
speciall
care
for
his
electe
▪
Mat
.
24.
in
so
moch
that
he
wyll
shorten
the
weked
dayes
for
their
sakes
in
which
no
man
/
if
they
shuld
continue
/
might
endure
.
And
Paul
sofereth
all
fo●…
the
electe
.ij.
Timothe
.
ij
.
And
gods
sure
fundacion
stondeth
sayth
Paul
/
god
knoweth
his
.
S●…
that
refuse
the
trouth
who
shall
/
god
wyll
kepe
a
numbre
of
his
mercye
/
&
call
them
out
of
blyndnesse
/
to
testifie
the
trueth
vn
to
the
rest
/
that
their
damnacion
maye
be
with
our
excuse₊
The
turcke
/
the
Iew
and
the
popish
bild
vppon
frewyll
and
asscribe
their
iustifienge
vn
to
their
workes
.
The
turke
when
he
hath
synned
/
runeth
to
the
purifienges
or
ceremonies
of
Mahomete
/
and
the
Iew
to
the
ceremonies
of
Moses
/
and
the
pope
vn
to
his
awne
ceremonies
/
to
fette
forgeuenesse
of
their
synnes
.
And
the
christen
goeth
thorow
repentaunce
towarde
the
lawe
/
vn
to
the
faith
that
is
in
Christes
bloude
.
And
the
pope
saith
that
the
ceremonies
of
Moyses
iustified
not
/
compelled
with
the
wordes
of
Paul
.
And
how
then
shuld
his
iustifie
?
Moses
sacramentes
were
but
signes
of
promises
of
fayth
/
by
whych
fayth
the
beleuers
ar
iustified
/
and
euen
so
be
Christes
also
.
And
now
because
the
Iewes
haue
put
out
the
significacions
of
their
sacramentes
and
put
their
trust
in
the
workes
of
them
/
therfore
they
be
Idolaters
/
and
so
is
the
pope
for
like
purpose
.
The
popesayth
that
Christ
dyed
not
for
vs
but
for
the
sacramentes
/
to
geue
them
power
to
iustifie
.
O
Antichriste₊
xj
.
HIs
,
xj
.
chapter
is
as
true
as
his
storie
of
Doctor
ferman
.
vtopia
and
all
his
other
poetrie
.
He
meaneth
doctoure
Ferman
person
of
hony
lane
.
whom
after
they
had
handelled
after
their
secret
maner
and
disputed
wyth
secretly
and
had
made
him
swere
that
he
shuld
not
vtter
how
he
was
dealte
wyth
/
as
they
haue
made
many
other
/
then
they
contriued
a
maner
of
dispicions
had
with
him
/
with
soch
opposicions
/
answerynges
&
argumentes
as
shuld
serue
only
to
sett
forth
their
purpose
.
As
master
More
thorow
out
all
his
boke
maketh
/
quod
he
/
to
dispute
and
moue
questions
after
soch
a
maner
as
he
can
soyle
thē
or
make
them
appere
soyled
/
and
maketh
him
graunte
where
he
listeth
and
at
the
last
to
be
concluded
and
led
wother
Master
More
wyll
haue
him
.
wherfore
I
wyll
not
reherse
all
the
argumentes
/
for
it
were
to
longe
/
and
is
also
not
to
be
beleued
that
he
so
made
them
or
so
disputed
with
them
/
but
that
they
added
and
pulled
awaye
and
fayned
as
they
liste
as
their
gise
is
.
But
I
wyll
declare
in
light
that
which
Master
More
ruffeleth
vpp
in
darkenesse
/
that
ye
maye
se
their
falshed₊
First
if
ye
were
not
false
ypocrires
/
why
had
ye
not
disputed
openly
with
him
/
that
the
world
might
haue
hearde
and
born
recorde
/
that
that
whych
ye
now
saye
of
him
were
true
?
what
cause
is
there
that
the
laye
people
might
not
as
well
haue
hearde
his
wordes
of
his
awne
mouth
/
as
reade
them
of
youre
wrytynge
/
excepte
ye
were
iuglynge
spirites
that
walke
in
darkenesse
?
When
Master
More
saith
the
church
teacheth
that
men
shuld
not
trust
in
their
workes
/
it
is
false
if
he
mene
the
popis
church
.
For
they
teach
a
man
no
trust
in
domme
ceremonyes
and
sacramentes
/
in
penaunce
and
all
maner
workes
that
come
them
to
profite
/
whych
yet
helpe
not
vnto
repentaunce
ner
to
fayth
ner
to
loue
a
mans
neyboure₊
Master
More
declareth
the
meaninge
of
no
sentence
he
describeth
the
propir
significacion
of
no
worde
ner
the
difference
of
the
significations
of
any
terme
/
but
runneth
forth
contusedly
in
vnknowen
wordes
and
general
termes
And
were
one
worde
hath
many
significacions
he
maketh
a
man
some
time
beleue
that
manye
thinges
are
but
one
thynge
/
and
some
time
he
leadeth
from
one
significacion
vn
to
a
nother
and
mocketh
a
mans
wittes
.
As
he
iugleth
with
thys
terme
church
/
makynge
vs
in
the
begynnynge
vnderstonde
all
that
beleue
and
in
the
conclusyon
the
prestes
only
.
He
telleth
not
the
office
of
the
lawe
/
he
describeth
not
his
penaunce
ner
the
vertue
therof
or
vse
/
he
declareth
no
sacrament
/
ner
what
they
meane
ner
the
vse
ner
wherin
the
frute
off
confession
stondeth
/
ner
whence
the
power
of
the
absolucion
cometh
/
ner
wherein
it
resteth
/
ner
what
iustifienge
meaneth
/
ner
the
ordirner
sheweth
any
diuersite
of
faithes
/
as
though
all
faithes
were
one
faith
and
one
thinge₊
Marke
therfore
/
the
waye
towarde
iustifienge
or
forgeuenesse
of
sinne
/
is
the
lawe
.
God
causeth
The
order
of
iustifienge
.
the
lawe
to
be
preached
vn
to
vs
and
wryteth
yt
in
oure
hertes
and
maketh
vs
by
good
reasons
fele
that
the
lawe
is
good
and
ought
to
be
kepe
and
that
they
which
kepe
it
not
are
worthy
to
be
damned
.
And
on
the
other
syde
I
fele
that
there
ys
no
power
in
me
/
to
kepe
the
lawe
where
vppon
it
wold
shortly
folow
that
I
shud
dyspeare
/
if
I
were
not
shortly
holpe
.
But
God
which
hath
begon
to
cure
me
and
hath
layde
that
corosy
vn
to
my
sores
/
goeth
forth
in
hys
cure
/
and
setteth
hys
sonne
Iesus
before
me
and
all
hys
passyons
and
deeth
/
and
saith
to
me
:
thys
is
my
dere
sonne
/
and
he
hath
prayed
for
the
and
hath
sofred
all
thys
for
the
/
and
for
hys
sake
I
wil
forgeue
the
al
that
thou
hast
done
agenst
thys
good
lawe
/
and
I
wyll
heale
thy
flesh
and
teach
the
to
kepe
thys
lawe
/
if
thou
wilt
lerne
And
wyll
beare
wyth
thee
and
take
al
a
worth
that
thou
doest
/
tyll
thou
canst
doo
better
.
And
in
the
meane
season
/
not
wythstondynge
thy
wekenesse
/
I
wyll
yet
loue
the
no
lesse
then
I
doo
the
angels
in
heauen
/
so
thou
wylt
be
delygent
to
lerne
.
And
I
wyll
assiste
thee
and
kepe
thee
and
defende
thee
and
be
thy
shilde
and
care
for
the
And
the
herte
here
begynneth
to
mollyfye
and
wax
softe
and
to
receaue
health
and
beleueth
the
mercy
of
God
and
in
beleuynge
is
saued
from
feare
of
euerlastynge
deeth
and
made
sure
off
euerlastynge
lyfe
/
and
then
beinge
ouercome
wyth
thys
kindnesse
/
begynneth
too
loue
agayne
and
to
submitte
hyr
selfe
vn
to
the
lawe
of
God
to
lerne
them
and
to
walke
in
them₊
Note
now
the
ordyr
/
first
God
geueth
me
light
to
se
the
goodnesse
and
ryghtwysnesse
off
the
lawe
and
mine
awne
synne
and
vnryghtwesnesse
.
