fore is he not dryuen out at all There was certayn yong foxes found in Englond certayne in in your howse and certayn in other bisshoppes howses whom we call papistes of whiche sum ran away and sum was taken and wold not deny theyr father till they dyede In that hole where as yong foxes ar found whelped and brought up must ther nedis a fox be or lately haue bene but in your hows and in other of your felowes howses sence the popis supremeci was taken from hym was found certayn yong foxes whelped and brought vp it foloweth therefore that sence the tyme that the popes supremecie was taken from hym that the pope was in Englonde and gat childer in your felowes howses If ye answere that the foxes whelpes wer gotten in Englond before that tyme how happeneth that ye haue suche a â—ely nose to smel out an heretike if he be a great way from yow and yit cannot smel out a papist whiche is in company with yow more then seueu yeares ye stop be lyke the one syde of your nose becaus ye will smell non or because the sauour of a papist is so naturall and plesant unto yow that it greuethe yow not and therfore complayn not to any man of that smel as men only use to complayn of suche smelles as pleas them not How happeneth it that if thes whelpes were gotten so long a go that they were all found in thos bisshoppes howses whiche ar â–ª manteyners of ceremonies and mannis traditiones and not in the bisshoppes howses whiche set no store by your fathers ceremonies and ar called fouorers of the new learnyng It is easy to know the cawse for as byrdes of on kynde and color flok and flye allwayes together so the papistes will euer be to gether that on may euer help another not only with numbre as sterlynges do when they ar aferde of the hauk but also to consult take counsel together how theyr sect myght be best promoted manteyned set forward I dowt not but theyr ar sum noble men in Englond whiche wil reson thus with yow one day in thys bisshopis hows whiche is a manteyner of mannis traditiones was found one nest of papistes in that bisshopis howse whiche is a manteyner of manÌ„is rraditiones was found an other nest of papistes and so withe the thyrde bisthop sic de sin gulis and so withe all the teste of them that ar man teyners of ceremonies ergo all the bisshopes how ses of Englond whiche ar manteyners with gardiner of mannis traditiones ar nestes of papistes and theyr swarmes of ceremonies ar the fox holes and couers where in the yong foxes brede and the old hyde them in tyla better tyme cum If that ye answer master gardiner that ye bewrayed your seruanres as soun as ye knew that they were papistes i reken that for that caus ye bewrayed them that a beuer biteth of hys stones as sum write or ellis for the same cause that on tom story steelgate bewrayed hys sonnes at the sessioues in neuwcastel Tom story was a strong thefe and had iiij tall felowes to hys sonnes whiche was as well learned in theuery as he was tome heard tell that he was complayned of therfore hasted out of the town but as he was goynge furth he met sodenly with the sherif therfore he fearyng that he shuld be taken hym self sayd vnto the sherif master sherif if ye wold fayn take theues lay haÌ„des on sum of my sonÌ„es for by my sawl they ar fals theues i canÌ„ot do with all the hang mannes will not be rueled by me EueÌ„ so ye whiche teache your seruaÌ„tes all the tym that they ar with yow so diligently ceremonies and mannis traditiones whiche ar the uery sedes of popistris and make then withe your example hate all them that hate papistrye when ye ar complaynid of accused of papistri your selues then for the sauegard of your selues offer up your seruantes and when ye ar blamed for holdyng suche in your howses and that ye haue not taght them better ye say ye cannot do with all But i meruel thogh men wink and ouerse your doynges if god ponish yow not on day for bryngyng up your seruantes so vngodly and popishely as he ponisshed ely the preste for the slak lokyng to the amendment of hys sonis maners I reken uerely that if that excellent yong maÌ„ germane gardiner had ben broght up in the bisshop of cantorberries house as he was in youris that he shuld neuer haue bene a papist and comne to that dethe that he cam to Ther fore let all men take hede how they put theyr chylder to scool to yow leste they learn of yow the lesson in your house that germane did make the same ende that he made yow say that the for is all redy dryuen out i say that he is in Englond still let us nuw se how well ye can proue that he is dryuen out all redy hys deuelysh doctryne remanyng still and by yow and youres so manfully manteyned The rescner But thus strangely the deuel setteth furthe hys malice and hunteth sumtyme roryng lyke alyon to deuoure the good somtyme sleyghtly lyke the fox whome he pretendeth to chace away And seing it hathe pleased the kyngis maiesti thys hunter may be examined for want of the presence of theman to consydre the chefe poyntes matters of the booke i trust so in differently to handle the examination as what so euer name the man hathe he may appere to yow of suche sorte as hys book wel examined dothe playnly declare the man calleth hym self wraghton pretendyng in the begynnyng of hys booke to write suche matter as he wold haue cum to the kyngis maiesties knowledge he can not be content to attributto that stile to hys maiesti where withe the hole realme hathe trewly agreede hys hygnes shuld be honored to be supreme hede of the chirche of Englond irelande Thys can haue no pretence of ignorance and simplicite but it is a playn declaration of pryde and arroganci In hys preface to the kyngis maiesti he confessethe hys ignorance of huntyng whereby he beleuethe to haue the more learnyng whiche of what sorte it is shal after apere The hunter Where as ye call me proud arrogant because i call not the kyng our master the supreme hede of the chirche of EngloÌ„d and irlande whiche i owght to haue don because the hole realm hathe gyuen it uÌ„to hym ye declare your self more to be a blood sekyng aflatteryng canoniste theÌ„ a learned diuyne for a learned diuine wold haue reproued my fact if it had bene vnlawfull by by withe a text or ij of the scripture not haue cited the multitude for autorite as old wyues do for lak of scripture wheÌ„ they wold maÌ„teyn any old superstition which hathe bene long used of many If the kyng be therfor lawfully hede of the
mother euery soule obey the hye powres With which textes ye play as a certayn Sophister did with cuiuslibet contradictionis altera pars est uera as an vnlearned paynter dyd which could paynte nothyng ellis but a cypressire whiche wheÌ„ any maÌ„ caÌ„ to hym to haue any thyng paynted sayd euer out of season will ye haue any thyng of the cypress tre The rescuer I will reson nomore with thys hunter that wanteth all reson The hunter I heard no reason of yow hyther to therfore ye leue of before ye begin and becaus ye nether will nor can reson with the hunter ye will chyde with hym scolde belye hym befool hym al to defyle hym with the dirte sklaÌ„derous mire of your lyes folowyng in thys poynt certayn vnclean byrdes whiche wheÌ„ they can not make theyr partie good with the hauk all to beray the hauke with theyr stynkyng burnyng dong The rescuer He rangeth in a licencious liberti and bresteth in to thys chirche of Englond vnder colour to hunt the fox and ranchseth and halloweth at euery dere The hunter I neuer knew a ryght der hauyng such a long tale as ye haue and so gorgious nether Peter nor Poule nether any good Bisshop had at any tyme suche a poÌ„pose tale as ye haue therfore i take yow for no ryght dere but for a proude ij footed fox and so i hallow at no dere but at the fox hys generatioÌ„ There ar many in EngloÌ„d that ar no foxes but ryght rede dere whiche wold gladly hunt the fox with me if they durst The rescuer With a purpose to dryne all godlynes all semelynes all religions and deuout behauour out of the parke The hunter I intend to driue only out of the park the fox of Rome with hys ceremonies traditiones which ye grant he hath made All that haue red my booke can bear me witnes that i haue not writen one worde agaynst god or any law or ordinaÌ„ce that god made where vpon it foloweth by your sayng that theyr is no godlynes no semelynes nether any religious or deuout behauour in goddis law for if all godlynes semelynes religious behauour be dryuen away when the pope with hys ceremonies ordinaÌ„ces is dryuen away i pray yow what godlines or semelynes remaneth for Christe hys worde which abydeth after that the pope and hys worde is dryuen away Is not thys to make a god of the pope Yis suerly All godlynes semely behauour is only in god but ye say that in dryuyng away the pope hys ordinances i dryue away all godlines semelynes therfore by yowr sayng the pope hys ordinaÌ„ces ar god If ye be not a papist an Heretike there is none in the realm of Englond which prayse so greatly the pope and hys traditiones contrari to the Scripture make a god of hym The rescuer He begynneth with the kynges maiesti in alteracion of hys style and then at lerge callethe the hole realme theues The hunter I trust that i haue offeÌ„ded nothyng agaynst the kyngis style for i haue gyuen as myche vnto hym in my booke as may be gyuen vnto an erthly maÌ„ And thoghe i haue not writen the same wordes that ye haue writen i haue writen the same sentence if your meanyng agre with the worde of god Where ye say that i call all the hole realm theues all that ar true men and haue red my booke can testifi the contrari for i call yow only theues whiche haue stollen away Christis blissed chalice from the lay peple and not them which haue the theft coÌ„mitted agaynst theÌ„ The rescuer Hys chace is agaynst the cross and all images he cannot abyde lent and fridayes he lyketh no lawes and ceremonies in the chirche allthoghe they be good For prestes wyues he maketh a busy suite He can not away with diuine seruice in the Latin tong whiche he vtterly abhorreth The hunter If ye wold not haue gyuen outward worship vnto the cross and to images i had neuer writen so ernestly agaynst them But when i se yow so ernestly bent to defende the outwarde worship of them the outwarde worship could not be takeÌ„ away except the images were taken away also to the whiche the worship was don i thought that it shuld be best to speake agaynst both to gether that the one myght be taken away with the other What offence is it to speake agaynst the superstition of lent All good lawes ceremonies do i alow it had bene your deâ—â—y to haue proued ones that ye haue sayd so oft that the ceremonies which i haue writeÌ„ agaynst ar good ye wil belyke pres me with your autorite because ye ar a doctor wold that we shuld be as wel satisficed with your bonum est as the scolares of Pythagoras wer coÌ„tent with ipse dixit If ye lyke a doctor wil confirme your sayng with reson and scripture it shal be alowed but ye wil bryng no other reson nether autorite then vlisses mace and your oun saynge for all your veluet cotes and gylded sporres we regarde your sayng no more then the voice of a dottrel for all that ye be a doctor thoug ye cri good good good til ye be wery Cal ye argumente brought out of the scripture to proue that prestes may mary suite for prestes â–ª wyues Well i am coÌ„tent let it be so i make suite that prestes may haue wyues ye haue made suite that prestes may thrise with out peril of lyfe ly with hores whose suite is more honest I caÌ„ well away with diuine seruice but mych of it that ye cal diuine seruice is superstition idolatri and the deuelles seruice And the Latin tong i loue as wel as yow but i wold haue it spoken to theÌ„ before theÌ„ that vnderstand it not to the lay peple that vnderstande it not there for get no profit by the hearyng of it The rescuer He hath be lyke a meruelons plat form in hys hede to buylde that he wold rid Christis Religion of all thes ornamentes Calleth he thys the huntyng of the fox and Romish fox Rather goeth the fox a huntynge The best is the man hunteth by day and declareth for so miche what he is only hydyng who he is for wragh ton me semeth shuld not be hys name The hunter The ornamentes of Christes chirch ar the word of god which ye will not suffer lay men to rede in the chirche the Sacramentes which ye bothe pare and forbid faythe whos commenders ye note for heretikes hope charite preachyng of the word of god whiche ye moke and call it talkyng the ryghe reconcylyng of them that ar at discorde and the excommunication of stubborn sinners ar the ornamentes of the chirch which i wold haue restored agayn to the chirche by yow and your fellowes that haue stollen them out of Christes Chirche in the stede of them haue set in the chirche a playn boyes
