it selfe Call them selues Christes seruauntes and loue hys worde yet they denye and treade downe bothe Christe and his worde and receyue for him donge of inuencyons of men and worshyppe for Christe antichriste and his lawes this euery man perceyueth excepte he be blynde as they be O I wolde to God the lorde wolde sende another Iosy as that wolde dystroy all greate buldynges places aulters phaanes secres decrees of antychriste and all that beloÌ„geth to that curfyd worshyp 4. Reg. 23. and. 2. Parali 34. ⧠⧠In what thynges bysshoppes of the churche of God shulde be subiecte to prynces and rulers and of theyr auctoryte and mynystery that is of the worde and sacramentes and of sentwaryes The seuenthe Chapitre ☞ ♣ ♣ ☜ BYshoppes .i. mynysters of the worde / be in all thynge subiecte to prynces and rulers as other cytezyns be excepte in these thynges that belonge to theyr propre offyce For it is necessarye that they be cytezyns whiche we adfyrme of all relygyouse ☞ ✚ ⧠♣ ⧠Byshoppes in mynystery of the worde be subiecte to no man but god alone iudgement of the churche whiche dothe iudge by the worde of god ☞ If lordes probybyte preachyng to byshopes for a day or .ij. they must be obeyd but perpetually obey them nat for god must rather be obeyd theÌ„ man Actes .5 If they coÌ„maunde they shall interprete the worde of god agaynste hys propre nature that is after the wyl of the pope his kyngdome obey them nat but resyste the mater more purely and feruently ☞ ✚ ♣ ⧠¶ And they coÌ„maunde that they shal teache tradycyons and coÌ„mauÌ„dementes of men obey them nat and so of al other of this maner that be agaynste the worde of the lorde ☞ ⧠☞ The greatyst and hyest poynte of theyr offyce is to preache to the people those thynges that the lorde hath spoken so purely so nakydly and so symply as god saythe nother increasynge nor demynyshyng .i. puttyng to nothynge of the inuencyons and dreames of meÌ„ for the people of the faythful shuldbe rulyd by the alonly worde of the lorde ☞ ✚ ☜ ♣ Theyr auctorite is to correcte with the worde of god ye kynges and prynces and rulers and with the church togyther to seperate apostates and slanderers of the worde froÌ„ the comunion of the faythfull and they so amending to receyue them agayne ☞ It is also aparte of theyr offyce chefly in those dayes that the chylde of perdycyon the man of syn is to be publyshed to the electe with the spirite of the mouthe of the lorde .i. with hys worde lest they consentyng to him do peryshe to expouÌ„de to al people with a quicke voyce and wrytyng those places of scrypture perteynynge to that kyngdome euery man as he hathe taken of the lorde let hym be banyshed from the temples of god that is frome the hertes of the faythful and let him neuermore be taken of them for the vycker of god or spouse of the church for if he be to be reuelid with the worde of the lorde it is necessary that it be done fyrste pryncypally by theÌ„ whoÌ„ god hathe made his euangelystes ♣ But I do nat denie this to belonge to all faythefull that haue the worde of god for it is commaundyd to all men of the kyngdome of the pope vnder the similitude of the whore of Babylon mother of al fornycacyon Apocalyp 18. Go from her my people and be nat parttakers of her synnes bycause her synnes haue come to heuyn and the lorde remembrethe her iniquities gyue her as she hathe gyuen to you and double her double workes in the cuppe that she dyd myxe to you myxte to her double as muche as she hathe gloryfyed her selfe in delycates so muche gyue to her tormente mournynge whiche wordes I haue expouÌ„dyd in the preface of myne oracyon in to the rule of the mynorytes ⧠¶ Therfore nother emperoure kyngê nor prynces or any other rulers may lawfully prohybyte that these thyngê shulde nat be done and if they do prohybite they ought nat to be obeyd for God is more than manne â—ormes and rotennes ☞ ⧠♣ ✚ ⧠They may forbyd that any thyng shulde be done without the worde and then they are to be obeyed ⧠♣ ☞ And they may constrayne .i. leste any man robbe or strike the popes chaplens and monkes / or of hys owne brayne plucke downe ydolles for this belongeth to prynces and rulers that haue the sworde that if any thynge muste be done it may be done with holsome counsel and in good tyme by the worde of god ☞ ⧠♣ ⧠☜ ⧠For all that the companye of the faythfull gatheryd and well enformyd in the worde of god may for this matter desyre and that instantly prynces and rulers that all thyng may be done pesably ordinatly and in good season ¶ wherfore messengers that is apostles and byshoppes of god be subiecte alonly to god iÌ„ ministery of the worde we say in mynystery of the worde for as for al outwarde thyngê as to preache in thys place rather then in that place with a surplyce or without in tabernacles of the faythfull and nat in the comen market or in the market and nat in the tabernacles and so of all other outwarde thynges by which theyr mynysterye is nat lette they be subiecte to prynces rulers as other cytyzens be ☞ ⧠♣ ✚ ☜ ♣ For and cause lawfull be they may holsom counsell taken depryue putte them forthe and pryson them cÌ„ ☞ Nat withstandynge the decrees of the sonne of perdicyon whiche vnder payne of cursynge do prohybyte leste any man touche his tyrannes and mynysters of hys clergye for what wyll suche preceptes but to wyll that with out any lette they may waxe wanton stele and go madde Forthermore I haue sayde that god turnythe all the cursyng of this kyngedome of perdycyon to his electe in to a louyng blessynge ☞ ⧠♣ ⧠☜ ⧠Also all sanctuaryes pryuyleges and pardones of that kyngedome be lyes of the deuyll and therfore to be countyd for nought ¶ ✚ ¶ ☞ Therfore bothe byshoppes and al other if they haue offendyd maye be taken from any place ye frome tabernacles and churcheyardes ♣ Townes and places may be ordeyned of prynces and rulers in whome they that flee whiche by chauÌ„ce with out hate or malyce haue shedde blode maye be safe vnto theyr innocencye knowen they maye retourne to theyr owne ⧠♣ ✚ ⧠⧠who so euer with sworde staffe or stone or any other way of hate or lyeng in wayte hathe stryken or slayne any man he ought nat to be suffered safe in any place but alonly he that agaynst his wyl hath done any of these And so the lorde hathe ordeyned cytyes for them that flee Numeri 35. ¶ No byshop hathe aucthoryte vpon hys felowe but to teache hym if he knowe the truthe better for the feynynge of archbyshoppes is nat of the worde of god ⧠Byshoppes haue no nede to be
