The Rescuing of the Romish Fox

All Good and indifferent men which have seen my huntynge can bear me record that the intent and purpose of it was to find out the romishe fox / and to prove that he was still abydynge in Englonde / and that ye master gardinere with your companiones did manteyn and hold him still in the realm / contrari to the king's commandament / which appointed yow to drive him clerly out of all places of his dominion. And yow also your self in this your examination grant that it is the bishop of romis doctrine that i write against but that it is not there for tobe cast away / because he hath taught & ordened it. There fore i hunt the fox in deed and not praetende to hunt him as ye say. But how chanceth this / that yow / whom with youre other felows i have in my hunting accused of idolatry / of heresi and mantenance of the fox / the king's enemi / that in the stead of an answerer / ye ar now becumed my examiner / and judge / and your own judge also? It is far against all reason that ye which have long been my open enemi / and ar my adversary in this cause shall be now allowed to be an examiner and a judge of me and mi accusation / whether i accuse you sufficiently orno / seeing that hatrede blyndeth all examiners and judges. It is as far wyde from all right that ye shall be allowed to be an examiner and a judge upon the accusation made against yourself / seeing that as Plato saith / no man canbe an equal & indifferent judge of him self / for eueryman is blind in that thing which he louethe / Therefore it were more semyng that ye should leave of your examination / and answer to youre accusation / Ye resemble miche in manners your holy father pope iuly the secund / which after that he was deed and deposed from his popedom / (as it is written of him (commanded saint peter so imperiously to lete him in at heaven gates / as he had wont to cōmande his servants when he was alive / euerdremyng of his old state as thoge he hadbene a lordely pope still / so ye master gerdiner / the comune examiner of all them that ar accused for breaking the traditions ordened by your popish fathers / whether the transgression be don in your diocese or your brother bonors (which would be better but for yow) when it is at the last ones cūmede to your course to he accused of heresi and idolatry your own self / ye dream still that ye ar an examiner / as ye had wont to be / as Julius dre med still thatt he was pope / If this be not so it is lykely that of a set purpose ye will not seme to be accused of heresi and idolatry and of the mantenance of the fox / leste any other beside me should arise here after and accuse yow of the forsayde crimes as i do / and then the accusationes of ii should be allowed / or at the leste should betaken for a common report / and then it shuldbe hard for yow / withe all the hally watter that ye made thes seven years / to purge pour self from the fame of a popish heretic / as ye cannot even at this hour withe all the learning and law that ye have clear yourself from the thing itself which maketh a popish heretic / Therefore for fear ye should be accused here after of papistri heresi and Idolatri and that my accusation should nether be taken for a witness nor an increase of the common fame that ye be a popish heretic / ye make yourself an examinet / dissembling that ye ar accused / of the crimes above rehearsed / Whereas ye call me a proud presumptuous hunter / he that knew both yow and me and ower livings & saw youre mule / your iely styropis your gentle men going before yow in their ueluet cotes / your daly apparel and mine your casting of your nose in the wind lie ke as a storke doth in her nest / would say (or ellis i am deceived) that i had good occasion to say / hypocrite or disguised player pul first surthe the beam of thy own ey & then take own the mote of mine. Wherefore am i proud? my houndes have no ueluet colars / my nets ar not of silk / I cannot gess whi that i should be called proud except it be for hunting of the proud fox your father which maketh emperoures and kings kys his fet / and yow which have so many proud ueluet cotes going be fore yow every day. What mean ye by your saying that i break the pale of the enclosed park? What mean ye by the pale / and what is this park? So far as i can spy / ye mean by the park / the Chirche of englonde / and by the pale / the unprofitable & letworde ceremonies which were ones thurst in to the church by the Bishop of rome Telme for what intent have yow and your fathers made this pale of yours / for the church of englonde / to hold in / or to hold out sumthyng that should not cū in? If ye have made your traditional / and ceremonial / pale to keep the dere within it that they may not go forth to get them selves sum good meat abroad / whē as ye ether gyne them non but contagious meat / or lok up their good meat from them (as ye did of late when ye took the word of God from / them and commanded them in pain of death to eat your stolen brede that is to keep your traditions) ye do the thing yourself which ye lay falsely un to my charge / that is ye kill sum of the king's dere withe poy so ned meat and other sum withe hungre. If your pompons pale be made to hold out / ye have welobteyned your purpose / for wiche your ceremonies and man's inuentiones / which ye grant that the pope hath made / ye hold out the word of god which should only be the meat of all the dear of this park / and the true preachers of the same / for hally water must be conjured / and cast about / then it must be expounded what it me anethe / legendes / sequences secretes colates ante mes litanies and dirges for the deed must ether be said or song / the cross must be crepto an kissed asshes and hally brede must be taken / palms and candelles must be borne / thes ceremonies must have their time to be don and expounded in which time / the word of god might be red and expounded / but if ether of both must be left undon the word of god must be left of / for the ceremonies ar rekened to be god's service as the word of god is not rekened / How many preachynges ar on Christian mes day nay it is to dere a day or to hye a feste to preach on it / & the holy ceremonies may not be left of for the prechyng. I heard ones an indifferently well learned divine say on a Christian messday / a short sermon wolddo well today / as a long sermon were not alowable / for hyndering of the ceremonies which ye call god dis service / If a preacher cum from oxford or cambridge / freely to preach the word of god to the people / & require to be heard / the priest useth to gyne this ansiuere to the preacher / if he smell any thing of the new learning / we must this day rede the six articles other wise called gardiners gospel / and so the preacher goethe away / Therefore your traditional pale holdeth out in deed. If that ye say that your pale hold the out here tikes / the contrari is true / for loykyn of an werp that arche heretic / the spoilers / & the dauidianes with all other such sects with all their followers keep all the ceremonies that ar kept in England and mo to / and alow them as decent rites / and yet for all that this pale of your ceremonies cannot hold out / damnable and detestable heresies and heretices out of thos parkes where of they ar the pales / Thys pale of youris after my judgment is not the pale of our english church / or at leste should not be / but it is the pale of the poe pis pyn fold / where in / ye and your fellows set all them against their willes / which have against your minds / tastede of the corn of god's vnmingled word / your pale may be called the pale of the pope's gardin / where of bysshop steuē ye ar gardener / and there in ye compel all men to work & to eat of your popish wedes in pain of death / The pale of all the rede dere of christis hyrde / is the word of god / which will hold all that argood / with in their bounds / if they will not kep them with in there bounds the chief keeper wereth not a wodknyfe in vain / To break this pale were plain felony / but to break your popish pale and to set it all in a fire in my mind were a deed of charity no less thē the deed of Hezekiah / which brake the brazen serpent / for he that should breke / your pale / should deliver many a pore prysoner pituously pyned with in youre popish pynfold. And where ye say that i intend to destroy the dere of the park that is the kings subjects / it is not true for i intend only to hunt out the fox and to find out his fautors and manteyners / If ye fele yourself in ieperdy of your life by my hunting / then ar yow ether the fox or on of his manteyners / for their ar no other in ieperdy by my hunting.

Syth it hath pleased allmyghty God / autor of unite to raduce this realm to perfect accord and agrement in the truth / and by good politic laws / hath under the ouly authority of the king's maiesti enclosed / and as is were imparted / the derebeloued subjects for their safeguard / with in the forche and streynghe of the same / how mych is it to be lamented / to se arrogance in the eyes of the said subjects / as with breach and uiolacion of the said laws / to make a tumult and a clamor / under pretence of huntynge the fox that is all ready driven out / thereby to move and trouble the hearts of the good people / and to corrupt such other as be easy for their simplicite to be seduced.

To thank allmyghty god for all his benefittes which he hath sent us / and to knowledge that they cam from him / when we have the benesittes / it is i grant well don / and thankfully / but if thersites the foulest of xv thowsande and mo / should thank God for his beateous and well favored face / should he not trifle? Even so do ye to thank God for it that ye have not / that is for accord and agrement in the truth / when as the third parte of the realm dissentethe from the other ii partes in the cause of religion / There ar x thowsande and mo honest men in englonde which in their consciences dissent from yow / & hate with all their hearts your falls doctrine / which ye so earnestly withe word and writing do defend / There ar bishops in inglond & many honorable men of the tēperalti which dissent from yow and all thē that uphold the popish doctrine that ye defend / There is not a citi nor a great town in all englonde where in ar not many that dissent from yow in doctrine & would openly speak against yow if they durst / your servants of late would have the pope hede os te church / the bishop of cantorberies servants will have the king supreme hede in his own realm / is not here / good agreement? The moste parte / of all the learned men both of oxforde and cambrydge which have been brougth up in the bosum of the holy scriptur / would be delyuerde gladly of the unberable burdē of servile cerimonies / where withe they ar both hyndered, from their study and the laymen ar hyndered from hearing of the word of god / The more then moste parte of unlearned mattenmūblynge sacrifieers which can do nothing ellis but / play in ceremonies and / cast hallywater with all them have takem any degree in the canon law / save a very few (truly i know non) would have the pope's cere moties to continue still and yet ye say that their is so good agrement in the truth / The cok and the fox ar enemies on against another / the fox lo uethe not the cok / be like because he with his crowyng / bewrayethe the fox when he would on the night cum to worry hennes / Then when all the cokkes ar deed / or ellis put to silence / the fox rekeneth that he hath good peace that he may worry hennes & chikkinges and do what so ever he liest / noman speaking on word against him Go ye ii footed foxes after that ye haüe killed iii well crowyng cokkes at a cast for crowyng only a gaynst your doctrine / and have pulled all the feathers of ii cokkes of kind / and have put them to silence / & have brought the mater so to pass that nether cok nor hē nor chikking for fear of their lie ues dare speak one word against your devilish doctrine / and that no man may examine your doctrine whether it be argeyng with the word of god or no / ye reken that the yr is good agreament and peace of opiniones / in the realm / There is i grant great accord and agrement among yowe traditionerres / and that non of yow dissenteth from another / in popistri / but how can ye agre to gether in the truth which persecute the truth and forbid it to be red / leste by redyng of it men might spy out your noughty lyvyng & devilish doctrine? The scripture is as it were the light of the day the preachres ar as cokkes & wate chemē / thieves & murderers hate both / therefore have ye forbyddē the scripture / to be red openly in the chir che / & put preachres to silence or kill them that be wray your ungodliness / What agrement is this in the truth? Where ye say that god hath inclo sed thekyngis derebeloued subjects only under the authority of his majesty / by good politic laws / what meāe ye by thes laws? mean ye god dis politic laws or man̄is politic laws? By thes politic laws ye cannot understande the law of moses / nether the law of the gospel / for ye mean of such laws as ye accuse me here after to be a transgressor and a breaker of / in the hunting of the fox / in thes words / with uiolatione of the said laws / to make a tumult under the pre tense of hunting the fox / but in my hunting of the fox i wrote only against thos ceremonies & traditions which ye can̄ot deni but the bishop of rome hath made / therefore ye mean by your politic laws of whose transgression ye accuse me / nether the laws of the new testament nor the old / but the ceremonies and traditions / which the bishop of rome hath ordened. If that i had written in my hunting against the laws of moses / or the gospel / ye might have found out sum excuse for yourself / but now seeing that i wrote only against the pope's ceremonies / i gather of yow this / that ye say that god hath enclosed & as it were inparked / the king's dere beloved subject es / under the authority of the king's maiesti alone / by the ceremonies & traditiones which ye grant that the pope hath ordened / for other politic laws can ye not mean of in this place / I believe that all the subjects of all kings and emperourers ar enclosed under their autoxite alon / bi the everlasting word of good / and not by any corruptible politic law of man / for as man is corruptible so is all that he maketh / then if the king's subjects be enclosed ūder his authority by mannis politic laws / whē thes laws is broken (as he that maked a law may break the same again) the kings subjects ar no longer under his auto rite / whereby ye give mē occasion to gather of yow that yemeāe that the king is supreme guerner of all his suciectes & all his / ar under his authority alon / by the pope's cerēonies & traditions / Is not this a suer ground that ye byld the kings supremeci upon? Hathe not the king authority ēoghe of the scripture for to manteyn hyssupremeci with all but that he must be fain to fet sum of the pope's ceremonies to help the scripture which were not able to do it alōe? What a crafty for is this to say that ceremonies enclose the kings subjects under his authority alone / for that intent that the king's highness seeing that his suprēicie were fortified with ceremonies / suld be the redier to fortifi thē again / Mark also ā other subtlety of the fox / where as in my former hūtyng i made such arguments against the pope's ceremōies & traditi ones as he could not solute / now because he seeing that he cannot defēde the pope ūder the name of ceremonies & traditiones / now calleth him good politic laws where with the king's subjects ar enclosed under his authority alō / & after this meruelous trāsformatiō / he maketh the pope's ceremonies the king's politic laws / Marck also how that he would maketh pope the king's freēde whi lsi he makeththe pope's ceremōies manteyners of the king's supremeci / for whē as the pop & his doctrine ar all on / if the pope's ceremonies manteyn the king's supremeci / the pope doth the same / Is not the king's highness much bound to master gardener for purchessyng him such a friend? Now syr tell me / if ye cā / which of thes politic laws that i have written against have enclosed the king's subjects under his authority? If that there be no politic laws which i have written against that incloseth the king's subjects under his authority alon (as iam suere ye can show non that i wrote against) then must ye be taken as ye have been many a day / for an impudent & an vnshamefaced liar Because ye say that i break good politic laws / & therwithe make a tumult and a clamor / let me know i pray yow which good politic laws i have broken and i shall knoledge my offense & take the ponishement worthy for such an offense / I wrote against a sort of popish ceremonies / & ungodly tradiciones / but that i remember i never in all my book wrote against one politic law / A politic law is an ordinance devised by wise men for the profit of a city or a cuntre / or a common wealth / Suche ordinances did not i ones touch in my book / let them be judges which have red the book / And that this manis lying may be more manyfeste i will shorthy per use and go thorough all the traditions which i have ether made mention of or spoken against in my boke / What politic law is it to command all the people of a realm / to knele before a piece of molten or casten silver to crepe to it / and to kiss it / and to sing Crucem tuam adoramus Domine, lord we worship thy cross? What polyci is it to go so earnestly about to drive the deuel out of acorn or ii of salt which noman eatethe / and to conjure the deuel out of the hally water fat where noman saylethe and to suffer him to be still / in the great heaps of salt where with mennis meat / is seasoned / and to let him tarry still vn conjured in the great rivers / and broad se / and in the alefattes? It were a more politic law to send thes coniuiurers to the salt pannes and to the broad se where into we ar suer that the deuel ran ones with the swine of the gergesenes / then to make such a besynes a bout a little water and salt / which must both be cast way all to gether and never cummeth in any man's belly. What polycye is it to desire of god to give a new vertu uuto salt to hele burning agues / and to water to hele cold dropsies and other cold diseases? What politic law is it to orden that chirches shall be consecrated for the sacraments and for god's word & then a non after to make a place of them to rede politic laws in and all deuelysh doctrine that antichriste cā devise? What polici is it to rrcey ue the sacrament of Christis body and blood which was ordened to be reuyued in the remnmbrāce of Christ's passion / to take it for such horse / and in the remembrance of dedemē? What politic ordinance is it to sing dirge ether to bring damned souls out of hell or ellis to raise mē from death tolyfe again? Thys is a praty polyci to deserve remissiō of syn̄es by the mixtur of both the partes of the Sacrament to gether / What politic law is this that the psalms which were ordened for the maker and creator shall be song in the honor of the creatures? What politic laws ar thes that amā may not as well prays god in lent in he brew as in latin / & that all the year thorough messes matines diriges euensongas shall be song in a tongue that noman understandeth saving they that ar learned? What politic laues ar thes that the lay menshal have but the half of Christis supper / and that the priests shall have the hole Sacrament / and that the water of the font shall be halloweyd / as thoge the element took away original sin / and to hold styngkyng water half a year and more / and to put in the coldest day of all winter a young tendre infant in it / over both hede and ears / where by many children ar lost and many cache such / diseases as they cannot claw of as long as they live again) Is it not a praty politic law that though a priest have the frenche pox or the cankre that he must spit in the childes mouthe / What politic law is it to ordain that a man may eat so mich fish at one mele as would serve for ii and to call that fasting and to forbid to eat an vnce of flesh & to suffer men to eat iv pounds of the dayntiest fisshes that can be found / and to suffer the most norisshyng fruits an strongest wynes that can be goten to be received? What good politic law is it to command men to believe that no priest nether any other man / can make an vn advised uow after xxj. years of their age? What politic law is it to lok up marriages from priests all their life time / and from all laymen also for the hole half year? save six wekes / and to set the stews open all the hole year no day that i her tell of except? If any man think that this is not true red it that is written of this mater in your common man̄ual in thes words / Traditio uxorum, & nuptiarum solennitas certis temporibus fieri prohibentur, uidelicet ah Aduentu Domini us{que} ad octauas Epiphaniae. six wekes and six days ar between / Et a Septuagesima us{que} ad octauas paschae, x. wekes / Et a Dominica ante Ascensionem Domini us{que} ad Octauas Pentecostes, iv wekes. Now put to thes the frydayes embryng days and Apostellis euens / and ye shall find that the hole half year is lokked up from marriage save vi. wekes. What politic laws is it to command the priest tosyng saint Mary's merits bring us vn to the heavenly kingdom / and to desire god that Petronilla and diverse other saints should do the same? What polytik laws ar thes to orden that myndeles pypes shall play that Christian men should sing / and say / with their hearts? to make altares for sacrifices when all sacrifices ar all ready sufficiently offered up that ar necessari for our salvation / and god requirethe of use no other sacrifices but the sacrice of our own bodies and of our prayers? What politic laws is the pope's canon law which maketh Antichrist under hede of the hole Catholic church which is Christis spouse / above all emperouers and kings and all other lauful politic governors? Now have i rehearsed all the maters of religion / which i ether wrote against in my hunting or reersed to be of the pope's making / which of all the ceremonies & traditions that i have rekened here hath enclosed the king's subjects under his authority / alon? Which of all thes that i have written against ar ether good civil or politic laws? Not one / where fore your lordship lieth ones again where re yesay that i make a tumult withe the uiolation of good & politic laws. If they be politic laws / what do they in the church? for their is no place for them but for the word of god alone / ne there were the chirch bare if alle your politic laws were in the pope's bellies frō whence they cane / for where Christis church is richly replenisshed with Goddis word / there can no man justly complain that the church is naked and bare as ye canonistes mean it should be if your fathers traditions were casten all out of the church with your father / And if ye would say that your politic laws manteyn & fortifi god's word beside that i have proved agreat sort of them clearly contrari unto god's word / and the rest hynderance unto the preaching of it / i say that the word of god / which cam in to the world / all politic brains as yours ar / laboryng all that they cold / to hold it out / both withe laws and diverse kinds of dethes nedethe no politic laws to manteyn it / for as all things that live ar norisshede withe the same where of they be made / as the wise man saith / so the laws which ar of god and cum from him / ar only norished / & man teyned by allmyghty god / and receive no norishement / nether substance of any manis ordinance / Then do princes manteyn godes word as Micah heth in them when they se that it is diligently and sincerely preached / which thing when they do / it hath no need / master gardener / of your fathers traditions and yowris / to manteyn it & to further it. Whereas ye say that i make a tumult & a clamore and seduce the people / this sklander suffer i common withe the prophets withe Christ and his apostelles & all other good men which ever at any time assayd to destroy / & drive away / old and longe roted idolatry / or any other deuelishe doctrine. Even so do ye now unto me as the masters of a certain maid which had in her an evil sperit / did unto Paul / Thys made which had this spirit in her / brought no small advantage unto her masters by prophecyinge / and when Paul cam by with his companiones / she followed them and cried and said thes men ar the servants of the hyest god / which show yow the way of health / an thus did she many days / but Paul not abydyng that / turned him and said unto the spiret i command the by the name of Jesus Christ to go out of her / and in the self hour he went out / but her masters seeing that the hope of their advantage was gone / took Paul and Silas an brought them to the court or lawhouse to the ruelers / and they delivered them up to the officers saying thes men trouble our citi / and yet ar they iewes and teache ordinances that we which ar romanes ought not to receive and keep / and then was the appostelles bet and scorged / The bishop of romis canon law withe his deuelyshe ceremonies entered into the church of England and brought no small advantage unto the pope the master of this doctrine and to his children / of the same law and traditions / all ye that have in Englonde the bishop of romis mark in your crowns receyne miche profit and advantage / and though i know that your father the pope in his ceremonies and canon law alloweth with his voice Christis doctrine / yet seeing that i know that he doth that for that intent that / he may tarry still in the church & be undryuen out to flatter preachers with all / and to purches credence unte his 〈…〉 • octrine / i thynck that for all his namyng 〈◊〉 Jesus and flattering of the Apostelles / that his hole heap of Traditiones is to be castenn out / And as the romanes appeched paule and his companiones of a tumult and of trublynge their city / because they saw that their vantage was lost when the spirit was cast out / so ye fautors of the romishe doctrine feryng that your pom •• s state should be minisshed if the pope's traditio • es / shud be driven out with the pope / ye accuse me of a tumult and a clamore / because i would have the bishop of romis doctrine which is a falls spirit of propheci / ētread in to the church / cast clerly all together out of the church / And whether i have been accused by yow and yours / to the rulers and have ben ponisshed openly or no / my tormentoures which ar yet a live / can testi fi / and if i were at this hour with in your reche / i should not escape so lyghtly as paule and silas did / If ye say unto me as Ahab said unto Eli the prophet / art thow he that troblethe all Englonde? i answe yow as Eli answered Ahab / I trouble not Englōd butthow and thy fathers house / betause ye have left the commandments of god and thow goest after baal / Thys is no new thing then that false prophets & maeteyners of idolatry / do call them that labor to drive idolatry away / troblers and seducers of the common wealth / Now is it time to cum unto that point where yesay that the fox is driven out all ready / If he be driven out all ready ye grant that he was once amnoge yow / Then if ye durst answer me directly to my question i would ax yow whether the fox which ye have driven out all ready was the bishop of romis body or his dodoctrine / if ye say that he was the bishop of romis doctrine / ye make a lie against yourself for ye say that his doctrine is good and worthy to beholden and that only so miche of his doctrine is to be rejected as was worthily to manteyn his authority to be reject / and all his doctrine was not to manteyn his authority / then was not all his docrine after your mind worthy to be reject / & that which ye reken good that hold ye still / Then i will reason with yow thus / the pope's doctrine and the pope ar all one / but ye hold all the pope's doctrine still saving the supremeci / and ii or iii trifles mo er go ye hold still the hole pope saving his supremaci and ii or iii trifles that ye have taken from him. If that a duke commanded his hunt to kyl a certain fox in a wod which had killed many of his fyghtyng cokkes / and other pullen / if the hunt should only cut of the foxes ears / and clip of his nails and so let him go / were this fox killed / had this hunt kept his masters comēande meant? no. And whi? for his masters mind was that he should fill no mo cokkes. Then who will say that ye have killed or driven away the romishe fox / which have only pared of his supremite / & hold all the rest of the fox still / and call them heretics which only barked at such ordinances as ye grant yourself ar of the foxes making? ye grant yourself that the pope's doctrine contrari to the scripture is the pope / and such have i proved in my former book that ye hold still / then is it not true that ye say that the fox is driven away all ready / The fox / say ye / is all ready driven out / and so saith the fox himself. But x. thousand enemies of the fox / saith that he is not driven out and i which was thrice bitten in Englonde withe the fox sense that time / that ye said he was driven out / say / that he is not driven out / whether shall more credence master gardener begyuen unto me & to x. thousand mo or to your father the fox and to yow in whose hows of late a young fox or ii was found as ye camot yourself de ni? The properti of a fox is to be wylye and crafty / & when he is in ieperdi of dethe / to fain him self deed all ready / that so he may escape / as it chāced once in the north cuntre / A certain four foted fox / lept in at a wyndow in to a hows in the cuntre whose walls was deper with in then without / and when he was ones in / he worried all the wives hennis and cokkes of the house / the good wife in the morning betyme spying her hennes and chikkinges all worried / looked a bout her and spied the fox & all to knokked him on the pate with a knoke / till he gaped and lay down as deed / the wife trayled him owt to the myddyng / for deed where to cam all the neybores and childern of the strete to wonder at the fox / but after that the old folck was gone / none standing about him but childern / the fox toke him to his fete and ran away to the wod / and killed hennes afteras he did before. So the ii foted fox your father for a pretence can say that he is driven out of England all ready / for fear that men should go more cruestly a bout to drive hyme out in deed / when as he lurketh still in your house and such other canonistes houses / where as he gitteth commonly a litter or ii of young fox whelps every year / Therefore where as ye say that he is all ready drivē out / ye do that / but to save him / as a covetous and theuishe old wife said to a warryner for the saving of her cat Thys cat was a conny worryer and did much harm in the warren / the warriner catched the cat at last / and hanged her up with polecattes & other murderers of conyes / as the cat was in hāgyng her mastres which had eaten many a good rabbet of the cattes catchyng / and fain would have eaten mo / said to the warriner / syr this cat i warrand yow is well enoghe hanged / i pray you give me her that i may make me a stomingere of her skin / the cat lept still and the wife ever said she is deed inoghe / when the cat stirred no mor the wife knowing that a cat was a best that 〈1 page missing〉 not shortlly die / axed the cat ones again / and bare the warriner in hand that she was thoroughly deed / Was it not like but that this wife hoped that she should have hyrcat alive again if the warriner had dō no more to the cat after that she had axed her? even so ye say that the fox is all ready driven away / that noman should go anymore about to drive him out in deed / for ye know that if the romishe fox be no more killed in England then he is killed yet / that he may well arise up again and do as he had wont to do in Englonde in times paste / Seynge ye say that he is driven out all ready at what time was he driven out / or he was not driven out at all / as far as i can gather in your book ye mean that then was he driven out or ellis never / when he was first no more suffered to be called supreme hede of the church in Englonde / But after that time i will prove yow / that he was in Englonde / there fore is he not driven out at all / There was certain young foxes found in England certain in in your house / and certain in other bishops houses / whom / we call papists / of which sum ran away / and sum was taken and would not deny their father till they dyede / In that hole where as young foxes ar found whelped and brought up must there nedis a fox be or lately have been / but in your hows and in other of your fellows houses sense the pope's supremeci was taken from him / was found certain young foxes whelped and brought up / it followeth therefore that sense the time that the popes supremecie was taken from him that the pope was in Englonde and gat children in your fellows houses / If ye answer that the foxes whelps wer gotten in England before that time / how happeneth that ye have such a • ely nose to smell out an heretic if he be a great way from yow / and yet cannot smell out a papist which is in company with yow more then seueu years? ye stop be like the one side of your nose / because ye will smell non / or because the savor of a papist is so natural and pleasant unto yow that it greuethe yow not / and therefore complain not to any man of that smell / as men only use to complain of such smelles as pleas them not / How happeneth it that if thes whelps were gotten so long a go that they were all found in thos bishops houses which ar▪ manteyners of ceremonies and man's traditions and not in the bishops houses which set no store by your fathers ceremonies and ar called fouorers of the new learning? It is easy to know the cause for as birds of on kind and color flok and fly always together / so the papists will ever be to gether / that on may ever help another / not only with number as sterlynges do when they ar aferde of the hauk / but also to consult & take counsel together how their sect might be best promoted manteyned & set forward / I doubt not but their ar sum noble men in England which will reason thus with yow one day / in this bisshopis hows which is a manteyner of man's traditions / was found one nest of papists & in that bisshopis house which is a manteyner of man̄is rraditiones was found another nest of papists and so withe the third bisthop & sic de sin gulis, and so withe all the teste of them that ar man teyners of ceremonies / ergo all the bisshopes how ses of England which ar manteyners with gardener of man's traditions ar nests of papists and their swarms of ceremonies / ar the fox holes and covers where in the young foxes brede and the old hyde them in tyla better time cum If that ye answer master gardener / that ye bewrayed your seruanres as soun as ye knew that they were papists / i reken that for that caus ye bewrayed them that a beuer biteth of his stones as sum write / or ellis for the same cause that on tom story steelgate bewrayed his sons at the sessioues in neuwcastel / Tom story was a strong thief and had iv tall fellows to his sons which was as well learned in theuery as he was / tome heard tell that he was complained / of & therefore hasted out of the town / but as he was going forth he met suddenly with the sherif & therefore he fearing that he should be taken him self said unto the sherif master sherif / if ye would fain take thieves lay hands on sum of my son̄es for by my sawl they ar falls thieves & i can̄ot do with all / the hang man's will not be rueled by me / Evē so ye which teache your servants all the tym that they ar with yow so diligently ceremonies and man's traditions which ar the very sedes of popistris and make then withe your example hate all them that hate papistrye / when ye ar complaynid of & accused of papistri yourselves then for the sauegard of yourselves offer up your servants / and when ye ar blamed for holding such in your houses and that ye have not taght them better / ye say ye cannot do with all / But i meruel though men wink and ouerse your doings if god ponish yow not on day for bringing up your servants so ungodly and popishely / as he ponisshed ely the priest for the slak looking to the amendment of his sonis manners / I reken uerely that if that excellent young mā germane gardener had ben brought up in the bishop of cantorberries house as he was in youris / that he should never have been a papist / and comne to that dethe that he cam to / Ther fore let all men take hede how they put their chylder to scool to yow / leste they learn of yow the lesson in your house that germane did / & make the same ende that he made / yow say that the for is all ready driven out & i say that he is in England still / let us nuw se how well ye can prove that he is driven out all ready / his deuelysh doctrine remanyng still and by yow and yours so manfully manteyned.