play of vayne ceremonies haue filled the chirche with candelles tapers images salt water asshes bowes and agreat sorte mo of suche other trifles ar thes the ornamentes of Christes chirche Nay they ar the lakens that the pope hath gyuen the peple to play with all that they shuld not cry for the worde of god Now thys is the fourth tyme that ye haue bene besy about to seke an other name that shuld be myne then wraghton becaus i set no other name to my book ye call me a masker The six articles and your Catechismi which is called the kyngis book is of your makyng as euery man can tell that hath heard yow preache or hathe red your other writynges and yit ye set not your name to them and so vnder the viser of the kynges actes and the kyngis booke ye couer set out nay by force violently thurst in to al mennis handes ye in to the chirche of Christ euen vp to the pulpit your Popish coniurynges folishe dremes rotten ceremonies and idle ordinances who is now a masker if ye be none Also to thys your book ye haue set no name at all and yit ye will be no masker I haue set my surname vnto my worke wher by my ancettores haue bene named in tyme past what if sum haue called me by an other name as ye gyue me many new names in your booke may not i vse the name that i know my ancettores haue vsed before me therfore Your ancettoures haue not euer bene called gardiners sence the beginnyng What if your great grande father when he was a yong man could lustely folow the â—yâ—he were called Robin Raker and when he wexed aged and began to be vnlusty were made the keper of sum goodmannis gardin froÌ„ theÌ„ce forth were called Robin gardiner myght not ye call your self knowyng thys steueÌ„ Raker Then why ar ye so offended that i name my self as i know my ancettores haue bene named in tyme past I am as well knoweÌ„ in Englond by my name W. Wraghton to be a trew maÌ„ as ye ar knoweÌ„ by your name steueÌ„ winton in Germani to be a popish heretike The rescuer But what so euer the kynred name of the man is he may haue pleynty of other names for whether aman call hym fool proud arrogant glorious disdaynful spitful hayt ful vnlearned vntaught busy partly lyer wrangler seditious malicious or many other of that sort he can not speake amiss The hunter As the maned ox banasius perceyuyng that hys hornes ar so croked in warde that he can nether hurt the hunters huÌ„des with theÌ„ nor yit defende him self with theÌ„ as soun as he beginneth to run away casteth the space of iij. pases from hym so hote dung vpon the hundes that folow him that wheresoeuer it lyghteth it brin geth of the heare so thys fox and foxis defender now at the ende of hys booke redy to run away be cause he cannot defende hym self with hys naturall wit which is nether strong i noghe to ouercum goddis truth nether to defende open idolatri as he ruÌ„neth way dare not trye the mater with autorite argumeÌ„t or reson all to defyleth me with the dung of hye niknames and sayeth that i may haue names cnow as wors lyghtly no man can deuise Of whome may i haue all thes names of hym that hath them or of hym that hathe them not If thes names may be had all of thys Bisshop what a treasure hath he out of whiche he can bryng out such pleynty of noughtines what an hart hath he that sendeth out suche fruytes what a wel is thys that sendeth out such water as thys is I intend not to scold withe yow nether to stryue with yow in doggis eloquence where in i gyue yow place and tak yow for my better Therfore i wil not go about to gyue yow so many names agayne but i wil as my deuty is gyue yow the tenth name agayn be cause ye ar a preste which is busy ye wil teach cambrige men to pronunce Greke brewers to make bere taylers to make garmentes cookes to dress mete in bruges ye dissuade men from the Doctrine of the Germanes sum tyme ye play the knyght of the garter sumtym the examiner and sumtyme the iudge and accuser both to gether sumtyme the purue your sumtyme the preacher and other whyle the Sacrificier in summa allthyng sauyng the good diuine which is moste required in a Bisshop Now when as ye intermedle with thes matters which long not vnto your vocation and therfore ar more busy then i i gyue yow that name again for tythe tyl ye haue turned your coÌ„ditiones as for your other namesi trust i am as well quite of them be thys tyme as of busy The rescuer No man can speake here in farther then the man in hys booke will make god and a vow i wold haue spoken of heretike But he may not so be called till the book be ansured therfore he hath made a speciall request as i haue before noted But now master hunter your houndes haue ron at ryot and leuyng the fox yerned oÌ„ly at the dere whiche in the kyngis maiestes clos ground with your maskery is felony all thoghe ye speake so playnly as it may be acompted day Thys is your fault so manifest and apparant as it excedeth your pour to close or hyde it God gyue yow grace to make a more fruit ful suit to hys goodnes and to the kingis maiestie for your recoÌ„ciliation to bothe theyr fauoures theÌ„ your vndiscrete suit in thys huntyng hath deserued The hunter I desyred yow goodmaÌ„ gardiner or ellis i lie that ye shuld not be so rashe as ye had wont to be to call me heretike withe out a cause as ye did ones in your hall ryght proudly because i weare a cloke and a hat of the new facion But i could not git my request for ye haue called me now twyse Heretike and neiher haue ye answered to my argumeÌ„tes nether shewed me what Heresies i held nether haue ye confuted any false Soctrine or Heresi that i holde therfore ye do wrong thus lyingly and falsly to sklander me Thynk yow becaus that ye haue taken it in a custoÌ„ to call men Heretikes god will take it for no sin Is sin no sin becaus it is ofâ— vsed Well ye ar a maÌ„ in autorite may do what ye list and no man can haue any ryght where ye beare ruel I must seke therfore for ryght of an hyer pour But now haue ye sayde that ye can say to defend the fox that he is not in Englond how be it ye haue profited nothyng at all for ye haue nether proued by reson nor scripture that the popis Soctrine which ye haue taken in hand to defende is good or agreyng with the worde of god Nether haue ye confuted my resones which i brought in my former booke agaynst the popis learnyng which is now holden in
man̄is polytike lawes By thes polytike lawes ye cannot understande the law of moses nether the law of the gospel for ye mean of suche lawes as ye accuse me here after to be a transgressor and a breaker of in the huntyng of the fox in thes wordes with uiolatione of the sayd lawes to make a tumult under the pre tence of huntyng the fox but in my huntyng of the fox i wrote only agaynst thos ceremonies traditiones whiche ye can̄ot deni but the bisshop of rome hathe made therfore ye mean by your politike lawes of whos transgression ye accuse me nether the lawes of the new testament nor the olde but the ceremonies and traditiones whiche the bisshop of rome hathe ordened If that i had writen in my huntyng agaynst the lawes of moses or the gospel ye myght haue found out sum excuse for your self but now seyng that i wrote only agaynst the popis ceremonies i gather of yow thys that ye say that god hathe inclosed as it were inparked the kyngis dere beloued subiect es vnder the authorite of the kyngis maiesti alone by the ceremonies traditiōes which ye grāt that the pope hath ordened for other polytike lawes can ye not meane of in thys place I beleue that all the subiectes of all kynges and emperourers ar enclosed under theyr autoxite alon bi the euerlastinge worde of good and not by any corruptible polytike law of man for as man is corruptible so is all that he makethe then if the kyngis subiectes be enclosed ūder hys autorite by mānis polytike lawes whē thes lawes is broken as he that maked a law may breake the same agayn the kynges subiectes ar no longer under hys auto rite wherby ye gyue mē occasion to gather of yow that yemeāe that the kyng is supreme guerner of all hys suciectes all hys ar under hys autorite alon by the popis cerēonies traditiones Is not thys a suer grounde that ye byld the kynges supremeci upon Hathe not the kyng autorite ēoghe of the scripture for to māteyn hyssupremeci with al but that he must be fayn to fet sum of the popis ceremonies to help the scripture whiche were not able to do it alōe What a crasty for is thys to say that ceremonies enclose the kynges subiectes under hys autorite alone for that intent that the kyngis hyghnes seing that hys suprēicie were fortified with ceremonies suld be the redier to fortifi thē agayne Mark also ā other subtiltie of the fox where as in my former hūtyng i made suche argumētes agaynst the popis ceremōies traditi ones as he could not solute now because he seyng that he cānot defēde the pope ūder the nāe of ceremonies traditiōes now calleth hym good polytike lawes where with the kyngis subiectes ar inclosed under hys autorite alō after thys meruelous trāsformatiō he makethe the popis ceremonies the kyngis polytike lawes Marck also how that he wold makethe pope the kyngis frēde whi lsi he makeththe popis ceremōies māteyners of the kyngis supremeci for whē as the pop hys doctrine ar al on if the popis ceremonies māteyn the kyngis supremeci the pope doth the same Is not the kyngis hyghnes myche bound to master gardiner for purchessyng hym such a frende Now syr tell me if ye cā whiche of thes polytike lawes that i haue writen agaynst haue enclosed the kyngis subiectes under hys autorite If that there be no polytike lawes whiche i haue writen agaynst that incloseth the kyngis subiectes under hys autorite alon as iam suere ye can shew non