Out
of
whych
knowlege
springeth
repentaunce
.
Now
repentaunce
teacheth
me
not
that
the
law
ys
good
/
and
I
euell
/
but
a
lyght
that
the
spyryte
off
God
hath
geuen
me
/
out
off
whych
lyght
repentaunce
springeth₊
Then
the
same
spirite
worketh
in
myne
herte
trust
and
confidence
to
beleue
the
mercye
of
God
and
hys
trueth
/
that
he
wyll
doo
as
he
hath
promised
▪
whych
beleffe
saueth
me
.
And
immediatly
out
of
that
trust
springeth
loue
towarde
the
lawe
of
god
agayne
.
And
what
soeuer
a
man
werketh
of
any
other
loue
then
thys
it
pleaseth
not
God
/
ner
is
that
loue
Godly
.
Now
loue
doeth
not
receaue
thys
mercy
but
fayth
only
/
out
of
which
fayth
loue
springeth
/
by
which
loue
I
power
out
agayne
vppon
my
neyboure
that
goodnesse
wych
I
haue
receaued
of
God
by
fayth
.
Here
of
ye
se
that
I
can
not
be
iustified
wyth
out
repentaunce
and
yet
repentaunce
iustyfieth
me
not
.
And
here
of
ye
se
that
I
can
not
haue
a
faith
to
be
iustified
and
saued
/
excepte
loue
springe
therof
immediatly
/
and
yet
loue
iustifieth
me
not
before
God
.
For
my
naturall
loue
to
god
agayne
doeth
not
make
me
first
se
and
fele
the
kyndnesse
of
God
in
christ
/
but
fayth
thorow
preachinge
.
For
we
loue
not
God
first
/
to
compel
him
to
loue
agayne
:
but
he
loued
vs
first
and
gaue
hys
sonne
for
vs
/
that
we
might
1.
Ioan
.
4
se
loue
and
loue
agayne
/
sayth
sent
Ihon
in
hys
first
epistle
.
whych
loue
of
God
to
vs
warde
we
receaue
by
Christ
thorow
fayth
saith
Paule
.
And
thys
ensample
haue
I
sett
out
for
them
in
dyuers
places
/
but
their
blinde
popysheyes
haue
no
power
too
se
it
/
couetousnesse
hath
so
blinded
them
.
And
when
we
saye
fayth
only
iustifyeth
vs
/
that
ys
to
saye
/
receaueth
the
mercye
wherewyth
God
iustifyeth
vs
and
forgeueth
vs
/
we
meane
not
fayth
whych
hath
noo
repentaunce
and
fayth
whych
hath
no
loue
vn
to
the
lawes
off
God
agayne
and
vn
to
good
werkes
/
as
wyked
ypocrytes
falsly
belie
vs
?
For
how
then
shulde
we
sofre
as
we
doo
all
mysery
/
too
call
the
blynde
and
ygnoraunte
vn
to
repentaunce
and
good
werkes
/
whych
now
doo
but
consent
vn
to
all
euell
and
studye
mischeue
all
daye
longe
/
for
al
theyr
preachynge
their
iustifyenge
of
good
workes
.
Let
Master
Moore
ymproue
thys
wyth
hys
sopystrye
and
sett
forth
hys
awne
doctryne
that
we
maye
se
the
reason
of
yt
and
walke
in
light₊
Herof
ye
se
what
faith
it
is
that
iustifyeth
what
fayth
iustifyeth
vs.
The
faith
in
christes
bloude
of
a
repentinge
herte
towarde
the
lawe
doeth
iustifie
vs
onli
and
not
all
maner
faythes
.
ye
must
vnderstond
therfore
/
that
ye
maye
se
to
come
out
of
Mores
blinde
mase
/
how
that
there
be
many
faithes
and
that
all
faythes
be
not
one
fayth
/
though
they
be
all
called
with
on
generall
name
.
There
is
a
story
fayth
with
out
felynge
in
the
herte
/
where
with
I
maye
beleue
the
hole
story
of
the
byble
and
yet
not
sett
myne
herte
ernestly
therto
/
takynge
yt
for
the
sode
of
my
soule
/
too
lerne
to
beleue
and
trust
God
/
to
loue
him
/
breade
him
and
feare
him
by
the
doctrine
and
ensamples
therof
/
but
to
se
me
lerned
and
to
know
the
story
/
to
dispute
and
make
marchaundice
/
after
as
we
haue
en
samples
ynowe
.
And
the
faith
wherwith
a
man
doeth
miracles
/
is
another
gyft
then
the
fayth
of
a
repentinge
herte
to
be
saued
thorow
christes
bloude
/
and
the
one
no
kynne
too
the
other
though
Master
More
wold
haue
them
so
appere
.
Nether
is
the
deuels
fayth
and
the
popis
faith
(
where
wyth
they
beleue
that
there
ys
a
god
and
that
chryst
ys
and
all
the
story
off
the
byble
and
maye
yet
stonde
wyth
all
wekednesse
and
full
consent
too
euell
)
kynne
vnto
the
fayth
of
thē
that
hate
evell
and
repent
off
their
mysdedes
and
knowlege
their
synnes
and
be
fled
with
ful
hope
and
truste
off
mercye
vn
to
the
bloude
off
Christ₊
And
when
he
sayth
/
yf
fayth
certyfye
oure
workes
hertes
that
we
be
in
the
fauoure
off
God
and
oure
synnes
forgeuen
and
become
good
yer
we
doo
good
werkes
/
as
the
tre
must
be
first
good
per
it
bringe
forth
good
frute
/
by
christes
doctrine
then
we
make
good
workes
but
a
shadowe
where
with
a
man
is
neuer
the
better
.
Naie
Sir
we
make
good
werkes
/
frutes
where
by
oure
neyboure
is
the
better
and
wherby
God
is
honoured
and
oure
flesh
tamed
.
And
we
make
of
them
sure
tokens
where
by
we
know
that
our
faith
is
no
fayned
imaginacion
and
deed
opinion
made
with
captiuynge
oure
wyttes
after
the
popis
tradicions
/
but
a
lyuely
thinge
wrought
by
the
holygoste
.
And
when
he
disputeth
/
if
they
that
haue
Alone
faith
/
haue
loue
vn
to
the
law
and
purpose
to
fulfill
it
/
then
fayth
alone
iustifieth
not
/
how
will
he
proue
that
argument
?
he
iugleth
with
this
worde
alone
:
and
wold
make
the
people
beleue
that
we
said
/
how
a
bare
faith
that
is
with
out
all
other
companye
/
of
repentaunce
/
loue
and
other
vertues
/
ye
and
with
out
gods
spirite
to
/
did
iustifie
vs
/
so
that
we
shuld
not
care
to
doo
good
.
But
the
scripture
so
taketh
not
alone
ner
we
so
meane
/
as
Master
More
knoweth
well
ynough
.
When
an
horse
bereth
a
sadell
and
a
similitude
man
therin
/
we
maye
well
saye
/
that
the
horse
only
and
alone
bereth
the
sadell
/
and
is
not
holpe
of
the
man
in
beringe
therof
.
But
he
wold
make
men
vnderstonde
that
we
ment
/
the
horse
bare
the
sadell
emptie
and
no
man
therin
:
let
him
marke
this
to
se
his
ignoraunce
/
which
wold
god
were
not
coupled
with
malice
.
Euery
man
that
hath
witte
/
hath
a
will
to
and
then
by
master
mores
argument
/
witte
only
geueth
not
the
light
of
vnderstondynge
.
Now
the
conclusion
is
false
and
the
contrary
true
.
For
the
witte
with
out
helpe
of
the
will
geueth
the
light
of
the
vnderstondynge
/
nether
doeth
the
will
worke
at
all
/
vntyll
the
wytt
haue
determined
thys
or
that
to
be
good
or
bad
.