cÌ„ ⧠☞ That the preceptes of god be inpossible to man this fruyte comyth of it that man knowing it is constreynid to professe that he can do nothyng of hym selfe and to meruell at the depnes of the iudgementes of god ✚ ☞ Of confessyon ☜ THe maner gyuen of scolers for auryculer confessyon is vnprofytable moste vayne inpossyble curyouse and moste dampnable and aduersary to the lawe of god it is so muche lesse that it is of goddê lawe as sophesters lye it is vnprofytable and moste vayne bycause it is without the frute of the spirite lettyng froÌ„ the purenes of faythe inpossible also for innumerable bowes leaues mothers doughters and cyrcumstances which no man althoughe he be lernyd can dilygently obserue muche lesse the vnlernyd It is curiouse also serchynge with a friuolouse care those thynges that be nothyng to the purpose wherby the mynde of him that is confessyd is lette that it can nat ryse with pure faythe in Christe and the same confession is to him moste dampnable for so impure and fylthy thynges be ofte rehersyd in suche confessyons that they corrupte good maners and infecte as well the speker as the herer For what be they but euyll comunicacyon and moste hurtefull iangelyng so muche more horryble that they be admyttyd vnder the colour of mekenes ⧠♣ It is the most coÌ„fussyd maase what so euer the synagoge of the pope hath gyuen of confessyon vnto this daye without the worde of god and of hys owne inuencyon ☞ ♣ ☜ ♣ For by what aucthorite be these iugelars bolde to prescribe to the moste free seruauntes of Christ newe lawes strauÌ„ge froÌ„ the doctryne of mekenes ¶ Trewe and profytable confessyon of siÌ„nes is made foure maner of ways fyrste inwardly to god alone seconde openly when cause requyreth thyrde to him whom thou haste offendyd lest thou defende synne but be reconsylyd to hym in loue of god fourthe to him of whom thou lokyst for the mery worde of the gospell that is the sermon of goddes grace and remyssyon of synnes by Christe and of this laste we speke ⧠✚ ⧠¶ To this thou muste chose a propre confessour whom thou seest able that he can comforte thy spirite with the worde who so euer he be ☞ It is execrable and abhomynable byfore the lorde that a faythfull christyane is bounde to admytte for a confessoure and his pastor marchauntes and rauenynge wolues of the kyngedome of the sonne of perdycyon ☞ Therfore thou comynge to a man myghty in the wysdome and worde of Christe the specyal that same moste hurtfull supputacyon of synnes layde aparte confesse moste purely the to be subiecte to many synnes and therfore to haue nede of the marcye of god ⧠In the begynnyng therfore lette him be the moste meke accuser of hym selfe the seconde let hym beleue stedfastly in the promyse of god that he shall gette the grace of god and remissyon of synnes the thyrde let him beleue that he can haue it nat by hys owne merytê or by the merytes of any saynte ye of the virgyn mary but alonlye by the goodnes and meryttes of Christ for he alone is that lambe that takythe away the siÌ„nes of the worlde the fourthe that by thys fayth he may be made parttaker of this heuenly iusstyce let him ascrybe nothyng to the iustyce of the fleshe but confesse with a pure harte alonly the iustyce of god to be louid serchid for amplectio and hym selfe to haue of hym selfe no iustyce at all and knowledge thys without feyninge the fyfthe lette him seâ—e some faythfull and conynge man that knowythe to gyue counsell of helthe and with the scriptures of god and can make stronge the mynde of the penytent in faythe and if there be nat a man hauyng faythe to do this thynge or he dreadyng him to be vnlawfull or nat hauyng the worde wherby he may comforthe hym in the lorde If there be a faythfull woman in whoÌ„ he knowyth these aforsayde to be to that same faythfull woman ye all though she be ioynyd carnally to hym I saye very nye It is lawfull for him to be coÌ„fessyd generally I say generally that he by no reason count hys synnes lest he infecte the herer for as we haue sayde euyll comunicacyon corruptyth good maners and of a truth that same foule and lycencyouse spekyng of the confessyons of antychristes factyon haue infecte innumerable and haue drawen them to the moste enormouse crymes ♣ Therfore let nothyng be openyd of any man leste that for mannes feynynges doctryne he beseme to dyspyse the thynges of god for god neuer coÌ„mauÌ„dith that what so euer many haue iudgyd in the spirite of errour wonders and many punyshementes be gyuen of certeyne lyers agaynste them that wyll nat nombre all pertyculerly but I haue made open that al these be of the deuyll in the boke of the causes of the blyndenes cÌ„ ⧠The confessyon of synnes that be longeth to outwarde thynges may be on thys maner Brother or syster in Christe I perceyue me ouer throwen with infidelite and innumerable sines the which I coÌ„fesse with all my herte I am very iniuste and full of ifidelite I haue done no good thynge and am an vnprofitable seruande wherof my synnes greatly greue me and I truely knowe that if I couyt to be sauyd I had nede of the mercye of god grace and iustyce therfore I aske of you the worde of the gospell of pease that is to saye remssyyon of my synnes ☞ And let euery faythfull take hede that he say this thyng without any in fidelyte and at the laste lete hym stedfastly beleue that the worde of absolucyon what so euer it be is a sure signe of the grace of god and remyssyon of synnes as he hathe beleued to be giueÌ„ him of the lorde for all the workes of god be in faythe Psalm 32. and euery man taketh so muche as he beleuythe and if he beleue nothyng he receyuith nothynge ☞ ⧠⧠☜ ♣ The forme of absolucyon is free so that it do sygnyfie all synnes to be remyttyd by Christe for this is good I absolue the froÌ„ thy sinnes in the name of the father cÌ„ or alonly in the name of Christ or this I pronounce to the absolucyoÌ„ of all thy siÌ„nes in the name cÌ„ or thus thy synnes are forgyueÌ„ the by Christe or in the name cÌ„ or thus By the name of Christe al thy synnes be forgyuen the. ☞ ⧠♣ ¶ All suche absolucyon is good and to the faythful a sure sygne of grace if he leue out this worde I. It forsyth nat what so euer sophesters dreame ⧠The more pure and symple the absolucyon is the better ☞ All absolucyons of the kyngdome of the pope be wycked patching many thyngê to gyther without frute of the keys of the holy mother the churche of the apostles Peter and Paule of excomunycacyon more and lesse frome pena and culpa ☞ ♣ ⧠⧠An absolucyon ought no
