place by title of heritage, and this conclusion is generall and approued by experience, custome and maner, as ye shall hereafter heare.

MarginaliaPapisticall Priesthoode. The second conclusiō, that our vsuall Priesthode which tooke his originall at Rome, & fayned to be a power higher then aungels, is not that Priesthode which Christ ordeined vnto his Disciples. This conclusion is thus proued, for so much as the Romish priesthode is done with signes and pontificall rites and ceremonies, and benedictiōs, of no force and effect, neither hauyng any ground in Scripture, for so much as the Byshops ordinall and the new Testament do nothyng at all agree, neither do we see that the holy Ghost doth geue any good gift thorough any such signes or ceremonies: because that he together with all noble & good giftes, can not consiste and be in any person with deadly sinne. The corolary or effect of this conclusion is, that it is a lamentable and dolorous mockery vnto wise men, to see the Byshops mocke and play with the holy Ghost in the geuing of their orders: because they geue crownes for their caracters and markes, in stede of white hartes, & this caracter is the marke of Antichrist, brought into the holy Church to cloke and colour their idlenes.

MarginaliaThe single lyfe of priestes. The third conclusion, that the law of chastitie enioyned vnto Priesthode, the which was first ordeined to the preiudice of women, induceth Sodomy 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 experiēce proueth this conclusion. Reason thus, for so much as the delicate feedyng and fare of the Clergy, will haue either a naturall purgation, or some worse. Experience thus, for so much as the secret triall and proofe such men is, that they do delite in women.MarginaliaHe doth very excellētly paint out the lecherous clergie. And when soeuer thou doost proue or see such a man, marke him well, for he is one of that nūber.MarginaliaHe prophecieth agaynst monkery. The corolarie of this conclusion is, that these priuate religions with the begynners therof, ought most chiefly to be disanulled as the originall of that sinne and offēce: But God of his might, doth of priuye sinnes send open vengeaunce.

MarginaliaThe fayned myracle of transubstantiation. The fourth conclusion, that most harmeth the innocent people is this: that the fayned miracle of the Sacrament of bread, induceth all men, except it be a very few, vnto Idolatry: For somuch as they thinke that the body which shall neuer be out of heauen, is by the vertue of the Priestes wordes essentially included in the little bread, the whiche they doe shew vnto the people. But woulde to God they would beleue that which the Euangelical DoctourMarginaliaHe meaneth here Wickliffe. teacheth vs in his Trialoge, Quòd 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 faythful man and woman in the law of God, may make the Sacrament of the bread without any such miracle. The corolarie of this conclusion is, that albeit the body of Christ, be endowed with the eternall ioy,MarginaliaThe feast of Corpus Christi inuented by Tho. 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 takyng part w^t the Pope, would haue made a miracle of a hennes egge, and we know it very well that euery lye openly preached and taught, doth turne to the rebuke and opprobry of him which is alwayes true without any lacke.

MarginaliaThe exorcismes and blessinges of Priestes. The fift cōclusion is this, that the exorcisme and halowynges, consecrations and blessyngs ouer the Wyne, Bread, Waxe, Water, Oyle, Salte, Incence, the Aulter stone, and about the Church walles, ouer the Vestiment, Chalice, Miter, Crosse, and Pilgrimstaues, are the very practises of Nigromancie, rather then of sacred Diuinitie. This conclusion is thus proued, because that by such exorcismes, the creatures are honored to be of more force and power then by their owne proper nature, for we do not see any alteration, or chaunge in any creature so exorcised, except it be by false fayth which 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 the Church, were altogether faythfull and true: we thinke certainly that holy water vsed in the Church, were the best medicine for all kynde of sicknes and sores, Cuius contrarium experimur. 1. the contrary wherof dayly experience doth teach vs.

MarginaliaThe difference betwene the ecclesiasticall and politike estate. The sixt conclusion which mainteyneth much pride, is, that a kyng and Byshop both in one person, a Prelate and iustice in temporall causes, a Curate an Officer in worldly office, doth make euery kingdome out of good order. This conclusion is manifest, because the temporaltie and the spiritualitie, are two partes of the holy vniuersal Church, and therfore he which addicteth himselfe to the one part, let him not intermedle with the other, Quia nemo potest duobus Dominis seruire, wherfore to be called Amphroditæ, which are men of both kyndes or Ambidextri, which is such as cā play wyth both handes, were good names for such men of double estates. The Corolary of thys conclusion is, that therupon we the procuratours of God in thys case, doe sue vnto the Parliament: that it may be enacted, that all such as be of the clergie (as well of the highest degree as of the lowest) should be fully excused, and occupy themselues with their owne cure and charge, and not wyth others.

