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
Where as ye say that when kyssyng and knelyng is directly ioyned with the inward affection to the thyng kissed or kneled vnto it is idolatri but if knelyng and kissyng be seperated from that opinion it is no idolatri I ax yow if that ye shuld kys the kyngis hand kneled to hym with your inward affection ioyned direct vnto the kyngis hyghenes shuld ye commit idolatri in dede If ye dyd the same vnto Christe shuld ye also commit idolatri in dede If that ye answer that ye meane of kissyng of images and knelyng to them then haue ye declared playnly at length that it is no idolatri to kis an image it selfe and to knele to it self if the inward affection be away from the kissyng and knelyng but i haue proued before that knelyng and kyssyng of images is worshippyng of images therfore ye hold that it is no idolatri to worship images with outward reuerence so that the hart be separat from the worshippyng A litle before lyke a crasty for ye sayd thes wordes i may vse reuerent behauour before the image of the cross as thoghe ye wold not that certayn wyse men shuld know that yow held that the cros it self shuld be worshipped now ye say that when kissyng and kneling is seperate from the opinion scilicet of the cross then is it no idolatri that is to wit to kiss the cross it self and to bow to it your mynde is knowen for all your dissemblyng and your crafty maskyng All thoghe i haue fufficiently before confuted thys your opinion that aman may worship images with outwarde worship whiche ye call reuerent behauour withe the autorite of the second cōmandment of god which forbiddeth both the worship of the hart and of the body to begyuen vnto images yit i will bryng an example out the holy scripture to streyngthen and make more clere my former confutation Nebuchadnezar as it is writen in the third chapter of Daniel made agolden image lx cubites hie and six cubites brode and commanded all men that were with in hys dominion in payne of dothe to worship thys image with outwarde worship infallyng down before it and makyng such gestures as worshippers of images vse to make But Sadrach Mesach and Abednego wold not worship it the kyng sayde vnto them Is it trew that ye do no godly seruice vnto my god nether wil worship the golden image whiche i haue set up If that ye wil yit fal down worship the image which i haue made ye shal haue pardon but if ye wil not worship it the same houre shall ye be casten in to aburnyng fornace of fyre to whome they answered o kyng we wold that thow shuld know that we do no godly honor to thy goddes nether will we worship with outward worship the image that thow haste set vp And then the kyng caused them all iij. to be casten in to the burnyng furnace but god delyuered thē wonderously out of the fyre safe and sound Now do i ax yow whether thes iij. men myght haue gyuen reuerent hebauour as bowyng kissyng knelyng to thys image with out dedly sin myght haue directed they hartes vnto god that the kyng knew not of and so haue escaped the burnyng fornace or no If ye answer that they myght haue gyuen reuerent behauour vnto the kyngis image with out dedly sin ād myght haue directed the inward worship of theyr hartes vnto the lyuyng god that the kyng knew not of and so with out ieperdy myght haue escaped the fornace then was thes iij. euel men and dyd break goddis commandment which sayeth thow shalt not tempt thy lorde god that is thow shal not put thy self in ieperdy where no nede requirethe and thow shal require no miraculous help of god where as theyr ar naturall meanes enow But if ye answer that all thoghe they had directed theyr hartes vnto god that neuer the less they could not with out dedly sin haue kissed that image and kneled bowed and gyuen out ward worship vnto it and that they were alowed of god because they wold in no wyse worship that golden image then ye do noughtely and displease god in doing it to an image that good men and alowed of god had leuer be burned in a fornace of fyre then to do to an image They wold not worship a mannis image with outwarde reuerence and ye both do outward reuerence vnto images and in payn of death compell other men as Nebuchadnezar did to worship a mannis image If the iij. iewe◠that chused rather to be burnt then to worship a mannis image were of god then ye that both worship your selues and compell other in payne of burnyng to worship a mannis image with outward reuerence ar of the deuel If ye excuse and say that it is not alone a mannis image but bothe goddis image and mannis i say that the image of god in the seconde commandement is as myche forbidden to be made and worshipped with any kynde of worship as mannis is for thes ar the wordes of the second commandment thow shalt make the no grauen image nether any lyknes of of any thyng in heuen aboue nether in earth be nethe nether of any thyng that is in the waters vnder the earthe thow shalt nether humble thy self vnto them nether shalt thow do any godly seruice vnto them god is in heuen therfore hys image is as wel forbidden to be made if it were possible to make an image