Now
what
is
faith
saue
a
spirituall
lyght
of
vnderstondinge
and
an
inwarde
knowlege
or
felynge
of
marcie
.
Out
of
whych
knowlege
loue
doeth
springe
.
But
loue
brought
me
not
that
knowlege
/
for
I
knew
yt
yer
I
loued
.
So
that
loue
in
the
processe
off
nature
to
dyspute
from
the
cause
to
the
effecte
helpeth
not
at
all
to
the
felynge
that
God
is
mercifull
to
me
no
moare
than
the
louynge
herte
and
kynd
behavoure
of
an
obedyent
wyfe
to
hir
husbonde
/
maketh
hyr
se
hys
loue
and
kyndenesse
to
hir
/
for
many
soch
haue
vnkynde
husbandes
.
But
by
hys
kynde
dedes
to
hir
doeth
she
se
his
loue
.
Euen
so
my
loue
&
dedes
make
me
not
se
Gods
loue
to
me
in
the
processe
of
nature
:
but
hys
kynde
dedes
to
me
/
in
that
he
gaue
his
sonne
for
me
maketh
me
se
his
loue
and
to
loue
agayne₊
Oure
loue
and
good
werkes
make
not
god
first
loue
vs
/
and
thaunge
hym
from
hate
to
loue
/
as
the
Turke
/
Iew
and
vayne
popish
meane
but
hys
loue
and
dedes
make
vs
loue
and
chaunge
vs
from
hate
to
loue
.
For
he
loued
Roma
.
5.
vs
when
we
were
euell
and
hys
enimies
as
testifieth
Paul
in
dyuers
places
and
chose
vs
to
make
vs
good
and
to
shew
vs
loue
and
to
draw
vs
to
hym
/
that
we
shuld
loue
agayne
.
The
father
loueth
hys
chyld
/
when
yt
hath
no
power
to
doo
good
and
when
yt
must
be
sofered
to
runne
after
the
awne
lustes
wyth
out
lawe
/
and
neuer
loueth
yt
better
thē
then
/
to
make
yt
better
and
too
shewe
yt
loue
/
to
loue
agayne
.
yf
he
coude
se
what
ys
wrytten
in
the
fyrst
pistle
of
Ihon
/
though
al
the
other
scripture
were
layed
aparte
/
he
shuld
se
all
thys₊
And
ye
must
vnderstonde
/
that
we
sometyme
dispute
forwarde
/
from
the
cause
to
the
effecte
and
some
tyme
backwarde
from
the
effecte
to
the
cause
/
and
must
beware
that
we
be
not
therwith
begyled
/
we
saye
somer
is
come
and
therfore
all
is
grene
/
and
dispute
forwarde
.
For
somer
is
the
cause
of
the
grenesse
.
The
saye
the
☜
trees
be
grene
/
and
therfore
somer
is
come
/
and
dispute
backwarde
from
the
effecte
to
the
cause
/
For
the
grenetrees
make
not
somer
/
but
maketh
somer
knowen
.
So
we
dispute
backwarde
/
the
man
doeth
good
dedes
and
profitable
vn
to
his
neyboure
/
he
must
therfore
loue
god
:
he
loueth
god
/
he
must
therfore
haue
a
true
fayth
and
se
mercye
.
And
yet
my
workes
make
not
my
loue
ner
my
loue
my
fayth
ner
my
fayth
Gods
mercye
:
But
contrary
/
Gods
mercye
maketh
my
fayth
and
my
fayth
my
loue
and
my
loue
my
workes
.
And
if
the
pope
coude
se
mercy
and
worke
of
loue
to
his
neyboure
and
not
sell
his
workes
to
god
for
heuen
after
Master
Mores
doctrine
/
we
neded
not
so
sotle
disputynge
of
fayth₊
And
when
Master
More
allegeth
Paul
to
the
Corinthians
/
to
proue
that
fayth
maye
be
wyth
out
loue
/
he
proueth
nothynge
/
but
iugleth
only
.
He
sayth
it
is
euident
by
the
wordes
of
Paul
/
that
a
man
maye
haue
a
fayth
to
doo
miracles
wyth
out
loue
and
maye
geue
all
his
good
in
almes
with
out
loue
/
and
geue
his
body
to
burne
for
the
name
of
Christe
/
and
all
with
out
charite
.
Well
I
wyll
not
stycke
wyth
him
:
he
maye
so
doo
wyth
out
charite
and
wyth
out
fayth
therto
.
Then
a
man
maye
haue
fayth
wyth
out
fayth
.
ye
verely
because
there
be
many
differences
of
fayth
/
as
I
haue
sayde
/
and
not
all
faythes
one
faith
/
as
master
More
iugleth
.
we
read
in
the
workes
of
S.
Cipriane
/
Cipriane
that
there
were
marters
that
sofred
marterdom
for
the
name
of
christ
al
the
yere
longe
/
and
were
tormented
and
healed
agayne
and
then
brought
forth
afreshe
.
which
marters
beleued
/
Marters
that
sofered
al
a
yere
longe
as
ye
doo
/
that
he
payne
of
their
marterdome
shuld
be
a
deseruinge
and
merite
ynough
/
not
only
to
deserue
heuen
for
them selues
/
but
to
make
satisfaccion
for
the
synnes
of
other
men
therto
/
and
gaue
pardons
of
their
merites
after
the
ensample
of
the
popis
doctrine
and
forgaue
the
synnes
of
other
men
which
had
openly
denyed
christe
/
and
wrote
vn
to
Cipriane
/
that
he
shuld
receaue
those
men
that
had
denied
christe
in
to
the
congregacion
agayne
/
at
the
satisfaccion
of
their
merites
.
For
which
pride
Cipriane
wrote
to
thē
&
called
them
the
deuels
marters
and
not
Gods
.
Those
marters
had
a
faith
with
out
faith
.
For
had
they
beleued
that
all
mercy
is
geuen
for
christes
bloudeshedynge
/
they
whold
haue
sent
other
men
thither
/
and
wold
haue
sofered
their
awne
marterdom
for
loue
of
their
neyboures
only
/
to
sarue
them
and
to
testifie
the
trueth
of
god
in
oure
sauioure
Iesu
/
vnto
the
worlde
/
to
saue
at
the
least
waye
some
/
that
is
to
wete
/
the
electe
/
for
whose
sake
Paule
sofereth
al
thinge
and
not
to
winne
heuen
.
yf
I
worke
for
a
worldely
purpose
/
I
get
no
rewarde
in
heuen
:
euen
so
if
I
worke
for
heuen
or
an
hier
place
in
heuen
I
gett
there
no
rewarde
.
But
I
must
doo
my
worke
for
the
loue
of
my
neyboure
/
because
he
is
my
brother
and
the
price
of
Christes
bloude
and
because
christe
hath
deserued
it
and
dysyreth
it
of
me
/
and
then
my
rewarde
is
greate
in
heuen
.
And
all
they
whych
beleue
that
their
synnes
be
forgeuen
them
and
they
receaued
as
the
scripture
testifieth
/
vn
to
the
enheritaunce
of
heuen
for
Christes
merites
/
the
same
loue
christ
&
their
brethern
for
his
sake
and
doo
all
thynge
for
their
sakes
only
/
not
once
thynkinge
of
heuen
/
when
they
worke
/
but
on
their
bretherns
neade
.
when
they
sofre
them selues
aboue
might
/
then
they
comforte
their
soule
with
the
remembraunce
of
heuen
/
that
this
wrechednesse
shall
haue
an
ende
and
we
shalt
haue
a
thousandfold
pleasures
and
rewardes
in
heuen
/
not
for
the
merites
of
oure
deseruynges
but
geuen
vs
frely
for
Christes
.
And
he
that
hath
that
loue
hath
the
right
faith
And
he
that
hath
that
faith
hath
the
right
loue
.
For
I
can
not
loue
my
neyboure
for
Christes
sake
/
excepte
I
first
beleue
that
I
haue
receaued
soch
mercy
of
Christe
.
