and dolerous Geneologie of mortall and deadly sinnes, did chalenge that place by title of heritage, and this conclusion is generall and approued by experience, custome and maner, as ye shall hereafter heare.

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Papistical priesthoode.The second conclusion, þ^t our vsuall priesthode which tooke his originall at Rome, and fayned to be a power higher then aungels, is not that priestoode which Christ ordeined vnto his disciples. This conclusion is thus proued, for so much as the Romishe priesthood is done with signes and pontificall rites and ceremonies, and benedictions, of no force and effect, neither hauyng any ground in Scripture, for so much as the Byshops ordinall and the newe Testament do nothyng at all agree, neither do we see that the holy Ghost doth geue any good gift thorow any such signes or ceremonies: because that he together with all noble and good giftes, can not consiste and be in any person with deadly sinne. The corolary or effect of this cōclusion is, that it is a lamentable and dolorous mockery vnto wise men, to see the Byshops mocke and play with þ^e holy Ghost in the geuyng of their orders: because they geue crownes for their caracters & markes, in stede of white hartes, and this caracter is the marke of Antichrist, brought into the holye churche to cloke and colour their idlenes.

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The single lyfe of priestes.The third conclusion, that the law of chastitie enioyned vnto priesthood, the whiche was first ordeined to the preiudice of wemē, induceth Sodomie into the church: but we do excuse vs by the Bible, because the suspect decree doth say, that we should not name it. Both reason and experience proueth this conclusion. Reason thus, for so much as the delicate feedyng and fare of the Clergy, wil haue either a naturall purgation, or some worse. Experience, thus for so much as the secret triall & proofe such men is, that they do delite in wemen. MarginaliaHe doth very excellently paint out the lecherous clergye.And when soeuer thou doost proue or see suche a man, marke him well, for he is one of that nomber. MarginaliaHe prophecieth agaynst Monkery.The corolarie of this conclusion is, that these priuate religions with the beginners therof, ought moste chieflye to be disanulled as the originall of that sinne and offence: But God of his might, doth of priuey sinnes send open vengeance.

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The fayned miracle of transubstantiation.The fourth conclusion, that most harmeth the innocent people is this: that the fained miracle of the Sacrament of bread, induceth all men, except it be a very few, vnto Idolatry: For so much as they thinke that the body whiche shall neuer be out of heauen, is by the vertue of the priestes wordes essētially encluded in the litle bread, the whiche they do shewe vnto the people. But would to God they would beleue that whiche the Euāgelical doctour MarginaliaHe meaneth here Wickliffe.teacheth vs in hys Trialoge, Quod panis altaris est accidentaliter Corpus Christi. i. that the bread of the aulter is the body of Christ accidentally: for so much as we suppose that by that meanes, euery faithful mā and woman in the law of God, may make the Sacrament of þ^e bread without any such miracle. The corolarie of this cōclusiō is, that albeit the body of Christ, be endowed with the eternall ioye, MarginaliaThe feast of Corpus Christi inuented by T. Aquinas.the seruice of Corpus Christi made by Frier Thomas, is not true, but paynted full of false miracles, neither is it any maruell: for so much as Frier Thomas at that tyme taking part with the pope, would haue made a miracle of a hennes egge, and we know it very well that euery lye opēly preached and taught, doth tourne to the rebuke and opprobrie of hym whiche is alwayes true without any lacke.

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The exorcismes and blessings of priestes.The fift conclusion is this, that the exorcisme and halowinges, consecrations and blessinges ouer the Wyne, Bread, Waxe, Water, Oyle, Salte, Incens, the Aulter stone, and about the church walles, ouer the Vestiment, Chalice, Miter, Crosse, and Pilgrimstaues, are the very practises of Nigromācie, rather then of sacred diuinitie. This conclusion is thus proued, because that by such exorcismes, the creatures are honored to be of more force & power then by their owne proper nature, for we do notsee any alteration, or chaunge in any creature so exorcised, excepte it bee by false fayth whiche is the principall point of deuilish art. The corolarie of this is, that if the booke of exorcisation or coniuryng of holy water which is sprinkled in þ^e church, were altogether faythful & true: we thinke certainly that holy water vsed in the churche, were the best medicine for all kynde of sicknes and sores, Cuius contrarium experimur. 1. the contrary wherof dayly experience doth teache vs.

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The difference betwene the ecclesiasticall and politike estateThe sixt conclusion whiche mainteineth much pride, is that a kyng and Byshop both in one person, a prelate and iustice in temporall causes, a curate an Officer in worldlye office, dothe make euery kingdome out of good order. This conclusion is manifest, because the temporaltie and the spiritualitie, are two partes of þ^e holy vniuersall church, and therfore he which addicteth him selfe to þ^e one part, let him not intermedle with þ^e other, Quia nemo potest duobus Dominis seruire, wherefore to bee called Amphroditæ, whiche are men of both kyndes or Ambidextri, whiche is such as can play with both hādes, were good names for such men of double estates. The corolarie of this conclusion is, that thereupon we the procuratours of God in this case, do sewe vnto the Parliament: that it may be enacted, that all such as be of the Clergy (as well of the hyghest degree as of the lowest) should be fully excused, and occupye them selues with their owne cure and charge, and not with others.

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The foūdation of Masses for the dead.The seuenth conclusion that we mightly affirme is, that spirituall prayers made in the church for the soules of the dead (preferryng any one man by name, more thē an other) is a false foundation of Aulmes, wherupon all the houses of Aulmes in Englād are falsly foūded. This conclusion is proued by two reasons: The one is, that a meritorious prayer (of any force or effect) ought to bee a worke proceding frō meere charitie: and perfecte charity accepteth no person, because thou shalt loue thy neighbour as thy selfe. Wherby it appeareth, that the benefit of any temporal gift bestowed and geuen vnto priestes and houses of Aulmes, is the principall cause of any speciall prayers, the whiche is not farre different from Symony. The other reason is, þ^t euery speciall prayer made for men condemned to eternall punishement, is very displeasaunt before God. And albeit it be doubtfull, yet is it very likely vnto the faythfull Christian people, that the foūders of euery such house of Aulmes for their wicked endowyng of the same, are for þ^e most part passed by the broad way. The corolarie is, that euery prayer of force end effect proceding of perfect charitie, would cōprehend generally all such whom God would haue saued, and to liue. The marchaundise of speciall prayers now vsed for the dead, maketh mēdicant possessioners and other hierling priest, which otherwise were strōg enough to worke and to serue þ^e whole realme: And mainteyneth the same in idlenes, to the great charge of the realme, MarginaliaA hundred houses of Almes sufficient for England.because it was proued in a certaine booke whiche the kyng hath that a hundreth houses of Aulmes, are sufficient for the whole realme. And therby might peraduenture greater increase and profite come vnto the temporalitie.

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Pilgrimages and oblations.The viij. conclusion needefull to tell to the people begiled is, that pilgrimages, prayers, and oblations made vnto blind Crosses or Roodes, or to deafe Images made either of woode or stone: are verye nere of kynde vnto Idolatrie, and farre different from Aulmes. And albeit that these thynges whiche are forbidden and imagined, are the booke of errour vnto the cōmon people: notwithstandyng, MarginaliaThe image of the Trinitie an abhominable thing.the vsuall and common image of the Trinitie is most especially abhominable. MarginaliaA poore man the perfect image of God.This cōclusion God himselfe doth openly manifest, commaundyng Aulmes to be geuen to the poore and nedy man, for he is the image of God in more perfite similitude & likenes then any blocke or stone. For God did not saye, let vs make a blocke or stone vnto our lykenes and image, but let vs make mā