that i wrote agaynst then must ye be taken as ye haue bene many a day for an impudent an vnshamefaced lyer Because ye say that i breake good polytike lawes therwithe make a tumult and a clamor let me know i pray yow whiche good polytike lawes i haue broken and i shal knoledge my offence take the ponishement worthy for suche an offence I wrote agaynst a sorte of popishe ceremonies vngodly tradiciones but that i remembre i neuer in all my booke wrote agaynst one polytike law A polytike law is an ordinance deuised by wise men for the profit of a citie or a cuntre or a comon welth Suche ordinances did not i ones touch in my booke let them be iudges which haue red the book And that thys manis lying may be more manyfeste i will shorthy per use and go thorow all the traditiones whiche i haue ether made mention of or spoken agaynst in my boke What polytike law is it to command all the peple of a realme to knele before a pece of molten or casten syluer to crepe to it and to kiss it and to syng Crucem tuam adoramus Domine lorde we worship thy cross What polyci is it to go so ernestly about to dryue the deuel out of acorn or ij of salt whiche noman eatethe and to coniure the deuel out of the hally water fat where noman saylethe and to suffer hym to be still in the great heapes of salt wher with mennis meat is seasoned and to let hym tary still vn coniured in the great ryuers and brode se and in the alefattes It were a more polytike law to send thes coniuiurers to the salt pannes and to the brode se wher into we ar suer that the deuel ran ones with the swyne of the gergesenes then to make such a besynes a bout a litle water and salt whiche must bothe be cast way al to gether and neuer cummeth in any mannis belly What polycye is it to desyre of god to gyue a new vertu uuto salt to hele burnyng agues and to water to hele cold dropsies and other colde diseases What polytike law is it to orden that chirches shalbe consecrated for the sacramentes and for goddis worde then a non after to make a place of them to rede polytike lawes in and all deuelysh doctrine that antichriste cā deuise What polici is it to rrcey ue the sacrament of Christis body and blood whiche was ordened to be reuyued in the remnmbrāce of Christes passion to take it for sik horse and in the remembrance of dedemē What polytike ordinance is it to syng dirge ether to bryng damned sowles out of hell or ellis to rayse mē from death tolyfe agayn Thys is a praty polyci to deserue remissiō of syn̄es by the mixtur of bothe the partes of the Sacramēt to gether What polytike law is thys that the psalmes whiche were ordened for the maker and creator shal be song in the honor of the creatures What polytike lawes ar thes that amā may not as wel prays god in lent in he brew as in latin that all the yeare thorow messes matines diriges euensongas shall be song in a tong that noman understandeth sauyng they that ar learned What polytike laues ar thes that the lay menshal haue but the half of Christis supper and that the
city because they saw that theyr vantage was loste when the spirit was cast out so ye fautors of the romishe doctrine feryng that your pomâ—â—s state shuld be minisshed if the popis traditioâ—es shud be dryuen out with the pope ye accuse me of a tumult and a clamore because i wold haue the bisshop of romis doctrine whiche is a fals sprete of propheci eÌ„tred in to the chirche cast clerly all together out of the chirche And whether i haue bene accused by yow and youres to the rulers and haue ben ponisshed openly or no my tormentoures whiche ar yit a lyue can testi fi and if i were at thys hour with in your reche i shuld not escape so lyghtly as paule and silas did If ye say unto me as Ahab sayd unto Ely the prophete art thow he that troblethe all Englonde i answe yow as Eli answered Ahab I troble not EngloÌ„d butthow and thy fathers howse betause ye haue left the commandementes of god and thow goest after baal Thys is no new thyng then that false prophetes maeteyners of idolatri do call them that labor to dryue idolatri away troblers and seducers of the comon welthe Now is it tyme to cum unto that poynte where yesay that the fox is dryuen out all redy If he be driuen out all redy ye grant that he was once amnoge yow Then if ye durst answere me directly to my question i wold ax yow whether the fox whiche ye haue dryuen out all redy was the bisshop of romis body or hys do-doctrine if ye say that he was the bisshop of romis doctrine ye make a lye agaynst your self for ye say that hys doctrine is good and worthy to beholden and that only so miche of hys doctrine is to be reiected as was worthely to maÌ„teyn hys autorite to be reiect and all hys doctrine was not to manteyn hys autorite then was not all hys docrine after yowr mynde worthy to be reiect that whiche ye reken good that hold ye still Then i wil reason with yow thus the popis doctrin and the pope ar all one but ye hold all the popis doctrine still sauyng the supremeci and ij or iij trifles mo er go ye hold still the hole pope sauynge hys supremaci and ij or iij trifles that ye haue taken from hym If that a duke commanded hys hunt to kyl a certayn fox in a wod whiche had kylled many of hys fyghtyng cokkes and other pullen if the hunt shuld only cut of the foxes eares and clip of hys nayles and so let hym go were thys fox kylled had thys hunt kept hys masters comÌ„ande ment no. And whi for his masters mynde was that he shuld fyll no mo cokkes Then who will say that ye haue kylled or dryuen away the romishe fox whiche haue only pared of hys supremite hold all the reste of the fox still and call them heretikes whiche only barked at suche ordinances as ye grant your self ar of the foxes makyng ye grant your self that the popis doctrine contrari to the scripture is the pope and suche haue i proued in my former booke that ye hold still then is it not true that ye say that the fox is dryuen away all redy The fox say ye is all redy dryuen out and so sayethe the fox him self But x. thousand enemies of the fox sayethe that he is not dryuen out and i whiche was thrise bitten in Englonde withe the fox sence that tyme that ye sayd he was dryuen out say that he is not dryuen out whether shal more credence master gardiner begyuen vnto me to x. thousande mo or to your father the fox and to yow in whose hows of late a yong fox or ij was fouÌ„de as ye camot your selfe de ni The properti of a fox is to be wylye and crafty when he is in ieperdi of dethe to fayn hym self dede all redy that so he may escape as it chaÌ„ced oÌ„ce in the north cuntre A certayn four foted fox lept in at a wyndow in to a hows in the cuntre whos walles was deper with in then with out and when he was ones in he worried all the wyues hennis and cokkes of the howse the good wyfe in the mornyng betyme spying hyr hennes and chikkinges all worried looked a bout hyr and spyed the fox all to knokked hym on the pate with a knoke tyl he gaped and lay downe as dede the wyfe trayled hym owt to the myddyng for dede wher to cam all the neybores and childern of the strete to wonder at the fox but after that the old folck was gon none standyng about hym but childern the fox toke hym to hys fete and ran away to the wod and kylled hennes afteras he dyd before So the ij foted fox your father for a pretence can say that he is dryuen out of Englond all redy for feare that men shuld go more cruestly a bout to dryue hyme out in dede when as he lurketh still in your howse and suche other canonistes houses where as he gitteth comonly a litter or ij of yong fox whelpes euery yeare Therfore where as ye say that he is all redy dryueÌ„ out ye do that but to saue hym as a couetous and theuishe old wyfe sayd to a warryner for the sauyng of hyr cat Thys cat was a conny worryer and did myche harme in the warren the warriner catched the cat at last and hanged hyr up with polecattes other murderers of conyes as the cat was in haÌ„gyng hyr mastres whiche had eaten many a good rabbet of the cattes catchyng and fayn wold haue eaten mo sayd to the warriner syr thys cat i warrand yow is well enoghe hanged i pray you gyue me hyr that i may make me a stomingere of hyr skin the cat lept still and the wyfe euer sayd she is dede inoghe when the cat stirred no mor the wyfe knowyng that a cat was a beste that not shortlly dye axed the cat ones agayn and bare the warriner in hand that she was thorowly dede Was it not lyke but that thys wyfe hoped that she shuld haue hyrcat alyue agayne if the warriner had doÌ„ no more to the cat after that she had axed hyr euen so ye say that the fox is al redy dryuen away that noman shuld go any more aboute to dryue hym out in dede for ye know that if the romishe fox be no more kylled in Englond then he is kylled yit that he may well aryse up agayn and do as he had wont to do in Englonde in tymes paste Seynge ye say that he is dryuen out all redy at what tyme was he dryuen out or he was not dryuen out at all as far as i can gather in yowr booke ye mean that then was he dryuen out or ellis neuer when he was first no more suffered to be called supreme hede of the chirche in Englonde But after that tyme i will proue yow that he was in Englonde ther
Christis cup from the laymen to coniure hally water to beare wilowes and wex candelles to crepe to the cross to hallow chirches vestmētes and chalices to heare Mess Matines and euensong in a strange tong that the hearers vnderstande not to hallow the font and the pascal and litle candelles and fyre to desyre sayntes merites to bryng vs to heuen that one man may deserue remission of sinnes by the receyuyng of the sacrament for an other thes doctrines do ye teache and say that all thes ar good werkes and god is pleased withe thes workes when they ar don and offended when they ar left of and vndon and thus do ye bothe comfor teuel men with your trifles and wonde good men withe dedly feare where none shulde be ye speake thes wordes and doctrines out of your oun hertes and ye can not proue that god bad yow teache thes doctrines that ye teache ther for bothe the pope and yow which be the pergetter of the popes wall ar fals Prophetes Be that is a tru Prophet is sent of god he is sent of god that speakethe the worde of god and hathe the worde of god to shew for hym then seing that your father the wall maker of the popish chirche and yow the pergetter of the same haue not the worde of god to shew for your doctrines yit say they ar good and necessary for the chirche ar bothe false Prophetes then shall it not be a good argumēt to say thys is the doctrine taught of a false Prophete whiche he neuer receyued of god ergo it must be cast away Because now in thys tyme we haue myche to do with mannis traditiones and cererimonies whiche god nether cōmanded nor ordened and ye say that they ar to be holdē in the chirche and i cōtend that they ar to be dryuē out of the chirche let vs se whether i can bryng better resones for the bannishement of mannis doctrines or ye for the mantenance of them Euery doctrine that the heuenly father hathe not ordened must be pulled up by the rootes and cast a way but the ceremonies and traditiones that ye defende did the henenly father neuer orden there fore