But thus strangely the deuel setteth forth his malice / and hunteth sometime roryng like alyon to devour the good / sometime sleyghtly like the fox / whom he pretendeth to chace away / And seeing it hath pleased the king's maiesti / this hunter may be examined / & for want of the presence of theman / to consydre the chief points & matters of the book / i trust so in differently to handle the examination / as what so ever name the man hath he may appere to yow / of such sort as his book well examined / doth plainly declare / the man calleth him self wraghton / & pretendyng in the beginning of his book to write such matter as he would have cum to the king's majesties knowledge / he cannot be content to attributto that style to his maiesti where withe the hole realm hath trewly agreede his hygnes should be honored / to be supreme hede of the church of England & irelande / Thys can have no pretence of ignorance and simplicite / but it is a plain declaration of pride and arroganci. In his preface to the king's maiesti / he confessethe his ignorance of hunting whereby he beleuethe to have the more learning which of what sort it is shall after appear.

Whereas ye call me proud & arrogant / because i call not the king our master the supreme hede of the church of Englōd and irlande which i owght to have don because the hole realm hath given it unto him / ye declare yourself more to be a blood seeking & aflatteryng canoniste thē a learned divine / for a learned divine would have reproved my fact if it had been unlawful / by & by withe a text or ii of the scripture & / not have cited the multitude for authority / as old wives do for lak of scripture / whē they would manteyn any old superstition which hath been long used of many / If the king be therefore lawfully hede of the church of Englonde & ire lande / because the hole realm hath agreed there to / thē when all the hole realm cōscented that the pope should be called the hede of the church of Englonde he was lawfully called the hede of the church of englōde / If it be a good argument to say the hole realm do the it ergo it must nedis be true. A little before ye have bylded the king's supremeci upon the pope's traditions / & here ye bylde it upon a multitude of mē / have ye no better fundaciō for it / thē so • itrow it will ones break out that ye hold in so closely / But to the pur pose again / when as supreme gouernoure in earth under god / betokeneth as much as supreme hede doth / and is as honorable a term for the maiesti of a king as the other is / what need ye make so much besynes a bout a word when as i have givē the king in the title that i gave him so much honor as is lawful to give unto any erthly man by the word of god / Whereas i named him supreme governor under god / i excluded both emperor & pope & all other that might seme to have any hy authority / or might derogate any thing from the king's supremite. And because supreme governor seemed unto me a more honorable title and more becomly for a king then to be called hede of the church as antichrist callethe him self / and certain wanton persons where as i have been therefore call the king's hyghenes pope of England becaws ye give him the title that the pope hade / i changed that term in to a better / and have taken the occasion of mokkyng of our prince a way / But lest ye or any other / should think that i should deny that the king is supreme hede of the church of England and irelonde / i hold as well as ye do that he is supreme hede of the church of England and ireland / if ye under stand by this word church an outward gatheryng to gether of men and wymen / in a politic order / But if ye take this word church in the signification that it is taken in the xvj. of Matthew / and to the Ephesianes the first and fifth / and to the Colossianes the first chapter / i deny that the king or any erthly man / may be called hede of the church save only Christ for the church that is spoken of in the xvj. of Matthew of that nature that the gates of hell cannot preuale against it then he that must be the hede of that church / must be such on as the gates of hell cannot preuale / for the body and the hede must be of one nature / but we ar suere of no mo such but of Christ alone / therefore / ar we only suer that Christ is the hede of that church / The king our master hath such authority given him of god as all other kings have and have had and nether more nor less but nether the Emperor nor king herode in Christ's time was ghostly or mystical hed of the chirch but only politic hedes of the church therefore / our master is only politic hede of the church of Englonde and not mystical and ghostly hede of it / An evil prince and a uitious lyuer hath as mych authority given him of god as a good and a uertuous / and all a like / but every uitious king is a member of the deuel / and no member of the deuel can be hede of Christ's mystical body which is the church / then can no prince be a mystical or spiritual hed of the church which is Chrystis mystical body / But leste we should reason without a suer ground / hear what the scripture saith of the hede of the church / Paul unto the Ephesianes in the first chapter writetht thus of Christ god hath subdued all things under his fete and hath given him to be an head above all things / to his church which is his body / So far Paul / then is the church Christis body / was king herode the virgins Mary's mystical hede / and spiritual hede of the Apostelles and of the rest of Christis church? or was the Emperor the spiritual hede of Christ's church in thos days? if ye say nay / no more is any man in earth now hede of Christis mystical body which is the church Paul also to the Ephesianes in the v. chapter saith / the husband is hede over his wife as Christ is hede of the church but a good husband will have no mo hedes of his wife / but himself alone / so no more will Christ have any mo hedes of his mystical body and his spouse the church but him self nether is it nedeful to have any spiritual / under hede of this his mystical body for lak of his presence for he hath promised us that he will be with us unto the ende of the world / And as concerning spiritual maters Christ gave unto peter as much authority as he gave unto any king or Emperor that ether is or was or shall be / when he gave him the keys of the kingdom of heaven but he made not peter nether any other of the Apostelles nether Chefe hede of the church / nether under hede of it / therefore ar nether Emperors nor kings popes nor bisshopes nether under nor over spiritual hedes of the church which is Christ's mystical body / To conclude i hold that the king our master is the suprem politic hede under god both of all the spiritualti / and also of the temperalty of England and irelande and that there is nether spiritual nor politic hede in earth above him / nether bishop king nor emperor / If this be not enoghe that i give unto the king's highness tell me what more is to be given by the scripture and i shall be glad to give him it.

The man pretendeth to hunt the romishe fox / and assigneth ii places specially one under the altar / & another under the chalice where by he declarethe where at he shoteth Albeit he would gladly dissemble it / yet he cannot utterly hyde it he is angry withe the altar / & withe the chalice / and fareth as miners do that intend to throw down there neyborres hows pretēdyng to find an othar / ye may sown se wherefor he seeketh that fyndeth fault in the altare and chalice but let us hear the man speak / & examine his resones whether there be any reason in thē. Thus he beginneth his hunting ye lordly bishops etc.

Where ye say that i hunt the fox under the chalice / and thereby mean that i hunt against the Sacrament / your lordship lyethe as ye had wont to do / for i say not that the fox is under the chalice / but i say that i trust that if the king find the fox under the chalice / that he will no more suffer him to have sauctuarj there / then Solomon suffered ioab to have any sanctuarij of the altar / When i say though steuen gardener had brought up of his costs / all the lords children of England / yet i trust for all that / if he can be proved a papist / that the king will ponish him as he hath deserved / doth it now follow that i have said that ye have brought up all the lordis children in England? at your costs? i reken nay / So it followeth not that i hunt the fox under the chalice because i desire the king to let him have no refuge there. Howbe it if the fox should crepe ether in to / or under the chalice as he crept in to the canon of the mess / from whence the king fet him out / & i should hunt him out of the chalice or from in under the chalice it followeth not that i were angry withe the chalice or intended any hurt to the Sacrament therefore / ye do not say the truth where ye say that i hunt the fox under the chalice and your meaning is as false where ye privily mean that intend to write against the Sacrament / I sought the fox among yow bishops & priests / & was he not of late found in your secretari whereas he hath been so long secretly hyd? ye dissemble that i sought him among yow / and yet the title of my book testifieth that i meant that he was among yow / i sought the fox also in the church and a bout the altare where as i thought that he was / and there i am suere he is and hath taken sanctuari and will their so long abide till Solomon take him by uiolence away from the altare and ponish him acordyng to his deseruynges.

He askethe whether the king's maiesti bannisshed the popes name his purseand his doctrine.

Thys bishop is no more ashamed to lie then a best is ashamede to go barefot / for i said thes words only that follow / hoo ye lordly bishops & ye clean fingered gentlemen of the clergy / is not the fox of rome otherwise called papa among yow? What was the pope that the king commanded yow to drive out of Englonde? When as thes wer my words / ar ye not ashamede to say that i ax the king's maiesti whether he hath bannysshed the pope's purse / name / and doctrine? Ar ye lordelly bishops and the cleene fingerede gentle men of the clergy the king's maiesti? it apperethe plainly that ye mean so / or ellis ye would not judge that to besayde unto the king's maiesti / whatsoever is said unto yow and to the rest of the clergy / let men that have leisure here of gather more of your meaning. Moreover i axed not whether the king's maiesti bannisshed / nether whether ye proud prelates bannisshed the pope's name / purse and doctrine / (for i knew well that the pope's doctrine was still vnbannisshed among yow) but i axed of yow foxes whelps / what was the pope that the king commanded yow to bannysh away / and where as i say / command to bannyshe / ye make bannyshe alone / as to command to bannishe / & to bānishe followed by & by from the master to the servant / If that your bannishe had been all one with the king's command to bānishe / & the on had followed cōse quētly of / the other / we had had no need at this time to babble so mych of that bestis bamisshemēt.

And by this distribution the mā making him self an swear to eche member & parte deuyseth him self matter there upon to triumph / But if another should answer him / he would say that the king's maiesti bannisshed not the bishop of rome / ether for his name alone / for his purse alone or for his doctrine alone / but for all to gether.

Here ye answer nothing to the purpose for the questione was not whether the king had bannisshed the pope for his name purse or doctrine / but it was whether the pope which the king commanded yow to drive out of Englonde / was the pope's name or his doctrine or his purse / and ye make no answer to that questione / but to the great dishonor of the king and of the hole realm answer / that the king hath bannisshed the pope for his purse / Is not this a sweet hearing to hear on of the king's counsel to say that the king hath bannisshed the pope for his purse? And then ye say that he hath bannisshed the pope not for his purse alone but for his purse name and doctrine all together.

And not for all to gether so as all to gether were naught but for all to gether so far as he misusethe thē. And as touching his name so far as it should signifi a superiorite / above all princes and challenge a dominion in this realm / so far is the name of pope bannisshed / But else the god man pope of trumpyngton may in England live quietly / for the name was never abhorred but as it brought a wrong persuasione of the bishop of rome / by that name / where as else the bishop of rome / men call him still withe out danger / And as concerning his purse as it was worthily expelled / so was it not because any money might be taken of the spiritualti by their just superioures / but because it might not be justly taken of him that was nether superior / nether yet did any thing for it.

Se as the fox runnethe out and in as it were in a sophistri mase / sum time bakward and sum time forward / that my houndes should not find him / Howbeit i gather this of his saying that the pope's purse and his doctrine abide still in Englonde only so much of them taken away as the pope hath abused and that the rest of the pope's doctrine and his purse which gardener & his fellows can occupy well / may lawfully tarry still in Englonde /

And as concerning such doctrine as was under him taught it was never under stand of any good man that all that which was taught ether by the bishop of rome / or under his authority / was his own doctrine / & to be cast away / but only that which was worthily to manteyn his authority to be reject with him.