christen brother lent to me as yet bothe yonge in yeres and muche lesse in learnynge haue taken in hande to translate this so precyous a treasure and offer it to your most noble grace rudely sette forth trustynge that youre grace wyll cause the same eloquently and ornatly to be translated by some of your dyscret wyse and well learned clarkes most humbly besechynge your grace in good parte to take this my rude enterpryse pryncypally to confesse the truthe bycause I am very vnmete to do such a thinge and partly for lake of tyme oppressed with pouertye the whiche as the Poete MANTVANE wrytteth is enemy to good maners consequeÌ„tlye my wryttynge is verye course and base as yet ferre from the trade of a wryter the which be the causes of my offerynge to your grace so rude a volume so indygeste a phrase and to be brefe so vnsemely set together wherfore I humbly beseche your grace to take these my fyrste frutê yf they may be called frutes euen as Chryste our mayster hathe accepted the offerynge of the pore woman whose wyll was good Mar. 12 Lu. 21. wheÌ„ she offered al that she hade thoughe it was but lytle And the holy goste preserue our sayde soueraygne Lorde and your most deare husbande your grace the ladye ELEZABETHE Pryncesse Doughter heyre vnto you bothe and gyue to you the lyght of hys mercye to whome with god the Father and the Sonne be honoure and glorye for euer more So be it ✚ The epystell of the auctour ⧠To the noble and moste gentyll lorde lorde SEBASTIAN of MouÌ„t faulcone prynce of Lausanc FRANCIS LAMBERT the vnprofytable seruancte of Iesus Christe grace and peace of god the father and the lorde Iesus Christe ⧠NOt many yeres passyd moste noble prynce whaÌ„ I shulde preache the pure and holsome worde of god at your cytie of Lausane I dyd ê‘ceiue by many argumentes bothe the sobre gentylnes of youre mynde and also the outragyous wyckednes of certayne flaterers and deceiuers For at altymes where as you were present at my sermons you dyd moste purely fauer the worde of god and whan you were constreynyd with vrgent busynes to be absent whiche was ones and eftsones as you haue enformyd me very many were aboute sumwhat busyly to alyenat or make you straunge ye as it were to say enuiously to drawe you frome the worde of god lyke fyrye burnyng knyghtes adfyrmyng that I preachyd heresye But at the laste the myghty verytye hathe so conuycte you that you haue wryten many thynges for me and I gladly coÌ„fesse that for the loue of you I was gentylly enterteynyd with the BerneÌ„ses Ligurynes Basylyanes Friburgyanes Farthermore at my departyng from you you instantly desyryd me very ofte to wryte to you whiche to do I gladly promysed in tyme conuenient wherfore I beseche your hyghnes of pardone bycause I haue nat performyd it to thys daye for it chansyd nother by obliuiousnes or neglygence but very ofte whan I was about to do it I was constreynydly rapte to other maters The laste of al I wolde haue made answere to the hundreth paradoxes or questyones of CONRADVS TREGARIVS the Augustyne frereseÌ„t to you wherin he is very busy not alonly to pull you away frome Christe but also the noble gentyles of Heluetia although he do glory with pretens and zele of the spirite of Christ in the spirite of erroure and blyndnes Veryly he dothe teache nothyng lesse then Christ For he laboryth very sore to vndermyne the vyneyarde of the lorde of companies that is to saye the congregacyon or churche of christen people euyn lyke to a crafty or wyly foxe but this foxe muste be taken I saye thys lytle foxe ye the whiche is without effycacytie or strengthe of the spirite that other he maye be sauyd or els confoundyd put downe accordynge as the spouse commaundyth in the cantykles saing take to vs these foxes these lytle foxê that vndermyne the vyneyardes and the lytle eyes of the vynes which wordes howe they shulde be vnderstaÌ„dyd I haue declaryd in my enarracyon in to the cantycles Farthermore whaÌ„ I was about an answere in to the sayde paradoxes or conclusyons the derely belouyd and trewe teachyd bretheren of god VVLSGANGVS FABRICIVS Capito and MARTINE BVCER two of the byshopes of Argentyne preuentyd me And for that cause I dyd leaue of my purpose and toke on hande the reiteracyon or settyng forthe the comentaryes whiche I had begonne in to certayne of the prophetes with many other thynges for I knowe them to furnyshe that mater more dylygently then shal nede that any man shulde adde any thynge to theyr wrytingê I wolde but alonly monishe you to beware and take hede of suche wolues goyng in shepes clothyng that they do nat in euery place vyolently rapte slee and dystroye I haue also made answere to the epystle that he dyd wryte to you in the begynnyng of his boke deferrynge to wryte to you matters of greater grauytye vnto a tyme more conuenient as well as if I had made answere to the sayde paradoxes or conclusyones Nor you shall nat merueyle that I sayde there be many byshopes of one cytye for verely euery cytie hath so many byshoppes as it hathe true euangelystes or preachers for euery preacher of the truthe I say of the truthe that dothe nat preachelyes decrees inuencions dreames lawes and couÌ„selles of men but the moste pure and symple worde of god is a true byshope although he be nat callyd so of many the churche of god hathe no other byshopes but these therfore there as is no pure minister of the worde of god is no bysshop and without doute we haue ben very longe and manye yeres without byshopes in the moste fearfull iudgement of god for they that haue be callyd byshopes to this day be nothyng lesse than byshopes excepte they wyll be callyd wycked or purse byshopes or byshopes of the kyngdome of antichriste Verely a byshope is callyd by interpretacyoÌ„ an ouersear or watcher and euery man is byshope of the thiÌ„g that he moste entendythe But there is no man so blynde but he perceuyth to what thyngê these byshopes of the kyngdome of perdycyon entende Ye and they glory them selues in lyenge wordes sayeng He that dothe a thiÌ„g by another / aperethe to do it by hym selfe This rule / is execrable / and cursyd byfore the lorde in those thynges that pertaine to the office of a byshop whose hyest pointe is ministery of the alonly worde of god for they may coÌ„mytte to other the ministery of sacramentes bycause they be pryncypally sent to the ministery of the worde As saynte Paule wryteth of hym selfe in the fyrste epystle to the Corinthianes the fyrste chapitre sayeng Christ sent nat me to baptyze but to preache the gospell more ouer these buggyshe bysshopes substitute or haue none vnder theÌ„ that is a pure euangelyst but hyre wretches and moste couytouse marchantes of lukre that seke nothynge lesse then the
