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of defaut in you. But, my lord, if it were in an other mannys caas than your owne, and out of the mater whiche ye favor, I doubt not but that ye wold think him that shuld have doen as ye have doen not only worthy hevy wordes, but also hevy dedys. For wher ye labor to excuse your self of your hering, beleving, and conceling of the nunnys fals and fayned revelations, and of your manyfold sending of your chapeleyn unto her, by a certen intent whiche ye pretende your self to have had to knowe by commonyng with her, or by sending your chapellaine to her, whether her revelations were of God or no, alleging diverse scriptures that ye were bound to prove thaim, and not to receve thaim affore they were proved; my lord, whether ye have used a due meane to trie her and her revelations, or no, it appereth by the prouffe of your owne lettres; for wher ye write that ye had conceyved a greate opinion of the holines of this woman for many considerations rehersed in your lettres, comprised in vi. articles, whereof the first is grownde upon the brute and fame of her; The secunde upon her entering into religion after her traunces and disfiguration; The third upon rehersall that her gostly father, being lerned and religious, shuld testifie that she was a maide of greate holines; The fourth upon the report that diverse other vertuose prestes, men of good lernyng and reputation, shuld so testifie of her, with whiche gostly father and preestes ye never spake, as ye confesse in your letters; The fyveth upon the prayses of my late lord of Canterbury, whiche shewed you (as ye write) that she had many greate visions; The sixt upon this saing of the prophete Amos, Non favet Dominus Deus verbum, nisi revelaverit secretum suum ad servos suos prophetas; by whiche considerations ye were induced to the desire to know the very certente of this mater, whether thes revelations whiche were pretended to be shewed to her from God were true revelations or mott. Your lordship in al the sequell of your lettres shewe not that ye made no forther trial upon the trueth of her and her revelations, but only in commonyng with her, and sending your chapellaine to her with idle questians, as of the thre Mary Magdelens. By whiche your conversing and sending, ye tried out no thing of her falshed, nouther (as it is credibly supposed) entended to do, as ye myght have doen many weyes more easely than with commonyng with her or sending to her; for litel credens was to be gyven to her affirmyng her owne fayned revelations to be frome God. for if credense shuld be gyven to every suche lewd person as wold affirme him self to have revelations from Good, what redyer wey wer ther to subvert al common welths and good orders in the world? Verely, my lord, if ye had entended to trie out the trueth of her and of her revelations, ye wold have taken another wey with you. First, ye wold not have beene contented with the vayne voyces of the peple making brutes of her traunses and disfigurations, but like a wise, discrete, and circumspect prelate, ye shuld have examined (as other have) suche sad and credible persons as wer present att her traunsces and disfigurations; not one or two, but a good number, by whoes testimony ye shuld have proved whether the brutes of her traunces and disfigurations were true or not. And likwise ye shuld have tried by what craft and persuasion she was made a religious woman. And if ye had beene so desirous as ye pretende to enquire out the trueth or falshed of this woman and of her revelations, it is to be supposed ye wold have spoken with her godd, religious, and wel lerned gostly father or this tyme, and also with the vertuose and wel lerned preestes (as they were estemed), of whoes reaportes ye wer informed by thaim whiche herd thaim speke; ye wold also have beene mynded to se the booke of her revelations which was offerd you, of whiche ye myghte have had more trial of her and of her revelations than of a hundred communications with her, or of as many sendinges of your chapellen unto her. As for the late lord of Cauntreburys seyng unto you that she had many greate visions, it ought to move you never a deale to gyve credence unto her or her revelations; for the said lord knew no more certente of her or of her revelations than ye dyd by her owne reaport. And as towching the saing of Amos the prophet, I think veryly the same moved you but a litell to herkyn unto her; for sythe the consummation and thende of tholde testament, and sythens the passion of Christ, God haithe doen many greate and notable thinges in the worle, whereof he shewed no thing to his prophetes that hath commen to the knowlege of men. My lord, all thes thinges moved you not to gyve credence unto her, but only the very mater whereupon she made her fals proficyes, to whiche mater ye were so affected (as ye be noted to be on al maters whiche ye enter ons into), that no thing could come amysse that made for that purpose. And here I appelle your conscience, and instantly desire you to answer, whether if she had shewed you as many revelations for the confirmation of the kinges graces mariage whiche he now enjoyeth, as she did to the contrary, ye wold have gyven as muche credence to her as ye have doen, and wold have let the trial of