of the same is not forbidden Therfore it is no idolatri for the seruant to make curtesie to hys master nether is it idolatri for the man to kis hys wife for nether of thos ij factes or forbidden but seing that we ow no loue nor obediance vnto images and the outward worship is in expressed wordes forbidden to be gyuen vnto images in the second commandment in thes wordes thow shal not humble or bow they selfe vnto them nor serue them it is open idolatri to make curtesi to images and to kiss them Where for it foloweth not we may gyue outward reuerence and worship vnto masters and to kynges ergo we may gyue outward worship vnto images for if thys be your argument ye meane that a blynde and lyfeles pece of syluer or gold made after the lyknes of a mortal man by a mortal man is as good honorable and as worthy to be honored as a master a kynge whiche is the hyest and moste honorable 〈…〉 of goddis makyng in all thys wyde woâ—â—â— and that images ar as well to be loued as men loue theyr wâ—â—â—s and that god is as well to be honored 〈◊〉 â—â—ages as in kynges and workethe and ruelethe as well by them as by kynges Whiche meanyng whether it be agreinge uÌ„to the scripture or no let them whiche haue autorite in Englond to examin suche maters iudge and gyue sentence The rescuer What an argument wold â–ª thys man fet out of a worde in Greke or Latin being general to make thereby a speciall conclusion to hys purpose Scripture vsethe the worde adoro as the worde worship is vsed in Englishe to signifi godly honor Ioseph fuffered hym self to be worshipped of hys brethern withe reuerent behauour and there is on worde adoro in bothe The hunter Ether ye write uery darkly for the nons or ellis your scribe hath left out sum thyng for your reson hangethe very euel togyther Howbeit i reken that thys is your meanyng The angel forbad Iohan to worship hym and Ioseph suffered hys brethet to worship hym and in â—â—the the places is adoro therfore adore signifâ—â—â— Both inwarde worship dew vnto god and also outward worship But what ye meane more i cannot tell except thys be your meanyng on kynde of worshippynge that is out â—â—rde reuerence may be gyuen vnto meâ— ergo â—â—ay also begyuen vnto images If ye meane thus your meanyng is playn fals for allmyghty god by who me all kynges reygne and all ruelers haue theyr pour willyng that it shuld be knowen that all that haue any gouernance ruel for auâ—orite ouer other haue the same of hym alon and not of them selues will be honored in hys ministers whiche ar the gouernors and ruelers of hys peple with outwarde reuerence and bodely honor reseruyng euer vnto hym self the worship which standethe in puttyng trust of saluation and loue aboue all other and yit he will that the subiectes shall not only worship theyr superioures withe out warde worship but that they shall loue them withe theyr hartes and obey theÌ„ faythfully also Then when as Iosephis brether fell down and worshipped hym for as miche as they knew he was a prince ordened of god they offended not god therby only signifiyng the inwarde obedience and subiection of theyr myndes and Ioseph being goddis minister offended nothyng in takyng that outwarde worship vnto hym whiche was a token of the inward submission of hys brethers myndes toward hym But shall a Christen man to whome by Chryste all the creatures of the world the byrdes of the ayer the fisshes of the water and the beastes of the erthe ar in subiection and subdued by outward gesture or reuerent behauoure testifi and witnes that he is in subiection and subdued vnto a mannis handeworke to a pece of molten syluer or gold Shal the lorde of all the noble creatures of god whiche ar in erthe bow and knele to a vile pece of syluer or golde made after the lyknes of a man beinge but the creature of aman Fie for shame that a man know eth not hys owne dignite Shall aman by outward reuerence testifi that god is in that image or workethe by that image whiche hekisseth and worshippethe Shall Christen men that profes the scripture testifi by knelyng before images that god will ether be worshipped in images or by images with out scripture and contrari vnto the scripture Set then asyde thys reson we may gyue outwarde reuerence vnto gouernoures ergo we may do so to images And if ye mean that Ioan in the Apocalyps wold haue gyueÌ„ godly inward honor vnto the angel i will dissent froÌ„ yow till that i se yow bring better resones then ye haue brought yit Thynk ye that Iohan that holy maÌ„ to whome god had shewed so miche of hys secretes was so mad as to go about to gyue vnto an angel the godly inwarde worship dew vnto god alone I iudge no and i thynk that Iohan by hys outward worshippyng whyche he wold haue gyuen vnto the angel wold haue shewed that he tooke the angel for hys better and superior and that the angel knowyng hys intent and that god had not subdued