MarginaliaThe foundation of Masses for the dead. The seuenth conclusion that we mightely affirme is, that spirituall prayers made in the Church for the soules of the dead (preferryng any one man by name, more then an other) is a false foundation of Aulmes, wherupon all þ^e houses of Aulmes in England are falsly founded. Thys conclusion is proued by two reasons: The one is, that a meritorious prayer (of any force or effect) ought to be a worke proceeding from meere charitie: and perfecte charitie accepteth no persō, 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 almes, is the principall cause of any speciall prayers, the which is not farre different from Simony. The other reason is, that 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 faithfull Christian people, that the founders of euery such house of Aulmes for their wicked endowing of the same, are for the most part passed by the broad way. The corolary is, that euery prayer of force end effect proceedyng of perfect charitie, woulde comprehend generally all such, whom God would haue saued, and to liue. The marchaundise of speciall prayers now vsed for the dead, maketh mendicant possessioners and other hierlyng priestes, which otherwise were strong enough to worke and to serue the 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 certayne booke which the kyng hath, that a hundreth houses of aulmes, are sufficient for the whole realme. And therby might peraduēture greater increase and profite come vnto the temporalitie.

MarginaliaPilgrimages & oblations. The viij. conclusion needefull to tell to the people beguiled is, that pilgrimages, prayers, and oblations made vnto blynde Crosses or Roodes, or to deafe Images made either of wood or stone: are very neare of kynde vnto Idolatry, and farre different from Almes. And albeit that these thinges which are forbidden and imagined, are the booke of errour vnto the common people: notwythstandyng,MarginaliaThe image of the Trinitie an abhominable thyng. the vsuall and common image of the Trinitie is most especially abhominable.MarginaliaA poore man the perfect image of God. Thys conclusion God hymselfe doth openly manifest, commaundyng Aulmes to be geuen to the poore and needy man, for he is the image of God in more perfite similitude and lykenes thē any blocke or stone. For God did not say, let vs make a blocke or stone vnto our likenes & image, but let vs make man,MarginaliaLatria. for so much as the supreme and highest honor which þ^e clergie calleth Latria, pertayneth only to the Godhead,MarginaliaDulia. and the inferior honour which clergie call Dulia, pertayneth vnto men and Angels, and to none other inferior creature. The corolarie is, that the seruice of þ^e crosse celebrate twise euery yeare in our church, is full of idolatry: For if roode, tree, nayles, and speare, ought so profoundly to be honoured and worshypped,MarginaliaIudas lippes. then were Iudas lyppes (if any man could get them) a marueylous goodly relique. But thou Pilgrime, we pray thee tell vs, when thou doost offer to the bones of Saintes and holy men which are layd vp in any place: whether doost thou relieue thereby the holy man which is already in ioy, or the aulmes house that is so well endowed, where as they are Ccanonised (the Lord knoweth how) and to speake more playne, euery faythfull Christian may well iudge and suppose,MarginaliaThe death of Tho. Becket of Caunt. is not to be counted for martyrdome. that the strokes of that same man, whom they call S. Thomas, were no cause of Martyrdome, nor yet be.

MarginaliaAuricular confession. The ix. conclusion that keepeth the people low, is, that auricular confession which is sayd to be so necessary for saluation, and the fayned power of absolution: exalteth & setteth vp the pride of priestes, and geueth them oportunitie of other secret talkes, which we will not at thys tyme talke of, for so much as both Lordes and Ladies doe witnes that for feare of their confessors, they dare not speake the truth:MarginaliaConfession the minister of lust. and in tyme of confession is good oportunitie ministred, of wooyng, or to play the baudes, or to make other secret conuentions to deadly sinne. They affirme and say, that they are cōommissaries sent of God to iudge & discerne of all maner sinne, to pardon and clense what soeuer please them.MarginaliaThe impudent boldnes of priestes. They say also, that they haue the keyes of heauen and hell, and that they can excommunicate, curse and blesse, bynde & loose, at theyr owne wyll and pleasure: in so much, that for a small rewarde, or for xij. d. they wyll sell the blessing of heauen by charter and clause of warrantes sealed by theyr common seale. This conclusion is so common in vse, that