Ner
can
I
beleue
that
I
haue
receaued
soch
mercy
of
Christ
/
but
that
I
must
loue
my
neyboure
for
his
sake
/
seinge
that
he
so
instantly
desyreth
me₊
And
when
he
allegeth
.
S.
Iames
/
it
is
answered
him
in
the
mammon
/
and
.
S.
Augustine
Iames
.
●
.
answereth
him
.
And
saynt
Iames
expoundeth
him selfe
.
For
he
saith
in
the
first
chapter
/
God
whych
begatt
vs
of
his
awne
wyll
with
the
worde
of
trueth
which
worde
of
trueth
/
is
his
promises
of
mercye
and
forgeuenesse
in
oure
sauioure
Iesus
/
by
whych
he
begatt
vs
/
gaue
vs
life
&
made
vs
a
new
creature
thorow
a
fast
fayth
And
Iames
goeth
and
rebuketh
the
opinion
&
false
fayth
of
them
that
thynke
it
ynough
to
be
saued
by
/
iff
they
beleue
that
there
is
but
one
god
and
that
Christ
was
borne
of
a
virgen
and
a
thousand
thynges
whych
a
man
may
beleue
.
and
yet
not
beleue
in
Christe
/
to
be
saued
from
sinne
thorow
him
.
And
that
Iames
speaketh
of
a
nother
fayth
then
at
the
begynnynge
appereth
by
his
ensample
.
The
deuelles
haue
fayth
saith
he
:
ye
but
the
deuels
haue
no
fayth
that
can
repent
of
euell
or
to
beleue
in
Christ
/
to
be
saued
thorow
him
/
or
that
can
loue
god
and
worke
his
will
of
loue
.
Now
Paul
speaketh
of
a
faith
that
is
in
Christes
bloude
to
be
saued
therby
/
which
worketh
immediatly
thorow
loue
of
the
benefite
receaued
.
And
Iames
at
the
beginninge
speaketh
of
a
faith
that
bydeth
trienge
sayenge
/
the
trienge
of
youre
fayth
worketh
or
causeth
paciens
.
But
the
faith
of
the
deuels
wyll
byde
no
trienge
/
for
they
wyll
not
worke
gods
wyll
because
they
loue
him
not
.
And
in
like
maner
is
it
of
the
fayth
of
them
that
repent
not
or
that
thynke
them selues
with
out
synne
.
For
except
a
man
fele
out
of
what
daunger
Christ
hath
delyuered
him
/
he
can
not
loue
the
worke
.
And
therfore
Iames
saith
right
/
that
no
soch
faith
that
wyll
not
worke
can
iustifie
a
man
.
And
when
Paul
saith
faith
only
iustifieth
:
and
Iames
/
that
a
man
is
iustified
by
werkes
and
not
by
fayth
only
/
there
is
greate
difference
betwene
Pauls
only
and
Iameses
only
.
For
Paules
only
is
to
be
vnderstonde
/
that
fayth
iustifieth
in
the
hert
and
before
god
/
wyth
out
helpe
of
werkes
/
ye
and
yer
I
can
worke
.
For
I
must
receaue
life
thorow
fayth
to
worke
wyth
/
yer
I
can
worke
.
But
Iames
only
is
this
wise
to
be
vnderstonde
/
that
faith
doeth
not
so
iustifie
/
that
no
thynge
iustifieth
saue
fayth
/
For
dedes
How
workes
iustefye
doo
iustifie
also
.
But
fayth
iustifieth
in
the
herte
and
before
god
/
and
the
dedes
before
the
world
only
and
maketh
the
other
sene
as
ye
maye
se
by
the
scripture
.
For
Paul
saith
Roma
.
iiij
.
if
Abraham
haue
workes
/
he
hath
wherof
to
reioce
/
but
not
before
god
.
For
if
Abraham
had
receaued
those
promises
of
deseruynge
/
then
had
it
bene
Abrahams
prayse
and
not
gods
/
as
thou
maist
se
in
Roma
.
4.
the
texte
:
nether
had
god
shewed
Abraham
mercy
and
grace
/
but
had
only
geuen
him
his
dutie
and
deseruinge
.
But
in
that
Abraham
receaued
all
the
mercie
that
was
shewed
him
/
frely
thorow
fayth
/
out
of
the
deseruinges
of
the
seed
that
was
promised
him
/
as
thou
maist
se
by
Genesis
and
by
the
gospell
of
Ihon
/
where
Christ
testifieth
Ioan
.
8.
that
Abraham
saw
his
daye
and
reioysed
/
and
of
that
ioye
nodoute
wrought
/
it
is
gods
prayse
/
and
the
glory
of
his
mercye
.
And
the
same
maist
thou
se
by
Iames
/
when
he
saith
Abraham
offered
his
sonne
/
and
so
was
the
scripture
fulfilled
/
that
Abraham
beleued
/
and
it
was
rekened
him
for
rightwysnesse
and
he
was
therby
made
gods
frende
.
How
was
it
fulfilled
?
before
god
?
Naye
/
it
was
fulfilled
before
god
manye
yeres
before
/
&
he
was
gods
frende
many
yeres
before
/
euen
from
the
first
appoynttment
that
was
made
betwene
god
and
him
.
Abraham
receaued
promises
of
all
mercie
and
beleued
and
trusted
god
&
went
&
wrought
out
of
that
faith
.
But
it
was
fulfilled
before
vs
which
can
not
se
the
herte
/
as
Iames
sayth
/
I
wyll
shew
the
my
fayth
out
of
my
workes
/
and
as
the
angell
said
to
Abraham
/
now
I
know
that
thou
dreadest
god
.
Not
but
that
he
knew
it
before
/
but
for
vs
spake
he
that
/
whych
can
se
nought
in
Abraham
moare
then
in
other
men
/
saue
by
his
workes₊
And
what
workes
ment
Iames
?
verely
the
workes
of
mercye
.
As
if
a
brother
or
a
sister
lacke
cayment
or
sustinaunce
and
ye
be
not
moued
to
compassion
ner
fele
their
diseases
/
whate
fayth
haue
ye
then
?
No
faith
(
be
sure
)
that
feleth
the
mercye
that
is
in
Christe
.
For
they
that
fele
that
/
be
mercifull
ageyne
and
thankefull
.
But
loke
on
the
werkes
of
oure
spiritualtie
which
wyll
not
only
be
iustified
with
werkes
before
the
world
/
but
also
before
god
.
They
haue
had
all
christendome
to
rule
this
.viij.
hundred
yeres
/
and
as
they
only
be
annoynted
in
the
heed
/
so
haue
they
only
bene
kynge
and
emproure
and
haue
had
al
power
in
their
handes
and
haue
bene
the
doers
only
and
the
leders
of
those
shadowes
that
haue
had
the
name
of
princes
/
and
haue
led
them
whother
they
wolde
and
haue
brethed
in
to
their
braynes
what
they
listed
.
And
they
haue
wrought
the
world
out
of
peace
and
vnite
and
euery
man
out
of
his
wellfare
and
are
become
alone
well
at
ease
/
only
fre
/
only
at
liberte
/
only
haue
all
thynge
and
only
do
nought
therfore
/
only
laye
on
other
mennes
backes
and
beare
nought
them selues
And
the
good
werkes
of
them
that
wrought
out
of
faith
and
gaue
their
goodes
and
landes
to
finde
the
pore
them
deuoure
they
also
alone
.
And
what
workes
preach
they
?
Only
that
ar
to
them
profitable
and
wherby
they
raigne
in
mens
consciences
as
god
:
to
offer
/
to
geue
to
be
prayed
for
and
to
be
deliuered
out
of
purgarory
and
to
redeme
youre
synne
of
them
/
and
to
worshepe
ceremonies
and
to
be
shryuen
and
so
forth₊
And
when
Master
More
is
come
to
himselfe
&
sayth
the
first
fayth
and
the
first
iustifienge
is
geuen
vs
with
out
oure
deseruinge
.
God
be
thanked
/
and
I
wold
fayne
that
he
wold
describe
me
what
he
meaneth
by
the
seconde
iustifienge
.