do none of these aforesayde for we be coÌ„straynyd to it by the word of god for all that be of this secte are to be publyshed to the people of god / that they maye beware of them leste they be deceyuyd Thys blynde doctoure callythe vs Phylystianes wearyng vayne and folyshe armoure and of this maner this blasphemer railith and wonderythe I wolde to god that he were nat a blasphemar agaynst the spirite of god and wolde nat speake wittingly agaynst his coÌ„science with what armoure do we resyste these enemyes of Christe and hys worde Is it nat the eternal scriptures of god and this iugeler callythe them vayne and folyshe But what is the cause that he was nat present at this laste conflycte or disputation at Argentine where he myght haue be sure to haue dysputyd with the Byshopes of the same Cytie we wyl gladly giue our selues to deth if we be ouercome and conuicte where as if he were coÌ„uicte he shulde sustein no dauÌ„ger at al. but he wolde nat that the people shulde knowe hys lyes the whiche had be dysclosyd in dede if he had dysputyd ye or to speake near the marke if he had be preseÌ„t at the sayde conflicte or dysputacyon the symple people haue the iudgement of the spirite aboue al suche proude bugges the whiche we call Magistrinostri bycause they loue the worde of god the which the other be about to suppresse tread downe For is it nat wrytten Thou hast made me wyse ouer myne enemies thorowe thy coÌ„mauÌ„dmentes for it is to me euerlastiÌ„g I do perceiue aboue all that teache me bycause thy testymonies be my studye I vnderstande aboue olde men bycause I haue searchyd thy commaundmentes the hundrethe .xviij. Psalme Forthermore froÌ„ these sage and wyse men god doth hyde his mysteries the which he doth vouchesafe to reuele and open to the yonge lytle ones they knowe and perceyue thys lyterature and attrybute very muche to it therfore they do nat entre in to the lordes power verely these other be admytted into the sayd powers and feareful iudgemeÌ„t of god For verely there is none although he be lernyd that is admytted to the inteligence of the scriptures of god but euyn he that dothe attrybute or gyue nothynge at all to the scyence or wyt of man towarde the vnderstandyng of theÌ„ but al only to the spirite of truthe These meÌ„ wyl nat that the lytle flocke of Christe shulde iudge of his voyce and it perteyneth most chefely to theÌ„ For be nat they the shepe of Christâ— he theyr shepeherde but there is one voyce alone of this shepherde or pastor which doth hyely please his shepe without any other And they knowe heare his saide voyce Iohan .x. It is also sayde to them proue you the spirites if they be of god or nat whiche they do ê“ue knowe by the scripturê of god the which is the only most sure testimony to proue if the voycê of theÌ„ the teache be of god or nat also Psal 18 .118 Esa 8. they he callyd testimonies or witnes let thê Tregariê° with all his secte outrage as much as they wil and denye the worde of the lorde that is to saye that the companye of the faythful to be apte iudgê of the worde for wtout doubte he shal shortly slyde downe fale bycause he goyth aboute it with stafe made of rede of the shadowe of Aegypte of the dreames of men If god be with vs who is agaiÌ„ste vs Let nat thys hartles knyght ouer boldely promyse to him selfe the vyctorie I saye yet agayne he shall fale be confoundyd we be nat aboute this thorowe our selues but thorowe the stone that is our faythe by Christ couyteth to subuerte this lyeng and wyckednes He hath his hedde antichrist to whom he dothe attrybute and gyue more then to Christe and to whom he dothe cleaue with all his harte the veritie and truthe of Christe setaparte wherfore we of necessitie muste nedes hate him accordyng to the sayenge of Dauyd Psalme 118. I haue hatyd the wycked and Psalme 138. Dyd nat I hate lorde them that hatyd the was mouyd ouer thy enemyes I dyd hate them with a parfecte hatred and they were made enemyes to me wherfore nowe in the meane seasoÌ„ let him couÌ„te vs for mockers bycause we be apostata from Antychryst cursse him lest that we shulde be apostata from chryst and let hym opprobryoully speake agaynst vs what he wyl for we glorye for them al byfore the lorde of whoÌ„ his destructyon is at hande bycause that baren tre is not abasshed to couÌ„te the sayers of truth for mockers for no other thiÌ„g but bycause they speake the truth / as who saye / the truthe it selfe were a mockage Thys wyked man wyll not be ouercome of the truth of the which we glorye in the lorde to be conuycte for we our selues in tymes paste dyd walke iÌ„ the spirite of errour but nowe the veryte of god hathe ouercome vs by the which god hath delyueryd vs ye and dayly doth delyuer vs froÌ„ the most greuous darckenes of ignorance and erroures whome we do instantly pray that he wyl make perfyte the thynges whiche he hath begonne in vs we wyl not be conuycte of the decrees of men by whom he is coÌ„uycte and most shamfully straungelyd as I very well knowe so that in the thynges of god he maye be confutyd of innumerable chyldren and husbande men for it is to wyt that the most vyctorous word of god which they loue is able to preueyle agaynste a hundreth thousande suche as Lregaryus is if our armour be nat inuyctoryous as he denyethe them to be lette hym condescende or come forth and proue howe inuyctoryous they be but he doth warre iÌ„ horses and charyotes that is to say with the sotletyes of men verelye we warre in the name and worde of our lorde god in the whiche we despyse hym and all that warre agaynste vs he dothe also say that the Churche is not so destytute namely in thys golden tyme that she shulde not haue her warryours truely thê myght be a sainge of blynde Byarde oh howe nobly doth he know what the churche is and who be her warryours he supposethe the church to be that whiche countethe the wyse men of the worlde to be her sodyours as who shulde say it were not wrytteÌ„ I wyl destroy the wysdome of that wyse and wyl cast away the vnderstandinge of the prudent where is the wyse where is the scrybe where is the searcher of thys worlde hathe not god made the wysdome of thys worlde folyshenes 1. Corinthy 1. these be not the soudyours of the churche of god but the symple pure meke that with all theyr hartê cleaue to the worde of god most hyest of suche that be of thys kynde the frunte of the greate warre of our churche which is peasyble is ordyned the whiche is called by the Hebrewe terme Schulamitis and not Sunamitis as be