of hym ād to be worshipped with outward reuerence as amannis images which is in earth is forbidden to be made worshipped Haue ye not now seduced the hole realme teachyng all men there in that they may worship the cros with outward reuerent behauour as with knelyng and kissyng when as it is proued open idolatri Where ye say as trew worship is only in sprete and procedeth from the hart so doth idolatri procede from the hart also it foloweth that all your sensyng knelyng crowchyng crossyng syngyng of messes dirges mattens and euensonges which ar don in and by the body ar no tru goddis seruice but fals seruice And agaynst your comparison i set thys cōparison that foloweth here As the chefe confessyng of Chyiste is in the hart and with good warkes not withstandyng if a man wil not confes Christe to be the son of god with hys mouthe when the confession of the mouth is required but deni Christ with hys mouth or confesseth an other to be Christe then Iesus Christ shal deni hym before hys father in heuen so althoghe the worshippyng of an image with the hart be the wors idolatri yit for all that the outward worshippyng of an image with the body with outward gesture must nedis be idolatri for what soeuer is contrari to the second commandment must nedis be idolatri but to bow and knele vnto an image is contrari to the second cōmandment therfore it is idolatri where soeuer ye fayn your
worship forbiddethe he not to worship an image with reuerent behauour But god putteth a negation before Adoro wherfor euen by your sayng it is forbidden to giue any reuerent behauour vnto an image If that i dyd reson then from a general term to a particular my argument negatiuely after good Logik shuld be as good as ye made any thes seuen yeares for wher the generalis denied or forbidden all the specialles conteyned vnder the generall ar also denied and forbidden then if adoro as ye say be generall bothe to kis and to shew a reuerent behauour and to gyue godly inwarde worship when images ar forbidden adorari to be worshipped then is both the outward worschip which standeth in knelyng kissyng and in suche other outwarde gesture and the inward worship of the hart is also forbidden to be gyuen vnto imagines How beit i made no suche argument before thys tyme for i resoned thus a sufficienti diuisione There ar no mo kyndes of worshippyng but ij inwarde and outward but nether of them is to be gyuen vnto images ergo no worship is to be gyuen vnto images the probation of thys argument i fet out of the xx chapter of Exodus where allmyghty god sayethe touchyng images non adorabis ea neque coles thow shal nether bow to them nor serue them Thys is the sum of my argument thoghe i reherse not the same wordes whiche whether it be yit soluted or no let learned men iudge The rescuer I may not worship the cros in the chirche with godly honor for it is agaynst goddis commandement but i may vse before it reuerent behauour of whiche expressedly spak saynt Ierom when he sayd Adhererem trunco crucis nec prius dimitterem quà m ueniam obtinuissem The hunter Ye play with allmyghty god whiche forbiddeth yow to bow and knele to images as a certayn crafty boy did play with hys Scolmaster in a grammer scoole whiche cōmanded thys boy all other that learned grammer to speak Latin one to an other at all tymes and no Englishe Thys boy as oft as he was disposed to clatter Englishe he took vnto hym ād a. b. c. boy and sayde vnto hym Robin i will speak to the and with thys Preface he spak English all the longday by thys boy to hys felowes and so mokked the spie an brak hys masters commandement But the master cam ones in at the last and spied hys craft and took hym and ponisshed hym for a speaker of Englishe to hys felowes for all that he sayd that he spak vnto the a b. c. boy So ye perceyuyng that sum wold chek yow if that ye held alwayes that a man myght worship the cross it self most comonly ye say that a man may vse reuerent behouour before the cross but not to the cross and that ye worship not the cross it self but Christe whiche is signified by the cross when as ye worship the cros it self and not Christe and sum tyme hold in playn wordes that a man may worship the cros it self with reuerent behauour so that the hart be away as i shal here after god willyng sufficiently proue it Ye say that ye may not worship the cros in the chirch with godly honor for that is agaynst goddis commandment If that ye will make any answer to apore man tell me what is thys godly honor that is forbidden to be gyuen vnto images and where and in what wordes it is forbidden Ye meane by godly honor as far as i can gather by your book the inward worshippyng of god alon whiche standeth in trust of saluation and in loue aboue all creatures for ye say here after in your booke that true worship is only in sprete that kyssyng and knelyng is not godly honor wher of it foloweth that your iugement is that a man may worship an image withe outward woship that is with kyssyng of it withe knelyng and crepyng to it Where as ye hold that outward reuerent behauour as knelyng ād kissyng is no parte of goddis worship