the ceremonies and traditiones that ye defende must be pulled up by the rootes and cast away If he dyd orden them tell us what boke and chapter they ar writen in I haue once proued that they ar of the popis makyng proue yow now and ye can that they ar of goddis makyng and till that tyme that ye haue proued that they must be pulled up by the rootes and cast away Euery strange doctrine is to be shoned of Christen men and to be cast out of the chirche but euery doctrine is strange whiche is not conteyned in the holy scripture ergo all doctrines that ar not conteyned in the scripture ar to be shoned of Christen men and to be cast out of the chirche But none of thes traditiones ar conteyned in the holy scripture there fore they ar to be shoned of all Christen men and to be casten out of the chirche acordyng vnto the learnyng of saynt Paule whiche sayethe hebrewes the xiii let us not be caried about withe diuers and strange doctrines All thos preceptes ar to be bannisshed out of the chirche where to we ar forbidden to gyue hede but vnto the preceptes of men whiche refuse the truthe ar we forbidden to gyue hede therfore all preceptes of men whiche refuse the truthe ar to be bannisshede out of the chirche But the pope and hys papistes ar fals pro phetes and refuse the truthe ergo all theyr preceptes ceremonies doctrines ar to be bannisshed out of the chirche But the ceremonies and traditiones that ye defende ar the popis commandmentes therfore euen because they ar hys beyng a fals Prophete and not goddis commandementes ar to be cast out of the chirche acordyng to the learnyng of saynt Poul vnto titus in the first chapter which sayeth rebuke them sharply that they may be sound in the faythe not gyvyng hede vnto iewish fables and commandemētes of men whiche refuse the truthe If that we be forbidden in the scripture to kepe the commandemente bothe of our fathers by nature and also by gouernance if they command any thyng concernyng religion that god hathe not commanded moche more ar we forbidden to kepe the commandmentes of them that belong nothyng vnto us if they commande it concernyng religion that god hathe not commanded But we ar forbidden to kepe our fathers commandementes concernyng religion if they command vs any thyng that god hathe not commanded Ezechiel the xx chapter in thes wordes In the commandementes of your fathers walk ye not and kepe ye not theyr iudgmentes walk in my preceptes ande kepe my iudgementes ergo myche more ar we forbidden to kepe the commandementes of them that belong nothyng to vs when they command vs to kepe that god hathe not commanded But the pope hathe nothyng to do with vs ther for we ar forbidden to kep hys commandementes when he commandethe vs that god hathe not commanded be fore but the ceremonies that ye defende ar the commandementes of the pope therfore we ar forbidden of all myghty god to kep them All the doctrines of thos men whiche for theyr false doctrine ar iustly exomunicated ar tobe dryuen away withe the men excomunicatede But the pope for hys false doctrine is first iustly excommunicated of Paule afterwarde of the germanes and laste of our moste noble Prince kyng Henry the eyght ergo hys doctrine which is his must be dryuen a way withe hym and not holdē still as ye say If ye say that Paule hathe not excommunicated hym heare what Paul sayeth in the first chapter of the epistel to the Galathianes if any man preache vn to yow any other thyng thē ye receyued the same be acursed but the pope preacheth other doctrine then the Galathianes learned of Poul for they learned nothyng of Poul but that he had learned of god be fore for the pope teacheth hys owen doctrine and ceremonies which nether Paul nor he receydied of god ther for the pope is acursed and yit shall we hold still hys learnyng All the doctrines ar perilus for mannes soule and ar to be Casten away which when they ar taught make the techers ther of to worship god in vayn but all doctrines whiche ar the cōmandementes of men if they be taught make the teachers ther of to worship god in vayn ergo all the doctrines whiche ar the cōmandementes of mē ar parillous for mannis soul and ar to be casten away but all the doctrines of the pope that i write agaynst and ye defend ar the doctrines and commandmentes of men and only of men and that euel mē ergo they ar perillous for mannis soule and ar to be casten away Now let in different men iuge whether ye haue mo resones of autorite and weyght takē out of the scripture to proue that
to be sure to asscribe and lay no thyng vn to hym but it that we know for a truthe is goodnes or good proue once that the popis ceremonies and traditiones ar good and then shall i say that they cam from god but where is your profecye haue from the begynnyng of your book x. tymes sayd the ceremonies and ordinances that i haue writen agaynst ar good good and good but other profe haue ye brought none thynke ye that it whiche is a falslye of it self shal by oft repetyng of it wax true Is it possible to make of an euel thyng a good thyng by callynge if many tymes good Is the oft and manyfold rehersyng of any thynge a sufficient profe of the same other profe brynge ye non allearned diuine shuld haue brought places of scripture to haue proued that the traditiones whiche ye so oft call good had bene good as i haue brought argumentes and textes of the scripture to proue that they ar nought and contrary to the scripture But here i must pardon yow for in dede the matters that ye defende ar so folishe triflyng and so cōtrari to the scripture that it is no meruel if ye can bryng no place of scripture for them to defende them with And where as ye say that there hathe bene noman so mad as expellynge a tyran wold cast away with hym bothe that which was good and the bad also whether ye meane of good profitable or good pleasant or by creation ye swarue far from the truthe for allmyghty god the well of all wisdome commāded the childer of Israel when they shuld dryue out the he then kynges withe theyr folk of the land of promis to dryue and put away with thē all theyr lawes ceremonies and traditiones euen thē that were laufull were they neuer so profitable or pleasant for the comon welth It is tobe thought that in so many citees kyngdomes that there was sum good politike lawes and sum profitable and pleasant for a comon welthe But for all that were they neuer so good so politike and profitable god gaue the thys commandement vnto the childer of Israel concernyng them sayng Leuitice the xviij chapter After the custom of the land of egypt where in y◠haue dwelt shal ye not do and after the maner of the land of chanaan wher in to i shal bryng yow shall ye not do nether shal ye walk in theyr laufulles ye shall do my iudgementes and kepe my preceptes and walk in them And in the xx chapter Walk not sayethe allmyghty god in the laufulles of the nationes which i shall dryue out before yow Moses goddis true seruant sayethe also deuteronom ij the xij chapter when thow art entred in after theyr destruction require not theyr ceremonies sayng as thys folk hath worshippet theyr goddes so wil i worship also Thow shalt not do lykewise vnto thy lorde god That whiche i commande the do thow only vnto the lorde put nothyng to it nether take any thyng from it If the pope your father and yow had dwelt in the citie of Hierico or hay or any other suche lyke whiche moses Iosuc or Dauid destroyed and had there all your holy traditiones laudable ceremonies good and polytike lawes promoters and setters furthe of goddis honore with your decrees decretalles councelles and clementines shuld Moses Iosue and Dauid haue ben mad men to haue destroyed all your good and polytike lawes all your laudable ceremonies Make me an answer vnto thys question If they shuld haue bene mad then men ar mad for doyng of goddis cōmandment If they shuld not haue bene mad if they had destroyed all your fathers ceremonies and traditiones whiche were not expressed in Moses law ād had cōmanded the peple to kepe and vse only suche ceremonies and preceptes as were cōteyned in the writen worde of god a prince whiche wold dryue out of hys realme at thys howre the pope whiche is agreuous tyran and an enemi vnto goddis worde if he droue out withe hym all hys ceremonies lawes and traditiones sauyng only them that ar expressed in the worde of god he shuld be no more mad thē Moses Iosue and Dauid was whiche in theyr tyme dyd suche lyke The xv chapt of the first booke of the kynges is playn agaynst yow where as god cōmandethe Saul to kyll man womā nuris ād childe ox shepe camel and as if that all thyng be good that god hathe created the oxen shepe the camelles the asses ād yong childer was good ād yit god cōmanded thē not ōly to be expelled withe the tyran agag but also to be destroyed and kylled withe hyme thē mē may se how wysely ye haue spokē whē ye sayde that noman was so mad as eypellyng a tyrā wold dryue a way withe hym bothe it that was good and also the bad The dede of kyng Saul in the forsayd chapter Was miche agreable to your dede in puttyng doun the pope and hys popistri As god commanded Saul to destroy agag and with hym to destroy all hys both man woman and child ox as camel and shepe yit he lyke a polytike felow kylled not agag but kept hym quike and saued the best of the shepe and other cattal and the best clothes all thyng that was fayer and goodly to loke to so when ye were commanded of the kyng our master to dryue away the pope withe all hys popistri ye put down a very small sorte of smal abusis but the pope hymself with the great abuses ye hold still and say that they set furthe goddis honor as Saul sayd that he kept the best of the shepe and cattale to make sacrifices of to allmygcy god But as allmyghty god perceyuing that Saul for couettousnes saued contrari vnto hys commandment agag and the best of the shepe and other bestis thoghe he cloked hys fact with the cloke of goddis seruice deposed Saule and for euer kest hym out of hys fauor so shuld our moste noble Prince kyng Henry folow god and do very well to depose yow and make yow a bisshop quondam for breakyng of hys commādment in holdyng still the pope and the greatest abominaciones that euer he ordened The rescuer Wherefore seynge in all hys ye hold still he bringethe no other disprofe but only from the personage that hathe vsed thē i pas them ouer as of no force and cum to hys cokkyng vpon the clergie when he sayethe What saye ye gentle men of the clergie concernynge the lawes of the chirche I say here your mastership playeth bothe the partes and as he sayd at gamyng ye wold win the game if ye played alone And yit haue ye spent a great meny wordes in vayn ye put no difference betwene dedes lawes and ordinances and because it were in dede a great foly for any man by proclamation to cause an other mannis dedes to be called hys as ye put your example ryght lewedly in sardanapalus so by yow