supposethe for the Hebrewe bokes haue it wrytten of thys maner in the syxt Chapiter of the Cantikles Reuertere Reuertere Schulamis the which wordes in englyshe be returne returne or turne agayne my peasyble churche and in the .7 chapiter what shall ye fynde in my peasyble churche but companyes of warryours spoken by thys terme Schulamis let hym haue hys churche the whiche he callethe Sunamis that is to say the synagoge of Antychryste myserable captyuate stony indurate we wel haue â—ures the whiche we cal Schulamis that is to saye the churche of god the spouse of true Scholomon which is by interprytacyon of Chryst that pesable kynge all whose souayours stronge ye most strongest be alwaye gyrded with the most persynge sworde of the worde of god for nyghtlye dreades Lantik 3. these souayours be made moste ware and wyse to the battelles into the coniuringe of Antychryst whom god him selfe hathe made truely wyse Ioh. 6. of whom the reprouable Aegipte Sodome Babylon be not able to suffer the leaste scyrmyge or lettynge lose nor neuer coulde Thys Trygaryus dothe saye that we threaten greate thynges but to whom or do we threteÌ„ our selues do not we rather open and declare the thretenynges of the dreadful power of god the which we be certyfyed of shall fall most greuous into the kyngedome of the sonne of perdycyon he dothe also saye that in bryngynge vp rumoures and sclanders we so perpetually be of one mynd that no man doutethe of it but we haue al one spirite I make answere that when we cal them wolues beastes antychristes we do not sclaÌ„der theÌ„ but shewe forth what the spirite doth iudge of theÌ„ by the testymonye of scryptures but it is not alonly in this one thinge that we be al of one mynde for we do dyssente almost in nothyng that the same spirite of god doth teach vs in the sayd word he dyd prophesy as Cayphas dyd ye euen agaynste his wyl nat dylygently markyng that we hade al one spirite although he wolde that his sainge shuldbe otherwayes vnderstaÌ„ded But nether be nor yet al his sinagoge iÌ„ any thing be of one mynde sauynge in thys that they haue all coniured agaynste god Chryst and his verite for what do we se in them perpetual stryfe of Thomystes Scotystes Occanistes of Nomynalles Realles Summeles and suche other of thys kynde stryuynge euen contrarye one to an other whereby is wel knowen that they haue nothynge comen with the doctryne of chryst the whiche is the doctryne of mekenes vnyte they be also strauÌ„ge from hys spirite he doth furthermore saye that we with a vayne glose of wordes do wrast and wrythe the holy scryptures into our owne seÌ„ce wher as we do subdewe our sence by all meanes into the seruyce of the scrypture of god and glory to be ouer comeÌ„ of the truth as any man may openly perceyue that shal loke vpon our commeÌ„taryes and also we do affyrme nothynge that is not proued by the open testymonye of the scripture what is the cause therfore that he dothe counte our exposycyons for vayne but that he is aboute with hys craftines to mocke haue in derysion all the scryptures of god wo be to the thou blynde iogeler for thy iudgment is at haÌ„de bycause thou arte not affrayed to count the testymonyes of god most hyest for vayne and folyshnes peraueÌ„ture thou doeste thynke the spirite of god to be coÌ„pared to thy doble craftynes ye warsse then a foxe but that shalt shortlye be destroyed with the power of the same spirite we wyll not cleaue to the counsel or phantyse of any man excepte it haue the testymonye of the scryptures of god in what thynge do we erre theÌ„ or what haue we reprouyd at any tyme that dothe agre with the scryptures of god or what other thinges shulde we receyue we do receyue the wryttinges of men that agre with the sayde scryptures not for the men but for the truth sake the word of truth ought to iudge who shulde haue wrytten ryghtfully / if they deny that we haue the truth let them improue our probatyons by the worde of god Tregaryus wyll do it he makethe argumente Pro and Contra Primo secundo et tertio c. we wyl heare this sainge the lorde speketh it to whose least iote of speaking ryghtly taken we gyue place but we openly accurse the sotletyes of Tregaryus and hys secte not bycause we be ignorant iÌ„ theÌ„ for we haue labored our selues in such sophestycal knottê but bycause it is wyked and agaynste the worde of god to entreate apoÌ„ the scryptures of faythe with suche contencyous argumentes nor we do not denye as he dothe impute to vs that the worde of god may not be expounded but we wolde not that this exposycyon shuldbe of the proper sence of any man althoughe he be learned and holy but of the sence of Chryst which is than so when we expounde scryptures by scryptures for as I haue spoken in many bokes it is impossyble that any man shuld ryghtuously expounde scryptures of hê owne sence or brayne And yet besydes thê Tregaryus hath added to a blasphemye agaynste the lorde that he supposythe there to be many goddes that can be no maner wayes erre the whiche doth perteyne alonly to god hym selfe the hyest and greatest besydes whom ther is no mo goddes for who but he is immutable so that he can not erre for all sayntes haue synne .i. concupiscence as longe as they lyue and say as is wrytten in the fyrste canonycall epistle of Iohan the fyrst Chapitre yf we shulde say that we haue no syn in vs we deceaue our selues and truthe is not in vs but for all that they do not worke iniquite or wekydnes for syn dothe not reygne in theÌ„ as is playnly declared Ro. 5. 6. he is afrayde also lest that he be iniuryous to the electe in the meanese soÌ„ blasphemyes the lorde god hathe no nede of our lyes no nor yet hê sayntes verely when god hath mercy of the synners or the iniuste and maketh of theÌ„ sayntes theyr vnrytousnes doth commende and laude the rytousnes of god Ro. 3. for verely from thensforthe hys iustyce apperythe more gloryous and he is manyfestly declaryd to be iuste true in hê sermones when he is cruell ouer the wekyd and the rebellyon not obseruyng his promyses is iudged he dothe fayne hym selfe to wryte for the church of god and yet dothe nothyng els but aledge the decrees of men / for that thinge that this crafty false prophete doth of the councelles he doth it so that he is about to subuert al the pryncyples of fayth I do confesse that he speaketh many thinges true chefly in the begynnynge but at the laste he doublethe his voyce of the churche her councelles wherby he maye more lyghtly surely powre out his poysoÌ„ but as I sayde in the begynnynge he is answeryd enoughe at al to his questyons of them afore