The fox though he be very wily in keeping of his own consel / yet hath he once uttered his meaning / and holdethe that only thos doctrines of the bysshop of rome ought to be put away where withe he manteyneth his supremecie / for he saith only / which word excepteth all other / and thereby hemeaneth that all other doctrines teache they never so much idolatry / superflition and deuelishnes / ought to continue in Englōd still. Is not this to cut of the foxes ears and to let him worrishe pe'still at his liberti? yis i think so.

And it which was good to be retained and kept / not because it was his / but because it is good / Shall not we confess Christ the son of god because the deuel said the same?

To answer shorthy to all this superfluous bablyng of this bishop in my hunting i did not say that all thes doctrines that were taught under the bishop of rome were naught / but this was my argument. The pope's doctrine / is the pope / and ye hold still the pope's doctrine ergo ye hold still the pope. If that the pope or any of his taught the word of god / that was not his doctrine / but the doctrine of god / which is eiher contained in the New Testament or in the old / and against such doctrine have i not spoken / nether would i such to be castaway / thoghi he and his had taught it / but such doctrine would i only to be driven a way withe the pope as the pope hath ordened only and not Christ / and is ether plain manifest contrary to the written word of god or ellis uayn / idle superfluous and hynderance to the prechyng of god's undouted word / Now bable on as long as ye leste.

Finally the bishop of rome was expelled nether fox his name only his purs only / ne his doctrine only but for all to gether / so far as eche of them exceded from the treuthe which is only minded / all noughty doctrine is expelled withe the bishop of rome / and not because it was his but because it was naught / It were pity that evil men should have such a stroke in things of the world / and moche less of god / that what good thing one meddled withe / should be called by and by naught / Kyng richarde the third / au usurper in this realm / brak the trust committed unto him / by his brother / concerning the preservation of his children / And yet caused an act of the parlement after to be made in his time / that feoffes of trust should do acordyng to their trust / The autor we justly hate / & yet we make much of the law which is good & reasonable / Wherefore the fundacion of this man's resonyng to reprove or reject any ordinance because our enemy ether made it or used it / is very slender and foolish. God can be the auctor but of goodness / Amongest men that is naught is naught who soever hath used it / and that / that is good is good who soever hath abused it. And therefore there cannot be a more fond manner of prouyng then to say this is naught / and whi so? for such a man meddled with it / such a man used it such a man commanded it / to be observed.

Becaus ye cannot conconfut my arguments / which i have made against the pope & his traditions / that ye might seme to your friends to say sumthyng ye fain an argument yourself as though it were mine and reason stoutly with histories & examples against it but all in vain / & to no purpose / your argument which ye have made in my name is this / the pope hath made the ceremonies of the church / ergo they ar to be cast a way withe hyme / which argument though it be not mine yet for as miche / as it is fathered on me / a little added to it / i will make it mine and prove that if followeth well enoghe. Never the less that all men may se how unshamfaced a liar ye be i will rehearse the argument that i made to prove that the pope was still in englōd / The pope's doctrine is the pope / but ye hold still the popes' doctrine whils ye hold still the ceremonies that he made / ergo ye hold still the pope / and when as i cum to the trial of the pope's ceremonies i do not as ye falsely lyk one of the vnsham faced hore of babylones sons / report of me / only say the traditions ar to bē cast away because the pope made them / but i prove both by testimonies of scripture and by natural reason that they ar nonght have i brought no other argument against / coniuryng of hally water and salt / crepyng to the cross / against the forbidding of prestis marriages / against / the robri of Christis cope against the stews / against the service / in latin / against the priests receynyng of the Gacrament to win there by to other men remission of sins / but that the pope made them? I report me unto all them that have red my book whether i have brought scriptur and reason or no / i have brought such resones as me think ye cannot yet wype away withe all the sophistri logic & law that ye have / & as for the other ceremonies that i resoned not against / i did not say that they wer therefore naught because the pope made them as ye lie / but i would they which were very trifles in compary son of thos traditions that i wrote against / should be esteemed bi the other which seemed miche more gorgiōs thē they were / not cōfutyng them because both my book should have been to long and also they needed no confutation when their ibetters as they appeared / wer proved to be naught / Now what will the story of king Richard help yow? seeing your fundacion is falls. But i pray yow what an argument is this / king richard being an evil man / made a good politic law / ergo the pope though he be an evil man may make a good doctrine that god never made / which is godly & necessari for Christis church / Aristotel and Plato were infidels and made good politic laws for the common wealth ergo they culled also make good and godly and necessari doctrines for Christis church / Your argument followeth not where ye argue an evil man may make good politic laws for the body / ergo he may also make good and holsum doctrine for the soul / Thys manner of resonyng from the less to the more affirmatively / is allowed in no logic nor learning that ever i have seen / But leste ye should make your excuse and say / that your argument is from like to kyke / and as it were thus made / king richarde an evil man made a good politic law ergo the pope may make a good politic law / i will prove that ye take not thes ceremonies and traditions for polytik laws / which ar profitable for the governance of a coman wealth but for laws for the soul / Ecclesiastical laws / and for both promoters of god's honor and for god's service also / ye and more over i can prove that ye take thes ceremonies for the commandments of god and make the breakers of them the breakers of god's commandments / which if i do / then procedethe your argument thus an evil man may make / good politic laws / ergo he can also make good laws for man's saule and so holsum doctrines for the church of Christ that if they were takē away all semelynes / & godliness should be takē away withe them as ye say here after expressedly of taking away of the pope's cererionies / In your Catechism lately set out in the king's name writing upon the fourth commandment ye say thus of the pope's ceremonies against the which i have written / partly in my hunting of the fox.) Lykewyse do they all break this commādment / which do not observe but despise such laudable ceremonies of the church as set forth god's honor / & appertayn unto good order to be used in the church / And there fore concerning such ceremonies of the church as have been instituted by our fore fathers / and be allowed by the princes or kings of the dominiones as hallowyng of the font / of the chalice / of the corporace of the altare / & other like exorcisms and benedictiones / sprynklyng of holy water / giving of holy brede / bearing of candelles / & palms crepyng to the cross / and other like laudable customs rites & ceremonies / ar not to be despised / but to be observed.) Then can ye not say that ye mean by the pope's traditions polytske laws / for god gave no commandment of polytyke laws in the ten cōmandmentes / but left that in the liberti of Princes to make as many or as few as they think necessari for their subjects / but ye weue thes ceremonies under the commandment of god / & to your great shame ye make thē commādmentes of god / for if the transgression of ceremonies be the breaking of god's commandment / then must the keeping of them be the keeping of god's cōmandment / & they must also be god's cōmandmentes. If that a mā cum not to the church to krepe to the cross / to bear candelles to hear mes in atong that he under standeth not / say not ye unto him whi wilt thow not cum to god's service? Is god's service a politic law? thē it is plain that althoghe ve once said so / ye mean not by the popes traditions politic laws. Now let vsse whether this argument followeth or no. The pope only being / a man & that an evil / man brought in to Christrs church & commanded to be kept / thes ceremonies & traditions which ar not found in any place of god's word ergo they ought to be cast out of the church again / That the pop is amāye will grant me / but that he is only a mā your canō law will deny / for it saith that the pope may do that amā may not do that is to serperate whom god had copled to gether / that the pope is an evil mā & a falls Prophet i dout whether ye will grant me this / both with heart and mouthe or no i must therefore prove it as well as i can / He is the king's enemy & an usurper of authority unto him self that god gave him never / ergo he is an evil mā / but i will if i cā bring a reason or two sumthyng stronger to prove that he is Antichrist and a false Prophet & there for that he is an evil man / He is Antichrist which teacheth falls and contrary doctrine unto Christis doctrine / & taketh it vpō him which belongethe onlie unto Christ / the pope doth so for he teacheth that Peter was hede of the hole catholic church over all kings and Emperors and above all the rest of the Apostelles and that he is above all Emperors and kings and that they ar bound to obey him and not he them / and that he being but a bishop hath both the swords / of the word / and of temporal correction / with many such other false doctrines which because they ar well known i need not greatly to rehearse / That he is a false Prophet i prove it thus by the authority of the Prophet Ezekiel which paynteth your father and yow so plainly as though he had seen yow both together / In the thyrtent chatpter he saith thus / Son of man Propheci against the Prophets of Israel / which prophecy / and say unto them that prophesi out of their own heart hear the word of the lord / Thus saith the lord god / Woe be unto the foolish Prophets which go after their own spret when as they have seen nothing / Thy Prophets (o Israel) ar made like foxes in the wilderness ye have not gone up to the burstynges / nether have ye made an hedge for the house of Israel to stand in battale in the day of the lord. They have seen uanite / and a falls propheci saying / the lord hath said / when as the lord hath nor sent them / & they trust that their word shall ones be allowed / Have ye not seen a vain vision / and spoken a lying prophesi? And ye have said / the lord hath said when as i have not said it / Ther fore saith the lord god / for as much as ye have spoken uanite / and have seen a lie / therefore saith the lord be hold here am i against yow / and my hand shall be against the Prophets which se vanites and prophecy lies / they shall not be in the secret priuite of my people / and they shall not be written in the number of the house of Israel / nether shall they cum unto the land of Israel. And ye shall know that i am the lord / Now because they have deceived my people saying peace when there is no peace / and he byldeth a wall / and they plaster it over with an unprofitable cruste / Say unto them that make an unprofitable plasteryng of it that it shall fall / and there shall be a shower flowyng in / and ye shall fall with the stones of the hale / and the wind of the tempest shall brust yow / And behold when the wall fallethe / shall it not be said unto yow / where is the cover that ye laid over / I shall pul down the wall which ye have covered with an unprofitable crust / and i will dashe it down to the ground / and the fundacion of it shall be openly known and uncovered / and it shall fall / and ye shall be killed in the mids of it / and ye shall be taught to know that i am the lord / And in the ende of the chapter he saith thus / Becaus ye have made sad the ryghtuous man's heart withe a lie / when as i did not make him sory / and streyngthen the hands of the wikked that he return not from his evil way / that he may be kept quik. Ther fore ye shall se no more vanite / and ye shall gess no more / but i will deliver my people out of your hand. Thus far Ezekiel / of whose words i gather that they ar falls Prophets which speak unto the people thos words and doctrines which they have not received of god and yet make the people believe that theyre doctrine and words be of god and wound good mennis consciences where no sin is committed / and confort evil men when as yet the wrath of god is over them / but thes properties agre both to your father of rome & yow / ergo ye ar both falls Prophets / ye and your father say that a priest may not mary by the law of god / that noman may be a preacher of god's word except hebe first benet / collat / subbecō ano decon or a sacrificyng priest / that it is dedly syn to eat flesh in lent and on the days that ye have for bidden to eat flesh on / except a man by apardon or a license for monie / withe yow also is sin / and yet can ye not prove that god hath forbidden that ye forbid / ye have nether scripture nor word of god for yow but thes lies have ye spoken out of your own hearts and wound and strike the consciences of good men with dedely fear for leuyng of such things as god our law maker never commanded / ye say it is good to take Christis cup from the laymen / to conjure hally water / to bear wilowes / and wex candelles / to crepe to the cross / to hallow chirches vestmētes and chalices / to hear Mess Matines and euensong in a strange tongue that the hearers understand not / to hallow the font and the pascal and little candelles / and fire / to desire saints merits to bring us to heaven / that one man may deserve remission of sins by the receyuyng of the sacrament for another / thes doctrines do ye teache and say / that all thes ar good werkes / and god is pleased withe thes works when they ar don and offended when they ar left of and undone / and thus do ye both comfor teuel men with your trifles / and wonde good men withe dedly fear where none should be / & ye speak thes words and doctrines out of your own hearts / and ye cannot prove that god bad yow teache thes doctrines that ye teache / there for both the pope and yow which be the pergetter of the popes wall ar falls Prophets / Be that is a true Prophet is sent of god / he is sent of god that speakethe the word of god / and hath the word of god to show for him / then seeing that your father the wall maker of the popish church / and yow the pergetter of the same / have not the word of god to show for your doctrines / & yet say they ar good and necessary for the church / ar both false Prophets then shall it not be a good argument to say / this is the doctrine taught of a false Prophet which he never received of god / ergo it must be cast away? Because now in this time we have much to do with man's traditions / and cererimonies / which god nether commanded / nor ordened / and ye say that they ar to be hold̄ in the church / and i contend that they ar to be drivē out of the church let us se whether i can bring better resones for the bannishement of man's doctrines or ye for the mantenance of them / Every doctrine that the heavenly father hath not ordened / must be pulled up by the roots and cast a way / but the ceremonies and traditions that ye defend / did the henenly father never orden / there fore the ceremonies and traditions that ye defend / must be pulled up by the roots and cast away. If he did orden them tell us what boke and chapter they ar written in / I have once proved that they ar of the pope's making prove yow now and ye can / that they ar of god's making / and till that time that ye have proved that / they must be pulled up by the roots and cast away. Every strange doctrine is to be shoned of Christian men and to be cast out of the church / but every doctrine is strange which is not contained in the holy scripture / ergo all doctrines that ar not contained in the scripture ar to be shoned of Christian men / and to be cast out of the church / But none of thes traditions ar contained in the holy scripture / there fore they ar to be shoned of all Christian men and to be casten out of the church / acordyng unto the learning / of saint Paul which saith / hebrewes the xiii. let us not be carried about withe diverse and strange doctrines. All thos precepts ar to be bannisshed out of the church / where to we ar forbidden to give hede / but unto the precepts of men which refuse the truth ar we forbidden to give hede / therefore / all precepts of men which refuse the truth ar to be bannisshede out of the church / But the pope and his papists ar falls pro phetes and refuse the truth / ergo all their precepts ceremonies & doctrines ar to be bannisshed out of the church. But the ceremonies and traditions that ye defend ar the pope's commandmentes / therefore even because they ar his / being a falls Prophet and not god's commandments / ar to be cast out of the church acordyng to the learning of saint Poul unto titus in the first chapter which saith / rebuke them sharply that they may be sound in the faith not gyvyng hede unto iewish fables and commandemētes of men which refuse the truth. If that we be forbidden in the scripture to keep the commandemente both of our fathers by nature / and also by governance if they command any thing concerning religion that god hath not commanded / moche more ar we forbidden to keep the commandmentes of them that belong nothing unto us / if they command it concerning religion that god hath not commanded / But we ar forbidden to keep our fathers commandments concerning religion if they command us any thing that god hath not commanded / Ezekiel the xx. chapter in thes words. In the commandments of your fathers walk ye not and keep ye not their judgments / walk in my precepts ande keep my judgments / ergo much more ar we forbidden to keep the commandments of them that belong nothing to us when they command us to keep that god hath not commanded / But the pope hath nothing to do with us / there for we ar forbidden to kep his commandments / when he commandethe us that god hath not commanded be fore / but the ceremonies that ye defend ar the commandments of the pope / therefore we ar forbidden of all mighty god to kep them. All the doctrines of thos men which for their false doctrine ar justly exomunicated ar tobe driven away withe the men excomunicatede / But the pope for his false doctrine is first justly excommunicated of Paul / afterward of the germanes and last of our moste noble Prince king Henry the eyght / ergo his doctrine which is his / must be driven a way withe him and not hold̄ still as ye say / If ye say that Paul hath not excommunicated him hear what Paul saith in the first chapter of the epistel to the Galathianes / if any man preach vn to yow any other thing thē ye received / the same / be acursed / but the pope preacheth other doctrine then the Galathianes learned of Poul / for they learned nothing of Poul but that he had learned of god / be fore / for the pope teacheth his owen doctrine and ceremonies which nether Paul nor he receydied of god / there for the pope is acursed and yet shall we hold still his learning? All the doctrines ar perilus for man's soul and ar to be Casten away / which when they ar taught / make the techers there of to worship god in vain / but all doctrines which ar the cōmandementes of men if they be taught make the teachers there of to worship god in vain / ergo all the doctrines which ar the cōmandementes of mē ar parillous for man's soul and ar to be casten away / but all the doctrines of the pope that i write against / and ye defend / ar the doctrines and commandmentes of men and only of men and that evil mē / ergo they ar perilous for man's soul and ar to be casten away / Now let in different men iuge whether ye have mo resones of authority and weight / takē out of the scripture to prove that an evil man's doctrine should be holden in the church of Christ / or i have to prove that all mannis doctrine though they were as holy as Poule was or wer angelles of heaven if they have not receyned it of god ought to be driven out of Christis church. And because ye harp miche on that strynge that though a man be evil and a falls Prophet that he may bring forth not with stādyng good fruits and make wholesome doctrines / we will examine that saying a little farther yet withe the learning of Christ which saith thes words concerning the mater that is in strife between you and me. Beware saith Christ of false prophets which cum unto yow in shepis clothing but with in ar ravening wolves / By their fruits shall ye know them / So mē gather a grape of thorns / or of thistelles figs? Every good tree maketh good fruit / but a rotten tree bringeth forth evil fruit. A good tree cannot make evil fruits / nether can a rottē tree bring forth good fruits. whether is the pope a rottē tree or no • if he be a rottē tree / and yet ye say that he may bring forth good fruits and make holsū doctrines / ether must ye be a falslyer / or ellis Christ's word is not treue Christ saith also Matth. the xii Ether make the tree good and his fruit good / or make the tree and his fruit evil / for the tree is known by the fruit / ye generation of vepers how can ye speak good things when as ye be evil / for of the abundance of the heart the mouthe speakethe. A good man bringeth forth good' things out of the good treasure of his heart / and an evil man bringethe forth evil things out of the evil treasure of his heart. Thus far hath Christ spoken / Now i desire yow that ar reders to be judges in this mater / whether Christ which saith that an evil man and a falls Prophet cannot bring forth good fruits and doctrines is more worth to be believed withe the naked truth / or master gardener which saith that the pope which is a falls Prophet and an evil man may bring forth good fruetes and make wholesome doctrines and necessari ceremonies and profitable traditions for the church of Christ / withe his histories and bys oft repeated good good / and withe his natural resones.

As much agreeing to the faciones amongst the florentines / while they were in their common wealth. When on demanded what he said to such a matter being then in consultation / he looked about / and esspying out on of his enemies said / what so ever such a man would say poyntyng to his enemy / he was of the contrari opinion. The king's maiesti like a noble prince hath proceeded in this mater not upon faction / nor upon displeasure / or enemite / but only truth & therefore hath rejected the bishop of rome / so far as he swerveth from the truth And so far as the truth will bear / his maiesti agreeth with all the world / intendyng by the expulsion of the bishop of rome not to confound the truth / but to purge it from such corruption as by the bishop of romis mantenāce did insect it.

Your meaning is that the pope is to be so far rejected and bannisshed away as he swerveth from the truth and no farther / The bishop of rome is an heretic for stubbornly holding of doctrines contrari to the scripture / and he his a traitor for making of him self hede of the church of Englonde / a boue the king. Other heretics convicted of heresi arburnt with all their books though they conteyn and have with in them all the truths and doctrines that ar in the hole bible / and all men that rede them ar taken for heretics / and their books ar earnestly forbidden / other traytoures convicted once of treason / ar destroyed and put to death withe all their good qualites be they never so many 〈◊〉 excellent. But the pope both an archeheretik of the sect of papists / and a fountayn of treson / and an hede traitor which not only withe words deniethe the king's supremeci / but alfo beareth dedely hatered against the king's maiesti / and would depose him if his pour were like unto his will / by your procurement / hath goten a special pardon that though he be a traitor and heretic / he may abide still in Englonde and that his books which conteyn both his treson and his heresi may be red of all them that can rede them / and understand thē withe out all suspicion of heresi and treson / only so much of his traytourous doctrine and heretical treson bannisshed away as ye his children judge to swerve from the truth / which ar so blinded with the darnel of his canon law that ye cā / not se it / How can ye be judges in matters of truth of Christian religion which have not been exercised and brought up in the truth / but in decrees / decretalles / extrauagantes / counsels / clemētines and such other popish learning where of ye have goten such a taste in the palates of your mouths that whatsoever scripture cummethe in your mouths it hath a taste by your wrestyng of it / of the pope's decrees and decretalles even as he that hath touched coloquintida or aloe / maketh all thing that he touche the have the taste of them. So much of the pope's doctrine must be driven away as ye think contrari to the truth / the fox must be so long han ged till ye say he is hanged enoghe / and them must he be let • down again / but half hanged / because he is a clerk and can say his nekverse / To speak in good ernest i think that every man may se that is not willfully blind that the pope thoght he be a stranger and justly convicted of ii great offenses yet hath more fauore shown unto him then any heretic or traitor being an Englisman had shown unto him in Englonde thes vii. years. Therefore he hath yu favorers in England.

