Plato But if terence were bannisshed for euel doyng alone not for euel sayng when terence were bannisshed men myght folow Platoes speche where it is good thoghe it had ones cummed out of terences pen and he had used it But what is thys to the purpose Can ye proue that the doctrine that cam thorow the popis pen was not hys own but the doctrine of the father of heuen If ye can proue that the pope can iustly say withe Christe the worde whiche ye heare is not myne but my fathers whiche hathe sent me i will also alow the popis doctrine as ye do not because it is hys but becaus it cam from god but foras miche as nether ye no he can proue that hys doctrine cam from god i will take yow bothe for fals Prophetes as i haue don hyther to Herken to me ones as i haue don to yow your sayng is that Platoes learnyng that terence had vsed were not to be cast away when terence were bannisshed thoghe it had cum med thorow terences pen well so beit Wilyam tyndale wrote many bookes where in ar many true and godly sentences and saynges whiche he had taken out of the holy scripture and the hole new testament whiche is the vndouted word of god cam out of hys pen in to our englishe tōg willyam tyndale was bannisshed out of Englond and burnt as an heretike in brabant whether is it welland wisely don or no that hys bookes whiche conteyn so miche godly learnyng and the hole new testament whiche cam thorow hys pen ar for bidden to be red and so bannisshed for an heresi or ij that ye say ar in in hys bookes and for half a dosen fautes that ar in hys translation If it be euel don whi do ye not amend your doyng and whi suffer ye not hys bookes to be red whi blot ye not out the fautes of hys translation and condemne nomore Christis learnyng because it cam thorow W. Tyndalles pen If it be well don that W. Tyndalles bookes and the new Testament of hys translation ar forbidden to be red and ar bannisshed away withe hym because they haue sum fautes or an heresi or ij in them and ar cummed out of hys pen then all the hole doctrine that euer the pope taught withe all hys traditions and bookes whiche ar so full of heresies and superstitiones and haue so litle scripture in them ought to be miche more bannisshed away with the pope and ought to be forbidden to be red then tindalles bookes and the Testament of hys translation ought now to be bannisshed and forbidden Is there any holyer doctrine in the popis law and in hys ceremonies and traditiones then is in the new Testameut of tyndalles translation ar there not as many hereses in the popis bookes as in tyndalles What reson is it then that tyndallis bokes and the new Testament of hys translation shall be bannisshed away withe tyndal and be forbidden to be red and that the popis doctrine and ceremonies withe hys bookes shall not be bannisshed withe the pope but shall be kept still and red in the chirche as a new gospel in the mother tōg that all the hole chirche may under stande his doctrine and learn it when as Christis doctrine must be sayd and song in such a tong as not one among an C. vnderstandethe because as it apperethe that few shuld learn it Whether hathe tyndal now or the pope more fauor shewed vnto hym in Englond tyndall which is bannisshed bothe bodely withe all hys bokes doctrine both good ād bad or the pope whos doctrine bookes ar red alowed after that he is cōmanded of the hiest pour vnder god to be bannisshed out of Englond for his heresi treson If the pope haue not more fauor then Christe hathe in Englonde Why may the popis gospel be red of all mē in English and Christis gospel is forbiddē to be red in ēglish and only a few of gētle and rich mē may rede it The rescuer Christe sayd Doctrina non est mea sed eius qui misit me patris And miche more what so euer is good spokē or used by any mā is of god The hunter The comon heretike catcher is now becumned an open heretik hym self and a minissher of Christis glori a preferrer of mē before god for thus saiethe he What so euer is good spokē or vsed by any mā is myche more of god thē Christis doctrine is He sayeth that the popis ceremonies ād traditiones whiche i write agaynst ar good thē ar they by hys sayng miche more of god thē Christis gospel is And therfore belike he forbad that certayn men shall rede Christis gospel suffereth all that will to rede the popis