verytye of scriptures of god hathe be hydde and suppressyd Capi. i. The Paradoxes OF Christ and his apostles the same veryte truthe was diligently preached whiche nowe is opened agayne with his gyfte and spirite They dyd preache the moste pure worde of god with the same siÌ„cerenes that it was reuelyd shew yd of god nat admyxted with proude phylosophy chyding sophymes dreames decrees tradycyons of meÌ„ne and to do the same we our selues be aboute and couit with all our hertes ¶ For it is vnpossible that any man shulde perceiue the scriptures of god by carnal wysdome as S. Paule dothe say in his fyrst epystle to the Corinthians the .2 chapitre sayeng god hathe made them open by his spirite for the spirite sercheth althynges ye the botome of godes secretes ⧠¶ Verely the alonly spirite of god is the moste lawfull interpreter of scriptures and most surely dothe iudge of the secretes of god .i. Corinthians 2. the thyngê of god no man knoweth but the spirite of god ☞ ⧠¶ who so euer dothe preache and expounde the scriptures nat of this spirite powres forth his dreames lyes for he is then carnall nat perceiuyng those thyngê that be of the spirite of god for they seme but folyshenes to him wherfore he can nat ê‘ceiue that as I haue sayde they be taken in spirite 1. Corin. 2. ☞ ⧠⧠☜ ♣ God hathe gyuen to vs the moste surest testimonie of his spirite that is to say his scriptures by whom is wel knowen who dothe iudge rytiously or no. so scripture is called a witnes or testimonie Esaie 8. the Psalme 18. and very ofte in the .118 Psalme ⧠⧠Euery exposicion of any place of scripture whiche dothe dyssent from no other place of the same scripture is of the spirite of god but if it do dissent in one iote it is nat of the holy ghoste but commeth of the lyeng and folyshe sense of men for euery man of hym selfe is a lyer Psalmus 115. ♣ Hat longe after the apostles dayes Doctours began to expouÌ„de the most spirituall scriptures of god agaynste theyr propre nature and ordre of god whiche had openid theÌ„ after the wysdome of the flesshe moste vayne phylosophy admyxtinge them dayly with theyr reê“uable soteltyes sophymes ☞ By what meanes it came to passe that they were depriued the equal iudgement of god and true intellygence of scriptures and blyndyd euery day more then other so that by the multitude of sophymes and carnall inuencyons the lyght of euerlastyng verytye and truethe was vtterly hydde ⧠wherof the moste pure textes of scripture were forgotten and inuentoures feynours and dreamars were receyuyd as chydyng / Sophesters / Scotystes / Thomystes / Occanystes Summystes / and suche other ⧠☞ After that mannes wysdome and proude phylosophy was admytted to the exposycyon of scriptures of god whiche is inpossyble to it for it peruertyth the germane and true sense of it and we fall in to the moste rude and ieoperdouse confusyon of blyndenes ygnorance and erroures that almoste there shuldbe none that walkyth nat in lyenge ☞ ⧠♣ ⧠☜ ⧠Also nat longe after the apostles tyme vnto these happy dayes hathe be the very worldes of blyndnes and darkenes but nowe the nyght darknes be gone and the amyable daye of verytie and truthe is at hande ♣ It is heresye to say that to coÌ„uicte heretykes we hadde nede of sophistical soteltyes or mannes phylosophy for veryly god is neuer knoweÌ„ by theÌ„ nor they by hym bycause no man may stryue for god and hys veryte bycause it is contrary to God Forther more the wysdome of this worlde is dystroyed ouercome and reproued with the alonly and moste pure worde of the crosse 1. Cor. 2. and the chapitre folowyng Paule dothe saye that he dyd nat come to the Corynthyans in eloqueÌ„ce of speakyng or wysdome but that he might open and shewe the testymonye of Christ Iesu and many thynges of thys matter in the same place ☞ ⧠♣ ⧠☜ ☞ They that beleue by eloquence so phymes philosophy and suche other wordes of mannes wysdome to teache Christe wyl that our faythe be in wysdome of men whiche is inpossyble at the leaste of true faythe whiche is nat but of the worde of the crosse and open shewynge of the spirite power of god 1. Corynthyans 2. ☞ ⧠♣ In all the ieoperdouse tyme of erroure and darkenes we were herytykes sysmatikes from Christe and his verytie and drowned in the most greuouse erroures whiche we coulde nat perceyue of our selues for bycause the alonly iudgement of the flesshe that dothe neuer condempne it selfe but is alway aboute to ordayne it ye aboue god was then receiued dyd please and men dyd cleaue to it whiche god dothe hyghly abhorre ☞ ⧠♣ ⧠The lyeng and reprouable sense and iudgement of the flesshe then reyâ—yng after that and contrary to goddes worde was inuentyd the supercylyous and proude state of the pope his cardynalles and bysshopes and what soeuer dothe perteyne to the apostatate kyngdome as be the monastycall sectes indulgences of yeres dayes from pena culpa cÌ„ decrees and rules of men vsurpyng of rythes fyrste frutes and oblacyons inquisitours .i. ê“tectoures of this heryticall iniquitie promocyons of false deuynes scoles of decrees and such other of thys kynde execreable feynynges of the dyuell by the whiche vnto the tyme apoynted that is vnto the tyme that the iniquities of this kyngdome of the sonne of perdicyon was endyd the same kyngdome was establysshed ♣ The surest and moste euident sygne that this greate blyndenes hathe so longe endured is that inueÌ„cions tradycyons and decrees of men were regardid and setby more than the moste holy lawe of god and bycause the pure textes and sense of the byble were almoste clene extyncte and putte our of memory besydes that in theyr exposicyon euery man dyd folowe the dreames and feynynges of hys harte and nat theyr true and germane sense nat the marke of the euerlastynge spirite and dyd glory with hys inuencyons so that there was none that myght be acountyd any thynge worthe at all in mynistery of the worde but such a ruâ—ler of whom might be sayde Beholde here a goodly preacher a noble plaâ—e with his newe inueÌ„cions in preachiÌ„g and wrytyng he is copyous moues mery conceites in euery place that is as muche to say as derysyoÌ„ and mockage of the holy ministery of the gospell and to be brefe the bysshopes apostles and prophetes of god were nat serchyd for But Antychristê and theyr synagoges whiche with theyr inueÌ„cyons with one brethe can prouoke men bothe to laughe and wepe vomyte a hundreth allegaciones pratyng and preachyng to the people decrees and lawes of men customes and deades of many yeres examples and dreames of olde wyues monstrous lyes of the kyngedome of Antychriste ypocrytes deceyuers lyers nat wyllyng to orden the iustyce of god but the iustyce of the flesshe and of theyr sectes and of