ye speake agaynst Christe whiche sayethe Matthe iiij chapter thow shalt humble thy self or bow thy self down vnto thy lorde god ād only serue hym whereas humlyng or fallyng down is outward worship and seruing is to put confidence of saluation and the inner worship of god here ye may se that god requirethe also that the outward worship and will not suffer it to be gyuen to other thē to hym self and to suche as he will be knowen to ruel in Whē the deuel sayde vnto Christe Luc the iiij i will gyue the al thes if thow wil fal doun worship before me what if that he had stande by and sayd to the deuel gyue me al that thow promised Christe and i wil do that thow requirest of hym if he promisede ye fell doune and worshipped be fore the deuel whether had ye gyuen any worship dew vnto god to the deuel or no If that ye say that ye had gyuen no worship dew to god vnto the deuel then is it nosin in your bookes to knele before the deuel and to kis hym so that your hart be away that a mā may worship the deuel with hys body so that he worship hym not with hys mynde If that ye say that in fallyng down and worshippyng before the deuel ye gaue to the deuel worship that was dew vnto god thē is worshippyng befor the deuel worshippyng of the deuel and fallyng down such other outward worship is dew vnto god on kynde of goddis worship thē is not alonly the godly honor whiche is in the hart but also the outwarde gesture as bowyng knelyng worship dew vnto god which nether cā be dō to the deuel nor to any image with out dedly sin ād yit ye say that we maynot worship the cros with godly honor but that we may vse reuerēt behauour before it that is to kis it to how to it ād to crepe to it whiche is no other thing thē to giue at the least ūto it outward worship whiche is cōtrari to the secōd cōmandement of god If that ye wold flie to thys shift say i worship vse renerēt behauoure before the cros but i worship not it i wil proue yow by the scripture that to worship before god is to worship god to worship before a man is to worship a man and and to worship before an image is to worship the image before which it is down Genesis iiij Pharao made Iosephe cum vp to hys charet an the crier to crie that all men shuld bow theyr knees before Ioseph and know that he was made rueler ouer all Egypt Mark here that to bow knees is to worship and to worship before Ioseph is to worship Ioseph and that the cause why that Pharao wold haue Ioseph worshipped was that he wold let all hys peple know that hys pour and autorite was in Ioseph Leuitici the x. chapter Nadab and abiu offered before the
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
hart to be Answer me if it pleas yow to thys question Denied peter Christe with hys hart or with hys mouth alon If he denied hym with hys mouth alone and yit that denying was dedly sin then if a man shuld worship an image with hys body alone and not with hys hart he shuld committ dedly sin for as Christe will haue both the confession of the hart also of the mouth so dothe he forbid both to worship an image with your hart and also with your body Where ye say that in only kissyng and knelyng cannot be idolatri i grant it is true as long as they ar applyed to nothyng but when kissyng knelyng ar applied to images wherto god forbad theÌ„ to be applied in only kissyng of images knelyng to theÌ„ may idololatri be coÌ„mitted But teach vs now great master doctor how can a man break goddis coÌ„mandement and yit loue god with hys hart and haue hys hart with god When as Christe sayeth he that loueth me will kepe my worde Then how can a man break thys coÌ„mandment bow not thy self vnto images and yit loue god with hys hart whos commandment he breakeâ—h with hys body Let therfore learned men iudge how wisely yow haue made your distinctioÌ„ inseparatyng the breakyng of godpis commandment from the hatred of god Is a maÌ„nis hart theyr where he hateth Nay A manys hart can not be with hym whome he hateth But a worshipper of images with bowyng knelyng hatethe god wihls he breaketh hys coÌ„mandmeÌ„t therfore the hart of hym that boweth and kneleth vnto images can not be with god The rescuer And yit to streyngthen hys argumeÌ„t he bringeth in the deuellis sayng as he doth in other places to set furth hys madnes but what shuld i resone with thys man of cre pyng to the cross that goeth about to proue ryght wisly that we may haue no images at all which if he cold do it shuld serue wel for hys purpos to proue that we ought not to worship the cross if he could proue that antecedeÌ„t hys consequent were insoluble The hunter They that in Englond had leuer eat accornes then good wheat brede wil not change theyr olde mumpsimus with the new sumpsimus thynk that ye ar the greatest clerk in Englond but euery man that is not blynde may se that ye ar shamfully vnlearned in diuinite and not able to answer any thyng apparently wel to an argument and therfore trifle lyke a wanton boy and answere neuer a worde to my argument And becaus all men may se your hye learnyng i wil reherce my argument that they may compare it with your answer If it be not lawful to