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
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
youres is shuld be a remembrance of Christe by smellyng of it that salted water whiche hath no smell at all the first day and with in six dayes that it is salted yit stynketh shal by the smellyng of it put vs in remembrance of Christe Will we not let yow taste nothyng in memory of Christe becaus we speak agaynst the coniuryng of salt What shuld we do with your salt when as it is al vn sauery and hath no taste of the worde of god Christe sayeth that salt when it is vnsauery is good for nothyng but to be cast out of dores to be treden with mennis fete We vse to gyue the Sacrament to all that wil receyue it euery moneth and in sum places euery sonday in the remembrance of our sauiour Christe and ye gyue a bit of comon brede in the remembrance of the Sacrament who holdeth Christis memori better What ie wishe and dull Pharisees ar thes that ether wil not or can not be cantent withe the holy worde of Christe and hys Sacramentes to bryng Christe to theyr memories that they may thynk on hym except they smel sum thyng to remembr ▪ hym and taste sum thyng also to remembre hym thereby I neuer red of more fleshy Pharisees in my lyfe then thes be Thes be the moste forgitful felowes that i haue heard of To that where ye say that we speake of a supper and wold handle it lyke a drynkyng i answer that we do not only drynke but also eat at Christis supper and so handle it as Christ taught vs in hys worde with out any players garmentes or popish knakkes and folishe iuglyng toyes whiche after the ordinance of the pope ye put to it ye handle it not lyk Christis supper but lyke a doggis dinner and both do it and say it a mis In sayng that we wold haue all thyng in talkyng and wold shit vp all your sences sauyng hearyng ye do nothyng ellis but mok Christe whiche ordened no other meanes to in gendre fayth in vs and to call vs to remembrance of hym sauyng only hys word and hys Sacramentes Becaus ye thynk that Chyristis worde and Sacrament ar not sufficient for the purposes aboue rehersed and reken your selues wyser then Christe ye haue for a great parte put a way Christes ordinances and set other as ye thynk better in theyrstede to put vs in remembrance of Christe and to stir vs vp vnto godlynes It is lyke that yf ye had ben lyuyng in Christis tyme with your felow Pharises and had heard Christe sayng vnto hys Disciples go in to all the world and preache the gospel to euery creature ye wold haue layde what meaneth thys man so ernestly to gyue commandment of preachyng and teachyng belyke thys man wil haue all thynges don with talkyng and not with such laudable and semely ceremonies as Moses and our for fathers haue deuised Where ye say the Mark that we shote at is to extinct Christe and the orders of the world i answer ▪ that we go not about to extinct Christe but to set hym vp whome ye with your wordly orders haue long holden down as mich as lay in yow Christe is not bilded vpon your polytike orders of the world as ye suppose nether at the fallyng of them shuld he fall which is bylded vpon a stronger fundacion for we haue put down viij of your orders of the world iiij orders of freres ij of monkes ij of chanones yit is not ther with Christe extinct but rather brought more to lyght There remayne yit ij orders of the world in Englōd vn put down that is the order of pōpose Popishe Bisshoppes Greue freres whiche if they were put doū as well as the other ar put doun before i rekē that there shuld be no kyngdō in the world where in Christe shuld more reygne then in Englond The rescuer But to the purpos of the wordes worship in English and Adoro in Latin may be the phrase in scripture admitt both the significationes of godly seruice and reuerent behauour shall i say that wher godly honor is forbidden reuerent behauour is also forbidden and by alterynge the signification iuggle and mok with the peple of whiche sort be manny of theyr argumentes made afterward as i shal sho in theyr places Scripture sumtyme by the outer gesture express in speche the godly honor as in kissyng and knelyng And not because kissyng and knelyng is the godly honor but because it was the expressyng of the inwarde affection with whiche when kissyng and knelyng is ioyned directly to the thyng kissed or kneled vnto it is in dede idolatri But if kissyng knelyng be seperat from that opinion then is it not idolatri for as trew worship is only in sprete and procedeth from rhe hart so doth idolatri procede from the hart also So that in only kissyng or knelyng can not be idolatri as thys gentle man wold go about to persuade by such Logical collation as he wolde seme clerkly to make vpon the significatioo of the worde The hunter Althyng is to be vnderstand acordyng vnto the mater that is in handes ye wote that i intreated thys question whither the cros myght be worshipped with knelyng crepyng and kissyng of it or no then answer i that to what soeuer image or lyknes the godly honor is forbidden to be gyuen reuerent behauour is forbidden to be gyuen vnto the same for allmyghty god in hes wordes forbiddeth bothe godly honor and reuerent behauour to begyuen to images Non incuruabis te eis neque coles eas Thow shalt nether bow thy self vnto them nether gyue godly worship vnto them your question is therfore lyke your self vnlearned and ful ether of ignorance inscripture or of wil ful malice agaynst the truthe As concernyng iugglyng withe the signification of wordes whiche ye lay falsly vnto my charge he that knoweth your maners and myne bothe wold thynk that yow ar the ryght iugler and not i ye iugled ouce at poulis cros in an open audience deorsum in to retrorsum and in your institution of a Christen man ye iugled quite away from the second commandment non incuruabis te and out of the properties that belong to a Bisshop ye iugled away unius uxoris maritum esse on palme sonday ye iuggle wylow bowes in to date trees who is nou the iuggler If that kyssyng and knelyng be no godly honor but only the expressyng of the inwarde affection when as goddis honor is goddis seruice then it foloweth that knelyng and kyssyng for as miche as they ar not goddis honor they ar not goddis seruice then they that knele to the cross on good friday and kiss it serue not god there with why call yow then thys crepyng and knelyng goddis seruice Whi compel ye theu all men to the crepyng to the cross as to goddis seruice whē as here in thys booke ye grant that it is non of goddis seruice