of perdicyon do depryue the people of god theyr ryght / and iuste tytle that is to chose them a pastor / for he shulde be chosen of them / that is ordeyned for them to rule with the worde ¶ Of the cōgregacyon of the faythful he is to be taken for a true byshop and messenger of god / whome so euer he dothe sende / altho thys sendynge be by lot of faythe openly done / as of Mathy Actes 1. as I haue declared in my sayde boke of callynge ¶ The counsell of euery place ought to gyue hede and watche if those that be chosen into byshopprykes be mete to the same ministery of euery peryshe of the faythfull / whiche belonge chefely to prynces ¶ And yf there chaunce any to be electe vnprofytable vnlernyd or strāge from the worde or that dothe offende the cōgregacyon of god by horemongynge or any other cryme or not wylto admytte holye matrymonye or hauynge a vnchast wyfe or childrē dyssētynge from mekenes c̄ the electyon must be reuoked of them and lette the electyon turne to the congregacyon that they may cal a byshoppe to them myghtye in workes of mekenes and the worde ♣ ⧠♣ ⧠Yf the churche dyssent in electyō of a byshoppe or rulers and prynces with the churche nor they do not searche the counsell of the lorde of true byshoppes nor fynde one open place of scrypture what is necessary for thē to do then by example of the apostles faythful prayer had before lette them cast loottes and what so euer chaunsythe by lootte they be bounde to receyue for the sure wyll of god for it is written loottes be put into the bosome and tempered of the lorde Prouer. 16 and Capitulo 18. lootte putes awaye contradyccyon and doth iudge great men more of this matter in my boke of callynge ☞ ⧠♣ ☜ ♣ All canones of the worlde can not lawefullye chose one byshoppe of the churche of Iesu Chryste ☞ ⧠⧠Kynges and prynces and other great nobles ought to chose very many lerned men in the worde of god whiche shulde be byshoppes in theyr courtes and shulde teache theyr courtyers oft the most pure worde of god ☞ Yf one or two or mo houses of the faythfull perceyue that they haue not faythful byshoppes suffred to them or the people of the peryshe wyl not chose euaungelycall men they maye pryuatlye take them selues aproper byshope or pastor ☞ ⧠♣ ☜ ⧠Those shulde alonely be chosen byshoppes that be suche as Paule descrybethe 1. Tymothe 3. and Tyte. 1. that is to be irreprehynsyble with out faute kepynge hospetalyte gentyl sober iuste meke holy husbandes of one wyfe in feare and care of the lorde gouernynge theyr owne house hauynge childrē lerned with al chastyte which be not proude couetous drunkerdes angrye contencyous but honest able in worde and māners wel to order the churche of god and theyr wyues must be chaste honest sober and faythful in all thynges ⧠⧠⧠♣ Yf any of the cetizēs or of the nobles be such one he may be chosen byshope of the congregacyon notwithstādyng all the decrees of the apostate kyngedome ☞ ☞ ☞ ☜ ☞ It is herysye and folyshnes to affyrme that the aforesayde texte of the apostle of the wyfe and chyldren is otherwayes vnderstande as the ennemyes of mekenes do saye them of a lawefull wyfe and chyldren naturally begotten in matrymonye ☞ ♣ ⧠Therfore maryed men maye be made byshoppes and preache openly the worde of god and after the pure texte of the apostle there ought none to be chosen byshoppe of the congregacyon excepte he be maryed or haue bene or wyll be ☞ ⧠♣ ☜ ⧠And for that cause god wolde that all except a fewe prophetes apostles and byshopes shulde haue be maryed and shulde be to this daye that there be no suspeccyon of whormongynge or vnclenlynes and that they myght more safly be conuersante with other ☞ ⧠♣ ☜ ♣ Also by an other reason that they myght be partakers of holy matrymonye that ought to preach the hye mysteryes of it the which be in Chryste the churche for what be all the scryptures of god but sermones of hys mysteryes and hys churche ⧠☞ They that haue chosen byshopes where as cause is maye lawefully depose them ⧠⧠⧠⧠A iust cause of deposycyon of the same is vnsyncere preachynge of the worde of god .i. yf they myxte lawes decrees and tradycyons of men with goddes ordynaunce ⧠♣ ♣ ♣ Deacons of the churche be those that the faythful chose for to gather dystribute to the pore the almes of the faythful whiche nowe many cetyes of Germanye do makynge comen boxes for it such were the .7 deacons electe and instytute of the apostles at hierusalem of whom Stephen the Marter was one ⧠☞ ♣ ⧠♣ Men of good wytnes faythful and maryed muste be chosen deacons .1 Tymothe 3. whiche if they be pore let them be susteyned with the comen almes by the decree of the churche ⧠The churche of god hath no mynysters besydes these byshoppes and deacons for byshoppes prestes deacons subdeacōs c̄ of the kyngdome of the pope be deacons of men ordyned without tystymonyes of the word of god ☞ ⧠⧠☜ ♣ ☞ Of punyshment and puttynge out false byshoppes and false apostles from the cōgregacion of the faytheful Capit. 6. AL prophisye and scripture of god is profytable when it is synce rely teached handeled Tymothe 3. for it is a openynge of the spirite of truthe to the helthe of the faythfull 1. Corinth 12. ♣ For it is the worde of the wysdome of god more precyous then golde and syluer and to whom all that can be desyred maye not be cōpared Pro. 3. nor precyous stone maye not be assymulat to it and all tresure is counted but as cley in the syght of it Sapien. 1. ⧠¶ Prophane doctryne and straunge from god doth not profyte but alway to the greater wykydnes and dothe waste crepe and consume euen as the dysease of canker 2. Tymoth 2. for it it Leuen sone corrupting al the dowe 1. Corin. 5. and Galat. 5. and euell comunycacyon deceyueth and corruptythe 1. Corinthy 5. ⧠⧠♣ Suche maner of wyked sermones contrary to truthe be teached and loued alonlye of them that be corrupted in mynde 1. Tymo 6. and .2 Tymo 3. ♣ Yf he ought to be taken from the myddes of the faythfull neyther it be not lawfull to accompanye with hym that is called brother .i. faythfull that with his synne offendythe the congregacyon of god moche more he that with hys wyked teachynge turnythe the people from Chryste ⧠♣ An heretyke after the thyrde monyshyon repugnynge to the truthe is to be flede as a banyshed man Tyte. 3. and not bryngynge the pure worde of god he is not to be receyued into your house nor you ought not to salute him for he that salutyth him consentys to hys euell deades 2. Iohā canonycal