make an image and to haue an image it is not lawful to worship an image had and made But the scripture forbiddeth to make and haue images then myche more it forbiddeth to worship them Thys was my argument and thus did i proue by sufficient autorite of the holy scripture that it was not lawful to make and to haue images It is writen xx chapter of Exodus Thow shalt make the no grauen image nether any lyknes of any thyng that is in heuen a boue nether in earthe benethe nether of them that ar in the waters vnder the earthe thow shalt nether bow thy self vnto them nor do any seruice or godly honor vnto them The same wordes ar writen in the fift chapter of the Deuteronomi And Leuitici the xxvj it is writen make yow no idoles nether any grauen image nether set vp any standyng image for yow nether shal ye set any figured stone in your land that ye may worship it Allmyghty god sayeth also Deuteronomij the iiij chapter thes wordes by hys seruante Moses Ye cam and stood vnder the hil but the hil burned in afyre to the middes of heauen where was darknes cloudes and mist and the lorde spak vnto yow out from the middes of the fyre and ye heard in dede the voyce of the wordes but saw no image sauyng the voyce alone Therfore euen as ye loue your own soul so diligently take ye hede for ye haue sene no image at all on that day that god spak with yow in the hill out of the middes of the fyre lest by chance ye shuld do amis in makyng yow a grauen image what soeuer lyknes it beareth of aman or a womaÌ„ or the lyknes of any beste that is on the earth or the lyknes of any fethered fowel in the ayer or the form of any thyng that crepeth vpon the erthe or the lyknes of any fish that is in the waters vnder the earthe And leste thow shuld lift vp thy eyes in to heuen and se the son and the moune the sterres with the hole company of heuen and fall down and shew reuerent behauour or do any godly seruice vnto them which the lord thy god hath gyuen vnto all peple that ar vnder the hole heuen And in the xxvii Acursed be the man who so euer he be that maketh ether a grauen or a casten image the abomination of the lorde the werk of the artificer setteth it in a pryuy place The wyse man in the xiij chapter of hys book curseth also bothe the image and the image maker Thus dyd i reson with yow with thes places of holy scripture Whiche places if ye wold haue ansuered to i shuld haue obteyned it that i desyred that is that thes places at the leste proued substancially that it is not lawful to make any image and to gyue any worship at al to it nether knelyng nor bowyng nether any inwarde worship of the hart for euen so ernestly as the images ar forbidden to be made so er nestly ar they forbidden to be worshipped with outwarde gesture and with inward honor If that ye had answered that images had ben forbidden to be made ether to be worshipped with outward worship or with inwarde i wold haue coÌ„cluded that when the image of the cros is an image that ye do wrong to make it and to gyue any worship at all vnto it ether inwarde or outwarde But ye knowyng aforehaÌ„d of thys conclusion wantyng wepens to auoyd it answer nothyng to my argument but say that if i could proue my antecedent that we myght haue no images that then it folowed that we myght not worship the cross as ye wold haue sayd so long shall it be lawful to worship the cross as ye cannot proue that ye shuld haue no image but that shal be euer vnproued therfore for euer shal it be lawful to worship the cross Then seing that i perceyue that ye will not leue the worshyppyng of images so long as ye haue them to dryue away the worshyppyng of images i am coÌ„pelled to labor to proue that we that ar ChristeÌ„ meÌ„ shuld haue no images at all in the place of worshyppyng prayer namely theyr where as images haue ben worshipped may be worshipped in such places where as the worshippyng of images
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
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
and must ether not be subdecon or ellis be auorary how can a subdecon auoyde the vow and so with decones and prestes If that ye say then when men know that the vow is indiuisible copled withe prestehode all meÌ„ may chus whether they wil be prestes or no and so is the vow fre i answer that where so euer the gospel of Christe is there must nedis be prechers there of and ministers of the Sacramentes whom ye call prestes It that must be can not be auoyded but there must be prestes in Englond then ar ther sum that can not auoide but be prestes vpon whom soeuer the lote falleth Christe commandeth in euery Christen Realme that hys gospel shal be preched and hys Sa cramentes shal be ministred when as the ministeri is commanded to be it is therbi commanded that ther shall be ministers of the same then Christe commandyng that hys worde shal be prea ched commandeth that theyr shall be certayn ministers of it and of all the same that Christe commandeth to be hys ministers the Prince commandeth yow to require the vow of chastite ye will not suffer them that Christe sendeth to be hys ministers to be admitted to theyr office