man vnder angelles wold not that Iohan shuld restifi any subiection vnto hym by any suche reuerent behauoure and therfore sayde Deum adora worship god that is testifi by thy fallyng downe and outwarde behauour that thow art vnder god and that he is thy better and superiour as for me i am not thy superior but thy felow seruant And as touchyng the nature of thys worde adoro grammarianes whiche can iudge best of the natures of wordes hold contrary vnto yow that adoro is only taken for outwarde worship and outwarde gesture for thus writeth the abbreuiato â–ª of Valla. Adorare est gestu corporis honorem etiam sine ore et uoce impendere And Valla hys self sayeth thus Adorare sine ore hoc est sine uoce fit non sine plicatione genuum et gestu corporis Elephas et Phenix et alia quedam irrationabilia solem adorare dicuntur Saynt Ierom vpon the third chapter of Daniel writeth thes wordes Et notanda proprietas Deos coli imaginem adorari dicunt Quod utrunque seruis Dei non conuenit The scripture after the translation of Ierom most comonly vseth adoro to gyue outward worship and colo to gyue godly inward worship as aman may se both in many other places and especially in the xx of Exodus and in the v. chapter of the Deuteronomy then is not thys word Adoro so general bothe to godly inwarde worship and to outward worship as ye vnlearnedly without autorite haue pronunced But put the case that odoro betokeneth bothe the kyndes of worshippyng he that putteth a negation before adoro in suche a mode as men forbid forbiddethe nothe bothe the kyndes of worshippyng He that sayeth thow shalt not worship an image when worship is bothe taken for reuerent behauour and for godly inwarde
Whether we wil rede a standyng image as symmachus or a golden image as the other haue translated the true worshippers of god ought not to hūble theyr selues vnto it Therfore let the iudges and Princes of the world vnderstand whiche gyue outward worship to the standyng images and liknesses of Emperoures that they do the same that the iij. childer wold not do and therin pleased god And the properti is to be marked they say that god is worshipped with inwarde worship and images with outward gesture Thus far speaketh Ierom whos wordes whether they make for the outwarde bowyng knelyng and crepyng to images ar no let them iudge whiche ether haue learnyng in the scripture or any good natural wit The rescuer Thus they delude the simplicite of the peple with the ambiguite of the wordes and as uery enemies of the cros of Christe they labor to extinct all wayes meanes whiche myght set out the glori of the cros miche agreable to the turkes procedynges who forbiddeth open shewes or preching of Christis Religion thes men speak mich of prechyng but note well thys they wold we shuld se nothyng in remembrance of Christ and therfore can they not abyde images They wold we shuld smel nothyng in memori of Christe and therfor speak they agaynst anoyntyng hallywather They wold we shuld taste nothyng in memory of Christe and therfore they cannot away with salt and holy brede A supper they speak of wich they wold handle lyke a dryngkyng Finally they wold haue all in talkyng they speak so myche of prechynge so as all the gates of our sences and wayes to mannis vnder standynge shuld be shit vp sauyng the eare alone as by talkyng the deuel were so far onward of hys purpos to extinct Christe which with the subuersion of the orders of the world semeth to be the mark where at thys sect shoteth The hunter I delude not the simplicite of the peple with ambiguite of wordes as ye falsly belye me for i alledge the second commandement of god agaynst the crepyng to the cros and the kyssyng of it where as bothe the outward worship and the inward is forbidden Be that sayeth eat of no dog nether of the land nor the water vse the no ambiguite of wordes which shuld haue vsed ambiguite as it appereth if he had sayd alone eat no dog Therfore whether worship be taken generally or by excellencie for godly worship i wse no ambiguite for i declare openly that bothe the kyndes of worship is forbidden to be gyuen vnto images both it that standeth in inwarde faythe and loue and it that consisteth in outward gesture as knelyng and kyssyng and such lyke Now be cause ye cannot reson agaynst me nether with scripture nor naturall reson ye begyn ta rail agaynst me and say that i am therfore an enemi of Christis cros becaus i wil not suffer the cros nether to be worshipped with outward worship nor inward If that i be therfore an enemy to Christe then is almighty god an enemy to Christis cross for he doth the same that i do and it that i do i learned it of god Se now as ye fall in to the vice that ye accuse me of sum tyme vsyng the cros for a pece of syluer and other whiles for the Passion of Christe wher vnto if he be not an enemy that maketh hallowed salt equal in pour