I
know
no
moare
to
doo
/
then
when
I
haue
receaued
all
mercy
and
all
forgeuenesse
of
Christ
frely
/
to
goo
and
powre
out
the
same
vppon
my
neyghboure₊
M.
Dauid
lost
not
his
faith
/
when
he
committed
adultery
.
T.
No
/
and
therfore
he
coude
not
More
.
David
.
Tindale
continue
in
synne
/
but
repented
assone
as
his
faulte
was
told
him
.
But
was
he
not
reconsyled
by
fayth
only
/
and
not
by
dedes
?
sayd
he
not
haue
mercy
on
me
lorde
for
thy
greate
mercye
and
for
the
multitude
of
thy
mercies
put
awaye
my
Psal
.
51
synne
.
And
agayne
/
make
me
heare
ioye
&
gladnesse
/
that
the
bones
which
thou
hast
broken
maye
reioyse
.
That
is
latt
me
heare
thy
voyce
that
my
synne
is
forgeuen
and
then
I
am
saffe
and
wyll
reioyse
.
And
afterward
he
knowlegeth
that
god
delyteth
not
in
sacrifices
for
synnes
/
but
that
a
troubled
spirite
and
a
broken
herte
is
that
whych
god
requireth
.
And
when
the
peace
was
made
/
he
prayeth
boldly
and
familiarly
to
god
/
that
he
wold
be
good
to
Sion
and
Ierusalem
/
and
sayth
that
then
last
of
all
when
god
hath
forgeuen
vs
of
mercy
/
and
hath
done
vs
good
for
our
euell
/
we
shall
offer
sacrifice
of
thankes
to
him
agayne
.
So
that
our
dedes
are
but
thankesgeuynge
▪
when
we
haue
sinned
/
we
goo
with
a
repentynge
herte
vn
to
Christes
bloude
/
and
there
wash
it
of
thorow
faith
.
And
oure
dedes
are
but
thankes
geuenge
to
god
to
helpe
oure
neyboures
at
their
nede
/
for
which
oure
neyboures
and
ech
of
them
owe
vs
as
moch
agayne
at
oure
nede
.
So
that
the
testament
of
forgeuenesse
of
synnes
/
is
bylt
vppon
faith
in
christes
bloude
and
not
on
workes
.
Master
More
wyll
runne
Pena
culpa
.
to
the
pope
for
forgeuenesse
a
pena
&
culpa
.
By
what
merites
doeth
the
pope
that
?
by
Christes
.
And
Christ
hath
promised
all
his
merites
to
them
that
repent
&
heleue
and
not
geuen
them
vn
to
the
pope
to
sell
.
And
in
youre
absolucions
ye
oft
absolue
wyth
out
ioynynge
of
penaunce
.
He
must
haue
a
purpose
to
doo
good
werkes
wyll
ye
saye
.
That
condicion
is
sett
before
him
to
doo
/
out
of
the
mercy
that
he
hath
receaued
&
not
to
receaue
mercie
out
of
them
.
But
the
popish
can
not
repent
out
of
the
hert
.
And
therfore
can
not
fele
the
mercie
that
faith
bryngeth
/
&
therfore
can
not
be
mercifull
to
their
neyboures
to
doo
their
werkes
for
their
sakes
.
But
they
fayne
them
a
sorow
for
their
synne
in
whych
they
euer
continue
and
so
morne
for
them
in
the
mornynge
that
they
laugh
in
them
yer
middaye
agayne
.
And
then
they
imagen
them
popish
dedes
/
to
make
satisfaccion
to
God
and
make
an
Iodole
of
him₊
And
fynally
that
good
workes
/
as
to
geue
almes
and
soch
like
/
iustifie
not
of
them selues
/
workes
of
them selues
iustefye
not
is
manifeste
.
For
as
the
good
which
are
taught
of
god
doo
them
well
/
of
very
loue
to
god
and
Christ
and
of
their
neybours
for
Christes
sake
/
even
so
the
euell
doo
them
of
vayne
glorie
and
a
false
faith
wykedly
/
as
we
haue
ensamples
in
the
phareses
/
so
that
a
man
must
be
good
yer
he
can
doo
good
.
And
so
is
it
of
the
purpose
to
doo
thē
:
Ones
purpose
is
good
and
a
nothers
evell
:
so
that
we
must
be
good
yer
a
good
purpose
come
How
thē
/
to
loue
the
law
of
god
and
to
consent
therto
and
to
haue
it
written
in
thine
hert
and
to
professe
it
/
so
that
thou
art
ready
of
thyne
awne
accorde
to
doo
it
and
wyth
out
compultion
/
is
to
be
righteous
:
that
I
graunt
and
that
loue
maye
be
called
rightwysnesse
before
God
passiue
and
the
life
and
quickenesse
of
the
soule
passiue
.
And
soferforth
as
a
man
loueth
the
law
of
god
/
so
fersorth
he
is
righteous
/
and
so
moch
as
he
lacketh
of
loue
toward
his
neiboure
after
the
ensample
of
Christe
/
so
moch
he
lacketh
of
rightwysnesse
.
And
that
thynge
whych
maketh
a
man
loue
the
lawe
of
god
/
doth
make
a
man
righteous
and
iustifieth
him
effectiuely
and
actually
and
maketh
him
alyue
as
a
worke
man
&
cause
efficient
.
Now
what
is
it
that
maketh
a
man
to
love
?
verely
not
the
dedes
/
for
they
folow
and
springe
of
loue
/
if
they
be
good
.
Nether
the
preachynge
of
the
law
/
for
that
quickeneth
not
the
herte
Gala
.
iij
.
but
causeth
wrath
Rom.
iiij
.
and
vttereth
the
synne
only
Romanorum
.
iij
.
And
therfore
sayth
Paule
that
rightewysnesse
spryngeth
not
out
of
the
dedes
of
the
law
in
to
the
herte
/
as
the
Iewes
and
the
pope
meane
:
but
contrary
the
dedes
of
the
law
sprynge
out
of
the
rightwysnesse
of
the
hert
if
they
be
good
.
As
when
a
father
pronounceth
the
law
/
that
the
child
shall
goo
to
scole
/
it
saith
naye
.
For
that
killeth
his
hert
and
all
his
lustes
/
so
that
he
hath
no
power
to
loue
it
.
But
what
maketh
his
herte
aliue
to
loue
it
?
verely
fayre
promises
of
loue
and
kindnesse
/
that
it
shall
haue
a
gentle
scolemaster
and
shall
playe
ynough
and
shall
haue
many
gaye
thynges
and
so
forth
.
Even
so
the
preachynge
of
fayth
doth
worke
loue
in
oure
soules
and
make
them
aliue
and
draw
our
hertes
to
God
.
The
mercye
that
we
haue
in
Christ
doeth
make
vs
loue
only
and
only
bryngeth
the
spirite
of
life
in
to
our
soules
.
And
therfore
saith
Paul
/
we
be
iustified
by
fayth
and
by
grace
with
out
dedes
:
that
is
/
yer
the
dedes
come
.
For
faith
only
bringeth
/
the
spirite
of
life
and
deliuereth
our
soules
from
feare
of
damnacion
/
which
is
in
the
law
and
euer
maketh
peace
betwene
god
and
vs
/
as
oft
as
there
is
any
variaunce
betwene
vs.
And
finally
when
the
peace
is
made
betwene
god
and
vs
and
all
forgeuen
thorow
faith
in
Christes
bloude
/
and
we
begynne
to
loue
the
lawe
/
we
were
neuer
the
nere
excepte
faith
went
with
vs
/
to
supplye
out
the
lacke
of
full
loue
/
in
that
we
haue
promises
/
that
that
litle
we
haue
is
take
aworth
&
accepted
tyll
moare
come
.
And
agayne
when
our
frailtie
hath
ouerthrowen
vs
and
feare
of
damnacion
invadeth
our
consciences
/
we
were
vtterly
lost
/
if
fayth
were
not
bye
to
helpe
vs
vpp
agayne
/
in
that
we
are
promised
that
whensoeuer
we
repent
of
euell
and
come
to
the
right
waye
agayne
/
if
shal
be
forgeuen
for
Christes
sake
.