ergo superfluously and frely Chryste was deade for vs. ☞ ♣ ⧠¶ Therfore there is no other purgatorye / or purgatyon / but that whiche is of faythe in Chryste ✚ And they that iudge otherwayes / fynde not one place in the holye / and canonycall scryptures / for them ¶ For that the .2 Machabe the .12 that Iudas a collatyon mayde sende .12 thousande beysandes of syluer to Hierusalem is not of auctoryte / for those bokes of the Machabyes be not couÌ„ted in the rule of the hebrues / also if thou loke dylygeÌ„tlye on that place thou shalt fynde that rather they dyd pray lest the siÌ„nes of the deade which they hade taken of the giftes of ydolles shulde hurt theÌ„ then for the deade men them selues and for that cause it is concludyd that holsome and holye is the thought to pray for the deade that they may be losyd of theyr siÌ„nes is agaynste canonycall scryptures ✚ In syght of the lorde the dethe of sayntes that is of the faytheful is precyous that be iustefyed and saÌ„cryfyed by faythe Psalmo 115. also Apoca. 14. Iohan harde a voyce sayenge to him blessyd are they that dye in the lorde that is in the faythe of Chryste ¶ Also of them that dye so in the lorde the spirite spekethe that from henceforthe they reste from theyr laboures and yf they reste ergo they suffer no fyer Apocal. 14. great is the aucthoryte of thys place what so euer many other thynke for it doth dyssent from no place of other scryptures / whiche somtyme god wyllynge I shall proue ✚ The dethe of synners .i. of vnfaythfull is worste Psalmo .33 synners be callyd vnfaytheful bycause synnes be imputyd to them and all theyr deades be not of faythe and therfore they be synne Roma .14 truly faythefull be called iuste sayntes bycause synnes be not imputyd to them for true fayth Psalmo .31 blessyd be they whose iniquites be forgyuen and whose synnes be coueryd blessyd is the man to whoÌ„ the lorde hathe not ymputyd synne ¶ Furthermore faythfull lazarus beynge deade he was borne into the bosome of Abraham / verelye the wykeddynes was buryed quyckely in hell which I haue expounded in my enarracyon of Luke Capitulo 16. ♣ ⧠¶ Therfore blessyd is the faythefull dyenge in the lorde for into hiÌ„ he shal slepe and rest Psal 4. the vnfaythful verelye is accursyd ☞ ✚ ♣ ⧠♣ we conclude therfore / that alonlye fayth is our purgatory blessyd is he that so purgyd dyeth other purgatory we finde not for they be most lykest dreames what so euer hath be dyffyned of these / thê loÌ„ge tyme / nor haue nothing profytyd / but to fat / and set out slowe belyes of the kyngedome of the pope ✚ Therfore bycause they were with out the testimony of the worde of god / they be wyked that the forsayde kyngdome of the pope hath diffined in theÌ„ and to be plucked awaye of prynces / and rulers and reformyd to the rule of the scryptures of god ☞ ⧠⧠Of sectes of perdycyon and beggynge Cap. 11. NOthinge more dampnable sythe Chryste was borne was brought in then these sectes of perdicyon sectes of perdycyon be they that can not but destroy as be the monasty call sectes ¶ Alonly one profession is of helthe that is to saye to professe Chryste whiche bycause he hathe one spirite one faythe one god one redemer one medyator or aduocate one worde one iudgemeÌ„t one baptysme one testameÌ„t of grace dothe hyely abhorre scysmy and deuysyon of the thynges that atteyne to hiÌ„ namely of his only spous the churche for the whiche Paule reprouethe the Corynthyans of theyr zele coÌ„teÌ„tion saing I am of Paule I of Cephas I of Apollo 1. cor 1.2 3 ♣ Bycause there is one and the most suffycyent rule of all that beleue the worde of god all monastycal sectes be superfluous and vnprofytable ✚ Paraduenture they hurte not and be tollerable to them that trust not or gyue theÌ„ nought verely to them that thynke there is in them the leste Iote of perfectyon iustyfycatyon or effycacyty vnto helthe they be more poyson then the venym of Aspys ♣ For verelye the monastycall secte is the well of ypocrysye the Iakes of enuy ydlenes druÌ„knes grudges hate ambyshon and of all vnclenlynes the doughter of the bloude sukker deuourynge althynge and alwaye saynge brynge bryng an ensacyate depnes of tradycyons of meÌ„ stryuynge euen coÌ„trarye to the worde of god ☞ ⧠¶ Nether kyngedome lordeshyppe landes customes tythes or any great ryches besynes of marchaundyse may lawfully be permyttyd to the Charterhouse freres benedictynes celystynes or any other moÌ„kes whoÌ„ they cal possessyoners of prynces and rulers ✚ Aboue all cloystures these ought to be subuertyd for they drawe almost all the worlde with stryfe and exactyons to bryng vp certayne ydle fatte hogges and what they do more ouer I tell not ☜ ⧠☜ ⧠♣ ♣ ✚ But these that they call beggers what do they not steale with theyr ymportunate beggynge be they not amongeste the faythefull as myse be in barnes in clothes mothes in wortes wormes besyde that that they be callyd so beggers they wyll fare better then many greate men ☞ ⧠☜ ¶ Beggynge is alwaye vnlawefull and nere thefte to them that can with theyr laboure gette necessaryes ⧠¶ Therfore it is not laweful to gyue any thynge to these monkes bycause they ought and maye eate the laboure of theyr haÌ„des and seke it with occupatyon whereby they may lyue and if they can not let them lerne for saynte Fraunces commaundyd his so to do ✚ For howe ofte are we mouyd iÌ„ holy scripture that it is necessary to helpe pupylles the fatherles wydoes presoners the dyseasyd and other that haue neade of our goodes as we be able in no place it is coÌ„maundede or prouyd that any man shulde be made a begger althoughe to all faythefull true pouertye is necessarye ☞ ✚ ♣ ⧠♣ Also it is more blessyd to gyue then take Actes 20. ☞ ♣ ✚ ⧠¶ So saynt Fraunces wyl not that hys monkes begge but when they can not with theyr labour get necessary for lyfe ✚ All monkes monyalles that perceyue they haue not receyued the gyfte of contence are bounde to put awaye theyr coweles and to be maryed ⧠I wolde not condempne no I wolde prayse the cloystures of bothe kyndes yf they were scolles of the faytheful in whom they shulde be wel instructyd with the alonlye worde of god and honeste laboures and myght frelye go forthe when they wolde theÌ„ they shulde alway be better and more chrystyanly be conuersant ☞ ♣ ♣ Monkes monyalles that affyrme that they wolde lyue in the lyberty of the gospell and do nothyng but whether the coule be reiecte or not wyll lyue without the brydle of them that rule rore as they dyd before and part to them gooddes of the cloyster to be distribute at theyr plesure those be nothyng lesse then chrystyans