gyuyng vnto it Saluation of both body and soule let learned men iudge Is there any better meane in the hole world to set out the glori of the cross then the worde of god And thys meane do we so exercise and defende that ye moke vs and cal vs talkers Then lyke vnto a son of the shameles hore of Babylo ye lye where ye say that i wold extinct all the meanes that shuld set out the glori of the cross Where as ye compare me vnto the Turc whiche forbiddethe open shewes and preachyng of Christe i meruel withe what face ye call me Turkish in that behaff when as ye your self forbad the players of london as it was toldme to play any mo playes of Christe but of robin hode and litle Iohan and of the Parlament of byrdes and suche other trifles Now syr bisshop which of vs ij is more lyke the Turk The Turkes law is partely drawen out of Moses law partly out of Christis gospel partly out of mahumettis fantases and your law that ye bisshoppes of Englond now vse in the chirche is partely taken out of Moses law partely out the gospel and partly out of the popes decrees and traditiones for with Moses ye vse outward sacrifices to take sin away hallow temples and vestimentes and purifi wymen withe Christe ye baptise and rede the gospel with the pope ye crepe to the cros forbid prestes to mari and occupi infinite swarmes of ceremonies And we receyue no manis doctrin but the word of god alone Therfore your doynges ar more lyte the Turkes procedynges then ouris ar where as ye accuse vse with the Turke for forbiddyng of preachyng ye declare your spret to be inconstant and contrari to it self and therfore to be of the deuel for ye accuse vs a litle here after for preachyng to miche Ye blame vse fasly wher ye say that we wold haue yow se nothyng in the remembrance of Christe for we wold that all the peple that can rede shuld loke and se in the iiij Euangelistes Christis dedis and sermones and therby call Christ to theyr remembrāces we wold that the hole chirche of Christe no man nor woman except shuld bothe se and receyue the sacrament of Christe most precious bloude And ye lot vp the word of god for al the hole year from the comon peple and command all images to be couered as long as lent lasteth and suffere no lay man to receyue with the prestes the sacrament of Christis bloud in the remembrane of the bloud of Christe which was shed for vs therfore ye ar the blotters out of Christes memori and not we We wold haue Christes meane that he ordened to hold hys remembrance with in the chirche hole that is the hole Sacramentes and the hole worde of god to dwel richely in Christis hole chirche ye mangle and geld the Sacramentes and lyke made men as it doth apere vndestandyng Paulis word richely among rich men wil suffer non but gentle men and riche men rede the scripture which myght an hunderd thowsand tymes better and with les ieperdy put vs in remembrance of Christ then your forbidden and horish images do And so ye do acordyng to the prouerbe stele agous and for hyr stik down a fether when ye take Christis worde away one dele of hys Sacramētes and in stede ther of set vp blynd blokes and dum ceremonies Will we not let yow smel nothyng in memori of Christe becaus we speake agaynst anoyntyng of dede carcases and witched water Who ordened that such stynkyng oyle as
faythe of hope charite humilite liberalite patience or of any other vertu but a Christen preacher both can do the same dothe the same manyfoldes myche better with out any peril of spiritual fornicatiō How can an image teache faythe with hyr example whiche hathe non at all when as true faythe cummeth of hearyng of goddis worde how can the dum image teache fayth whiche cannot speak one worde of god How shal the image teach ' charite that loueth no mā How shal the image teach humilite that boweth to no man or liberalite that gyueth nothyng or patience whiche suffereth nothyng Then if ye wolde let the scripture go abrode in to euery mannis hande and make your prestes as diligēt in preachyng as they ar bysy in vn profitable playes shewes of ceremonies or if ye wold admitt none to be prestes but suche that were as able to teache as blynd images ar we shuld nede no images at all in the chirche no more then ther was in the primatiue chirche Then when as images cannot be in the chirche without ieperdi of idolatri as ye bear witnes your self which wil so long gyue outward worship vnto images whiche is idolatri as ye haue images in the chirche and we nede them not and may want them well and to put one self in ieperdy where no nede is is to tempt god that is sin it foloweth that it is not lawful to haue images in the chirche namely where theyr worship is defended and where men haue vsed and vse still to abuse them and gyue to them outwarde worship as ye do Thes few reasones haue i brought be caus i wold not be long i could haue brought out examples out