traditiones whiche he hath of late yeares set out at large interlaced here there wit a pece and a pache of Christis learnyng to purches more autorite vnto thē if that he had thought that Christis learnyng had bene as miche of god as he thought the popis traditiones decretalles decrees clementines he wold as well haue fuffered all mē that wold haue red Christis gospel as well to rede it as he hathe permitted all mē wymē childer that list to rede the popis ceremonies tradiciones decrees dectetal les clementines Now is it cūmedout at leughthe for what caus was there such diligent inqueri made euery quarter for the transgressiō of the popis ceremonies suche paynes of dethe ordened therfore so small inquery litle ponishmēt ordened for the breakyng of the cōmandemētes of Christe Now had Christe nede of the testimoni of Iohā baptist nathānel andre peter to beare hym witnes that he is the son of god whyche if the popis proctour beleued to be true he wolde say that Christis good doctrine were as well and as myche of god as the good doctrine of any man If that thys saynge of gardiner be vn examined and vncumpelled to be recanted as an abominable heresi that Christis doctrine is not so myche of god as any good thyng vsed or spoken by any man is of god then i say that he hathe gotten as they say in cambrydge agrace ab omnibus and a licens to be a papist and an heretik and that no mannis accusation agaynst hym shalbe hearde The rescuer And hym ought we to make author of all good nes were it balaames ass that vttered it If Christ be preachede sayeth saynt Paule be it per contentionem or iudicium let it haue place modo Christus predicetur Looke vpon the trewthe goodnes of the thyng settyng a parte the person that speakethe precheth vttereth executethe or commandethe the same Ne ther was here to fore any man so mad as expellyng a tyrant wold cast away withe hym both that whiche was good and that whiche was euel also The hunter As we ought to make god autor of all goodnes so we ought
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
with outward gesture is ernestly defended ye say that if i could proue my antecedent that my consequeÌ„t were insoluble Is ther any more sufficient probation theÌ„ the holy worde of god is I haue brought vj. places out of the worde of god wher in all meÌ„ ar forbiddeÌ„ to make images then haue i sufficieÌ„tly proued that it is not lawful to make images If ye require the sum of altogether in an argumeÌ„t thus do i make my argumeÌ„t What soeuer allmyghty god forbiddeth is vnlawful but almyghty god forbiddeth to make images therfore it is vnlauful to make images caÌ„ ye haue any playner forbiddyng theÌ„ thys is non facies tibi sculptile how shalt make the no graueÌ„ image Is not my antecedeÌ„t yit proued Now let vs se what places of scripture ye can bryng to proue that Christen men may haue images In your institution wrytyng vpon the seconde commandment ye say thes wordes Thow shalt not haue any grauen image to the intent to do any godly honor vnto it By thes wordes we ar not forbidden to make or to haue similitudes or images but only we be forbidden to make or to haue them to the intent to do godly honor vnto them as it appareth in the xxvj chapiter of Leuiticus Thes ar your wordes All that ar learned men may se how shamfully ye play the thief here and how vnlearnedly ye handle the scriptures for thes wordes of the xxvj chapter of Leuiticus non facietis ut adoretis ar no other wise to be expounded then thes wordes of the iiij chapter of the Deuteronomi non uidist is imaginem ne forte decepti faciatis ne adoretis colatis Therfore wher allmyghty god sayeth thow shalt make the no image that thow may worship it is as miche to say as thow shalt make the no image leste at any tyme thow may chance to worship it Exposition of scripture bi it self hathe hither to allwayes bene alowed of wyse and learned men and is and will be alowed then if ye be learned and wise ye will alow thys my exposition But i pray yow where learned ye thys new Logik of a negatiue antecedent to bryng in an affirmatiue consequent for thus ye gather i may not make an image to worship it ergo i may make an image scilicet to be a laymannis boke There is a father which hath a childe which hathe wounded hym self oft tymes with a sharp poynted knyfe he forbiddeth hys