lorde In the first of the kynges xxv chapter Abigael lyghted of hyr as and fell on hyr face before Dauid and worshipped on the ground and fel down to hys fete ij of the kynges in the xiiij chapter The woman fell vpon the grounde before Dauid and worshipped hym Psalm lxxxv All the peple whiche thow hast made shall cum and worship before the lorde Esaie lxvi All slesh shall cum to worship be fore mi face sayethe the lorde Apocalypsis v. The xxiiij elders fel before the lam Where Luke sayde thes shall i gyue the if thow wil fal doun and worship before me Matthew sayethe i will gyue the all thys if thow will worship me iij. of the kynges xix chapter I will leue me 7000. whos knees haue not bene bowed before baal By thes places it is playn that to worship before god man or image is to worship god man or the image that the worship is don before But ye knele bow and crepe before the cros it self ergo ye worship the cros it self to kis with religions behauour is to gyue outward worship but ye with religious behauour kis the cros it self ergo ye worship the cross it self But what nede i any other witnes to proue that ye worship the cros then your oun wordes whiche ye syng on good firday whiche ar thes crucem tuam Domine adoramus lorde we worship thy cross Neuer the les ye wold haue as long as ye could make the kyngis highnes and all hys subyectes beleue that ye wold worship before the Cros only and not the cros it selfe But when as ye ar bet with argumentes ye leaue of your dissemblyng and fall ernestly to defend that the cros may be worshipped with reuerent behauour that is with kissyng it knelyng and crepyng to it for ye say that in knelyng and kissyng alone vnderstādyng of the cros is no idolatri And that no vnlearned man in Englond shuld alledge any scripture agaynst yow or shuld percyue that the worshippyng of the cros with crepyng and bowyng to it is contrari to the scripture ye haue theuishly roberously wikkedly deutlyshly stollē that pece of the secunde commandment away whiche forbiddethe to bow or gyue any outword worship vnto images For thus write yow in your new Catechisme whiche ye call lyke a masker as ye be the kyngis booke Thow shalt not haue any grauen image nor any lyknes of any thyng that is in heauen aboue or in earthe benethe or in the water vnder the earthe to the intent to do any godly honour and worship vnto them Thys is your translation and in thys book where in ye examin me ye take away from godly honor bowyngdown fallyng down knelyng an kessyng and suche other outward gestures and say that thes ar not forbidden to be gyuen vnto images but only the inward godly honour is forbidden And that ye myght the more easely bryng the lay peple vnto your opinion ye steal away as i haue sayde a pece of the second commandment for where as ye say only thow shalt gyue no godly honor and worship vnto images meanyng therby the inwarde trust and godly loue and obediēce and that outwarde bowyng knelyng and kissyng ar not forbidden to begyuen vnto images The truthe of the hebrue is openly agaynst yow for thus hathe the Hebrew text both in the Deuteronomi and in Exodo Lo chisstachaue Lahem velo thaauedē the lxx interpretoures made thys text thus in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saynt Ierom translated the hebrew thus yn to Latin Non adorabis ea neque coles That is thow shalt not gyue outward reuerence to images nether inwarde godly worship vnto thē Leo iude foloweth saynt Ierome and pagnine translatethe the Hebrew text thus Non incuruabis te eis et non colestas That is thow shalt not bow thy self vnto them and thow shalt not worship them And the Greke word for word is thus thow shalt not kis them nether serue them wherforr seynge that ye haue stollen out of the Hebrew text lo thisstachaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Greke text Non adorabis out of saynt Ieromis translation Non incuruabis te out of pagnines translation thow shalt not bow thy self vnto them out of the English bible it foloweth that ye ar a shamfup thiefeād haue committed shamful sacriledge or chirche robry and ar so myche more worthy hangyng thē any chirche robber that was hanged in Englond thes C. yeares as the thyng that ye haue stollen is more precious then that the other chirche robbers haue taken out of the chirche in tyme past I gather therfore by the autorites aboue rehersed and by thes last translationes that to worship before an image is to worship an image that to bow to an image ād to kis it is to gyue outward worship vnto it ād that it is cōtrari to the second cōmandmēt to gyue ether inward or outwarde worship to an image then whē as the cros is nothyng but an image ad ye crepe to it kis it ād bow to it ye gyue it outward worship ād to gyue ether owtward or inward worship to an image is idolatri it folowe the that in crepyng to the cros ād bowyng to it ye cōmit playn idolatri opēly forbidden in the second cōmandment Hold ye stil now no popish doctrine cōtrari to the worde of god Now let us cum vnto the sayng of saynt Ierom whiche ye bryng agaydst me It wold haue becumed a learned Bishop to haue brought in a mater of religion the holy scripture ād not a patche of a mannis doctrine ye say that saynte Ierom sayethe that he wold cleuero and not let go the post of the cros til that he purdressed forgiuenes Where sayethe Ierome thys It is lyke that ye neuer red thys in saynt Ierom but ether in the canon law or ellis in sum of your brother papistys workes for ij causes i reken that thes wordes ar ether non of saynt Ieromes or ellis that ye haue mangled them first because ye mangle the scripture ye wil not be aferde to mangle a Doctor and becaus ye shew no place where as Ierom writeth thes wordes the second is becaws i know that Ierom in an other place is of a cleane contrari iudgment And because ye leaue the wepens of the worde of god and feght agaynst me withe the wepens of Doctors i will answer with the sayng of a doctor Saynt Ierom wrytyng vpon the third chapter of Daniel sayethe thes wordes folowyng concernyng the worship of images Siue statuam ut Simmachus siue imaginem auream ut caeteri transtulerunt uoluerimus legere cultores Dei eam adorare non debent Ergo iudices principes seculi qui imperatorum statuas adorant imagines hoc se facere intelligant quod tres pueri facere nolentes placuerunt Deo Et notanda proprietas deos coli imaginem adorari dicunt quod utrunque seruis Dei non conuenit
youres is shuld be a remembrance of Christe by smellyng of it that salted water whiche hath no smell at all the first day and with in six dayes that it is salted yit stynketh shal by the smellyng of it put vs in remembrance of Christe Will we not let yow taste nothyng in memory of Christe becaus we speak agaynst the coniuryng of salt What shuld we do with your salt when as it is al vn sauery and hath no taste of the worde of god Christe sayeth that salt when it is vnsauery is good for nothyng but to be cast out of dores to be treden with mennis fete We vse to gyue the Sacrament to all that wil receyue it euery moneth and in sum places euery sonday in the remembrance of our sauiour Christe and ye gyue a bit of comon brede in the remembrance of the Sacrament who holdeth Christis memori better What ie wishe and dull Pharisees ar thes that ether wil not or can not be cantent withe the holy worde of Christe and hys Sacramentes to bryng Christe to theyr memories that they may thynk on hym except they smel sum thyng to remembr ▪ hym and taste sum thyng also to remembre hym thereby I neuer red of more fleshy Pharisees in my lyfe then thes be Thes be the moste forgitful felowes that i haue heard of To that where ye say that we speake of a supper and wold handle it lyke a drynkyng i answer that we do not only drynke but also eat at Christis supper and so handle it as Christ taught vs in hys worde with out any players garmentes or popish knakkes and folishe iuglyng toyes whiche after the ordinance of the pope ye put to it ye handle it not lyk Christis supper but lyke a doggis dinner and both do it and say it a mis In sayng that we wold haue all thyng in talkyng and wold shit vp all your sences sauyng hearyng ye do nothyng ellis but mok Christe whiche ordened no other meanes to in gendre fayth in vs and to call vs to remembrance of hym sauyng only hys word and hys Sacramentes Becaus ye thynk that Chyristis worde and Sacrament ar not sufficient for the purposes aboue rehersed and reken your selues wyser then Christe ye haue for a great parte put a way Christes ordinances and set other as ye thynk better in theyrstede to put vs in remembrance of Christe and to stir vs vp vnto godlynes It is lyke that yf ye had ben lyuyng in Christis tyme with your felow Pharises and had heard Christe sayng vnto hys Disciples go in to all the world and preache the gospel to euery creature ye wold haue layde what meaneth thys man so ernestly to gyue commandment of preachyng and teachyng belyke thys man wil haue all thynges don with talkyng and not with such laudable and semely ceremonies as Moses and our for fathers haue deuised Where ye say the Mark that we shote at is to extinct Christe and the orders of the world i answer ▪ that we go not about to extinct Christe but to set hym vp whome ye with your wordly orders haue long holden down as mich as lay in yow Christe is not bilded vpon your polytike orders of the world as ye suppose nether at the fallyng of them shuld he fall which is bylded vpon a stronger fundacion for we haue put down viij of your orders of the world iiij orders of freres ij of monkes ij of chanones yit is not ther with Christe extinct but rather brought more to lyght There remayne yit ij orders of the world in Englōd vn put down that is the order of pōpose Popishe Bisshoppes Greue freres whiche if they were put doū as well as the other ar put doun before i rekē that there shuld be no kyngdō in the world where in Christe shuld more reygne then in Englond The rescuer But to the purpos of the wordes worship in English and Adoro in Latin may be the phrase in scripture admitt both the significationes of godly seruice and reuerent behauour shall i say that wher godly honor is forbidden reuerent behauour is also forbidden and by alterynge the signification iuggle and mok with the peple of whiche sort be manny of theyr argumentes made afterward as i shal sho in theyr places Scripture sumtyme by the outer gesture express in speche the godly honor as in kissyng and knelyng And not because kissyng and knelyng is the godly honor but because it was the expressyng of the inwarde affection with whiche when kissyng and knelyng is ioyned directly to the thyng kissed or kneled vnto it is in dede idolatri But if kissyng knelyng be seperat from that opinion then is it not idolatri for as trew worship is only in sprete and procedeth from rhe hart so doth idolatri procede from the hart also So that in only kissyng or knelyng can not be idolatri as thys gentle man wold go about to persuade by such Logical collation as he wolde seme clerkly to make vpon the significatioo of the worde The hunter Althyng is to be vnderstand acordyng vnto the mater that is in handes ye wote that i intreated thys question whither the cros myght be worshipped with knelyng crepyng and kissyng of it or no then answer i that to what soeuer image or lyknes the godly honor is forbidden to be gyuen reuerent behauour is forbidden to be gyuen vnto the same for allmyghty god in hes wordes forbiddeth bothe godly honor and reuerent behauour to begyuen to images Non incuruabis te eis neque coles eas Thow shalt nether bow thy self vnto them nether gyue godly worship vnto them your question is therfore lyke your self vnlearned and ful ether of ignorance inscripture or of wil ful malice agaynst the truthe As concernyng iugglyng withe the signification of wordes whiche ye lay falsly vnto my charge he that knoweth your maners and myne bothe wold thynk that yow ar the ryght iugler and not i ye iugled ouce at poulis cros in an open audience deorsum in to retrorsum and in your institution of a Christen man ye iugled quite away from the second commandment non incuruabis te and out of the properties that belong to a Bisshop ye iugled away unius uxoris maritum esse on palme sonday ye iuggle wylow bowes in to date trees who is nou the iuggler If that kyssyng and knelyng be no godly honor but only the expressyng of the inwarde affection when as goddis honor is goddis seruice then it foloweth that knelyng and kyssyng for as miche as they ar not goddis honor they ar not goddis seruice then they that knele to the cross on good friday and kiss it serue not god there with why call yow then thys crepyng and knelyng goddis seruice Whi compel ye theu all men to the crepyng to the cross as to goddis seruice whē as here in thys booke ye grant that it is non of goddis seruice