For
when
we
be
fallen
/
there
is
no
testament
made
in
werkes
to
come
/
that
they
shal
saue
vs
And
therfore
the
werkes
of
repentaunce
or
of
the
sacramentes
can
neuer
quiet
our
consciences
and
deliuer
vs
from
feare
of
damnacion
.
And
last
of
all
in
temptacions
tribulacion
and
aduersites
/
we
perished
dayly
excepte
fayth
went
with
vs
to
deliuer
vs
/
in
that
we
haue
promises
/
that
god
wyll
assiste
us
/
cloth
vs
/
fede
vs
and
fight
for
vs
and
rid
vs
out
of
the
handes
of
oure
enimies
.
And
thus
the
rightewysse
liueth
euer
bye
☞
faith
/
even
from
faith
to
faith
/
that
is
/
as
sone
as
he
is
deliuered
out
of
one
temptacion
a nother
is
sett
before
him
to
feighte
agenst
and
to
ouer
come
thorow
fayth
.
The
scripture
sayth
/
blessed
is
the
man
whose
transgression
is
forgeuen
&
his
synnes
hid
/
and
vn
to
whom
the
lorde
rekeneth
not
vnrightwysnesse
.
So
that
the
only
rightwysnesse
of
him
that
can
but
synne
and
hath
nought
of
hym selfe
to
make
amendes
/
is
the
forgeuenesse
of
sinne
/
which
faith
only
bringeth
.
And
as
forsorth
as
we
be
vnryghwese
/
faith
only
iustifieth
vs
actiuely
and
else
nothinge
on
our
partie
.
And
as
ferforth
as
we
haue
synned
/
be
in
sinne
or
do
synne
or
shall
synne
/
so
ferforth
must
fayth
in
christes
bloud
iustifie
vs
only
and
else
no
thynge
To
loue
/
is
to
be
rightwesse
so
ferforth
as
thou
louest
/
but
not
to
make
rightwesse
/
ner
to
make
peace
.
To
beleue
in
christes
bloud
with
a
repentinge
hert
is
to
make
rightwesse
and
the
only
makynge
of
peace
and
satisfaccion
to
goo
warde
.
And
thus
because
termes
be
darke
to
them
that
be
not
experte
and
excercysed
/
we
all
waye
sett
out
our
meanynge
wyth
clere
ensamples
/
reportynge
our selues
vn
to
the
hertes
and
consciences
of
all
men₊
More
.
Tyndale
▪
M.
the
blasphemous
wordes
of
luther
seme
to
signifie
/
that
both
saynt
Ihon
baptiste
&
oure
ladie
were
synners
.
T.
Ihon
baptiste
sayde
too
christ
.
Mat
.
iij
.
I
had
nede
to
be
baptised
of
thee
and
comest
thou
to
me
?
wherof
did
Ihon
confesse
that
he
had
nede
to
be
washed
and
purged
by
chryste
/
off
hys
holynesse
and
good
dedes
?
when
Ihon
sayd
/
behold
the
lambe
off
god
that
taketh
awaye
the
synne
of
the
worlde
/
he
was
not
off
that
sorte
ner
had
any
synnes
to
be
taken
awaie
at
any
time
/
ner
any
parte
in
christes
bloude
whych
dyed
for
synners
only
.
Ihon
came
too
restore
all
thynge
sayth
christ
.
That
is
/
he
came
to
enterpret
the
law
of
God
truly
and
to
proue
all
flesh
synners
/
too
send
them
to
Christe
/
as
paul
doeth
in
the
begynnynge
off
the
Romans
.
whych
law
if
Master
More
coude
vnderstonde
how
spirituall
yt
ys
and
what
ye
requireth
off
vs
/
he
wolde
not
so
dyspute
.
And
yf
there
were
no
imperfectenesse
in
oure
ladies
dedes
/
whi
did
christ
rebuke
hyr
Ihon
.
ij
.
when
he
ought
rather
to
haue
honoured
hys
mother
/
and
why
did
he
make
hir
seke
him
.iij.
dayes
.
Chrisostimus
dare
Chrisostymus
saye
/
that
our
lady
was
now
&
then
taken
wyth
a
litle
vayne
glorie
.
She
loked
for
the
promises
off
hym
that
shulde
come
and
blesse
hyr
/
from
what
?
She
beleued
to
be
saued
by
christ
/
from
what
?
Thys
I
graunt
/
that
our
lady
/
Ihon
baptiste
/
Isaac
/
Iacob
/
Ioseph
/
Moses
and
many
lyke
/
dyd
neuer
consent
too
synne
/
to
folow
it
:
But
had
the
holy
gost
from
the
bygynnynge
.
Neuer
the
later
whyle
they
folowed
the
spirite
and
wrought
theyr
best
/
yet
chaunces
met
them
by
the
waye
and
temptacyons
/
that
made
theyr
werkes
come
some
tymes
vnperfectely
too
passe
/
as
a
potter
that
hath
hys
craft
neuer
so
well
/
meteth
a
chaunce
now
and
then
/
that
maketh
hym
facyon
a
pott
amisse
.
So
that
I
thinke
the
perfectest
of
them
all
as
we
haue
ensamples
off
some
/
were
compelled
to
saye
wyth
Paull
/
that
good
that
I
wold
/
I
doo
not
and
that
euell
that
I
wolde
nott
/
that
I
doo
.
I
wolde
not
sweere
on
a
boke
that
yf
our
lady
had
bene
letslipp
as
woother
were
and
as
harde
apposed
wyth
as
present
deeth
before
hyr
eyes
/
that
she
wolde
not
haue
denyed
some
thynges
that
she
knewe
true
▪
ye
but
she
was
preserued
by
grace
that
she
was
not
.
No
but
though
she
were
kepte
by
grace
from
the
outwarde
dede
/
yet
yf
theyr
were
soch
wekenesse
in
hyr
flesh
/
she
had
synne
And
the
grace
was
/
that
she
knew
yet
and
was
meke
too
beleue
in
chryst
/
too
h●ue
yt
forgeuen
hyr
and
too
be
preserued
that
yt
shulde
not
bud
forth
.
Ihon
the
euangelyst
/
when
he
was
as
holy
as
euer
was
Ihon
the
baptyst
said
/
yf
we
▪
1.
Ioan
.
1.
saye
we
haue
no
synne
/
we
dysceaue
oure selues
.
Then
he
compareth
faith
and
dedes
too
gether
and
wyll
that
fayth
shulde
stonde
in
no
beter
seruice
off
ryght
then
dedes
.
yes
/
for
the
dedes
workes
are
vnder
the
lawe
be
examined
by
the
law
/
and
therfore
yt
ys
not
ynough
too
doo
them
only
/
or
to
doo
them
wyth
loue
:
but
I
must
doo
them
wyth
as
greate
loue
as
christ
dyd
for
me
/
and
as
I
receaue
a
Faith
ys
vnder
no
lawe
good
dede
at
my
nede
.
But
fayth
ys
vnder
no
lawe
/
and
therfore
be
she
neuer
sofeble
/
she
shal
receaue
acordynge
too
the
trueth
off
the
promyser₊
M.
what
thynge
coude
we
axe
god
of
ryght
because
we
beleue
hym
?
T
.
verely
all
that
he
More
.
Tyndale
promyseth
/
maye
we
be
bold
to
axe
of
right
and
dutye
and
by
good
obligation₊
M.
Ferman
said
that
all
workes
be
good
ynough
in
them
that
god
hath
chosen
.
T.
I
am
More
Tindale
sure
yt
ys
vntrue
/
for
their
best
be
not
good
ynough
/
though
God
forgeueth
them
their
euell
of
hys
mercye
/
at
the
repentaunce
of
theyr
hertes₊
Then
he
endeth
in
hys
scole
doctryne
contrary
vn
to
all
the
scripture
/
that
god
remitteth
not
the
synne
of
his
chosen
people
/
because
that
he
hath
chosen
them
or
of
hys
mercye
/
but
off
a
towardnesse
that
ys
moare
in
one
then
in
another
sayenge
God
sawe
before
that
Peter
shuld
repent
and
Iudas
wolde
dyspeare
/
and
therfore
chose
Peter
.