sone to weare any more a sharp poynted knyfe leste he shuld hurt hym self ther with the child with the next money that he gitteth byeth hym self a sharp poynted knyfe weareth it the father blameth the childe for breakyng of hys commandment the child alledgyng that he weareth hys knyfe to defend hym self from dogges sayeth that he breaketh not hys fathers commandment and that he weareth the knyfe not to hurt hym self with all but to defend hym from dogges ther with Whether breaketh thys child hys fathers coÌ„mandment or no Whether shuld thys argumente of the childe folow wel or no I am forbidden to wear a sharp poynted knyfe leste i shuld hurt my self with all ergo i may wear a sharp poynted knyfe to defend my self with all Ther is an other father whiche hathe many sonnes and he sayeth vnto hys sonnes i coÌ„mande yow all in the name of god that none of yowly with any of my seruantes leste ye catche the pox of them Iudas lyethe with dromo whiche hathe the frenche pox as all the other seruantes haue when the father blamed Iudas for ly inge with dromo were thys excuse of the childes to be alowed or no father ye forbad me to ly with any of your seruantes to the intent that i shuld catche the frenche pox but ye forbad me not to ly with the seruantes to learne of them all be it dromo haue the pokkes and many haue taken the pox of hym i am not such a fool as to take theÌ„ of hym i can kepe my self wel enoghe Moreouer Dromo is wel learned and can teache me many good lessones and your steward both counseled me and commanded me to ly with hym that i myght as i lay with hym learn to speake latine Wold not a wise father say thow foolish boy why haste thow broken my commandment Art thow wiser then i am how canst thow lye with hym that hathe the french pokkes runnyng vpon hym and not be infected ther with How canst thow auoyde the pox and ly with hym the whiche thyng all other that lay with hym hyther to could not auoid What promis or priuilege hast thow mor then other granted the of god that thow may ly with hym with out ieperdy when all other take the pox of hym When thow haste no promis nor priuilege of god and hast put thy selfe in ieperdy of takyng the pox with out any nede thow haste both broken goddis commandment in temptyng of god and also myn which for bad the to ly with any of my seruantes As for the stewardes counsel commandment it is not to be kept when my commandment is contrari As touchyng the learnyng that thow sayest thow may learn of hym what madnes is it to learne it of an vnlearned pokky driuel withe in auoidable ieperdi of the frenche pox that thow mayst with out ieperdy learn of they elder brother whome i haue apoynted to be thy Scoolmaster who is an hunderd sold better learned then dromo is Thynk ye then that thys vse of images in the chirche which hathe bene the occasion of mich abominable idolatri as the images lately burned and broken in Englond do testifi will be alowed of god the father in the day of iudgement i thynk no. Was not images in the chirche a certayn season before they were worshipped And fell not the peple by hauynge of them to the worshippyng of them then can they not be hâ—d with out ieperdy as the images lately broken in Englond bear witnes If they were no peril of idolatri in hauyng of images what neded Iohan to haue sayd in hys first Epistel beware of images The wise man sayethe that images ar made to the iniuri of god to be stumblyng blokkes or mous trappes for mennis soules and to snare the fete of the simple in and that Initiuns scortandi excogitatio simulacrorumest corundem inuentio uitae corruptela Neque erant ab initio nec in aeternum manebunt The fyndyng out of images is the begynnyng of fornication and the inuention of the same is the destruction of lyfe Nether haue they bene from the beginnyng nether shal they continue for euer Then the chirch can not haue images with out ieperdy And that we nede no images in Christes chirche it is casy to proue for the scripture teacheth the chirche all thyng that is necessari for it What thyng can a blynde bloke or stone do withe ieperdy but a preacher of goddis worde can do the same Can an image teache any example of
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