So as this hunter chasethe far at large / when withe the only bishop of romis name / he would hunt out all / and destroy withe the bad the good also. And so he might have kept all his ye hold still / without ye can other wise disprove them / then because the bishop of rome used them or willed them to be used / for they remain not because he willed or used them / but because they be good. The man pleaseth him self moche that he proveth by divers examples that like as Aristotellis doctrine is called Aristotel and Terences comedies Terence / so the popes doctrine should be called the pope. But herken again if Terence spak that Plato had spoken / whē terence were bannisshed might we not use the speech still of Plato / because it cam ones out of terences pen?

I ax of yow again whether this terence was bannisshed for evil speaking or for evil doing? If he wer bānisshed fo: evil speaking and learned the same of Plato / when terence were bannisshed it should not be lawful to use still the speech of Plato / But if terence were bannisshed for evil doing alone / & not for evil saying when terence were bannisshed men might follow Plato's speech where it is good though it had ones cummed out of terences pen / and he had used it / But what is this to the purpose? Can ye prove that the doctrine that cam thorough the pope's pen was not his own / but the doctrine of the father of heaven? If ye can prove that the pope can justly say withe Christ / the word which ye hear is not mine but my fathers which hath sent me / i will also alow the pope's doctrine as ye do / not because it is his but because it cam from god / but foras miche as nether ye no: he can prove that his doctrine cam from god i will take yow both for falls Prophets as i have don hither to / Herken to me ones as i have don to yow your saying is that Plato's learning that terence had used / were not to be cast away when terence were bannisshed though it had cum med thorough terences pen well so beit. Wilyam tyndale wrote many books where in ar many true and godly sentences / and sayings / which he had taken out of the holy scripture / and the hole new testament which is the undoubted word of god cam out of his pen in to our englishe tōg willyam tyndale was bannisshed out of England and burnt as an heretic in brabant / whether is it welland wisely don or no / that his books which conteyn so miche godly learning and the hole new testament which cam thorough his pen / ar for bidden to be red and so bannisshed for an heresi or ii that ye say ar in in his books / and for half a dosen faults that ar in his translation? If it be evil don whi do ye not amend your doing and whi suffer ye not his books to be red whi blot ye not out the faults of his translation / and condemn no more Christis learning because it cam thorough W. Tyndalles pen? If it be well don that W. Tyndalles books and the New Testament of his translation ar forbidden to be red and ar bannisshed away withe him because they have sum faults or an heresi or ii in them and ar cummed out of his pen / then all the hole doctrine that ever the pope taught / withe all his traditions and books which ar so full of heresies and superstitiones / and have so little scripture in them / ought to be miche more bannisshed away with the pope and ought to be forbidden to be red then tindalles books and the Testament of his translation ought now to be bannisshed and forbidden. Is there any holier doctrine in the pope's law and in his ceremonies and traditions then is in the new Testameut of tyndalles translation? ar there not as many hereses in the pope's books as in tyndalles? What reason is it then that tyndallis books and the New Testament of his translation shall be bannisshed away withe tyndal / and be forbidden to be red / and that the pope's doctrine and ceremonies withe his books shall not be bannisshed withe the pope but shall be kept still and red in the church as a new gospel in the mother tōg that all the hole church may under stand his doctrine / and learn it when as Christis doctrine must be said and song in such a tongue as not one among an C. vnderstandethe because as it apperethe that few should learn it? Whether hath tyndal now or the pope more favor shown unto him in England? tyndall which is bannisshed both bodily & withe all his books & doctrine, both good and bad or the pope / whose doctrine & books ar red & allowed / after that he is commanded of the highest pour under god to be bannisshed out of England for his heresi & treson? If the pope have not more favor / then Christ hath in Englonde / Why may the pope's gospel be red of all mē in English / and Christis gospel is forbid̄ to be red in ēglish / and only a few of gentle and rich mē may rede it?

Christ said / Doctrina non est mea sed eius qui misit me patris, And miche more what so ever is good spokē / or used by any mā is of god.

The common heretic catcher is now becumned an open heretic him self / and a minissher of Christis glory / & a preferrer of mē before god / for thus saiethe he / What so ever is good / spokē or used by any mā is much more of god thē Christis doctrine is. He saith that the pope's ceremonies and traditions which i write against ar good / thē ar they / by his saying / miche more of god thē Christis gospel is. And therefore belike / he forbad that certain men shall rede Christis gospel / & suffereth all that will to rede the pope's traditions / which he hath of late years set out at large interlaced here & there wit a piece and a pache of Christis learning to purches more authority unto thē / if that he had thought that Christis learning had been as miche of god as he thought the pope's traditions decretalles decrees & clementines he would as well have fuffered all mē that would have red Christis gospel / as well to rede it as he hath permitted all mē wymē & children that list to rede the pope's ceremonies tradiciones decrees dectetal les & clementines / Now is it cūmedout at leughthe for what caus was there such diligent inqueri made every quarter for the transgressiō of the pope's ceremonies / & such pains of dethe ordened therefore / & so small inquery & little ponishmēt ordened for the breaking of the cōmandemētes of Christ. Now had Christ need of the testimoni of Iohā baptist / nathānel / andre / & peter to bear him witness that he is the son of god / which if the pope's proctor believed to be true / he would say that Christis good doctrine were as well and as much of god as the good doctrine of any man / If that this saying of gardener be vn examined and vncumpelled to be recanted as an abominable heresi that Christis doctrine is not so much of god / as any good thing used or spoken by any man is of god / then i say that he hath gotten as they say in cambrydge agrace ab omnibus / and a licens to be a papist and an heretic and that no man's accusation against him shall be heard.

And him ought we to make author of all good nes were it balaames ass that uttered it / If Christ be preachede saith saint Paul be it per contentionem or iudicium / let it have place modo Christus predicetur / Look upon the truth & goodness of the thing setting a parte the person that speakethe / precheth / uttereth executethe or commandethe the same Ne there was here to fore any man so mad / as expellyng a tyrant / would cast away withe him both that which was good and that which was evil also.

As we ought to make god autor of all goodness so we ought to be sure to ascribe and lay no thing vn to him but it that we know for a truth is goodness / or good / prove once that the pope's ceremonies and traditions ar good and then shall i say that they cam from god / but where is your profecye have from the beginning of your book x. times said the ceremonies and ordinances that i have written against / ar good good and good but other proof have ye brought none / think ye that it which is a falslye of itself / shall by oft repetyng of it wax true? Is it possible to make of an evil thing a good thing by calling if many times good? Is the oft and manyfold rehersyng of any thing a sufficient proof of the same? other proof bring ye non / allearned divine should have brought places of scripture to have proved that the traditions which ye so oft call good had been good / as i have brought arguments and texts of the scripture to prove that they ar naught and contrary to the scripture / But here i must pardon yow / for in deed the matters that ye defend ar so foolish trifling and so cōtrari to the scripture that it is no meruel if ye can bring no place of scripture / for them to defend them with / And where as ye say that there hath been noman so mad / as expellynge a tyrant / would cast away with him both that which was good and the bad also / whether ye mean of good profitable / or good pleasant / or by creation / ye swerve far from the truth / for allmyghty god the well of all wisdom / commanded the children of Israel when they should drive out the he then kings withe their folk of the land of promise / to drive and put away with thē / all their laws ceremonies and traditions even thē that were lawful / were they never so profitable or pleasant for the common wealth / It is tobe thought that in so many citees & kingdoms that there was sum good politic laws / and sum profitable and pleasant for a common wealth / But for all that were they never so good so politic and profitable / god gave the this commandment unto the children of Israel concerning them / saying Leuitice the xviij. chapter After the custom of the land of egypt where in y • have dwelt shall ye not do / and after the manner of the land of chanaan where in to i shall bring yow shall ye not do / nether shall ye walk in their laufulles / ye shall do my judgments and keep my precepts and walk in them. And in the xx. chapter. Walk not (saith allmyghty god) in the laufulles of the nations which i shall drive out before yow. Moses god's true servant saith also deuteronom ii the xii. chapter when thow art entered in / after their destruction / require not their ceremonies / saying as this folk hath worshippet their gods / so will i worship also. Thow shalt not do likewise unto thy lord god / That which i command the / do thow only unto the lord / put nothing to it nether take any thing from it / If the pope your father and yow had dwelt in the city of Hierico or hay or any other such like which moses Iosuc or David destroyed / and had there / all your holy traditions / laudable ceremonies / good and politic laws / promoters / and setters forth of god's honor / with your decrees decretalles / councils and clementines / should Moses Joshua and David have ben mad men to have destroyed all your good and politic laws & all your laudable ceremonies? Make me an answer unto this question? If they should have been mad / then men ar mad for doing of god's commandment. If they should not have been mad if they had destroyed all your fathers ceremonies and traditions / which were not expressed in Moses law / and had commanded the people to keep and use only such ceremonies and precepts as were cōteyned in the written word of god / a prince which would drive out of his realm at this hour / the pope which is agreuous tyrant / and an enemi unto god's word / if he drove out withe him all his ceremonies laws and traditions / saving only them that ar expressed in the word of god / he should be no more mad / thē Moses Joshua and David was / which in their time did such like / The xv. chapt. of the first book of the kings is plain against yow / where as god cōmandethe Saul to kill man womā nuris and child / ox sheep camel and as / if that all thing be good that god hath created / the oxen sheep the camelles the asses and young children was good and yet god commanded thē not onlie to be expelled withe the tyrant agag / but also to be destroyed and killed withe hyme / thē mē may se how wysely ye have spokē whē ye said that noman was so mad as eypellyng a tyrā would drive a way withe him both it that was good and also the bad / The deed of king Saul in the forsayd chapter / Was miche agreeable to your deed / in putting down the pope and his popistri / As god commanded Saul to destroy agag and with him to destroy all his / both man woman and child / ox / as camel and sheep / & yet he like a politic fellow / killed not agag but kept him quike and saved the best of the sheep and other cattal / and the best clothes & all thing that was fayer and goodly to loke to / so when ye were commanded of the king our master to drive away the pope withe all his popistri / ye put down / a very small sort of small abusis / but the pope himself with the great abuses ye hold still and say that they set forth god's honor / as Saul said that he kept the best of the sheep and cattale to make sacrifices of to allmygcy god / But as allmyghty god perceyuing that Saul for couettousnes saved contrari unto his commandment agag and the best of the sheep and other bestis / though he cloaked his fact with the cloke of god's service / deposed Saul and forever kest him out of his favor / so should our moste noble Prince king Henry / follow god and do very well to depose yow and make yow a bishop quondam for breaking of his commādment / in holding still the pope and the greatest abominaciones that ever he ordened.

Wherefore seeing in all his / ye hold still / he bringethe no other disprofe but only from the personage that hath used thē / i pas them over as of no force / and cum to his cokkyng upon the clergy / when he saith / What say ye gentle men of the clergy / concerning the laws of the church / I say here your mastership playeth both the partes / and as he said at gamyng / ye would win the game if ye played alone / And yet have ye spent a great meny words in vain / ye put no difference between deeds laws and ordinances / and because it were in deed a great folly / for any man by proclamation to cause another man's deeds to be called his / as ye put your example right lewedly in sardanapalus / so by yow it shall be like folly, to call and make another man's laws and ordinances his by proclamation / Vhere in how miche your folly is / ye euydently declare / that ether do not / or will not speak the difference / but abuse the simplicite of the reder / as though deeds and laws were all one / Whereas in the one / it were madness by proclamation to make another man's deeds his and the other of all wise men used and observed / for in laws and ordinances the Romans sending to the Greeks for them / made them by approbation thers / And there is no common wealth / but it hath taken in sum point example of another / concerning the laws which be worthily theirs / where they have received thē / And amongst the Athenienses / laws made of solon / were not solones laws / but the laws of the city / as the text of the law saith / which sufficethe to reprove and confound this gentle man's resonynge / where in he would seme to excel / But the man concludethe that he would have no law but the gospel in the church / which is so far out of reason / that i will not reason withe him in it. And he semethe him self to be ashamed of it / and / therefore takethe upon him to prove sum parte of such cerimonies as we observe in the church to be repugnant to the scripture.

As a fox dar not adventure to run in the plain way / for fear of the howndes / leste they should catch him / but rumneth in to holes and ledethe them out of the plain way in to busshes brambles and thyk thorns / so do ye the romish foxis protector / for ye leap away from my arguments and answer nothing to them / but ye call me craftily away out of my arguments to bable with yow whether deeds ordinances and laws be all one or no / wherefore ye lordely reprove me / But i ax of yow whether a man saying that the ordenyng of hally water to take venial sins away / was pope Alexanders deed / speakethe good and true English or no / Is not an act and a deed all one? And call ye not the laws and ordinances made in the parliament house the acts of the parliament? Why may not i then call the pope's laws his acts and deeds / Sothe he nothing that maketh a law? If he do sumthyng it that he doth / is a deed / then if he orden a law his law ordened is his deed / then will not this shift serve yow / to trifle about a word / and let the argument alone vnsoluted / If this word deed do offend yow so sore i will use a term more pleasant unto yow / and make my argument thus / The pope's ordinances and the pope ar all one then to whom soever ye give and attribute the pope's ordinances him as much as lie the in yow ye make pope / but ye give and attribute unto the king the pope's ordinances ergo as much as lie the in yow ye make the king pope / Now what advantage have ye goten by refusyng the word deeds? As concerning your examples fet out of the civil law they do not solute my argument / for my argument was thus / As if the king of Denmark should make a proclamation that all the ceremonies of Moses law should be no more called Moses ceremonies but his ceremonies / yet for all that Moses ceremonies should abide and continue still Moses ceremonies / for all his proclamation / so the ceremonies that the pope hath ones made / continue and abide still the pope's ceremonies for all that they ar commanded by proclamation no more to be called the pope's ceremonies but the kings ceremonies / ye say that the Romans send to the Greeks for their laws and by approbation▪ made them theirs / i pray yow remanded not the Greeks laws still theirs / for all that the Romans used the same laws? Was not the Romans and Greeks partners in laws together when they used to gether the self same laws? then it folowethe for all your examples and by your examples that the pope's ceremonies ar yet still his and ar occupeed in Englonde and that (by your saying) the king's highness and the pope ar partners to gyther concerning ceremonies / for the after partnership dispossesseth not the fierst hole awner of his former possession / but he only gyuethe parte of his right unto him that is made afterward partner with him. Have ye any other thing to conclude with your examples? If ye have / make your argument and i shall shape a solution for it as well as i can / I trow ye will not be so mad as to argu thus on cite may receyne civil laws of another ergo the church may receive laws of the pope / Which is a false Prophet and a fervent Pharisee / when as Christ saith in the gospel be ware of false Prophets / beware of the Leuin of the Pharisees / Whereas ye say that i speak so far out of reason (where i say that i would have no other law in the church but the law of the gospel alone) that ye will not reason with me / ye play as your brother fox did which when he cam thorough a wynyarde and saw that the grapes we re hyer then he could reche to / said he would eat no grapes / so when as my saying is strongely defended withe god's word that ye can make no reason against it / ye will not reason / with me / scilicet / becausye cannot. Thys conclusion do ye hold that the law of the gospel in not sufficient for Christ's church to order and ruel it / except the pope's traditions be annexed there to / and that he speakethe far out of reason that would have only the law of the gospel in the church / Agaynst this devilish doctrine of yours i will make thes resones / The law of the gospel is miche more perfect / then the law of Moses / But the law of Moses was sufficient by itself for all them that was under it / and needed no man's ordinance to be added unto it / to order the iewes that were under the Old Testament / then is the law of the gospel miche more sufficient by itself for all them that ar under it / and miche less nedethe any man's ordinances to be added unto it to order them that ar under the New Testament / Paul calleth the law of Moses a child leder unto Christ / a shadow of good things for to cum / and saith that the law bringethe nothing to perfection / If this law needed nothing to be added to it or mingled with it the law of the gospel which Paul preferreth before the old law ii Corinth. in the third chapter hath now no need of the bishop of romis traditions to be added to it or mingled with it / Is not the lau of the gospel perfect? Is not that the moste perfect law that the moste perfect lawmaker maketh? made not Christ the perfitest law maker the law of the gospel? To that law which is perfect in all points nothing nedethe to be added unto it / Thē the law of the gospel nedethe not the pope's law to be added unto it and so is the law of the gospel sufficient for Christ's church and Christ's chirch needeth no other law but it that Christ ordened his self for his church. Further more when as the end of a perfect law of the church which alone is sufficiend bi itself to order the church / is to command all thing that is necessari to salvation to forbid all thing that is hynderāce to salvation / to teache / to reprove / to correct / to instruct / to make a man perfect / and ready to every good work and to be salvation unto all thē that beleve / and the law of the gospel cando all thes things / what shall we need to have any other law in the church seeing that this law conteneth all thing in it that is necessari for the church of Christ / and hath all the points / that be long unto a perfect law which ne dethe no other law to be added unto it? Almyghty god told his son Christ all laws that was necessari for Christis church / and Christ taught his Apostelles all that he heard of his father / and all that the Appostelles learned of Christ necessari for Christis church / they and the Evēgelistes have written it in the new testament which is the law of the gospel / But the Evēgelistes and Apostelles have made no mention of the pope's ceremonies laws and traditions / therefore they ar not necessari for Christis church / but the law of the gospel is necessari alone / Paul speaketh of this law of the church thes words / I am not ashamed of the gospel for it is the pour of god to salvation to all that believe. Do i yet still speak far out of reason whē i would that onlie the law of the gospel should be in the church? Christis religiō cam in to the world bithe word of god and not by mannis traditions and Christis religione hath frō the beginning bē up hold̄ withe the word of god and not with man's traditions / and the Christ̄ religiō is not grounded vpō man's ordinances / thē the religiō of Christ should continue and prosper well enoghe as it hath don frō the beginning to this day if all the pope's ceremonies and traditions were in the depest pit of hell from whence they cam / The ceremonies and traditions of men have ever been hindrance to the true religion / which things caused Christ to say to your brother pharisees manteners of man's doctrine as ye be / Whi break ye the commandment of god for your tradition? They worship me in vain techyng the doctrines which ar the precepts of man / then how far speak yow out of reason to say that the pope's traditions ar necessary for Christis church / and to mean that Christ had need of the pope's traditions and laws to ruel his church with all and to promote his honor / and to purches authority unto his Sacraments / Whereas ye reason that i seme to alow all thos ceremonies that i write not against / and only disallow them that i write against / i reason with yow again / if i seme to alow althe ceremonies which i write not against / then if followeth that ye seme to alow all the popistri ad superstitiones that your conpapist eccius hath taught / with all other Papists / for ye have not written against them / ye seme to alow that i lay unto your charge / that ye say mes for to hele the frenche pox for mad dogs and meselled swine / that the hallowyng of the font is all full of blasphemy / that no priest nether any man above xxj. may make an unlawful vow that ye hold still the stews that the deuel may have a place in England to be worshipped in / that it is agreater offense for a priest to mary / them to defile all the wives in his parish everyone after other / that ye intend to be aduouterers and horemongers / that ye reken it the deuellis service to rede Christ's word in English when the priests rede Omelias Gregorij pape in latin / that ye would forbid Christ to preach / if he were in England this day / as he was in ie wry / if he would preach in English thos sermons of his that the Evangelists wrote in Greke / All thes do i lay to your charge in my hunting of the fox but ye nether answer to them / nor examine them nor confute them / as ye go about to examine answer to and confute other matters that i lay to your charge / wherefore by your manner of arguyng which ye ground upon this text / Qui tacet consentire uidetur, ye alow and aproue all thes articles which i have above rehearsed.

And first he beginnethe with the crepyng to the cross which ceremony he can in no wise digest / therein he laborethe stoutly from the beginning of Gramner / to the end of Logik.