If
God
chose
Peter
because
he
dyd
repent
/
why
chose
he
not
Iudas
to
/
which
repented
as
moch
as
he
and
knowleged
hys
synne
and
brought
the
money
agayne
?
O
thys
blyndenesse
/
as
god
had
wrought
nothynge
in
the
repentaunce
of
peter
.
Sayd
not
christ
before
/
Luce
.
22.
that
peter
shuld
faull
.
And
sayd
he
not
that
he
had
prayed
for
hym
that
he
shulde
be
holpe
vpp
agayne
?
Christ
prayed
a
stronge
prayer
for
peter
to
helpe
hym
vpp
agayne
and
sofred
a
stronge
deeth
therto
.
And
before
his
deeth
he
committed
them
vn
to
hys
father
saynge
I
haue
kepte
Ioan
.
17.
them
in
thy
name
&
I
departe
/
kepe
thē
now
from
euell
.
Peter
had
a
good
hert
too
god
and
loued
his
lawe
and
beleued
in
christe
and
had
the
spirite
of
god
in
him
which
neuer
left
him
for
all
his
faull
.
Peter
sinned
of
no
malice
/
but
of
frailtie
&
soden
feare
of
deeth
.
And
the
goodnesse
of
God
wrought
hys
repentaunce
and
all
the
meanes
by
whych
he
was
brought
vpp
agayne
at
christes
requeste
.
And
Iudas
was
neuer
good
ner
came
to
christ
for
loue
of
his
doctrine
/
but
of
couetousnesse
/
ner
dyd
euer
beleue
in
christe₊
Iudas
was
by
nature
and
birth
(
as
we
all
Iudas
.
be
)
heyre
of
the
wrath
of
god
/
in
whom
the
deuel
wrought
hys
will
and
blynded
hys
hert
with
Ignoraunce
.
In
which
ignoraunce
and
blyndnesse
he
grue
/
as
he
grue
in
age
and
fell
deper
and
deper
therin
/
and
therby
wrought
all
hys
wekednesse
and
the
deuels
wyll
and
perished
therin
.
From
whych
ygnoraunce
god
purged
peter
off
hys
mercye
and
gaue
hym
light
and
hys
spirite
too
geuern
hym
/
and
not
of
any
towardnesse
that
was
in
peter
off
his
awne
byrth
:
but
for
the
mercy
that
we
haue
in
the
birth
of
chrystes
deeth₊
And
how
wil
M.
More
proue
the
god
choseth
not
off
hys
goodnesse
but
off
oure
towardnesse
?
what
good
towardnesse
can
he
haue
and
endeuoure
that
is
all
to
gether
blynde
and
caried
awaye
at
the
wyll
of
the
deuell
/
tyll
the
deuell
be
cast
out
?
At
we
not
robbed
of
all
towardnesse
in
Adam
and
be
by
nature
made
the
children
of
synne
/
so
that
we
synne
naturally
and
to
synne
is
our
nature
?
So
that
as
now
/
though
we
wold
doo
well
/
the
flesh
yet
synneth
naturally
nether
ceaseth
to
synne
/
but
so
ferforth
as
it
is
kepte
vnder
with
violence
:
euen
so
once
our
hertes
synned
as
naturally
wyth
full
lust
and
consent
vn
to
the
flesh
/
the
deuel
possessynge
our
hertes
and
kepynge
out
the
light
of
grace
.
What
good
towardnesse
and
endeuoure
can
we
haue
to
hate
synne
/
as
longe
as
we
loue
it
?
what
good
towardnesse
can
we
haue
vnto
the
wyll
of
god
/
whyle
we
hate
it
and
be
ignoraunte
therof
.
Can
the
wyll
desyre
that
the
witte
seith
not
?
Can
that
will
longe
for
and
sigh
for
that
the
wytt
knoweth
not
of
?
Can
a
man
take
thought
for
that
losse
that
he
wotteth
not
of
?
what
good
endeuoure
can
the
turkes
childern
/
the
Iewes
childern
and
the
popis
infantes
haue
/
when
they
be
taught
all
falshed
only
wyth
lyke
persuasions
of
worldly
reason
/
to
be
all
iustified
with
werkes
?
It
is
not
therfore
as
Paul
sayth
/
of
the
runnynge
or
willynge
Roma
.
9
but
of
the
mercye
of
god
/
that
a
man
is
called
and
chosen
to
grace₊
The
first
grace
/
the
first
fayth
and
the
first
iustifienge
is
geuen
vs
frely
sayth
Master
More
.
whych
I
wold
fayne
were
how
it
wyll
stond
with
his
other
doctrine
/
and
whether
he
meane
any
other
thynge
by
chosynge
thē
to
haue
gods
spirite
geuen
me
and
fayth
to
se
the
mercie
that
is
layd
vpp
for
me
and
to
haue
my
synnes
forgeuen
with
out
all
deseruynge
and
preparynge
of
my selfe
God
did
not
se
only
that
the
these
that
was
saued
at
christes
deeth
/
shuld
come
thither
/
but
god
chose
him
to
shew
his
mercie
vn
to
vs
that
shuld
aftir
beleue
/
and
prouided
actually
and
wrought
for
the
bringynge
of
him
thither
that
daye
/
to
make
him
se
and
to
receaue
the
mercie
that
was
layed
vpp
for
him
in
store
/
before
the
world
was
made
xij
.
In
the
.xij.
in
chafinge
him selfe
to
hepe
lye
vppon
lye
/
he
vttereth
his
feleable
blindnesse
.
For
he
haxeth
this
question
wherefore
serueth
exhortacions
vn
to
fayth
/
if
the
hearers
haue
not
libertye
of
their
frewyll
/
by
which
together
with
gods
grace
a
man
may
laboure
to
submitte
the
rebellion
of
reason
vn
to
the
obedience
of
Frewill
faith
and
credence
of
the
worde
of
God
.
whereof
ye
se
/
that
besydes
his
graunt
that
reason
rebelleth
agenst
faith
/
contrary
to
the
doctrine
of
his
first
boke
/
he
will
that
the
will
shall
compell
the
witte
to
beleue
.
which
is
as
moch
to
saye
that
the
carte
must
draw
the
horses
and
the
sonne
begett
the
father
/
and
the
auctorite
of
the
church
is
greather
then
gods
worde
.
For
the
will
cannot
teach
the
witt
ner
leade
hir
/
but
foloweth
naturally
:
so
that
what
soeuer
the
witt
iudgeth
good
or
euell
/
that
the
wyll
loueth
or
hateth
.
If
the
witte
se
and
leade
streight
/
the
will
foloweth
If
the
witt
be
blinde
and
lead
amisse
/
the
will
foloweth
cleane
out
of
the
waye
.
I
can
not
loue
The
witte
leadeth
the
will
.
gods
worde
before
I
beleue
it
/
ner
hate
it
/
before
I
iudge
it
false
and
vanite
.
He
might
haue
wiselier
spoken
on
this
maner
/
wherefore
serueth
the
preachynge
of
faith
/
if
the
witt
haue
no
power
to
draw
the
will
to
loue
that
which
the
witte
iudgeth
true
and
good
.
If
the
will
be
nought
/
teach
the
witt
better
and
that
will
shall
alter
and
turne
to
good
immediatly
.
Blindnesse
is
the
cause
of
all
euel
and
light
the
cause
of
al
good
:
so
that
where
the
faith
is
right
there
the
herte
cannot
consent
vnto
euell
/
to
folowe
the
lustes
of
the
fleshe
/
as
the
popes
faith
doeth
.
And
this
conclusion
hath
he
halfe
a
dosen
tymes
in
his
boke
/
that
the
will
maye
compell
the
witt
and
captiuate
it
/
to
beleue
what
a
man
lusteth
.
verelye
it
is
like
that
his
wittes
be
in
captiuite
and
for
vauntage
tangled
with
oure
holy
fathers
sophistrie
.