her and of her revelations to overpasse thes many yeres, where ye dwelt not from her but xx. mylys, in the same shire, where her traunces and disfigurances and prophecyes in her traunses were surmised and countrefeyted. And if per caas ye wol sey (as is not unlike but ye wol sey, mynded as ye were wont to be) that the maters be not like, for the law of God in your opinion standeth with the one and not with thother; suerly, my lord, I suppose this had beene no greate cause more to reject the one than the other, for ye know by histories of the Bible that God may by his revelation dispense with his owne law, as with the Israelites spoyling the Egiptians, and with Jacob to have iiij. wifes, and suche other. Think you, my lord, that any indifferent mann, considering the qualite of the mater and your affection, and also the negligent passing over of suche lawful trialles as ye myght have had of the said nunne and her revelations, is so dull, that can not perceyve and discerne that your commonyng and often sending to the said nun was rather to here and know more of her revelations, than to

trie out the trueth or falshed of thes same 2 And in this behalfe I suppose it wolbe hard for you to purge your selfe before God or the worle, but that ye have beene in greate defaut herin, belevyng and conceling suche thinges as tended to the destruction of the prince. And that her revelations were bent and purposed to that ende, it hath beene duely proved affore as greate assembly and counsel of the lordes of this realme as hath beene seene many yeres heretofore out of a parliament. And what the said lordes demed thaim worthy to suffer, whiche herd, beleved, and conceled thees fals revelations, be more terrible than any thretes spoken by me to your brother. And where ye go abought to defende that ye be not to be blamed for conceling her revelations concernyng the kinges grace, bicause ye thought it not necessary to reherse thaim to his highnes for vij. causes ffolowing in your lettres, affore I shewe you my mynde concernyng thees causes, I suppose that, albeit ye percaas thought it not necessary to be shewed to the prince by you, yet that your thinking shal not be your triall, but the law must diffine whether ye owghte to utter it or not. And as to the first of said vij causes: albeit she told you that she had shewed her revelations concernyng the kinges grace to the king her self, yet her seyng or others discharged not you but that ye were bound by your fidelite to shewe to the kinges grace that thing whiche semed to concerne his grace and his reigne so nyghly; for how knew you that she shewed thes revelations to the kinges grace but by her owne seyng, to whiche ye shuld have gyven no suche credence as to forbere the utterance of so greate maters concernyng a kinges welth And why shuld you so sinisterly judge the prince, that if ye had shewed thes same unto him he wold have thought that ye had brought that tale unto him more for the strenghing and confirmation of your opinion then for any other thing els? Veryly, my lord, whatsoever your judgement bee, I se dayly such benignite and excellent humanite in his grace, that I doubt not but his highness wold have accepted it in good part, if ye had shewed the same revelations unto him, as ye were bounden to do by your fidelite. To the secunde cause: Albeit she shewed you not that any prince or other temporal lord shuld put the kinges grace in danger of his crowne, yet there were weyes inowghe by whiche her said revelations myght have put the kinges grace in daunger, as the foresaid counsel of lordes have substancially and dewly considered. And therefor, albeit she shewed you not the meanes whereby the daynger shuld ensue to the kinge, yet ye were neverthelesse bounden to shew him of the daunger. To the third : think you, my lord, that if any person wold come unto you and shewe you that the kinges destruction were conspired against a certen tyme, and wold ferther shewe you that he were sent from his maister to shewe the same to the king, and wol sey ferther unto you that he wold go streyct to the king, were it not yet your duety to certifie the kinges grace of this revelation, and also to inquire whether the said person had doen his foresaid message or no? Yes verely, and so were ye bound, though the nunne shewed you it was her messaige from God to be declared by her to the kinges grace. To the iiijthe: here ye translate the temporal duety that ye owe to your prince to the spiritual duety of suche as be bounde to declare the worde of God to the peple, and to shewe unto them the perill and punisshement of syne in an other worle, the concelement whereof perteyneth to the judgement of God, but the concelement of this mater perteyneth to other judges of this realme. To the vih: ther wuld no blame be anexed to you, if ye had shewed the nunnys revelations to the kinges grace, albeit they were afterward found fals; for no man owght to be blamed doing his duety. And if a man wold shewe you secretly that there were a greate mischief entended against the prince, were ye to be blamed if ye shewed him of it, albeit it were a fayned tale, and the said mischief were never imagined? To the sixt, concernyng an imagination of master Pacy: it was

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