When as the crepyng to the cross is open idolatry / and dedly sin / it is to hard meat for my maw to digest / if that ye with your companiones which have drunken of the hot wine of fornication of the hore of Babylon / will needs eat it and with that wine can digest it / ye schal digest it alone for me / And whether my arguments which i fetch not alone out of Grammar and Logik but also out of the holy scripture ar stronger then ye can confute be made to no purpose orno / let other mē judge / which knowethe the scripture / and we shall try the mater here after.

For by his resonyng to declare this word worship (which he doth right worshipfully) it were idolatry / for the servant to make curtesi to his master / where in he should bow his kne / or the good man to kiss his wife / but to knele and to kiss his superiors hand / were by him foul and filthy abominatione / for that were both to gether.

If that the master and the wife / had hands and could not fele / fete and could not go / mouths and could not speak / ears and could not hear / noses and could not smell eyes and could not se / and were as braynles and soulles as your cross is / and so were idols / and therefore forbidden to be worshipped of allmyghty god / then if the servant made curtesi to 〈…〉 idol / or the husband kissed such a wife / they should worship their master and wife vnalwfully and so commit idolatry / But when as a master is a living creature of god and servants ar commanded to honor their masters and to obey them / and god will be known to be in ruelers / and that all masters and ruelers have their mastership and authority of him / the outward kissing and kneeling of servants which ar but tokens of their hearts and inward obedience to their superiors / is not forbidden of almyghty god but allowed / for the inward obedience is greater then the outward Curtesi / and if he alow the greater he alloweth the less / And god commanded men to love their wives / then when as kissing is the sign or token of love / where the thing is allowed / the token of the same is not forbidden / Therefore it is no idolatry for the servant to make courtesy to his master / nether is it idolatry for the man to kis his wife / for nether of thos ii facts or forbidden / but seeing that we ow no love nor obediance unto images / and the outward worship is in expressed words forbidden to be given unto images in the second commandment / in thes words thow shall not humble or bow they self unto them / nor serve them / it is open idolatry / to make curtesi to images and to kiss them / Where for it followeth not / we may give outward reverence and worship unto masters and to kings ergo we may give outward worship unto images / for if this be your argument / ye mean that a blind and lyfeles piece of silver 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 king which is the hyest and moste honorable 〈…〉 of god's making in all this wyde woe ••• / and that images ar as well / to be loved as men love their w ••• s / and that god is as well to be honored 〈◊〉 •• ages as in kings / and workethe and ruelethe as well by them as by kings. Which meaning whether it be agreinge unto the scripture or no / let them which have authority in England to examine such maters / judge and give sentence.

What an argument would▪ this man fet out of a word in Greke or Latin being general / to make thereby a special conclusion to his purpose Scripture vsethe the word adoro / as the word worship is used in English to signifi godly honor / & Joseph fuffered him self to be worshipped of his brethren / withe reverent behavior / and there is on word adoro in both.

Ether ye write very darkly for the nons / or ellis your scribe hath left out sum thing for your reason hangethe very evil together / Howbeit i reken that this is your meaning. The angel forbad Johan to worship him and Joseph suffered his brethet to worship him / and in •• the the places is adoro / therefore adore signif ••• Both inward worship dew unto god and also outward worship / But what ye mean more / i cannot tell except this be your meaning / on kind of worshippynge that is out •• rde reverence / may be given unto me • / ergo •• ay also begyuen unto images / If ye mean thus your meaning is plain falls / for allmyghty god by who me all kings reign and all ruelers have their pour / willing that it should be known / that all that have any governance ruel for au • orite over other / have the same of him alon and not of them selves / will be honored in his ministers which ar the governors and ruelers of his people / with outward reverence and bodily honor / reseruyng ever unto him self the worship which standethe in putting trust of salvation / and love above all other / and yet / he will that the subjects shall not only worship their superioures withe out ward worship / but that they shall love them withe their hearts / and obey thē faithfully also / Then when as Iosephis brether fell down and worshipped him for as miche as they knew he was a prince ordened of god / they offended not god thereby only signifying the inward obedience and subjection of their minds / and Joseph being god's minister offended nothing in taking that outward worship unto him / which was a token of the inward submission of his brethers minds toward him / But shall a Christian man / to whom by Christ / all the creatures of the world the birds of the air / the fisshes of the water / and the beasts of the erthe ar in subjection / and subdued / by outward gesture or reverent behauoure / testifi and witness that he is in subjection and subdued unto a man's handeworke / to a piece of molten silver or gold? Shall the lord of all the noble creatures of god which ar in erthe / bow and knele to a vile piece of silver or gold made after the lyknes of a man / being but the creature of a man? Fie for shame that a man know eth not his own dignity. Shall a man by outward reverence testifi that god is in that image or workethe by that image which hekisseth and worshippethe? Shall Christian men that profess the scripture testifi by kneeling before images that god will ether be worshipped in images / or by images / without scripture and contrari unto the scripture? Set then aside this reason we may give outward reverence unto governors ergo we may do so to images / And if ye mean that John in the Apocalypse would have givē godly inward honor unto the angel / i will dissent frō yow till that i se yow bring better resones then ye have brought yet. Thynk ye that Johan that holy mā to whom god had shown so miche of his secretes / was so mad as to go about to give unto an angel the godly inward worship dew unto god alone? I judge no / and i think that Johan by his outward worshiping which he would have given unto the angel would have shown that he took the angel for his better / and superior / and that the angel knowing his intent / and that god had not subdued man under angelles would not that Johan should restifi any subjection unto him by any such reverent behauoure / and therefore said Deum adora, worship god / that is / testifi by thy falling down and outward behavior that thow art under god and that he is thy better and superior / as for me i am not thy superior but thy fellow servant / And as touching the nature of this word adoro / grammarianes which can judge best of the natures of words / hold contrary unto yow / that adoro is only taken for outward worship and outward gesture / for thus writeth the abbreuiato▪ of Valla.

Adorare est gestu corporis honorem / etiam sine ore et uoce impendere. And Valla his self saith thus Adorare sine ore hoc est sine uoce fit / non sine plicatione genuum et gestu corporis / Elephas et Phenix et alia quedam irrationabilia solemn adorare dicuntur. Saint Jerome upon the third chapter of Daniel writeth thes words / Et notanda proprietas Deos coli / imaginem adorari dicunt / Quod utrunque seruis Dei non conuenit / The scripture after the translation of Jerome most commonly useth adoro to give outward worship and colo to give godly inward worship / as a man 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 this word Adoro so general both to godly inward worship and to outward worship as ye unlearnedly without authority have pronounced. But put the case that odoro betokeneth both the kinds of worshiping / he that putteth a negation before adoro in such a mode as men forbid / forbiddethe nothe both the kinds of worshiping? He that saith thow shalt not worship an image when worship is both taken for reverent behavior / and for godly inward worship / forbiddethe he not to worship an image with reverent behavior? But god putteth a negation before Adoro / wherfor even by your saying it is forbidden to give any reverent behavior unto an image / If that i did reason then from a general term to a particular my argument negatively after good Logik should be as good as ye made any thes seven years / for where the generalis denied or forbidden all the specialles contained under the general ar also denied and forbidden / then if adoro as ye say be general both to kis and to show a reverent behavior / and to give godly inward worship / when images ar forbidden adorari / to be worshipped / then is both the outward worschip which standeth in kneeling kissing and in such other outward gesture / and the inward worship of the heart / is also forbidden to be given unto imagines / Howbeit i made no such argument before this time for i resoned thus a sufficienti diuisione / There ar no mo kinds of worshiping but ii. inward and outward / but nether of them is to be given unto images ergo no worship is to be given unto images the probation of this argument i fet out of the xx. chapter of Exodus where allmyghty god saith touching images / non adorabis ea ne{que} coles, thow shall nether bow to them nor serve them. Thys is the sum of my argument though i rehearse not the same words / which whether it be yet soluted or no let learned men judge.

I may not worship the cross in the church with godly honor for it is against god's commandment but i may use before it reverent behavior of which expressedly spak saint Jerome when he said / Adhererem trunco crucis nec prius dimitterem quàm ueniam obtinuissem.

Ye play with allmyghty god which forbiddeth yow to bow and knele to images / as a certain crafty boy did play with his Scolmaster in a grammar scoole / which commanded this boy & all other that learned grammar to speak Latin one to another at all times / and no English / Thys boy as oft as he was disposed to clatter English / he took unto him and a. b. c. boy and said unto him / Robin i will speak to the / and with this Preface he spak English all the longday by this boy to his fellows / and so mokked the spy / an brak his masters commandment / But the master cam ones in at the last and spied his craft / and took him and ponisshed him for a speaker of English to his fellows for all that he said that he spak unto the a b. c. boy. So ye perceyuyng that sum would chek yow if that ye held always that a man might worship the cross itself / most commonly ye say that a man may use reverent behouour before the cross but not to the cross / and that ye worship not the cross itself / but Christ / which is signified by the cross / when as ye worship the cross itself and not Christ / and sum time hold in plain words that a man may worship the cross itself / with reverent behavior / so that the heart be away / as i shall here after god willing / sufficiently prove it. Ye say that ye may not worship the cross in the chirch with godly honor for that is against god's commandment / If that ye will make any answer to apore man / tell me what is this godly honor that is forbidden / to be given unto images / and where and in what words it is forbidden? Ye mean by godly honor / as far as i can gather by your book / the inward worshiping of god alon / which standeth in trust of salvation and in love above all creatures / for ye say here after in your book that true worship is only in spirit / & that kyssyng and kneeling is not godly honor. where of it followeth that your iugement is that a man may worship an image withe outward woship that is with kyssyng of it withe kneeling and crepyng to it / Whereas ye hold that outward reverent behavior as kneeling and kissing is no parte of god's worship ye speak against Christ which saith Matthe iv. chapter / thow shalt humble thyself or bow thyself down unto thy lord god / and only serve him / whereas humlyng or falling down is outward worship / and / serving is to put confidence of salvation / 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 given to other thē to him self and to such as he will be known to ruel in. Whē the deuel said unto Christ / Luc the iv. i will give the all thes if thow will fall down & worship before me / what if that he had stand by / and said to the deuel give me all that / thow promised Christ / and i will do that thow requirest of him / if he promisede & ye fell down and worshipped be fore the deuel / whether had ye given any worship dew unto god / to the deuel or no? If that ye say that ye had given no worship dew to god / unto the deuel / then is it nosin in your books to knele before the deuel and to kis him so that your heart be away / & that a mā may worship the deuel with his body so that he worship him not with his mind / If that ye say that in falling down and worshiping before the deuel ye gave to the deuel worship that was dew unto god / thē is worshiping before the deuel worshiping of the deuel / and falling down & such other outward worship is dew unto god & on kind of god's worship / thē is not alonly the godly honor which is in the heart / but also the outward gesture as bowing & kneeling worship dew unto god which nether cā be dō to the deuel nor to any image without dedly sin / and yet ye say that we maynot worship the cross with godly honor / but that we may use reverent behavior before it / that is to kis it / to how to it and to crepe to it / which is no other thing thē to give at the least unto it outward worship which is cōtrari to the second commandment of god / If that ye would fly to this shift & say i worship & use renerēt behauoure before the cross but i worship not it i will prove 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 iv. Pharaoh made Iosephe cum up to his charet / an the crier to cry that all men should bow their knees before Joseph / and know that he was made rueler over all Egypt. Mark here that to bow knees is to worship / and to worship before Joseph is to worship Joseph / and that the cause why that Pharaoh would have Joseph worshipped / was that he would let all his people know that his pour and authority was in Joseph / Leuitici the x. chapter. Nadab and abiu offered before the lord / In the first of the kings / xxv. chapter Abigael lyghted of her as and fell on her face before David / and worshipped on the ground and fell down to his fete / ii of the kings in the xiv. chapter. The woman fell upon the ground before David and worshipped him / Psalm. lxxxv. All the people which thow hast made / shall cum / and worship before / the / lord. Isaiah. lxvi. All flesh shall cum to worship be fore mi face (saith the lord) Apocalypsis. v. The xxiiij. elders fell before the lam. Where Luke said thes shall i give the if thow will fall down and worship before me / Matthew saith i will give the all this if thow will worship me / iii. of the kings xix. chapter. I will leave me 7000. whose knees have not been bowed before baal / By thes places it is plain 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 cross itself ergo ye worship the cross itself / to kis with religions behavior is to give outward worship but ye with religious behavior kis the cross itself ergo ye worship the cross itself / But what need i any other witness to prove that ye worship the cross then your own words which ye sing on good firday which ar thes crucem tuam Domine adoramus, lord we worship thy cross / Never the les ye would have as long as ye could make the king's highness and all his subyectes believe that ye would worship before the Cros only and not the cross it self / But when as ye ar bet with arguments ye leave of your dissembling and fall earnestly to defend that the cross may be worshipped with reverent behavior that is with kissing it kneeling and crepyng to it / for ye say that in kneeling and kissing alone vnderstādyng of the cross / is no idolatry / And that no unlearned man in England should allege any scripture against yow / or should percyue that the worshiping of the cross with crepyng and bowing to it / is contrari to the scripture ye have theuishly / roberously / wikkedly & deutlyshly stollē that piece of the secunde commandment away which forbiddethe to bow or give any outword worship unto images. For thus write yow in your new Catechism which ye call like a masker as ye be the king's book / Thow shalt not have any graven image nor any lyknes of any thing that is in heaven above / or in earth benethe / or in the water under the earth to the intent to do any godly honor and worship unto them / Thys is your translation / and in this book where in ye examine me / ye take away from godly honor bowyngdown / falling down / kneeling an kessyng / and such other outward gestures / and say that thes ar not forbidden to be given unto images / but only the inward godly honor / is forbidden / And that ye might the more easily bring the lay people unto your opinion ye steal away as i have said a piece of the second commandment / for where as ye say only / thow shalt give no godly honor and worship unto images / meaning thereby the inward trust and godly love and obedience / and that outward bowing kneeling and kissing ar not forbidden to begyuen unto images / The truth of the Hebrew is openly against yow / for thus hath the Hebrew text both in the Deuteronomi and in Exodo Lo chisstachaue Lahem velo thaauedē the lxx. interpretoures made this text thus in Greke 〈 in non-Latin alphabet 〉 Saint Jerome translated the hebrew thus yn to Latin / Non adorabis ea neque coles That is thow shalt not give outward reverence to images / nether inward godly worship unto thē / Leo iude followeth saint Jerome / and pagnine translatethe the Hebrew text thus / Non incuruabis te eis et non colestas / That is thow shalt not bow thyself unto them / and thow shalt not worship them / And the Greke / word for word is thus / thow shalt not kis them nether serve them / wherforr seeing that ye have stolen out of the Hebrew text lo thisstachaue / 〈 in non-Latin alphabet 〉 out of the Greke text / Non adorabis out of saint Ieromis translation / Non incuruabis te / out of pagnines translation / & thow shalt not bow thyself unto them / out of the English bible it followeth that ye ar a shamfup thiefeād have committed shamful sacrilege or church robry and ar so much more worthy hanging thē any church robber that was hanged in England thes C. years / as the thing that ye have stolen is more precious then that the other church robbers have taken out of the church / in time past I gather therefore by the autorites above rehearsed / and by thes last translationes that to worship before an image is to worship an image / that to bow to an image and to kis it is to give outward worship unto it / and that it is cōtrari to the second cōmandmēt to give ether inward or outward worship to an image / then whē as the cross is nothing but an image / ad ye crepe to it kis it and bow to it / ye give it outward worship / and to give ether outward or inward worship to an image is idolatry / it follow the that in crepyng to the cross and bowing to it ye commit plain idolatry openlie forbidden in the second commandment / Hold ye still now no popish doctrine cōtrari to the word of god? Now let us cum unto the saying of saint Jerome which ye bring agaydst / me / It would have becumed a learned Bishop to have brought in a mater of religion the holy scripture / and not a patche of a man's doctrine / ye say that saynte Jerome saith that he would cleuero and not let go the post of the cross til that he purdressed forgiveness / Where saith Jerome this? It is like that ye never red this in saint Jerome / but ether in the canon law or ellis in sum of your brother papistys works / for ii causes i reken that thes words ar ether non of saint Jerome's or ellis that ye have mangled them / first because ye mangle the scripture ye will not be aferde to mangle a Doctor / and because ye show no place where as Jerome writeth thes words / the second is becaws i know that Jerome in another place is of a clean contrari judgment / And because ye leave the wepens of the word of god / and feght against me withe the wepens of Doctors / i will answer with the saying of a doctor. Saint Jerome wrytyng upon the third chapter of Daniel saith thes words following concerning the worship of images / Siue statuam ut Simmachus sieve 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 utrun{que} seruis Dei non conuenit. Whether we will rede a standing image / as symmachus / or a golden image as the other have translated / the true worshippers of god ought not to / humble their selves unto it / Therefore let the judges and Princes of the world / understand which give outward worship to the standing images and liknesses of Emperors / that they do the same that the iii. children would not do / and therein pleased god / And the properti is to be marked / they say that god is worshipped with inward worship and images with outward gesture. Thus far speaketh Jerome / whose words whether they make for the outward bowing kneeling and crepyng to images ar no / let them judge which ether have learning in the scripture or any good natural wit.

Thus they delude the simplicite of the people with the ambiguite of the words / and as very enemies of the cross of Christ they labor to extinct all ways & means which might set out the glory of the cross / miche agreeable to the Turks proceedings who forbiddeth open shows or preching of Christis Religion / thes men speak mich of prechyng / but note well this / they would we should se nothing in remembrance of Christ and therefore can they not abide images / They would we should smell nothing in memori of Christ / and therefore speak they against anoyntyng & hallywather. They would we should taste nothing in memory of Christ / and therefore they cannot away with salt and holy brede / A supper they speak of wich they would handle like a dryngkyng. Finally they would have all in talking they speak so much of prechynge / so as all the gates of our senses and ways to man's under standing should be shit up saving the ear alone / as by talking the deuel were so far onward of his purpose to extinct Christ / which with the subversion of the orders of the world / seemeth to be the mark where at this sect shoteth.