Englond Therfore ther is nothyng to let me but that i may coÌ„clude in thys booke as i dyd in my former Who soeuer holdeth still the pepis doctrine coÌ„trari to the worde of god holdeth still the po pe which is Antichhriste But ye hold still in Englond the popis doctrine contrarito the worde of god therfore ye hold still in Englond the pope which is Antichriste And thys salf doctrine do ye defend theÌ„ ar ye a defender of Antichriste Euery defender of Antichriste is Christis enemy and the kynges But ye ar a defender of Antichriste therfor ye ar Christes enemy the kyngis If that Christis enemy the kyngis mought still occupi in Englond that occupation which maketh hym Christis enemi the kyngis with out forbiddyng or correction after that hys fault is openly knoweÌ„ The officers of Englond gouernoures vnder the kyng were not Christis freÌ„des the kyngis But i trust they ar Christis frendes the kyngis theâ—â—fore i truste that they wil at leste forbid yow your deuelish occupation God saue the kyng Twelue new erronius articles of Steuengardinars crede taght in hys boke called the examination of the hunter 1 The cerimonies traditions whiche the busshop of rome hath ordined and ar now allowed in England ar the pale of the chirche of Englond 2 The popis cerimonies and traditions ar good and polytique lawes Wherbi god hath Enclosed the kyngs subiects vnder his magesti alone 3 As king Richard an euel maÌ„ made a good politique law for the body coÌ„mon welth of EngloÌ„d so can the pope an euel maÌ„ mak good lawes holsum doctrine for mans sowl Christes churche 4 What so euer is good spoken and vsed by man is miche mor of god then Christs doctrine is hys fathers doctrine 5 He that sayeth that the lawe of the gospel ought only to be holden in Christs churche and is sufficient alon for it spekith so far out of reason that he is not worthy to be reasoned with all 6 Thei that hold that the cross of siluer or gold oght not to be worshipped with kissing of it bowing kneling to it ar ennimies of Christs trew crose tak away the means that might set owt the glori of Christis crose 7 Nether Paul nor the crose can be worshipped with godly honor 8 As Christ vsed clai for an instrumeÌ„t to heal the blindmans eyis withal and hath saued diuerse bi faith made it an instrument of saluation as god hath ordined Timothe to be an instrument of saluation both to hymself for other so may the pope orden halli water to be an instrument of saluation both of body and soule to al them that ar sprinkled with it 9 No man can commit idolatrie with hys bodi alon in only kissing of an image or idole and in only kneling to it can no idolatrie be committed 10 For as moche as god vnderstandeth theÌ„ that sing in Latin thogh they vnsterstand not themselues ther praer is acceptable be for god 11 As a father may forbid certane of his childer to mari so may a king in his kingdome forbid certane of hys subiects to mary that is to say all the prestes of his realme 12 He that wold take a way the popis ceremonies owt of the chirche shuld driue away all godlines and semlines al religius and denowt behauiour owt of the chyrche The fautes of thys book In the First shete marked with A. A. in the ij lefe Strike owt or rede god A .iij. rede at whom an at A vj. rede furthe fox own out poÌ„pous then gyue thys answere A vij popis A viij benefittes of the. for argeyng rede agreyng B .i. rede for broken abrogated broken maketh gouerner Scripture B .iij. rede cast away vnto receyue receyued B. iiij sacrifice B. v. long sprete vnto answer B. vj. manteyners cannot B. viij bisshope the rest C. i. popistri them now C. iij. for xv rede is C. vj. good superstition C. vij for an C. viij it be nought cop gorgius D. i. like cerimonies D. ij not D. v. receyued D. vij is F. i. ad mea F. ij lengthe andrew F. iij. it rede gaue not gauethe F. v. an a. b. c. boy F. viij shamful agaynst G. ij to rale Babylon owt of the gospel G. iij. vnderstandyng Content G. iiij sacramentes that G. v. signification G. vj. owt of the. behauoure I. ii of water I. v. disciples L. j. rede for last fast R. v. Basyl Strausburg L. j. rede for thyng kyng L. iiij Childern L. v. shew L. vj. the law for may rede mary for oystens rede oysters L. viii rede priuites an aduowterer for prince rede prince wraghtonis M. iij. f or theÌ„ it th rede them it then Imprynted haue at winchester Anno Domini 1545. 4. non as Martij By me Hanse hit prik