was preached al Psalmes were song in the duche tong none in Latin But in the great mynstre the Popish prestes which will not leue yit theyr mumpsimus syng all in Latin how be it the Bisshop hath ordened that euery sonday there is a godly sermon made by one of hys prechers in that chirche after the sermon all that can syng both men childer sing Psalmes in theyr mother tong in duche and not in Latin But a none after that song syng the priestes queristers an other song all in Latine secundum ordinationem Papae What if thys Bisshop cam to bon and chanced vpon thys sorte of Papistes shuld he worthely blame the gospellerres for the Papistes papistrie Myght he honestly say to theÌ„ in Englond that wold haue all the seruice in Englishe what will ye run be for the gospellers of Germani i harde of late in Germany seruice song in the Latin tong What if Brentius and oseander hold with yow that i beleue not that the sounde of the organes is goddis honor seruice and that a man may be edified by sayng or hearyng that he vnderstaÌ„deth not what haue i to do with Brentius which am not sworne to Brentius nether to any man or to any maÌ„nis doctrine sauyng only to the doctrine of Christe It is great honeste for yow to hold and theache such doctrine as when as it is writen agaynst ye can not defend it but ar fayn to sende to the gospellers of Germany to fet help to assoyl the argumentes made agaynst it But to that particle where ye say that god vnderstandeth the childer syngyng in the Latin tong which they vnderstand not and mean theyr by that the prayers of them that pray not with hart as popiniayes speake and wote not what they say ar pleasant and acceptable vnto god i answer that Christe alledgyng the sayng of Esai the Prophete mislyketh such prayers in thes wordes Thys peple draweth nere me and worshippeth me with theyr lippes but theyr hartes ar far from me Paule also in the xiiij chapter of the first Epistel to the Corinthianes in thes wordes testifieth that the prayer that is spoken in a strange tong whiche he that prayeth vnderstandeth not is of no effect nought worth If that i pray in a tong my breath prayeth but my mynde hath no profit Erasmus Expoundeth thes wordes thus in hys Paraphrasis If that i pray in a tong that the peple vnderstandeth not for an example in the afrike tong among the Grekes ye rather if that i shuld speake a langage whiche nether i nor other that ar by me vnderstand as certane do which vse to sounde the song that they haue learned in a strange tong which they vnderstand not theÌ„ selues my brethe wynde bringeth furth the wordes that pray but my soul or mynde hath no fruit there of It is shame for a bishop to haue no other reson to defende hys harteles prayer theÌ„ the old dotyng wyues haue when they ether cannot or will not learn theyr Pater noster in Englishe for thus sayethe the old wife ich hop that god vnderstandeth my prayer in Latin as weleas in Englishe And all is good that is don for a good intent Where as ve answer in the gospellers name more lyke a piper then a preacher that therfore now god is praysed honored with the sound pipyng of the organes becaus it is writen in the old Testament Laudate Dominum in sono tubae omnis Spiritus laudet Dominum Where is your memory master Bisshop haue ye forgotten that ye sayde concernyng the worshippyng of the cros that all true honor of god is only in sprete procedeth from the harte The organes haue no hart nort sprete therfore theyr can cum no true honor or worship from them to god therfore the sound of the organes is no true worship or honor of god Haâ—â— ye not red that the outwarde Sacrifices of Moses law that maner of worshippyng of god with organes shalmes offeryng vp of calues and gotes is abrogated and that the sabot day of the iewes with all theyr outward fasshiones of Sacrificing is taken away Rede the iiij chapter of Iohan and theyr shal ye fynde that god is a sprete and wil haue spiritual worship rede Paul to the Hebrewes there shall ye learne that thes shaddoes of pypyng and lutyng ar taken away that god requireth the thynges selues and not the shaddoes prays god with all the poures of your harte and let them be bent ernestly to the kepyng of goddis commandment thank hym with al the hole harte and then haue ye done that the instrumentes did signifi Rede also the v. chapter of amos the Prophet whiche speaketh thus of the abrogation of thys kynde of worshippyng Take away from me the noyse of your songes and i wil not heare the songes of your harp Playng on the organes is ether a moral Precept or a ceremonial if it be a morall Precept it perteyneth vnto al meÌ„ at thys hour and all men ar bound to play on the organes or to prayse god with theyr sound in payn of damnation If it be but a ceremoniall Precept we ar no more bound to kepe it then to offer vp lambes and calues for he that sayd prayse god in organes and musical instrumentes sayd as wel bring vnto god the childer of Rammes Take a calf out of the hyrde for sin a ram to be a burnt Sacrifice both with out spot and offer them vp before the lorde Then will i nether admit your witles vnlearned solution nether of your handes nor theyrs if they were so made to make any suche solution The rescner It appereth that the man is a frayed to be called heretike before he were answered and he wolde haue sum delay to know whether he wold stik in it who shal answer hym that thynketh noman hath wit but hym self noman learned but hym self as thys proud arrogaÌ„t presumptuous foole doth in thys litle booke Se what herbes grow in gardiners gardin Pryde maketh hym forgit what he sayeth in the begynnyng the middes and the endyng When he hath condemned our ignorance then he wolde go to scool with vs and abyde our answere He may assoyle it thus in thys part of hys book hys sprete speaketh mekely in the other parte of hys book where he is so vehement the fleshe bresteth furthe after which solution it shuld appere the man hath a great dele of fleshe and litle sprete in goddis seruice And in redyng of the bible the man is all fleshe and still very angri with the Latin tong where in i remit hym to hys brethern Brentius and oscander that named holy man which ij becaus in dedes they disagre from thys mannis opinion i thynk they can easely satisfice hym with wordes where in i trust he will be content And of them who hathe pleynty borow so myche of the sprete as where with to tempre hys gross