and clenged The whiche thyng we commande all sacrificers or prestes lykewyse to do for if the asshes of a calfe sprynkled with blode hallowed and clenged the peple myche more water sprynkled with salt and sanctified with godly prayers holloweth clengeth the peple Thes wordes speaketh pope Alexander with many mo all e lyke vayne superstitious whiche euery maÌ„ that hath any know ledg dy in the scripture can easely confute Now becaus i cannot abyde thys popishe ordinance that your father made after your iudgement i putrefi for lak of salt If that ye wold drink the water as ye do wine and eat the salt at your table i could be wel content that when ye say grace that ye sanctified them with the inuocation of goddis name with other meates and drinkes whiche ye eat and drink But when ye coniure water and salt and abuse goddis creatures to other purposes then god ordened them i nether will nor can abyde your shamful abusion The rescuer With out learnyng he calleth it coniuryng and with out withe despiceth the good wordes The hunter Iuglers and coniurers be cause theyr names ar haynous and hated and theyr occupations ar vnlawful will be called prety conueyers and exorcistes So master gardiner be cause ye ar a coniurer and your occupation is shameful and forbidden in the scripture leste ye shuld be knowen of the hole realme to be a coniurer ye will be called an exorcist and ye will haue your work called an exorcisme and all that in Greke that Englishe peple shuld not know what ye be Therfore he that calleth yow a coniurer and your work coniuryng must be vnlearned ye wrytyng vpon the first commandment disalow coniuryng and he that made your book in Latin turned coniuryng in to Exorcismum was he vnlearned therefore Ye ar so wonderfully learned that ye will teach the scolares of cambridge to pronunce Greke and ye will teache me to speake Grekish Englishe But if your lordship wold put of your miter and be as wel coÌ„tent to be taught that that ye can not as year arrogaÌ„tly besy to teache it that ye haue not learned ye myght learne that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greke be a coniurer in English as ye cannot denye but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to conture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is coniurynge Rede the xix chapter of the actes in Greke ther shal ye fynde that thys lesson that i haue taught yow is true Then when as ye ar not ashamed to occupi coÌ„iuryng of the deuel out of water and salt and say in Greke the worde of your occupation Exorcizo â—e that is i coniure the or charge the whiar ye ashamed to be called a coÌ„iurer If the name be euel the dede is wors Then if ye will be no more called a coniurer haue of your coniuryng and i shal lay away the name of a coniurer or ellis the dede and the name must go together As for your good wordes that ye say that i vnwisely despise i haue proued before to be wordes all ful of deuelishnes and idolatri where fore i meruel that ye can for shame call theÌ„ good and can nether answer to my reson nor yit proue them good with any scripture The rescuer If thys man had bene by Christe when he anoynted the blynde mannis eyes with clay he wold haue asked hym whihe made clay an other god besyde hym self And when the woman was heled of hyr diseas by touchyng of hys garmeÌ„t why he made hys garmeÌ„t an other god wheÌ„ Christe answered to diuers theyr faythe made theÌ„ hole he made euery maÌ„nis faythe a special sauiour after thys noble clerkis doctrine whiche is so blynded with malice to desproue al that he redeth that he fyndeth not in scripture Many many tymes that instrumental or occasionatiue concurrent or ministeriall cause hath attribute vnto it in speche the hole effect with out preiudice or blasphemi of many goddes or many sauioures as thys beste pretendynge to be learned wold seme to be able to persuade I shall only vse thys one place of scripture Dothe saynt Paule answer to thys and ye wil go a bout to make many sauioures when he writeth to Timothe Do thys and then thow shalt sane thy self and other all that is good to man is wrought by god in Christe for Christe and by Christe where he in all creatures may do suche ministeriall seruice as it shall please god and that all may serue man to the helth of both hody and soul Good men by the grace purchased by Christe dare boldly pray god and haue don from the begynnyng with prayer and callyng for the help of god and expulsion of the deuel in all thynge the deuel cannot abyde hally water The hunter Becaus ye ar a coniurer and can rays the deuel at your pleasure and compell hym with your Exorcismes lo now i speak gardners Grekish English both to tel yow what thyng shall be don and what thyng wold haue bene don ye can by the help of the deuel that ye Exorcis playne men of the cuntre call it coniure tel what i wolde haue don if i had bene by Christe But if ye were no coniurer and no better aquaynted withe the deuel then i am how could ye tell what i wolde haue sayde so long ago vnto Christe Doth it folow that if i had bene by Christe when he healed the blynd mannis eyes with clay aÌ„d healed many both in body and soule withe fayth that i wold haue axed hym why he made mo goddes besyde hym self because i say that ye make a god of salted water whils ye truste to obteyn by it saluation of both body and soul As who say lykewise as Christe vsed clay as a meane to heale the syknes of the body and faythe as a meane to heale bothe body and soul so may ye vse salted water to be a mean to obteyn the healthe of bothe body and soule By what autorite make ye salted water to be meanes of the saluation of body and soul What good man hathe found out thys short way to heuen that salted water shal heale bothe body and soule If that ye say lykewyse as Christe vsed the clay whiche had no suche naturall properti gyuen it to heal the blyndmannis eyes wâ—â—he so may we now vse salted water to heal all diseases theyr with bothe hote and colde althoghe we know that god hath gyuen no suche naturall properti vnto it and that whiche it wanteth of nature we will obteyn by prayer To thys i say first that Christe whiche could haue healed the blynd man with out any outward mean vsed clay as a mean that the miracle myght be more euident and better remembred and in the healyng of thys blynde man he shewed ij miracles at one tyme first in healyng the blynde maÌ„ which fact was a boue nature in healyng hym by clay beinge a meane that had no naturall pour to heal
me heretik till that ye had shewed my heresi and conuicted me of it The rescuer We deny that the supper hath any halfe at all then is not all your resonyng worth an half penny The hunter Euery diuisible thyng and hole thyng hathe partes where of it is made but the supper is a diuisible and an hole thyng therfore it hathe partes the supper hath in it bread and wyne outwardly and mystically the body and blode of Christe bred is not wyne nether brede is Christis body nether is wine Christis blode nether is Christis blode Christes body and thes ar conteyned in Christes supper theyrfore it hath partes The one parte of an hole thyng is on half and the other part is the other half the supper hath such partes then it hath halues The rescuer Ye make your self wrong Principles and ther vpon in gendre matter To talk on whether the prestis receyuyng may profit other is out of the mater whiche mater ye reson as thoghe ye wold denye communionem sanctorum and the mutual help in prayer and oblation of on membre for an other The hunter Euery vnlearned oldwyfe can say so as ye haue now sayde that i haue made my self wrong principles but a learned man shuld haue proued it and not haue sayd it as lone let the wise reder coÌ„pare thes your wordes with my argumentes whiche i made to proue that the prestis receyuyng could not help other and let hym iudge whether they do clerkly assoyl my argumentes or no. The rescuer And when ye make argument that no mannis receyning can profit him self to remission of syn for as ye say ether he receyueth in sin to hys damnation or out of sin and then nedeth he no remission of sin whose synnes be forgyuen all redy And here the man vseth Sophistri in the worde sinnes only to delude blynd the simple reder with which he desyreth to be of the vnlearned sorte that hys talk may be wondered at more then reproued The hunter Whether the rehersyng of a parre of an argument and the sayng that theyr is Sophistri in it be a sufficient assoylyng of an argument ar no i reporte me vnto all them that can stil in Logik or haue any natural wit The rescuer When he speaketh of lent which hath bene as origen testifieth in the Greke chirche euer from the beginnyng the man speaketh not playnly whether hemiflykethe the prohibition to eat fleshe or the licens granted for money contrary to the prohibition he sheweth no other fault here in but becaus the bishop of rome dothe the lyke And if the man wold ad to thys that because the bisshop of rome in hys chirche wold not suffer men to fast on the sonday that therfore we to disagre with hym shuld eat fish vpon the sonday and fast also he spak euen as wisely as he doth now But he hath made thys for a degre of foly to a grater that folowethe The hunter As for lent and many other ordinances i dyd not go about to confute them but only the chefe and moste gorgious ceremonies and traditiones that your father ordened which i thought if i could confute the triflyng ceremonies shuld easely gyue place as vnmanly weak soudiers do when ther capitaynes ar all taken or slayne And ye speakyng of lent whiche the Grecianes vsed vse Sophistical speache there in for the Grecianes vsed lent diuersly As Eusebius a Grecian by the autorite of Ireneus in the fist book of hys Ecclesiastical histori testifieth sayng Ther is strife not only about ester