of histories alowed writers and out of the ciuile lawes of Emperoures to haue proued that images haue bene forbidden to be in the chirche but i differ them vntil an other tyme If i se not the abuses of images taken away intendyng to bryng them with all the reasones that i can make Brynge ye now as many resones for the hauyng and outward worship of images as i haue brought agaynst them or ellis chyde out your parte or procure that my book may be forbidden to be red that ye ned to take no suche importable payne vpon yow or ellis grant that ye haue bene deceyued and defended vnlawful doctrine The rescuer And so is not hys last concludyng argument whiche he calleth hym self not easy to assoyle whiche is thys we myght not worship the angel Peter and Poul being the better ergo not the cross beinge of less estimation then Peter or Paul I to assoyl the matter easely say the man vseth sophistri in the worde worship for if he take worship to signifi reuerent behauour then i say that the antecedent is fals and if he will it signifi godly honor it is trewly sayd but nothyng to the purpose The hunter If that to say that a◠man vse the sophistri in a worde not able to proue it were a sufficient solution of an argument indede it were an easy thyng to solute an argument but it is not so easy to solute my argument as ye thynke ye know that i disputed withe yow before of outward worship of the cros that ye wold haue it gyuen to the cross and that i held that it shuld not be gyuen to the cros your distinction is therfore vayn and interlaced with a lye And as for my antecedent i proue it thus No trew seruant of god forbiddeth any thyng that is lawful but Peter Paul and the angel forbad men to fal down before them ond to do suche outward worship vnto them as ye do to the cros and they were trew seruantes of god therfore it was not lauful for men to fall down before them and to do suche outward worship vnto them as ye do vnto the cross Moreouer ether must ye say that Cornelius Iohan were damnable idolaters or ellis that they gaue only outward worship vnto thē whom they took not for god but for theyr superioures set in hyer dignite autorite then they were for to fall down before a man or angel and to gyue to the man or the angel godly honor is playn idolatri whiche honor if Cornelius or Iohan haue gyuen vnto Peter and to the angel it can not be denied but they were idolaters The rescuer For nether Paule nether the cros can be worshipped with godly honor The hunter If that a calf made of gold may be worshipped with godly honor and an other man may be worshipped with godly honor the cros and Paul may be worshipped withe godly honor but the golden calf that aaron made was worshipped withe godly honor exodi the xxxij when as the peple sayde vnto it Behold o Israel here ar thy goddes whiche haue brought the out of Aegypt That images haue bene worshipped with godly honor also it is playn by the first chapter of the Epistel to the Romanes Where as it is writē Whē they beleued that they were wise they were made fooles haue changed the glori of the in corruptible god by the lyknes of an image of a corruptible man In the xij chapter of the actes the peple whiche spak thus of Herodis voice It is the voice of god not of man gaue vnto hym godly worship becaus he gaue not the glori vnto god he was eaten to deathe with wormes Then may the image of the cross and Paule be worshipped withe godly honor furthermore what shuld allmyghty god nede to forbid men to gyue godly honor vnto men and images if men images cold not be worshipped as ye say with godly honor Let thē that haue autorite to inquere of heresies loke whether thys mānis sayng is heresi or no If it be holdē stifly it must nedis be heresi for it is cōtrari to the opē text of the scripture The rescuer In speakyng agaynst holly water whiche he entendeth to impugne the mannis malice putrefieth for lak of salt whiche he cannot abyde to be sanctified by the inuocation of the name of god The hunter In my former book i haue sufficiently confuted the deuellish coniuryng of hally water and vncouered the crafty iugglyng of the papistes whiche on while sayd that they held it stil in the chirche in the remembrance of Christes blood and an other while to dryue deuelles away to put venial synnes away and to heal all syknesses The caus whye that thys proctor of the pope manteyneth thys hally water so er nestly is because hys holy father alexander ordened it and commanded all popishe prestes as gardiner is to make it not to be a remēbrance of Christes bloode and of our baptim but to purge men from sin as hys wordes that ordened it do testifi in the boke of the popis decrees Aquam sale conspersam ▪ populis benedicimus c. We bliss water sprinkled withe salt for the peple that they sprinkled with it may be hallowed
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