His
doctrine
is
aftir
his
awne
felynge
and
as
the
profession
of
his
herte
is
.
For
the
popish
haue
yelded
them selues
/
to
folowe
the
lustes
of
their
fleshe
/
and
compell
their
witte
to
absteyne
from
lokynge
on
the
trouth
lest
she
shuld
vnquiet
them
and
draw
them
out
of
the
podell
of
their
filthie
voluptuousnesse
.
As
a
carte
that
is
ouerladen
goinge
vp
an
hill
draweth
the
horses
backe
/
☜
and
in
a
tough
mire
maketh
thē
stonde
styll
.
And
then
the
carter
the
deuel
which
driueth
thē
is
euer
by
and
whistelleth
vn
to
them
and
biddeth
them
captiuatt
their
vnderstondynge
vn
to
profitable
doctrine
for
which
they
shall
haue
no
persecucion
but
shall
raigne
and
be
kynges
and
enioye
the
pleasures
of
the
worlde
at
their
awne
will
.
xiij
.
In
the
.xiij.
he
saith
that
the
clergie
burneth
no
man
.
As
though
the
pope
had
not
first
found
the
lawe
/
&
as
though
al
his
{pre}achers
babled
not
that
in
euery
sermon
/
burne
these
heretikes
burn
thē
for
we
haue
no
nother
argument
too
conuince
them
and
as
though
they
comppelled
not
both
kinge
and
emproure
to
swere
that
they
shall
so
doo
/
yer
they
croune
them₊
Then
he
bryngeth
in
prouisions
of
Kynge
Kinge
Henry
the
.v.
Henry
the
.v.
Of
whom
I
axe
.
M.
More
whether
he
were
ryght
heyre
vn
to
englonde
or
held
he
the
lande
wyth
the
swerde
as
an
hethen
tyraunte
/
agenst
all
ryght
.
whom
the
prelates
/
lest
he
shulde
haue
had
leyser
too
herken
vn
to
the
trouth
/
sent
in
to
fraunce
/
too
occupie
hys
mynde
in
warre
/
and
led
him
at
their
wil
.
And
I
axe
whether
his
father
slew
not
his
lege
kinge
and
true
enheretoure
vnto
the
croune
and
was
therfore
set
vpp
of
the
bisshops
a
false
kinge
to
maynetene
theyr
falsehed
?
And
I
axe
whether
after
that
weked
dede
/
folowed
not
the
destruccion
of
the
comenaltie
and
quenchynge
of
all
the
noble
bloude
xiiii
In
the
.xiiii.
he
affirmeth
that
Martē
luther
saieth
it
is
not
lawfull
to
resiste
the
turke
I
wondre
that
he
shameth
not
so
to
lye
seynge
that
marten
☞
hath
written
a
singular
tretice
for
the
contrarye
.
besydes
that
in
many
other
workes
he
proueth
it
laufull
/
if
he
invade
vs.
xvi
In
the
.xvi.
he
allegeth
counsels
.
I
axe
whether
counsels
haue
auctorite
to
make
articles
of
the
faith
with
out
gods
worde
/
ye
and
of
thynges
improued
by
gods
worde
?
He
allegeth
Augustine
/
Hierom
and
Cipriane
.
Let
him
put
their
workes
in
english
and
.
S.
prosperus
with
them
.
whi
damned
they
the
vnion
of
doctoures
/
but
be
cause
the
doctours
are
agenst
them
And
when
he
allegeth
marters
/
lett
him
shew
one
and
take
the
calfe
for
his
laboure
.
And
in
the
end
he
biddeth
bewarre
of
them
that
liue
well
in
any
wise
.
As
though
they
whych
liue
euell
can
not
teach
amisse
.
And
if
that
be
true
then
they
be
of
the
surest
syde
.
☜
M.
when
Tindale
was
apposed
of
his
doctrine
/
yer
he
went
ouer
se
/
he
said
and
sware
/
he
More
.
ment
no
harme
.
T.
he
sware
not
nether
was
there
any
man
that
required
an
oth
of
him
:
but
he
Tindale
swereth
now
swereth
by
him
whom
he
trusteth
to
be
saued
by
/
that
he
neuer
ment
or
yet
meaneth
any
other
harme
then
to
sofre
all
that
god
hath
prepared
to
be
leyd
on
his
backe
/
for
to
brynge
his
brothern
vn
to
the
light
of
our
sauiour
Ihesus
which
the
pope
thorow
falshed
and
corruptynge
soch
poetes
as
ye
are
(
ready
vn
to
all
thynge
for
vauntage
)
leadeth
in
the
darkenesse
of
deeth
M.
Tyndale
doeth
know
how
that
.
S.
Augustine
&
S.
Hierom
doo
proue
with
holy
scripture
More
that
confession
is
of
necessite
vn
to
saluacion
T.
that
is
false
if
ye
meane
eare
confession
.
whi
allege
ye
not
the
places
where
?
But
ye
knowe
by
.
S.
Tindale
Hierom
and
other
stories
and
by
the
conuersacion
with
Erasmus
/
how
it
come
vpp
and
that
the
vse
was
once
ferre
other
then
now
.
M.
I
meruell
that
Tyndale
denieth
purgatory
/
excepte
he
entende
to
goo
too
hell
.
T.
he
entendeth
to
purge
here
vn
to
the
vttermost
of
his
More
.
purgatory
Tyndale
.
power
and
hopeth
that
deeth
wyll
ende
and
fynish
his
purgacion
.
And
if
there
be
any
other
purgynge
/
he
wyll
committe
it
to
god
and
take
it
as
he
findeth
it
/
when
he
cometh
at
it
/
&
in
the
meane
tyme
take
no
thought
therfore
/
but
for
this
that
is
present
where
with
all
sayntes
were
purged
&
were
taught
so
to
be
.
And
Tyndale
maruelith
what
secret
pilles
they
take
to
purge
them selues
which
not
only
wil
not
purge
here
with
the
crosse
of
christe
/
but
also
bye
out
their
purgatory
there
of
the
pope
/
for
a
grote
or
.vi.
pens₊
xviij
M.
the
clergie
doeth
nothynge
vn
to
the
heretikes
but
as
the
holy
doctours
did
.
T.
yes
ye
put
More
.
Clargye
Tyndale
.
thē
in
youre
presones
and
diote
thē
and
handle
thē
after
youre
facion
as
temporall
tirauntes
/
and
dispute
with
thē
secretly
&
wil
not
come
at
light
And
ye
sle
thē
for
rebukynge
you
with
Gods
worde
/
and
so
did
not
the
old
holy
doctours
.
If
a
man
sle
his
father
/
ye
care
not
.
But
if
any
man
Note
twich
one
of
you
though
he
haue
neuer
so
greate
an
occasyon
geuen
hym
/
ye
curse
him
/
and
yf
he
wyll
not
submitte
him selfe
vn
to
youre
punishement
/
ye
leaue
him
vn
to
the
temporall
power
whom
ye
haue
hyred
with
the
spoyle
of
his
goodes
to
be
youre
hangman
/
so
that
he
must
lose
hys
lyfe
/
for
geuinge
one
of
you
but
a
blow
on
the
cheke₊
M.
Saynt
paul
gaue
.ii.
heretikes
vn
to
the
More
.
deuell
whych
tormented
their
flesh
which
was
no
small
punishment
and
haply
he
slew
thē
.
T.
Tindale
O
expounder
of
the
scripture
like
hugo
charensys
which
expoundeth
hereticum
hominem
deuita
/
take
the
heretike
out
of
his
life
.
we
reade
of
no
payne
that
he
had
whom
the
Corinthians
excomunicat
and
gaue
to
sathan
/
to
sle
hys
flesh
/
saue
that
he
was
asshamed
of
hym selfe
and
repented
/
when
he
saw
hys
offence
so
ernistly
taken
and
so
abhorred
.
But
ye
because
ye
haue
no
power
to
delyuer
them
to
sathan
to
blynde
theyr
myndes
/
ye
deliuer
them
to
the
fyre
to
destroy
their
flesh
/
that
no
moare
is
sene
of
them
after
then
the
asshes₊