but also about the maner of fastyng for sum rekeÌ„ that one day only is to be fasted sum ij dayes other sum mo sum forty dayes Sum countyng both the houres of the day and the nyght so make dayes Whiche diuersities of obseruyng the fast began not now first nether in our dayes but befor vse Socrates also a Greciane writeth in the xj boke of the threparted story that sum fasted iij. wekes before ester sum vj. sum seuen wekes and that neuer the les they called theyr fast quadrage simam the xl dayes faste that is lent and that sum absteyned froÌ„ all thyng sauyng drie bred and sum eat byrdes and fishe sum eat of nothyng that had lyfe and sum fasted to one tyme of day and sum to an other And the caus of thys diuersite he sheweth in thes wordes And becaus no olde redyng is found concernyng thys last i reken that the Apostelles haue left it to the iudgment of euery man that euery man shuld worke that whiche is god not of feare or compulsion Now master gardener when as among the Grecianes as thes ancient historiographers do testifi which were Grecianes such diuersitie of lentes hath bene do not ye vse Sophistri to say that lent hathe bene vsed sence the beginnyng in the Greke chirche when as sum of the Grecianes eat wildfouele in theyr leÌ„tes an other only fishe If that lent must be holden in Englond becaus it hathe bene holden sence the begynnyng in the Greke chirche then must the mariage of prestes the supper vnder bothe the kyndes be also holden in Englonde for thes ij haue bene holden from the beginnyng in the Greke chirche The rescuer Where for the hatred of the Bisshop of rome he wold we shuld do away the vse of the Latin tong in the chirche and alwayes he calleth the Latin tong the popis mother tong denying that the Romanes spak Latine still which whether they dyd or no in the learned tong sum haue bene that haue probablely douted But what so euer the Romanes haue don they do not so now so litle cause hath he to call the Latin tong the popis mother tong when in sum popis it hath happened and in a great meany of cardinalles also that nether father nor mother ne they them selues haue knowen any whit of it The hunter Rede ipray the good reder in my former booke the argumentes which i made agaynst the syngyng of the psalmes in the Latin tong where it is not vnderstande compare them with thys hye clerkis answer thow shalt espi that he cannot assoyl my argumentes that the fox seketh holes Whether the old popes of whome we haue thes traditiones and ceremonies spak Latin or no whether the olde Romanes spak Latin or no i reporte me vnto all them that ar learned and haue red Ciceroes orationes or Aulus Gelius which writeth that aster the mynde of Cornelius nepâ—s Cicero was xxiij year old when he pleated the first caus in open iudgment and defended sextum roscium accused of murder He sayd hys orationes in Latine before all the hole multitude if that the comon sorte vnderstode hym not he spak in vayn that they shuld hear hym Erasmus is not of your mynde which sayeth Cnm per uniuersum terrarum orbem Romane loquantur quicunque Romanum agnoscunt Pontificem c. And so is Virgil also agaynst yow which
sayethe Georgicorum iij. cui nomen asilo Romannm est Aestron graij uertere uocantes If that the Latin tong were a distinct tong from the Romane tong then was not the title which Pilate wrote writen in Latin as it was writen in Hebrew and Greke but in Romishe for Ioan sayeth that it was writen Hebraisti Ellenisti Romaisti then haue all the translatores bothe Erasmus Ierom and all other deceyued vs which haue all traÌ„slated romaisti Latine I wote wherfor ye talk of thys mater suerly that ye may seme to say sumthyng and to scape so from my argumentes How beit all wise men can easely perceyue that such shiftes as ye make now ar shameful and do not assoyl an argument The rescuer The man speaketh wisely of the Grekes fallyng from the pope that neuer was with hym and they syng in suche Greke as the mother can no skil of vnles she chanceth to be learned nomore then the Bisshop of Romis mother can skil of Latin The hunter Thys Bisshop which wold be counted a true and a learned man lyeth here as he doth oft vnlearnedly for besyde Histori writers the counsel had at florence in the year of our lorde 1439 vnder Ioanne paleologo Emperour of Constantinople and eugenio Bisshop of Rome declareth playnely that the Grekes wer vnder the Bisshop of Rome for thus it is writen in the letters of the concordance of the Romanes and Grekes Diffinimus sanctam Apostolicam sedem Romanum Pontificem in uniuersum orbem tenere primatum ipsum romanum Pontificem successoremesse beati Petti principis Apostolorum uerum esse Christi uicarium totiusque Ecclesiae caput We determin that the holy Apostolik sete and the Bisshop of Rome to hold the primace ouer all the world that the sayd Bisshop of Rome to be the successor of blessed Peter the prince of the Apostelles the true vicare of Christe the hede of the hole chirche To thes wordes Ioan nes Paleologus the Emperour bissarioÌ„ Bisshop of nece with a wonders great nombre of other Grecianes subscribed and set theyr handes to Where ye speak so boldly of the Grekes that they vnderstand no more theyr seruice then the romishe wy men vnderstand the Latin tong that is by your fals iugement nothyng at all ye speak as arrogantly as ye were in your iudgment sete as boldly as ye were on hors bak at after nown wheÌ„ ye ar a knyght of the garter and as lyingâ—y as ye had bene at Rome and therfore myght lye by autorite Becaus ye haue bene a litle in italy spoken with the pope ye take in hand to tel what is done in grecia but that lyke your self lyingly for i came once from venis with ij Grekes born in peloponeso which wer merchant men and had not learned the learned Greke tong which vnderstod the Psalter so well that i could not cite no verse in Greke but they could expound the same in Italiane And they vnderstode me speatyng Greke to them and i lyk wis vnderstood them when they spak treatablely I set thys experience agaynst your gessyng The rescuer After thys presumptuous ignorance there foloweth as shameful a lye when he sayeth in Germany suche as haue left the Bisshop of Rome haue also left syngyng in Latin in theyr chirches The contrari where of i haue heard with in thes iij. yeares in the chirche of hala where Brentius teacheth and is chefe preacher where a seruant of myne in my hearyng played at the organes at magnificat when the boys in the quere song magnificat in Latin as loud as they could crye eche one vtteryng his own breste to the loudest with out regarde how he agreed with hys felowes I dowt not but god vnderstood them God vnderstandeth popingiayes can they then pray with fruite But of the nombre that song i dare say a great meany vnderstode not what they song And we could mych less mark theyr wordes other then be gan the verse and ended it so that thys noble Clerke shuld do wel to vse all hys resones of saynt Poule to them there ask them what edification the chirche can haue in the noyse of the organes which if the player haue no other shift may fortun be furnisshed with the descant of o lux in the stede of te Deum Vnto whome they wold answer that at the begynnyng they wer of wraghtonis opinion but sence they haue consydered that the learned parte of the chirche singeth in a learned tong to prayse god in all thyng And vpon the same reason they vse also all semely wyses of instrumentes with laudate Deum in sono tubae vnto omnis Spiritus laudet DominuÌ„ Whiche solution at theyr handes i thynk wraghton if hys name be wraghton wold easely take i thynk he wold be ashamed of hys lye it is so manifest and so apparent But euen as truth must perswade with truth so lyes be mete to persuade ther with lics The hunter Ye may se good reders what compasses thys fox fetcheth to make my houndes wery All thys long narration is brought for no other purpose but to seme to haue answered to my argumentes when as yit indede he hath answered to neuer one I sayd in my former booke the germannes whiche of late left the pope left also the popis romane or Latin tong and now syng al seruice in theyr oun duche tong And it that i wrote i wrote it of experience for in the chirches appoynted for preachyng at cure surek Basule Strasburg and bon where as i haue bene i am suer that all seruice was song in the mother tong and none in Latin What maketh the example of on chirche agaynst so many How foloweth thys argument in hala they syng in Latin ergo they syng no duche in germani But for all thys mannis sayng they syng there also in duche as i learned of them that haue bene theyr If the learned sang to them selues in Latin in Englond and the lay men had theyr songes in Englishe I had no cause to write agaynst any abuse in that behalfe nether wold i haue writen one word of that mater if the laite of Englond myght haue had theyr songes in a tong that they vnderstand as the Clergi hath it in aâ—tong that they vnderstand It is lyke that the Bisshop chanced vpon sum College of Scolares or vpon sum Popisshe chirche when he heard thys syngyng in Latin In germany for the auoydynge of insurrection in many places it is the maner to driue no man to Religion therfore if theyr be a great sorte in a citi that will not part from theyr Popistri the ruelers letteth them haue a chirche as i haue sene it in cure in bon as i am informed it is at wormes and Sphire I saw thys that i shal tell yow don at bon with in thes v. monethes In the colledge where as the freres was where the worde of god