I delude not the simplicite of the people with ambiguite of words / as ye falsely bely me / for i allege the second commandment of god against the crepyng to the cross and the kyssyng of it / where as both the outward worship and the inward is forbidden / Be that saith eat of no dog nether of the land nor the water / use the no ambiguite of words / which should have used ambiguite / as it appeareth if he had said alone / eat no dog. Therefore whether worship be taken generally or by excellency for godly worship i wse no ambiguite for i declare openly that both the kinds of worship is forbidden to be given unto images / both it that standeth in inward faith and love / and it that consisteth in outward gesture as kneeling and kyssyng and such like / Now because ye cannot reason against me nether with scripture nor natural reason / ye begin ta rail against me and say that i am therefore an enemi of Christis cross because i will not suffer the cross nether to be worshipped with outward worship nor inward. If that i be therefore an enemy to Christ / 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 time using the cross for a piece of silver and other whiles for the Passion of Christ / where unto if he be not an enemy / that maketh hallowed salt equal in pour / giving unto it Salvation of both body and soul / let learned men judge / Is there any better mean in the hole world to set out the glory of the cross then the word of god? And this mean do we so exercise and defend that ye moke us and cal us talkers / Then / like unto a son of the shameless hore of Babylo ye lie where ye say that i would extinct all the means that should set out the glory of the cross / Whereas ye compare me unto the Turc which forbiddethe open shows and preaching of Christ / i meruel withe what face ye call me Turkish in that behaff when as ye yourself forbad the players of london (as it was toldme) to play any mo plays of Christ / but of robin hode and little Johan / and of the Parliament of birds and such other trifles. Now syr bishop which of us ii is more like the Turk? The Turks law is partly drawn out of Moses law / partly out of Christis gospel / partly out of mahumettis fantases and your law that ye bishops of England now use in the church is partly taken out of Moses law / partly out the gospel and partly out of the popes decrees and traditions / for with Moses ye use outward sacrifices to take sin away / hallow temples and vestimentes and purifi wymen / withe Christ ye baptize and rede the gospel / with the pope ye crepe to the cross forbid priests to mari and occupi infinite swarms of ceremonies / And we receive no manis doctrine but the word of god alone. Therefore your doings ar more lyte the Turks proceedings then ouris ar where as ye accuse use with the Turk for forbidding of preaching / ye declare your spret to be inconstant and contrari to itself and therefore to be of the deuel for ye accuse us a little here after for preaching to miche. Ye blame use falsely where ye say that we would have yow se nothing in the remembrance of Christ / for we would that all the people that can rede should loke and se in the iv. Evangelists Christis dedis and sermons and thereby call Christ to their remembrāces / we would that the hole church of Christ / no man nor woman except should both se and receive the sacrament of Christ most precious blood / And ye lot up the word of god for all the hole year from the common people and command all images to be covered as long as lent lasteth / and suffere no lay man to receive with the priests the sacrament of Christis blood in the remembrane of the blood of Christ which was shed for us / therefore ye ar the blotters out of Christ's memori and not we. We would have Christ's mean / that he ordened to hold his remembrance with in the church hole / that is the hole Sacraments and the hole word of god / to dwell richly in Christis hole church / & ye mangle and geld the Sacraments / and like made men / as it doth appear vndestandyng Paulis word richly / among rich men / will suffer non but gentle men and riche men rede the scripture which might an hunderd thousand times better and with les ieperdy put us in remembrance of Christ then your forbidden and horish images do / And so ye do acordyng to the proverb stele agous and for her stik down a fether / when ye take Christis word away & one dele of his Sacraments and in stead there of / set up blind blokes and dum ceremonies. Will we not let yow smell nothing in memori of Christ / because we speak against anoyntyng of deed carcases / and witched water? Who ordened that such stynkyng oil as yours is should be a remembrance of Christ by smellyng of it? & that salted water which hath no smell at all / the first day / and with in six days that it is salted yet stynketh shall by the smellyng of it put us in remembrance of Christ? Will we not let yow taste nothing in memory of Christ because we speak against the coniuryng of salt / What should we do with your salt when as it is all vn sauery and / hath no taste of the word of god? Christ saith that salt when it is unsavory is good for nothing but to be cast out of doors to be treden with mennis fete. We use to give the Sacrament to all that will receive it / every month and in sum places every Sunday in the remembrance of our savior Christ and ye give a bit of common brede in the remembrance of the Sacrament / who holdeth Christis memori better? What ie wish and dull Pharisees ar thes that ether will not / or cannot be cantent withe the holy word of Christ and his Sacraments to bring Christ to their memories that they may think on him except they smell sum thing to remembr▪ him and taste sum thing also to remember him thereby / I never red of more fleshy Pharisees in my life then thes be. Thes be the moste forgitful fellows that i have heard of. To that where ye say that we speak of a supper and would handle it like a drynkyng / i answer that we do not only drink but also eat at Christis supper / and so handle it / as Christ taught us in his word / without any players garments or popish knakkes and foolish iuglyng toys which after the ordinance of the pope ye put to it / ye handle it not lyk Christis supper but like a doggis dinner / and both do it and say it a mis / In saying that we would have all thing in talking and would shit up all your senses saving hearing / ye do nothing ellis but mok Christ / which ordened no other means to in gendre faith in us and to call us to remembrance of him / saving only his word and his Sacraments / Becaus ye think that Chyristis word and Sacrament ar not sufficient for the purposes above rehearsed / and reken yourselves wiser then Christ / ye have for a great parte put a way Christ's ordinances and set other as ye think better in theyrstede / to put us in remembrance of Christ / and to stir us up unto godliness / It is like that if ye had ben living in Christis time with your fellow Pharisees and had heard Christ saying unto his Disciples go in to all the world and preach the gospel to every creature / ye would have laid what meaneth this man so earnestly to give commandment of preaching and teaching / belike this man will have all things don with talking / and not with such laudable and semely ceremonies as Moses and our for fathers have devised / Where ye say the Mark that we shote at / is to extinct Christ and the orders of the world / i answer▪ that we go not about to extinct Christ but to set him up whom ye with your worldly orders have long holden down as mich as lay in yow. Christ is not bilded upon your politic orders of the world as ye suppose / nether at the falling of them should he fall which is bylded upon a stronger fundacion / for we have put down viii. of your orders of the world / iv. orders of freres / ii. of monks & ii of chanones / & yet is not there with Christ extinct but rather brought more to light / There remain yet ii orders of the world in Englōd vn put down / that is the order of pōpose & Popish Bisshoppes / & Greue freres / which if they were put doū as well as the other ar put down before / i rekē that there should be no kyngdō in the world where in Christ should more reign then in England.

But to the purpose of the words worship in English and Adoro in Latin may be the phrase in scripture / admit both the significationes of godly service and reverent behavior / shall i say that where godly honor is forbidden reverent behavior is also forbidden / and by alterynge the signification iuggle and mok with the people / of which sort be manny of their arguments made / afterward as i shall sho in their places. Scripture sometime, by the outer gesture express in speech the godly honor as in kissing and kneeling / And not because kissing and kneeling is the godly honor / but because it was the expressyng of the inward affection / with which when kissing and kneeling is joined directly to the thing kissed or kneled unto it / is in deed idolatry / But if kissing & kneeling be separate from that opinion / then is it not idolatry / for as true worship is only in spirit and proceedeth from rhe heart / so doth idolatry proceed from the heart also. So that in only kissing or kneeling cannot be idolatry / as this gentle man would go about to persuade by such Logical collation as he would seme clerkly to make upon the significatioo of the word.

Althyng is to be understand acordyng unto the mater that is in hands / ye wote that i entreated this question / whither the cross might be worshipped with kneeling crepyng and kissing of it or no then answer i that to whatsoever image or lyknes the godly honor is forbidden to be given / reverent behavior is forbidden to be given unto the same / for allmyghty god in hes words forbiddeth both godly honor and reverent behavior to begyuen to images. Non incuruabis te eis ne{que} coles ease, Thow shalt nether bow thyself unto them nether give godly worship unto them / your question is therefore like yourself unlearned and full ether of ignorance inscripture or of will full malice against the truth. As concerning iugglyng withe the signification of words / which ye lay falsely unto my charge / he that knoweth your manners and mine both / would think that yow ar the right iugler and not i / ye iugled ouce at poulis cross in an open audience / deorsum in to retrorsum, and in your institution of a Christian man ye iugled quite away from the second commandment non incuruabis te, and out of the properties that belong to a Bishop ye iugled away unius uxoris maritum esse, on palm Sunday ye iuggle wylow bows in to date trees / who is nou the iuggler? If that kyssyng and kneeling be no godly honor but only the expressyng of the inward affection / when as god's honor is god's service / then it followeth that kneeling and kyssyng for as miche as they ar not god's honor they ar not god's service / then they that knele to the cross on good friday and kiss it serve not god / there with / why call yow then this crepyng and kneeling god's service? Whi compel ye theu all men to the crepyng to the cross as to god's service whē as here in this book ye grant that it is non of god's service? Whereas ye say that when kyssyng and kneeling is directly joined with the inward affection to the thing kissed or kneled unto / it is idolatry but if kneeling and kissing be separated from that opinion it is no idolatry / I ax yow if that ye should kys the king's hand & kneled to him with your inward affection joined direct unto the king's hyghenes / should ye commit idolatry in deed? If ye did the same unto Christ should ye also commit idolatry in deed? If that ye answer that ye mean of kissing of images and kneeling to them / then have ye declared plainly at length that it is no idolatry to kis an image it self and to knele to itself / if the inward affection be away from the kissing and kneeling / but i have proved before that kneeling and kyssyng of images is worshiping of images / therefore ye hold that it is no idolatry to worship images with outward reverence / so that the heart be separate from the worshiping. A little before like a crafty for ye said thes words i may use reverent behavior before the image of the cross / as though ye would not that certain wise men should know that yow held that the cross itself should be worshipped / & now ye say that when kissing and kneeling is separate from the opinion / scilicet of the cross / then is it no idolatry / that is to wit to kiss the cross itself and to bow to it / your mind is known for all your dissembling and your crafty maskyng / All though i have fufficiently before confuted this your opinion that a man may worship images with outward worship which ye call reverent behavior / withe the authority of the second commandment of god which forbiddeth both the worship of the heart and of the body to begyuen unto images yet i will bring an example out the holy scripture to streyngthen and make more clear my former confutation. Nebuchadnezzar as it is written in the third chapter of Daniel / made agolden image lx. cubits hie / and six cubits broad / and commanded all men that were with in his dominion in pain of doth to worship this image with outward worship infallyng down before it / and making such gestures as worshippers of images use to make / But Sadrach / Mesach / and Abednego would not worship it / the king said unto them. Is it true that ye do no godly service unto my god / nether will worship the golden image which i have set up? If that ye will yet fall down & worship the image which i have made (ye shall have pardon) but if ye will not worship it / the same hour shall ye be casten in to aburnyng furnace of fire / to whom they answered / o king we would that thow should know / that we do no godly honor to thy gods / nether / will we worship with outward worship the image that thow haste set up. And then the king caused them all iii. to be casten in to the burning furnace / but god delivered thē wonderously out of the fire safe and sound / Now do i ax yow whether thes iii. men might have given reverent hebauour as bowing kissing & kneeling to this image / without dedly sin / & might have directed they: hearts unto god / that the king knew not of / and so have escaped the burning furnace / or no? If ye answer that they might have given reverent behavior unto the king's image without dedly sin and might have directed the inward worship of their hearts unto the living god / that the king knew not of / and so without ieperdy might have escaped the furnace / then was thes iii. evil men / and did break god's commandment / which saith thow shalt not tempt thy lord god / that is thow shall not put thyself in ieperdy where no need requirethe / and thow shall require no miraculous help of god where as their ar natural means enow. But if ye answer that all though they had directed their hearts unto god that never the less they could not without dedly sin have kissed that image and kneled bowed and given out ward worship unto it / and that they were allowed of god because they would in no wise worship that golden image / then ye do noughtely and displease god in doing it to an image that good men and allowed of god had leuer be burned in a furnace of fire then to do to an image / They would not worship a man's image with outward reverence / and ye both do outward reverence unto images and in pain of death compel other men as Nebuchadnezzar did / to worship a man's image. If the iii. iewe • that chose rather to be burnt then to worship a man's image / were of god / then ye that both worship yourselves / and compel other / in pain of burning to worship a man's image / with outward reverence / ar of the deuel / If ye excuse and say that it is not alone a man's image but both god's image and man's / i say that the image of god in the seconde commandment is as much forbidden to be made and worshipped with any kind of worship as man's is / for thes ar the words of the second commandment / thow shalt make the no graven image nether any lyknes of of any thing in heaven above nether in earth be nethe nether of any thing that is in the waters under the earth thow shalt nether humble thyself unto them nether shalt thow do any godly service unto them god is in heaven therefore his image is as well forbidden to be made (if it were possible to make an image of him) and to be worshipped with outward reverence as amannis images which is in earth is forbidden to be made & worshipped. Have ye not now seduced the hole realm teaching all men there in that they may worship the cross with outward reverent behavior as with kneeling and kissing when as it is proved open idolatry? Where ye say as true worship is only in spirit / and proceedeth from the heart so doth idolatry proceed from the heart also / it followeth that all your sensyng / kneeling crowchyng / crossyng / syngyng of messes dirges matins and euensonges which ar don in and by the body ar no true god's service but falls service. And against your comparison i set this comparison that followeth here / As the chief confessyng of Chyiste is in the heart and with good warkes & not withstandyng if a man will not confess Christ, to be the son of god with his mouthe when the confession of the mouth is required / but deni Christ with his mouth / or confesseth another to be Christ then Jesus / Christ shall deni him before his father in heaven / so althoghe the worshiping of an image with the heart be the worse idolatry / yet for all that / the outward worshiping of an image with the body with outward gesture must nedis be idolatry / for whatsoever is contrari to the second commandment must nedis be idolatry / but to bow and knele unto an image is contrari to the second commandment / therefore it is idolatry where soever ye fain your heart to be / Answer me if it pleas yow to this question / Denied peter Christ with his heart / or with his mouth alon? If he denied him with his mouth alone and yet that denying was dedly sin / then if a man should worship an image with his body alone and not with his heart he should commit dedly sin for as Christ will have both the confession of the heart & also of the mouth / so doth he forbid both to worship an image with your heart and also with your body. Where ye say that in only kissing and kneeling cannot be idolatry i grant it is true as long as they ar applied to nothing / but when kissing & kneeling ar applied to images whereto god forbad thē to be applied / in only kissing of images & kneeling to thē / may idololatri be committed. But teach us now great master doctor how can a man break god's commandment / and yet love god with his heart and have his heart with god? When as Christ saith he that loveth me will keep my word / Then how can a man break this commandment / bow not thyself unto images and yet love god with his heart whose commandment he break • h with his body? Let therefore learned men judge how wisely yow have made your distinctiō inseparatyng the breaking of godpis commandment from the hatred of god / Is a mannis heart their where he hateth? Nay A manys heart cannot be with him whom he hateth / But a worshipper of images with bowing & kneeling hatethe god wihls he breaketh his cōmandmēt / therefore / the heart of him that boweth and kneleth unto images cannot be with god.

And yet to streyngthen his argument he bringeth in the deuellis saying as he doth in other places to set forth his madness / but what should i resone with this man of cre pyng to the cross / that goeth about to prove right wisly / that we may have no images at all which if he cold do / it should serve well for his purpose to prove that we ought not to worship the cross / if he could prove that antecedēt, his consequent were insoluble.

They that in England had leuer eat accornes then good wheat brede & will not change their old mumpsimus with the new sumpsimus think that ye ar the greatest clerk in England / but every man that is not blind may se that ye ar shamfully unlearned in diuinite / and not able to answer any thing apparently well to an argument / and therefore trifle like a wanton boy and / answer never a word to my argument / And because all men may se your hye learning i will reherce my argument / that they may compare it with your answer. If it be not lawful to make an image and to have an image it is not lawful to worship an image had and made. But the scripture forbiddeth to make and have images / then much more it forbiddeth to worship them / Thys was my argument / and thus did i prove by sufficient authority of the holy scripture that it was not lawful to make and to have images. It is written xx. chapter of Exodus / Thow shalt make the no graven image nether any lyknes of any thing that is in heaven a boue nether in earth benethe nether of them that ar in the waters under the earth / thow shalt nether bow thyself unto them nor do any service or godly honor unto them. The same words ar written in the fifth chapter of the Deuteronomi And Leuitici the xxvj. it is written make yow no idols nether any graven image / nether set up any standing image for yow / nether shall ye set any figured stone in your land that ye may worship it / Allmyghty god saith also Deuteronomij the iv. chapter thes words by his seruante Moses. Ye cam and stood under the hill / but the hill burned in afyre to the middes of heaven / where was darkness clouds and mist / and the lord spak unto yow out from the middes of the fire / and ye heard in deed the voice of the words but saw no image saving the voice alone / Therefore even as ye love your own soul so diligently take ye hede (for ye have seen no image at all on that day that god spak with yow in the hill / out of the middes of the fire) lest by chance ye should do amis in making yow a graven image whatsoever lyknes it beareth of a man or a womā / or the lyknes of any best that is on the earth / or the lyknes of any fethered fowel in the air or the form of any thing that crepeth upon the erthe or the lyknes of any fish that is in the waters under the earth / And leste thow should lift up thy eyes in to heaven and se the son and the moune & the sterres with the hole company of heaven and fall down / and show reverent behavior or do any godly service unto them / which the lord thy god hath given unto all people that ar under the hole heaven. And in the xxvii. Acursed be the man who so ever he be that maketh ether a graven or a casten image / the abomination of the lord / the werk of the artificer / & setteth it in a pryuy place. The wise man in the xiii. chapter of his book curseth also both the image and the image maker. Thus did i reason with yow with thes places of holy scripture / Which places if ye would have ansuered to i should have obtained it that i desired that is / that thes places at the leste proved substancially that it is not lawful to make any image and to give any worship at all to it / nether kneeling nor bowing nether any inward worship of the heart / for even so earnestly as the images ar forbidden to be made so er nestly ar they forbidden to be worshipped with outward 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 inward / i would have concluded that when the image of the cross is an image that ye do wrong to make it / and to give any worship at all unto it / ether inward or outward / But ye knowing aforehād of this conclusion / & wantyng wepens to avoid it / answer nothing to my argument / but say that if i could prove my antecedent that we might have no images that then it followed that we might not worship the cross / as ye would have said / so long shall it be lawful to worship the cross as ye cannot prove that ye should have no image / but that shall be ever unproved / therefore forever shall it be lawful to worship the cross. Then seeing that i perceive that ye will not leave the worshipping of images so long as ye have them / to drive away the worshipping of images i am compelled to labor to prove that we that ar Christ̄ mē should have no images at all in the place of worshipping / & prayer / namely their where as images have ben worshipped may be worshipped / & in such places where as the worshiping of images with outward gesture is earnestly defended / ye say that if i could prove my antecedent that my consequent were insoluble / Is there anymore sufficient probation thē the holy word of god is? I have brought vi. places out of the word of god where in all mē ar forbid̄ to make images / then have i sufficiently proved that it is not lawful to make images. If ye require the sum of altogether in an argument thus do i make my argument / What soever allmyghty god forbiddeth is unlawful / but almyghty god forbiddeth to make images / therefore it is vnlauful to make images / cā ye have any plainer forbidding thē this is / non facies tibi sculptile, how shalt make the no gravē image? Is not my antecedēt yet proved? Now let us se what places of scripture ye can bring to prove that Christian men may have images. In your institution wrytyng upon the seconde commandment ye say thes words / Thow shalt not have any graven image to the intent to do any godly honor unto it. By thes words we ar not forbidden to make or to have similitudes or images / but only we be forbidden to make or to have them to the intent to do godly honor unto them / as it appareth in the xxvj. chapiter of Leviticus. Thes ar your words All that ar learned men may se how shamfully ye play the thief here and how unlearnedly ye handle the scriptures for thes words of the xxvj. chapter of Leviticus / non facietis ut adoretis, ar no other wise to be expounded then thes words of the iv. chapter of the Deuteronomi / non uidist is imaginem ne forte decepti faciatis, ne adoretis & colatis. Therefore where allmyghty god saith 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 time / thow may chance to worship it / Exposition of scripture bi itself hath hither to always been allowed of wise and learned men / and is and will be allowed / then if ye be learned and wise ye will alow this my exposition / But i pray yow where learned ye this new Logik of a negative antecedent to bring in an affirmative 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 child which hath wounded him self oft times with a sharp pointed knyfe / he forbiddeth his sone to wear anymore a sharp pointed knyfe / leste he should hurt him self there with / the child with the next money that he gitteth byeth him self a sharp pointed knyfe / & weareth it / the father blameth the child for breaking of his commandment the child alleging that he weareth his knyfe to defend him self from dogs / saith that he breaketh not his fathers commandment / and that he weareth the knyfe not to hurt him self with all / but to defend him from dogs there with. Whether breaketh this child his fathers commandment or no? Whether should this argument of the child follow well or no? I am forbidden to wear a sharp pointed knyfe leste i should hurt myself with all / ergo i may wear a sharp pointed knyfe to defend myself with all. Ther is another father which hath many sons / and he saith unto his sons i cōmande yow all in the name of god that none of yowly with any of my servants leste ye catch the pox of them / Judas lyethe with dromo which hath the frenche pox as all the other servants have / when the father blamed Judas for lie inge with dromo / were this excuse of the childes to be allowed or no? father ye forbad me to lie with any of your servants to the intent that i should catch the frenche pox / but ye forbad me not to lie with the servants to learn of them / all be it dromo have the pokkes and many have taken the pox of him / i am not such a fool as to take thē of him i can keep myself well enoghe / Moreover Dromo is well learned and can teache me many good lessones and your steward both counseled me and commanded me to lie with him that i might / as i lay with him / learn to speak latin / Wold not a wise father say thow foolish boy / why haste thow broken my commandment? Art thow wiser then i am? how canst thow lie with him that hath the french pokkes running upon him and not be infected there with? How canst thow avoid the pox and lie with him / the which thing all other that lay with him hither to could not avoid? What promise or privilege hast thow mor then other / granted the of god / that thow may lie with him without ieperdy when all other take the pox of him? When thow haste no promise nor privilege of god / and hast put thyself in ieperdy of taking the pox without any need / thow haste both broken god's commandment in temptyng of god and also myn which for bad the to lie with any of my servants / As for the stewards counsel & commandment it is not to be kept when my commandment is contrari. As touching the learning that thow sayest thow may learn of him / what madness is it to learn it of an unlearned pokky driuel withe in avoidable ieperdi of the frenche pox / that thow mayst without ieperdy learn of they elder brother / whom i have appointed to be thy Scoolmaster who is an hunderd sold better learned then dromo is / Thynk ye then that this use of images in the church which hath been the occasion of mich abominable idolatry as the images lately burned and broken in England do testifi / will be allowed of god the father in the day of judgment? i think no. Was not images in the church a certain season before they were worshipped? And fell not the people by having of them to the worshiping of them? then can they not be h • d without ieperdy as the images lately broken in England bear witness / If they were no peril of idolatry in having of images what needed Johan to have said in his first Epistel beware of images / The wise man saith that images ar made to the iniuri of god to be stumblyng blokkes or mous traps for mennis souls / and to snare the fete of the simple in / and that / Initiuns scortandi excogitatio simulacrorumest, & corundem inuentio uitae corruptela, Ne{que} erant ab initio nec in aeternum manebunt. The fyndyng out of images is the beginning of fornication / and the invention of the same is the destruction of life / Nether have they been from the beginning nether shall they continue forever. Then the chirch cannot have images without ieperdy. And that we need no images in Christ's church it is casy to prove for the scripture teacheth the church all thing that is necessari for it / What thing can a blind bloke or stone do withe ieperdy but a preacher of god's word can do the same? Can an image teache any example of faith of hope charity / humility / liberalite patience or of any other vertu but a Christian preacher both can do the same & doth the same manyfoldes much better & without any peril of spiritual fornicatiō / How can an image teache faith with her example which hath non at all / & when as true faith cummeth of hearing of god's word how can the dum image teache faith which cannot speak one word of god? How shall the image teach' charity that loveth no mā? How shall the image teach humility that boweth to no man / or liberalite that giveth nothing? or patience which suffereth nothing? Then if ye would let the scripture go abroad in to every man's hand / and make your priests as diligent in preaching as they ar bysy in vn profitable plays & shows of ceremonies / or if ye would admit none to be priests but such that were as able to teache / as blind images ar / we should need no images at all in the church / no more then / there was in the primative church. Then when as images cannot be in the church without ieperdi of idolatry as ye bear witness yourself which will so long give outward worship unto images which is idolatry / as ye have images in the church / and we need them not / and may want them well / and to put one self in ieperdy where no need is / is to tempt god / & that is sin / it followeth that it is not lawful to have images in the church / namely where their worship is defended and where men have used and use still to abuse them / and give to them outward worship as ye do. Thes few reasons have i brought be caus i would not be long / i could have brought out examples out of histories & allowed writers and out of the civil laws of Emperors to have proved that images have been forbidden to be in the church / but i differ them until another time / If i se not the abuses of images taken away intendyng to bring them with all the reasons that i can make. Brynge ye now as many resones for the having and outward worship of images as i have brought against them or ellis chyde out your parte / or procure that my book may be forbidden to be red that ye ned to take no such importable pain upon yow or ellis grant that ye have been deceived and defended unlawful doctrine.