except they make vnto yow the vow of chastite then it is fals that ye sayd that all men myght chuse whether they wold be votaries or no that all men myght chuse whether they wold be prestes or no for wheÌ„ as there must be prestes and the vow of chastite must be required of the same of them then that must be prestes the vow can not be avoded what fre election and liberti is thys Apore scolare of cambrydge is brought vp of a child tyl he be xxiiij year old in learnyng and canno still of any occupation sauyng only of learnyng he is a felow of a colledge whos statutes require that at the depar tyng of one preste an other shall succede in hys roume that a certayn nombre of prestes may be euer in the colledge on â—lder is beneficed thys scolar is eldest and must ether be preste and so becum a votari or ellis he must lese hys lyuyng in the colledge If he could chuse he wolde not forswear mariage and be a votari but for fear of Iesyng hys lyuyng he taketh the vow that is offered hym and so is auotari is not thys man compelled to be a votari by lady ponerty The men of monstrel after long besegement pretendyng to gyue vp the ceti let in at theyr gates so many of our men as they thought they myght ouercum and when they were in let douÌ„ the port culles killed an c. of our meÌ„ The capitane beinge ther with sore greued incoragyng hys men setteth mor freshly on the citi then he dyd before and he perceyuyng that he is able to win the citi by force axeth them if they will gyue ouer the citi to hym and in that condition will let hym haue an c. men to order at hys pleasure to sle them or to do with them what he list that all the rest of the citi mayescape or that they will stand to theyr aduenture to be filled euery mothers son They perceyuyng that they can hold the citi no longer grant the captayne hys requeste and gyue vp the citi vnto hym He is fully purposed be fore the c. men be chosen out or apoynted to make bond men of them all And to make euery on of them swear vnto hym that they shal be hys true bond men An c. men ar ether chosen out by lotes or offer theym selues vp for the safegarde of the citi to the capitane he maketh them all swear to be hys true bond men as loÌ„g as they lyue They do sweare May all thes if they will auoyd the oth of bondage is theyr one among al thes that caÌ„ chuse but he must be a bondman Non at all so caÌ„ no more the prestes of Englond auoyd the vow of chastite for as fully as thys capitane is purposed to require of all them that shal offer them selues or shal be offered vp vnto hym the oth and promis of bondage so fully ar ye mynded to require the vow of chastite of all them that god sendeth to yow to make prestes of and all them that arsent of theÌ„ selues or of theyr frendes to yow to be ordered Therfore the vow of chastite that all the subdecones decones and prestes make in Englonde is seruile ful of bondage constreyned and compulsed in al them that wold not haue vowed chastite if no vow had bene required Take now the sum of all our similitudes in thys argument That which is all wayes copled and inseparablely ioyned vnto a thyng cannot be auoyded of hym that shall take that thyng as he that wil take aloe and lay it on hys tong he can not auoid the bitternes of the same but the vow of chastite is alwayes copled and inseparably ioyned to the orders of subdecon decon and prestode ergo noman that will take the order of subdecon decon or prestehod can a woyde the vow of chastite But nothyng is fre that cannot be auoyded and the vow of chastite that the prestes decones and subdecones take cannot be auoyded ergo the vou of chastite that subdecones decones prestes make is not fre Answer to the partes of my argumeÌ„te as i haue answered to the prates of youres But if ye cannot answere gyue ouer your holde or ellis in the stede of an answer chide scold brawl as ye vse comoÌ„ly to do when ye haue no argumeÌ„t nor resonto help your self with all The rescuer The Thyrd conclusione is the self same with the seconde in other termes that by me mariage of prestes was no sin before god til the kyngis maiesti made it sin before god Bucer was of an other mynde that if the prince myght commaÌ„de it was before a sin a fore god to do the contrari for he sayde Princes myght only coÌ„man de that god had ordened to be commaÌ„ded where in he swarued from that he had first granted me where vpoÌ„ i resoned i haue hys writyng to show where in shall apere i had more Scripture to show for the purpos i spak of then such as i communed with could well resolue when they were touched with them The hunter â—o fresh men to the helm for thys Bisshop can make me no answere What is thys to the purpose to tell vs here of Martine buceris mynde A learned man in Scripture wold haue tolde vs hys mynde and not haue sayd Bucer was of that mynde It will make wise men lawghe at your arrogance bostyng ignorance to beare yow so gloriously to crak of the plenty of Scripture that ye had at the counsel and to se how bare ye be in writyng hauyng in a maner no mo places of Scripture to dispute with in euery mater theÌ„ thes ij textes honor thy father