was preached al Psalmes were song in the duche tong none in Latin But in the great mynstre the Popish prestes which will not leue yit theyr mumpsimus syng all in Latin how be it the Bisshop hath ordened that euery sonday there is a godly sermon made by one of hys prechers in that chirche after the sermon all that can syng both men childer sing Psalmes in theyr mother tong in duche and not in Latin But a none after that song syng the priestes queristers an other song all in Latine secundum ordinationem Papae What if thys Bisshop cam to bon and chanced vpon thys sorte of Papistes shuld he worthely blame the gospellerres for the Papistes papistrie Myght he honestly say to theÌ„ in Englond that wold haue all the seruice in Englishe what will ye run be for the gospellers of Germani i harde of late in Germany seruice song in the Latin tong What if Brentius and oseander hold with yow that i beleue not that the sounde of the organes is goddis honor seruice and that a man may be edified by sayng or hearyng that he vnderstaÌ„deth not what haue i to do with Brentius which am not sworne to Brentius nether to any man or to any maÌ„nis doctrine sauyng only to the doctrine of Christe It is great honeste for yow to hold and theache such doctrine as when as it is writen agaynst ye can not defend it but ar fayn to sende to the gospellers of Germany to fet help to assoyl the argumentes made agaynst it But to that particle where ye say that god vnderstandeth the childer syngyng in the Latin tong which they vnderstand not and mean theyr by that the prayers of them that pray not with hart as popiniayes speake and wote not what they say ar pleasant and acceptable vnto god i answer that Christe alledgyng the sayng of Esai the Prophete mislyketh such prayers in thes wordes Thys peple draweth nere me and worshippeth me with theyr lippes but theyr hartes ar far from me Paule also in the xiiij chapter of the first Epistel to the Corinthianes in thes wordes testifieth that the prayer that is spoken in a strange tong whiche he that prayeth vnderstandeth not is of no effect nought worth If that i pray in a tong my breath prayeth but my mynde hath no profit Erasmus Expoundeth thes wordes thus in hys Paraphrasis If that i pray in a tong that the peple vnderstandeth not for an example in the afrike tong among the Grekes ye rather if that i shuld speake a langage whiche nether i nor other that ar by me vnderstand as certane do which vse to sounde the song that they haue learned in a strange tong which they vnderstand not theÌ„ selues my brethe wynde bringeth furth the wordes that pray but my soul or mynde hath no fruit there of It is shame for a bishop to haue no other reson to defende hys harteles prayer theÌ„ the old dotyng wyues haue when they ether cannot or will not learn theyr Pater noster in Englishe for thus sayethe the old wife ich hop that god vnderstandeth my prayer in Latin as weleas in Englishe And all is good that is don for a good intent Where as ve answer in the gospellers name more lyke a piper then a preacher that therfore now god is praysed honored with the sound pipyng of the organes becaus it is writen in the old Testament Laudate Dominum in sono tubae omnis Spiritus laudet Dominum Where is your memory master Bisshop haue ye forgotten that ye sayde concernyng the worshippyng of the cros that all true honor of god is only in sprete procedeth from the harte The organes haue no hart nort sprete therfore theyr can cum no true honor or worship from them to god therfore the sound of the organes is no true worship or honor of god Haâ—â— ye not red that the outwarde Sacrifices of Moses law that maner of worshippyng of god with organes shalmes offeryng vp of calues and gotes is abrogated and that the sabot day of the iewes with all theyr outward fasshiones of Sacrificing is taken away Rede the iiij chapter of Iohan and theyr shal ye fynde that god is a sprete and wil haue spiritual worship rede Paul to the Hebrewes there shall ye learne that thes shaddoes of pypyng and lutyng ar taken away that god requireth the thynges selues and not the shaddoes prays god with all the poures of your harte and let them be bent ernestly to the kepyng of goddis commandment thank hym with al the hole harte and then haue ye done that the instrumentes did signifi Rede also the v. chapter of amos the Prophet whiche speaketh thus of the abrogation of thys kynde of worshippyng Take away from me the noyse of your songes and i wil not heare the songes of your harp Playng on the organes is ether a moral Precept or a ceremonial if it be a morall Precept it perteyneth vnto al meÌ„ at thys hour and all men ar bound to play on the organes or to prayse god with theyr sound in payn of damnation If it be but a ceremoniall Precept we ar no more bound to kepe it then to offer vp lambes and calues for he that sayd prayse god in organes and musical instrumentes sayd as wel bring vnto god the childer of Rammes Take a calf out of the hyrde for sin a ram to be a burnt Sacrifice both with out spot and offer them vp before the lorde Then will i nether admit your witles vnlearned solution nether of your handes nor theyrs if they were so made to make any suche solution The rescner It appereth that the man is a frayed to be called heretike before he were answered and he wolde haue sum delay to know whether he wold stik in it who shal answer hym that thynketh noman hath wit but hym self noman learned but hym self as thys proud arrogaÌ„t presumptuous foole doth in thys litle booke Se what herbes grow in gardiners gardin Pryde maketh hym forgit what he sayeth in the begynnyng the middes and the endyng When he hath condemned our ignorance then he wolde go to scool with vs and abyde our answere He may assoyle it thus in thys part of hys book hys sprete speaketh mekely in the other parte of hys book where he is so vehement the fleshe bresteth furthe after which solution it shuld appere the man hath a great dele of fleshe and litle sprete in goddis seruice And in redyng of the bible the man is all fleshe and still very angri with the Latin tong where in i remit hym to hys brethern Brentius and oscander that named holy man which ij becaus in dedes they disagre from thys mannis opinion i thynk they can easely satisfice hym with wordes where in i trust he will be content And of them who hathe pleynty borow so myche of the sprete as where with to tempre hys gross
it that he axed was not necessari vnto hym for hys saluation Then when as the gift of chastite to lyue honestly with out a companion is not necessari vnto saluation for many men haue bene saued with out that gift god by the forsayd promis is not bound to grant euery one it that ax it of hym And that euery maÌ„ is not ordened to receyue that gift Christe our sauiour beareth wit nes in the xix chapter of Mathew in thes wordes speakyng of them that myght lyue honestly with out a wife All men ar not able to receyue that worde but they to whome it is gyueÌ„ And Paule in the seuent chaprer of the .i. to the Corinthianes sayeth i wold all meÌ„ were as i am but euery man hath hys proper gift of god one so and an other so that is one man hath the gift of god to lyue chaste with out the vse of mariage and an other hath it not That all prestes which ar commanded in payn of death to lyue with out wiues haue not the gift of chastite nether can haue it not only an .c. prestes in Englond will sweare it but also the example of folowyng of galba doth sufficiently testifi They were ones in Rome about to make alaw that who se euer shuld be taken in aduoutery that hys priuttes shuld be cut away froÌ„ hym with an hote burnyng yron sed Galba negabat sayd Borace Galba wold none of that because he ether inteÌ„ded to be anduonterer or ellis thought that he cold nos chuse but be an adâ—oâ—ter Then whâ—â— as theyr ar sum that the pope compelleth to to vow chastite which haue not that gift forbiddeth that Christe commandeth and therfor is Antichriste and ye Bisshoppes defendyng hys doctrine ar limmes of Antechriste and as long as that Popishe doctrine of the pope abydeth in Englond so long is not the pope driuen out of Englond The rescuer And now to master wragheonis conclusiones Becaus i made thys argument Then is it your argument Shalhe say that i admit Princes may destroy mariage as thought that which vpon consyderation may be good in sum shal be absolutely allowed in all They that commanded virginite moste wold not haue all virgines ne saynt Paul that wissheth all to be as he hym self intended not therby the destruction of mariage althoghe him self were not maried But suche frantike conclusiones thys unlearned arrogancie gathereth The hunter Whether my conclusiones folow of your minor or no i reporte me vnto all then that haue learned Logik or haue any natural wit I will forme my argument ones agayn that they that haue not my other booke may se the argument here ye say The same autorite hath a Prince of order and commandment of hys subiectes that a father hathe ouer hys childer But a father by saynt Paule may order certayne of hys childer not to mary ergo the Prince may order certayne of hys subiectes not to mary Tel me i pray yow whether god hath apoynted any childer by name or any nombre of childer that a father may forbid to mary or is it in the fathers libertie to forbid whom soeuer he wil to mary and so many as he will What if he will forbid all hys childer to mary may he not forbid all shew what place of Scripture restrayneth hym that he may not as wel forbid all as one The father hathe the same pour of order and commandment ouer all hys childer that he hathe ouer one but ye grant that he may commande or order on of hys childer not to mary ergo he may order or command them all not to mary And the Prince hathe the same autorite ouer hys subiectes that a father hath ouer hys childer but a father may forbid all hys childer to mary ergo a Prince by your minor or may forbid all hys subiectes to mary for he hath as myche autorite of commandment ouer all hys subiectes as ouer a certayn or ellis all were not so moche bounde to obey hym as the certayn of whom he had the autorite of coÌ„mandment ouer TheÌ„ it foloweth thus He that may forbid all the subiectes of hys Realm to mary may destroy mariage in hys Realm But by your argument the Prince may forbid all the subiectes of hys Realme to mary therfore by your minor a Prince may destroy mariage in hys Realme Where ye say that they that commanded virginite moste wold not haue all virgines i reken that is the trewest worde that ye spak in all thys booke for your father the pope whiche was the gretest commander of virginite of all other Hath alowed stewes in Rome and suffereth besyde wymen hores the filthines of the other kynde also And ye my lorde prior of the grene freris in the bank the greatest commander of virginite in the hole Realm of Englond therfore apoynte with in your dominion and lordship an hole strete fore open bandry and kepe a comonstewes that theyr shuld not be to many virgines but if there be any yong madens or yong men that ar disposed to depose and gyue ouer theyr virginite they may theyr offer it vp to priapâ—s And so is it tru that they that commanded virginite moste wold not haue all virgines Where as ye say that saynt Paule thoghe he were not maried and yit wisshed that all were as he was not with standyng wold not destroy mariage i say the contrari for i say if Paul were a virgine wisshed all men to be as he was that is a virgine then wisshed he that there shuld be no father nor mother for fathers and mothers ar no virgines and that no maried foll shuld be but all virgines Then wold he with that wish that mariage were destroyed But that wold not saint Poul therfore ye vnderstande not saynt Paul as ye shulde do for Poule had a wyfe and wisshed that all the Corinthianes whiche anaunced them selues of virginite and widowhede could lyue chaste with out a woman as he dyd which lest hys wyfe in an other place then where he preached and that all men were with out care as he was whiche thyng comonly foloweth mariage But where as ye knok me on the pate and lay vnlearned arroganci to my charge let vs now trie it whether yow or i am more worthy to be accused of vnlearned arrogance Ye say that Paule wss not maried and i hold that he was maried how shal thys mater be best discussed I know no better meanes then to call to witnes sum that were ether alyue in poules tyme or ellis were very nere hys tyme I call for witnesses ignacius Clement that Paule had a wyfe Now hear the witnesses speake Eusebius in the third booke of the Ecclesiastical story in the thyrd chapter reporteth Clementes wordes thus Clement whos wordes we haue here marked writynge agaynst them which dispise mariage sayethe thes wordes Do they also disalow the Apostelles for Peter and Philip had wyues and gaue theyr