And so is not his last concludyng argument / which he calleth him self not easy to assoil / which is this we might not worship the angel Peter and Poul being the better / ergo not the cross being of less estimation then Peter or Paul / I to assoyl the matter easily say the man useth sophistri in the word worship / for if he take worship to signifi reverent behavior then i say that the antecedent is falls / and if he will it signifi godly honor it is trewly said / but nothing to the purpose / .

If that to say that a • man use the sophistri in a word not able to prove it / were a sufficient solution of an argument indeed it were an easy thing to solute an argument / but it is not so easy to solute my argument as ye think ye know that i disputed withe yow before of outward worship / of the cross / & that ye would have it given to the cross and that i held that it should not be given to the cross your distinction is therefore vain and interlaced with a lie / And as for my antecedent i prove it thus / No true servant of god forbiddeth any thing that is lawful / but Peter Paul and the angel forbad men to fall down before them ond to do such outward worship unto them as ye do to the cross / and they were true servants of god / therefore it was not lauful for men to fall down before them and to do such outward worship unto them as ye do unto the cross / Moreover / ether must ye say that Cornelius & Johan were damnable idolaters / or ellis that they gave only outward worship unto thē whom they took not for god but for / their superioures set in hyer dignity authority then they were / for to fall down before a man or angel and to give to the man or the angel godly honor is plain idolatry / which honor if Cornelius or Johan have given unto Peter and to the angel / it cannot be denied but they were idolaters.

For nether Paul nether the cross can be worshipped with godly honor.

If that a calf made of gold may be worshipped with godly honor / and another man may be worshipped with godly honor / the cross 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 people said unto it Behold o Israel here ar thy gods which have brought the out of Egypt. That images have been worshipped with godly honor / also it is plain by the first chapter of the Epistel to the Romans. Whereas it is writē / Whē they believed that they were wise / they were made / fools & have changed the glory of the in corruptible god / by the lyknes of an image of a corruptible man. In the xii. chapter of the acts the people which spak thus of Herodis voice / It is the voice of god & not of man / gave unto him godly worship / & because he gave not the glory unto god he was eaten to death with worms. Then may the image of the cross and Paul be worshipped withe godly honor / furthermore what should allmyghty god need to forbid men to give godly honor unto men and images if men & images cold not be worshipped (as ye say) with godly honor? Let thē that have authority to inquere of heresies loke whether this mannis saying is heresi or no / If it be hold̄ stiffly it must nedis be heresi for it is cōtrari to the opē text of the scripture.

In speaking against holly water / which he intendeth to impugn / the man's malice putrefieth for lak of salt / which he cannot abide to be sanctified by the invocation of the name of god.

In my former book / i have sufficiently confuted the deuellish coniuryng of hally water / and uncovered the crafty iugglyng of the papists / which on while / said that they held it still in the church in the remembrance of Christ's blood / and another while / to drive deuelles away / to put venial sins away / and to heal all syknesses. The caus why that this proctor of the pope manteyneth this hally water so er nestly is / because his holy father alexander ordened it and commanded all popish priests as gardener is to make it not to be a remembrance of Christ's blood and of our baptism but to purge men from sin as his words that ordened it do testifi in the boke of the pope's decrees / Aquam sale conspersam▪ populis benedicimus &c. We bliss water sprinkled withe salt for the people / that they sprinkled with it / may be hallowed and clenged. The which thing we command all sacrificers or priests likewise to do / for if the asshes of a calf sprynkled with blode hallowed and clenged the people / much more water sprynkled with salt and sanctified with godly prayers / holloweth & clengeth the people. Thes words speaketh pope Alexander with many mo all e like vain & superstitious / which every mā that hath any know ledg dy in the scripture can easily confute / Now because i cannot abide this popish ordinance that your father made after your judgment i putrefi for lak of salt. If that ye would drink the water as ye do wine / and eat the salt at your table / i could be well content that when ye say grace that ye sanctified them with the invocation of god's name with other meats and drinks which ye eat and drink / But when ye conjure water and salt and abuse god's creatures to other purposes then god ordened them / i nether will nor can abide your shamful abusion.

With out learning he calleth it coniuryng / and without withe despiceth the good words.

Jugglers and conjurers because their names ar heinous and hated and their occupations ar unlawful / will be called pretty conueyers and exorcistes / So master gardener because ye ar a conjurer and your occupation is shameful and forbidden in the scripture / leste ye should be known / of the hole realm to be a conjurer / ye will be called an exorcist / and ye will have your work called an exorcism / and all that in Greke that English people should not know what ye be / Therefore he that calleth yow a conjurer and your work coniuryng / must be unlearned / ye wrytyng upon the first commandment disallow coniuryng / and he that made your book in Latin / turned coniuryng in to Exorcismum, was he unlearned therefore? Ye ar so wonderfully learned that ye will teach the scolares of cambridge to pronunce Greke / and ye will teache me to speak Grekish English. But if your lordship would put of your miter / and be as well content to be taught that that ye cannot as year arrogātly besy to teache it that ye have not learned / ye might learn / that if 〈 in non-Latin alphabet 〉 in Greke / be a conjurer in English as ye cannot deny but it is / 〈 in non-Latin alphabet 〉 is to conture / & 〈 in non-Latin alphabet 〉 is coniurynge / Rede the xix. chapter of the acts in Greke & there shall ye find that this lesson that i have taught yow is true. Then when as ye ar not ashamed to occupi cōiuryng of the deuel out of water and salt / and say in Greke the word of your occupation Exorcizo, • e that is i conjure the or charge the / whiar ye ashamed to be called a cōiurer? If the name be evil the deed is worse / Then if ye will be no more called a conjurer / have of your coniuryng and i shall lay away the name of a conjurer / or ellis the deed and the name must go together. As for your good words that ye say that i unwisely despise / i have proved before to be words all full of deuelishnes and idolatry where fore i meruel that ye can for shame call thē good / and can nether answer to my reason nor yet prove them good with any scripture.

If this man had been by Christ / when he anointed the blind man's eyes with clay / he would have asked him / whihe made clay another god beside him self / And when the woman was heled of her diseas / by touching of his garment / why he made his garment another god / & whē Christ answered to diverse their faith made thē hole / he made every mannis faith a special savior after this noble clerkis doctrine / which is so blinded with malice / to desproue all that he redeth that he fyndeth not in scripture. Many & many times that instrumental or occasionatiue concurrent or ministerial cause hath attribute unto it in speech the hole effect / without prejudice or blasphemi of many gods or many sauioures as this best pretendynge to be learned / would seme to be able to persuade. I shall only use this one place of scripture. Dothe saint Paul (answer to this and ye will) go a bout to make many sauioures when he writeth to Timothy / Do this and then thow shalt sane thyself and other / all that is good to man is wrought by god in Christ for Christ and by Christ / where he in all creatures may do such ministerial service / as it shall please god / and that all may serve man to the health of both hody and soul / Good men by the grace purchased by Christ dare boldly pray god / and have don from the beginning with prayer and calling for the help of god and expulsion of the deuel in all thing / the deuel cannot abide hally water.

Becaus ye ar a conjurer and can rays the deuel at your pleasure and compel him with your Exorcismes (lo now i speak gardners Grekish English) both to tell yow what thing shall be don and what thing would have been don / ye can by the help of the deuel that ye Exorcis (plain men of the cuntre call it conjure) tell what i would have don if i had been by Christ. But if ye were no conjurer / and no better aquaynted withe the deuel then i am / how could ye tell / what i would have said so long ago unto Christ? Doth it follow that if i had been by Christ when he healed the blind man's eyes with clay / and healed many both in body and soul withe / faith that i would have axed him why he made mo gods beside him self / because i say that ye make a god of salted water whils ye trust to obtain by it salvation of both body and soul? As who say likewise as Christ used clay as a mean to heal the syknes of the body / and faith as a mean to heal both body and soul / so may ye use salted water / to be a mean to obtain / the health of both body and soul / By what authority make ye salted water to be means of the salvation of body and soul? What good man hath found out this short way to heaven / that salted water shall heal both body and soul? If that ye say / likewise as Christ used the clay which had no such natural properti given it / to heal the blyndmannis eyes w •• he / so may we now use salted water / to heal all diseases their with both hot and cold / althoghe we know that god hath given no such natural properti unto it / and that which it wanteth of nature we will obtain by prayer / To this i say first that Christ which could have healed the blind man without any outward mean / used clay as a mean that the miracle might be more evident and better remembered / and in the healyng of this blind man he shown ii. miracles at one time / first in healyng the blind mā which fact was a boue nature / & in healyng him by clay being a mean that had no natural pour to heal such a diseas with all / for a miracle is a strange and a rare work above nature / Christ had good cause to work such miracles and wonders / for the iewes would not have received his doctrine and believed that he had been of god / if he had not wrought such wonders / Therefore Christ to purches credence unto his doctrine which was thought unto the iewes a new learning and not of god / was driven to work miracles / But what need have ye now to work miracles? doth not all men and wymen in England believe that Christ is of god and that his doctrine is true? ye work a great miracle if that ye heal all diseases with salt / and yet a greater miracle when ye can make the soul receive salted water and save it thereby / for it is not only above nature that ye go about but also contrari to nature. Then when ye need now no miracles / and never the less go about to work miracles whils by oue little receyt ye take in hand to heal all the diseases of both body and soul / your prayers ar foolish and wikked where in ye desire god to helped yow to work your miracles / and therefore labor in vain / and bring never to pass that ye go about / your prayers ar wikked for they ar to the disshonor of Christ for they require that salted water should do as mych as Christ can do / Also when as of like things is one judgment / and like prayers unto yours / ar wikked it folowethe that yours ar also wikked / By the same authority that ye have brought water and salt in to the church and desire god that they may drive deuelles away / take away venial sins / and be salvation of both body and soul / to all them that receive them / may ye bring in to the church a calf and a sow and / say allmyghty god / we beseech the grant us that this calf & this sow may chace away deuelles & take away venial sins / and may be salvation of both body & soul / to all them that eat of them / By the same authority may ye bring in to the church every Sunday a dishe full of milk and make this prayer o all mygty & everlasting god we hymbly beseech the / grant us that thow will wit safe so to hallow and sanctifi▪ this milk thy creature / that who soever suppeth of it by the inuocatiō of thy name may have pour to draw owt of whatsoever tether he list / so miche milk as he will desire / for as far as it is contrari unto the nature of a sow and a calf to chace deuelles away to purge venial sins / and to be salvation to a man's soul / and as far as it is contrari to the nature of a tether to give milk / so miche is it contrari to the nature of salt to heal hot burning agues and to the nature water to hele dropses and palses and to them both mixed together to be health of both body and soul / your prayer is therefore wikked / then is it no meruel that ye never, obtain that ye ax. How can thos prayers be other then wikked / where in the name of god is called upon in vain? Christ did not hele the soul of the blind man with clay / but only he delivered him from his blyndenes with it / therefore it followeth not because / he used clay against blyndenes that ye may use salted water to heal both the body and the soul / Whereas it is said that many were saved by the faith of Jesus Christ that is no other thing to say then that many were saved by Christ whom they took hold upon / by faith / then is not faith another savior beside god / but it ledeth us unto god / And when as god is our savior and he draweth us unto him by the mean of faith / when i say that faith justifieth i mean that god justifieth us by faith / Therefore when as faith is a mean ordened of god when i say faith saveth i exclude not god / admitting his instrument / nether make i any other savior but him that worketh by his appointed instrument. But when as salted water is no instrument of our god where with he worketh our salvation / and yet ye give salvation unto it / it followeth that after your iugement it is ether a god itself or sum instrument of sum other god which worketh salvation by it. And where ye ax whether Paul maketh many sauioures where as he saith that Timothy redyng exortyng and techyng of the word of god shall save him self / i answer that Paul maketh no mo sauioures but god alone / for he attributeth salvation unto the instruments whereby god worketh salvation. When as David killed golias with a slinge / he that saith that Dauidis sling killed golias / saith not / their was 〈◊〉 sleers of golias / be side David / for the slyng was the proper wepen that David killed golias withe / & so is Timothy god's instrument / whereby he wrought the salvation of Timothy / and of them that believed his prechyng / But if a man say that a lance killed golias the same man maketh another killer of golias beside David / for the lance was none of the wepens that David killed golias with / So he that giveth salvation instrumentally to any instruments which god hath only appointed and used to work salvation by / maketh no mo sauioures but god alone / but he that gyuethe salvation unto other instruments then ar peculiare and proper unto god which nether god appointed / nether at any time hath used / nether will alow for his instruments maketh another savior beside god / Now have i made yow an answer to your question that / saint Paul maketh not many sauioures / Now what will ye gather of this answer? Will ye gather that salted water may as well be an instrument of salvation / as Timothy was? If this be your gatheryng i gathere thus of yow again that ye hold / that the pope hath as much authority to ordain salted water to be an instrument of salvation / as allmyghty god had / to make Tymothe an instrument of salvation by the redyng and prechyng of his word / which if ye do it is more tree that ye ar a Papist / then the deuel hateth your falsely called holy water / which at his motion was by pope Alexander brough in to the church to the mokkage and great injury of Christ's blood / Mark reder whither thes defenders of ceremonies as i have said oft do any thing against abuses but dissemble / til they may find a better time / v. year ago master gardener durst not for his ears / have defended holy water any other wise but as a putter of us in remembrance of Christ's blode and of our baptism / nether durst he say that images might be worshipped with outward reverence / but should be only laymens books / but now when he hath spied his time / holdeth openly that hally water may be used in the church for the same ends and purposes that his father pope hath ordened it for / and brought it in to the Church / that is to drive deuelles away / to heal all syknesses / and to be salvation of both body and soul / and that images may be worshipped with bowing of the body with kissing & crepyng to. What will this bold defending of Popish superstition bring shortly / if it be vnloked to? surely even it that is in an old proverb / the Pope home again unto our own doors / and that without a viser where as yet he is partly covered.

From gestyng against holy water ye descend to scolde with the hole realm / and go about to prove all thos to commit theft and sacrilege that suffer not lay men communicate in ii tyndes / for your reformation there in there wanteth but on vlisses with his mace to knok yow between the shulders / as he did thersites for raylyng unseemly against the governors.

I have argued earnestly against your conjured and abused water / and not gested against any holy water / nether have i scolded with the hole realm / but i have resoned against a sort of falls Prophets and bewrayed a nest of falls thieves / which have stolen a better thing thē a golden dyalice from the king and all the hole laite of England / And where ye want Vlisses to knok me between the shulders ye may as well command the deuel to fet him to yow out of his grave / as ye may command him by your coniuryng to cum out of water & salt for no need / & all elyke / Ar their not officers enow in England to ponishe me if i offend except ye have sum valiant man of the old world? Now speak ye like a man of war when ye would have me ponished with a valiant warriors weep̄. It appareth that ye wrote this at after nown when as ye be a knight of the garter / manfully myndede / to shed blood ouernyght / that ye may drynk in the morning when ye ar a blood suppyng sacrificer.

By whose authority / according to god's treweth the lay men ar there in ordered / as hath been from the beginning how soever it lyketh yow to talk in a mask vnknowē. If ye take it (as it seemeth ye donot) that in on kind of brede only ishole Christis body & blode / thē hath the lay men nothing taken from them / but reverently abstain frō ether kind / the fruyt where of / they receive in form of brede.

All the authority that Princes have / they have / it of god / but god gyuethe them no authority to break his commandment. but god commanded that anl men should drynk of his holy cup / then the blessed cup is not taken away from the laite by the authority of the Prince / but by the violent tyranni of the clergy which because they would seime more holy then the laymen / have taken it from them. And in saying that the laite hath been so ordered frō the beginning / ye suarue far from the truth / for from Christ's time to saint Cyprianes time / the cup was not taken from the laymen / the laymen had also in saynte Jerome's time and in saint austenes time / the hole Sacrament under both the forms / and was never generally forbidden till the general consel ar constance forbad it to be given in both the forms unto lay men / which was in the year of our lord. 1415. But that your impudent lie may the better be seen / i will bring in witness against yow / Cyprianus ad Cornelium papam in the ii. Epistel / How teache we them or exhort them to shed their blode in the confession of Christis name / if we deny them that shall go a war fare / Christis blood / oder how make we them mere for the cup of mariyrdom / if we suffer them not by the right of communion to drynk in the church of the cup of the lord? Also Cyprian in the fifth sermon of them that had fallen / telleth how that a decon poured the Sacrament in the form of wine in to a young madens mouth / which would not have taken it. Agustine as it is alleged / libro sent̄tiarum, de consecratione, distinct. ii. can dum frangitur, When the host is broken when the blood is poured in to the mouths of the faithful / what other thing is there by betokened / thē the offering up of Christis body in the cross / and the shedding of his blood out of his side? Jerome upon the third chapter of sophonias / the priests which serve the Sacrament / and divide the lordis blode to his people / do wikkidly against the law of Christ thyngkyng that the words of the prayer / make the Sacrament and not the life / and that the solemn prayer is only necessari and not the merits of the priest / Ambrose said to the Emperor as it is written in the ix. book of the threparted stori. With what rashness dare thow receive with thy mouthe the cup of the precions blood / when as there is so mich unjustly shed blode in the furi of the words? Certayn popes also did not alow this kind of theft as gelasius which saith / We have perceived that sum take but a portion of the body and abstain from the chalice of the holy blode which doutles (cannot tell what superstition they ar taught to be bound in) shall ether receive the hole Sacrament or be holden a way from the hole for the division of one Sacrament cannot be made without great sacrilege. Julius also saith de consecratione dist. ii. cano. cum omne. They have not received that witness spoken in the gospel / where they / for the fulfillyng of the communion give the Sacrament dipped (in to wine) to the people where as Ch •• ste gave his body & blood to his Apostelles / the desyueryng of the brede is recorded by itself & of the giving of the cup by itself alone Moreover that this halfyng and partyng of the Sacrament was not in the primative church / & that this doctrine of yours was but stablisshed of late the words of the Consel of constance which ar thes do testifi Allthoghe Christ after supper ordened this worshipful Sacrament / and gave it under both the forms / of brede and wyne / to his discip • es / yet that notwithstanding / the authority of the holy canones / and the laudable and approved custom of the church / hath ordened that the lay mē should require it only under the one form / And all though in the primative church / this Sacrament were received of the faithful in both the forms yet the custom reasonablely brought in / which is to be taken as a law / hath ordened that it shall be • ecey / ued of the lay people under the one form alone / So far the words of the Consel. Then ar yow a shamful liar / which say that the lay people have had but the on form of the Sacrament from the beginning / But now let us examine your reason / Which your Popish brother Latomus the lawyer and ye fet out of the forsayde Counsel / your reason is this Christis body is a living body / and a living body is not without blode / but under the form of brede is Christ's body ergo there is also his blood / then the lay men recyuyng the Sacrament under the form of brede receyuethe both the body & b •• de / therefore the priests taking the cup from the laymen ar not church robbers as ye say / If that it were lauful to reason after Philosophi in a mystery of our faith then might a turk reason against us thus / and prove that the blood that ye have in the chalice is non of Christis blood / all the blood that is in a living body is warm / but it that ye have in the chalice is cold / therefore it is in no living body / but all Christ's blood is in a living body / therefore it is none of his blode / that ye have in the chalice / ye may se now what inconvenience might cum if a man might reason after Philosophi of the Sacrament as ye do / Therefore let your Philosophi lie a side til ye have need of it / & resone after the word of god / where upon this Sacrament is bilded and not upon Philosophi ye say that in the kind of brede only / is hole Christis body and blood / thē have the lay men nothing taken from them / to which saying i answer thus / Whatsoever of the Sacrament the prestas have that the lay mē have not / the priests have stolen from thē / but the priests have the blessed and hallowed cup of Christ's blood / that the lay men have not / ergo the priests have stollē it frō the lay men / Every sacrament hath his element & without it it cannot be a Sacrament / but ye have that / & the lay people have it not / ergo also that have ye stollē frō them / If ye understand not thes arguments i will declare thē withe ii. similitudes. A certain father sent to his son studying at oxforde ii. purses one white with a croun in it and v. shillynges of white money / the other rede with as much in it / he sendeth with thes ii. a letter wherein be biddeth his son remember him when he looketh on the white purse and pray for him because that is his gift / and when he looketh on the rede purse that he should remembri his mother who sent him that / the carier lykyng the rede purse well putteth all the money that was in it / into the white purse / and delyuereth all the money to the scolare in the white purse / but he keepeth unto him self the rede purse / the scolare after his letters ar red / requireth also a rede purse / the carier answereth him frowerdly and saith haste thow not all the money that thow should have? what maketh mater whether thow have thy money in one purse or ii. so thow have it all / and so the child cannot git his rede purs / which is worth xiv. d. whether is this carier a thyefe or no / whether hath he don any injury to the childes mother or no? If that he be a thief and have don injury to the childes mother / for taken a way the remembrance whereby she should have ben remembered an prayed for / then ar ye thieves and falls cariers / in putting hole Christ in to the form of brede and taking quite a way from the lay people / the form of wyne / which ought as well to call to their remembrance by seeing and drynkyng of it the shedding of Christ's blood for their souls / as by breaking eating and seeing of the form of brede they ar bound to remember that Christ's body was broken & offered for the redemption of their bodies / as ambrose writeth acordyng to the vain of scripture / upon the xi. chapter of the first Epistel of Paul to the Corinthianes after this wise / Because we ar delivered by the death of the lord / we remembering this thing / betoken it with earyng his flesh and drynkyng his blode which wer offered up for us. The flesh of our savior was offered for the health of our body / and his blode was shed for the soul / as it was a fore hand figured of Moses / for so saith he the flesh is offered for your body / but the blood for your soul / there fore ye may not eat the blood. Thus far ambrose. Nether is the supper of the lord ordened as ye seme to understand it only / to purches for gynenes of sins / but it is ordened to be a remembrance of Christ's death / and a thankyng of allmyghty god for the benefittes which we have received / of him / then all they that have received like benefit ought to be like thankful and mind full / then lay men ought as well as the priest to se taste and drink the form of wyne / as the priest / that by the seeing tastyng and drynkyng there of they may cal as well to remembrance the shedding of our sauioures Christis blood / for their souls / as the priest doth / Thē is your glos all in vain where ye say that / when as hole Christ is under the form of brede / that the lay man receyuyng it / receiveth the fruit of the hole Sacrament. What if ye commanded your steward to give everyone of your servants to his diner brede and flesh to eat / and wine to drynk to quence his thurst with / and he knede all the brede with wine and, gave them no other wine then it that is drunken up in the flour / and they when they had eaten up their flesh & brede / wer fain for lak of wyne to drynk water / and compleyned unto yow / would ye alow your steward in this his doing or no? Doth the wine drunken up in the brede and so taken as well quench amānis thurst as it doth when it is taken alone / if ye say nay then / so doth not the form of brede received alone so well put us in remembrance of Christis blodsheddyng and death as when the form of brede is taken firstand the form of wyne is immediately taken after it / after the ordinance of Cyriste / More over how can he have like sruyt / that keepeth but half the commandmēt / with him that keepeth the hole commandmēt? He that receiveth only under on form / keepeth but half of the commandment / which is accipite & commedite & leueth our the other half of the commandment / bibite ex hoc omnes hoc facite &c. Drynk ye all of this, & do this as oft as ye shall drynk do it in the remembrance of me / it followeth again that your saying is falls whereas ye say that under the form of brede alone the lay man receiveth the fruit of both the kinds.

If ye understand not the mysteri of Christis supper as we do / then it is no great sclander for true men to be called thieves of an heretic all though the example were not to be vnponisshed.

A man may understand the mysteri of Christis super other wise then ye do / and yet be no heretic / specially when ye make merchandice of it / and appli it to heal swine / and sheep / and abuse it to bring ether deed men to life again / or ellis to redeem damned souls out of hell. I called yow no thieves till that i shown your theft / and convict yow of it / so should ye not have called me heretic till that ye had shown my heresi and convicted me of it.

We deny that the supper hath any half at all / then is not all your resonyng worth an half penny.

Every diuisible thing / and hole thing hath partes where of it is made but the supper is a diuisible and an hole thing therefore it hath partes / the supper hath in it bread and wyne outwardly and mystically the body and blode of Christ / bred is not wyne nether brede is Christis body nether is wine Christis blode / nether is Christis blode Christ's body and thes ar contained in Christ's supper theyrfore it hath partes. The one parte of an hole thing is on half and the other part is the other half the supper hath such partes / then it hath halves.

Ye make yourself wrong Principles and there upon in gendre matter / To talk on whether the prestis receyuyng may profit other is out of the mater / which mater ye reason as though ye would deny communionem sanctorum and the mutual help in prayer and oblation of on member for another.

Every unlearned oldwyfe can say so as ye have now said that i have made myself wrong principles but a learned man should have proved it and not have said it as lone / let the wise reder compare thes your words with my arguments which i made to prove that the prestis receyuyng could not help other / and let him judge whether they do clerkly assoyl my arguments or no.

And when ye make argument that no man's receyning can profit himself to remission of syn / for as ye say / ether he receiveth in sin to his damnation / or out of sin / and then needeth he no remission of sin whose sins be forgiven all ready / And here the man useth Sophistri in the word sins / only to delude & blind the simple reder with which he desireth to be of the unlearned sort that his talk may be wondered at more then reproved.

Whether the rehersyng of a parre of an argument / and the saying that their is Sophistri in it be a sufficient assoylyng of an argument ar no i report me unto all them that can still in Logik or have any natural wit.

When he speaketh of lent which hath been as origen testifieth in the Greke church ever from the beginning the man speaketh not plainly whether hemiflykethe the prohibition to eat flesh / or the licens granted for money contrary to the prohibition / he showeth no other fault here in but because the bishop of rome doth the like. And if the man would ad to this that because the bishop of rome in his church would not suffer men to fast on the Sunday that therefore we to disagre with him should eat fish upon the Sunday and fast also / he spak even as wisely as he doth now / But he hath made this for a degree of folly to a grater that folowethe.

As for lent and many other ordinances i did not go about to confute them / but only the chief and moste gorgeous ceremonies and traditions that your father ordened / which i thought if i could confute / the trifling ceremonies should easily give place as vnmanly & weak soudiers do when there capitaynes ar all taken or slain / And ye speaking of lent which the Grecianes used / use Sophistical speech there in for the Grecianes used lent diversely. As Eusebius a Grecian by the authority of Irenaeus / in the fist book of his Ecclesiastical histori testifieth saying / Ther is strife not only about ester / but also about the manner of fasting / for sum rekē that one day only is to be fasted / sum ii. days & other sum mo / sum forty days. Sum countyng both the hours of the day and the night so make days. Which diversities of observing the fast / began not now first nether in our days but before use. Socrates also a Greciane writeth in the xi. boke of the threparted story that sum fasted iii. wekes before ester / sum vi. sum seven wekes / and that never the les they called their fast quadrage simam the xl. days fast / that is lent / and that sum abstained frō / all thing saving dry bred / and sum / eat birds and fish / sum / eat of nothing that had life / and sum fasted to one time of day and sum to another / And the caus / of this diuersite he showeth in thes words / And because no old redyng / is found concerning this last / i reken that the Apostelles have left it to the judgment of every man / that every man should work that which is god not of fear or compulsion. Now master gardener when as among the Grecianes as thes ancient historiographers do testifi which were Grecianes such diversity of lentes hath been / do not ye use Sophistri to say that lent hath been used sense the beginning in the Greke church when as sum of the Grecianes eat wildfouele in their lētes another / only fish? If that lent must be holden in England because it hath been holden sense the beginning in the Greke church / then / must the marriage of priests / the supper under both the kinds / be also holden in Englonde for thes ii. have been holden from the beginning in the Greke church.

Where for the hatred of the Bishop of rome / he would we should do away the use of the Latin tongue in the church / and always he calleth the Latin tongue the pope's mother tongue / denying that the Romans spak Latin still / which whether they did or no / in the learned tongue / sum have been that have probablely douted. But what so ever the Romans have don / they do not so now / so little cause hath he to call the Latin tongue the pope's mother tongue when in sum pope's it hath happened and in a great meany of cardinalles also that nether father nor mother / ne they them selves have known any whit of it.

Rede ipray the good reder in my former book the arguments which i made against the syngyng of the psalms in the Latin tongue where it is not understand / & compare them with this hye clerkis answer / & thow shalt espi that he cannot assoyl my arguments & that the fox seeketh holes / Whether the old popes of whom we have thes traditions and ceremonies spak Latin or no / whether the old Romans spak Latin or no / i report me unto all them that ar learned and have red Ciceroes orationes / or Aulus Gelius which writeth that aster the mind of Cornelius nep • s / Cicero was xxiij. year old when he pleated the first caus in open judgment / and defended sextum roscium accused of murder. He said his orationes in Latin before all the hole multitude / if that the common sort understood him not / he spak in vain that they should hear him Erasmus is not of your mind which saith. Cnm per uniuersum terrarum orbem Roman loquantur quicun{que} Romanum agnoscunt Pontificem, &c. And so is Virgil also against yow which saith / Georgicorum iii. cui nomen asilo, Romannm est, Aestron graij uertere uocantes. If that the Latin tongue were a distinct tongue from the Roman tongue then was not the title which Pilate wrote / written in Latin as it was written in Hebrew and Greke but in Romish for John saith that it was written Hebraisti Ellenisti Romaisti / & then have all the translatores both Erasmus Jerome / and all other deceived us which have all translated romaisti Latin / I wote wherfor ye talk of this mater / surely that ye may seme to say sumthyng and to scape so from my arguments / Howbeit all wise men can easily perceive that such shifts as ye make now / ar shameful and do not assoyl an argument.

The man speaketh wisely of the Greeks falling from the pope that never was with him / and they sing in such Greke as the mother can no skil of unless she chanceth to be learned / no more then the Bishop of Romis mother can skil of Latin.

Thys Bishop which would be counted a true and a learned man lieth here as he doth oft unlearnedly / for beside Histori writers / the counsel had at florence in the year of our lord 1439 under Ioanne paleologo Emperor of Constantinople and eugenio Bishop of Rome declareth plainly that the Greeks wer under the Bishop of Rome / for thus it is written in the letters of the concordance of the Romans and Greeks / Diffinimus sanctam Apostolicam sedem & Romanum Pontificem in uniuersum orbem tenere primatum & ipsum romanum Pontificem successoremesse beati Petti principis Apostolorum & uerum esse Christi uicarium, totius{que} Ecclesiae caput. We determine that the holy Apostolic sete and the Bishop of Rome to hold the primace over all the world & that the said Bishop of Rome to be the successor of blessed Peter the prince of the Apostelles & the true vicar of Christ & the hede of the hole church. To thes words John nes Paleologus the Emperor & bissariō Bishop of nece with a wonders great number of other Grecianes subscribed and set their hands to / Where ye speak so boldly of the Greeks that they understand no more their service then the romishe wy men understand the Latin tongue that is by your falls iugement nothing at all ye speak as arrogantly as ye were in your judgment sete / as boldly as ye were on hors back at after nown whē ye ar a knight of the garter / and as lying • y as ye had been at Rome and therefore might lie by authority. Becaus ye have been a little in italy & spoken with the pope / ye take in hand to tell what is done in grecia / but that like yourself lyingly for i came once from venis with ii. Greeks born in peloponeso which wer merchant men and had not learned the learned Greke tongue which understood the Psalter so well that i could not cite no verse in Greke but they could expound the same in Italiane / And they understood me speatyng Greke to them and i lyk wis understood them when they spak treatablely / I set this experience against your gessyng.

After this presumptuous ignorance there followeth as shameful a lie when he saith in Germany such as have left the Bishop of Rome have also left syngyng in Latin in their chirches. The contrari where of i have heard with in thes iii. years in the church of hala where / Brenz teacheth and is chief preacher / where a servant of mine in my hearing played at the organs at magnificat / when the boys in the query song magnificat in Latin / as loud as they could cry / eche one uttering his own breste / to the loudest without regard how he agreed with his fellows / I doubt not but god understood them / God understandeth popingiayes / can they then pray with fruit? But of the number that song / i dare say a great meany understood not what they song. And we could mych less mark their words / other then be gan the verse and ended it / so that this noble Clerke should do well to use all his resones of saint Poule to them there & ask them / what edification the church can have in the noise of the organs / which if the player have no other shift / may fortun be furnisshed with the descant of o lux in the stead of te Deum / Unto whom they would answer that at the beginning they wer of wraghtonis opinion / but sense they have considered that the learned parte of the church singeth in a learned tongue to praise god in all thing / And upon the same reason they use also all semely wyses of instruments with laudate Deum in sono tubae, unto omnis Spiritus laudet Dominū, Which solution at their hands i think wraghton / if his name be wraghton / would easily take / & i think he would be ashamed of his lie it is so manifest and so apparent / But even as truth must persuade with truth so lies be mete to persuade there with lies.

Ye may se good reders what compasses this fox fetcheth to make my houndes weary. All this long narration is brought for no other purpose / but to seme to have answered to my arguments / when as yet indeed he hath answered to never one. I said in my former book the germannes which of late left the pope / left also the pope's romane or Latin tongue / and now sing all service in their own duche tongue / And it that i wrote / i wrote it of experience for in the chirches appointed for preaching at cure / surek / Basule / Strasburg and bon where as i have been i am suer that all service was song in the mother tongue and none in Latin / What maketh the example of on church against so many / How followeth this argument in hala they sing in Latin ergo they sing no duche in germani? But for all this man's saying they sing there also in duche as i learned of them that have been their / If the learned sang to them selves in Latin / in England and the lay men had their songs in English. I had no cause to write against any abuse in that behalf nether would i have written one word of that mater / if the laite of England might have had their songs in a tongue that they understand / as the Clergi hath it in a • tongue that they understand / It is like that the Bishop chanced upon sum College of Scolares or upon sum Popisshe church when he heard this syngyng in Latin In germany for the auoydynge of insurrection in many places it is the manner to drive no man to Religion / therefore if their be a great sort in a citi that will not part from their Popistri the ruelers letteth them have a church as i have seen it in cure & in bon & as i am informed it is at worms and Sphire / I saw this that i shall tell yow don at bon with in thes v. months / In the college where as the freres was where the word of god was preached all Psalms were song in the duche tongue / & none in Latin / But in the great mynstre the Popish priests which will not leave yet their mumpsimus sing all in Latin / how be it the Bishop hath ordened that every Sunday there is a godly sermon made by one of his prechers in that church / & after the sermon / all that can sing both men & children sing Psalms in their mother tongue in duche and not in Latin / But a none after that song sing the priests & queristers another song all in Latin / secundum ordinationem Papae, What if this Bishop cam to bon and chanced upon this sort of Papists / should he worthily blame the gospellerres for the Papists papistry / Myght he honestly say to thē in England that would have all the service in English / what will ye run be for the gospellers of Germani? i hard of late in Germany service song in the Latin tongue. What if Brenz and oseander hold with yow (that i believe not) that the sound of the organs is god's honor & service / and that a man may be edified by saying or hearing that he understandeth not / what have i to do with Brenz which am not sworn to Brenz nether to any man / or to any mannis doctrine / saving only to the doctrine of Christ. It is great honest for yow to hold and theache such doctrine as when as it is written against ye cannot defend it but ar fain to send to the gospellers of Germany to fet help to assoyl the arguments made against it. But to that particle where ye say that god understandeth the children syngyng in the Latin tongue which they understand not / and mean their by / that the prayers of them that pray not with heart as popiniayes speak / and wote not what they say / ar pleasant and acceptable unto god / i answer that Christ alleging the saying of Isaiah the Prophet / mislyketh such prayers in thes words / Thys people draweth nere me and worshippeth me with their lips but their hearts ar far from me / Paul also in the xiv. chapter of the first Epistel to the Corinthianes in thes words testifieth that the prayer that is spoken in a strange tongue which he that prayeth understandeth not / is of no effect & naught worth / If that i pray in a tongue / my breath prayeth / but my mind hath no profit Erasmus Expoundeth thes words thus in his Paraphrasis / If that i pray in a tongue that the people understandeth not / for an example in the afrike tongue among the Greeks / ye rather if that i should speak a langage which nether i nor other that ar by me understand / (as certain do which use to sound / the song that they have learned in a strange tongue which they understand not thē selves (my breath & wind bringeth forth the words that pray / but my soul or mind hath no fruit there of. It is shame for a bishop to have no other reason to defend his harteles prayer thē the old dotyng wives have / when they ether cannot or will not learn their Pater noster in English / for thus saith the old wife / ich hop that god understandeth my prayer in Latin as weleas in English / And all is good that is don for a good intent. Whereas ve answer in the gospellers name more like a piper then a preacher that therefore now god is praised & honored with the sound & pipyng of the organs because it is written in the Old Testament / Laudate Dominum in sono tubae omnis Spiritus laudet Dominum. Where is your memory master Bishop / have ye forgotten that ye said concerning the worshiping of the cross that all true honor of god is only in spirit & proceedeth from the heart? The organs have no heart nort spirit therefore their can cum no true honor or worship from them to god / therefore the sound of the organs is no true worship or honor of / god / Ha •• ye not red that the outward Sacrifices of Moses law / & that manner of worshiping of god with organs / shalmes offering up of calves and gotes is abrogated and that the sabot day of the iewes with all their outward fasshiones of Sacrificing is taken away? Rede the iv. chapter of Johan and their shall ye find that god is a spirit and will have spiritual worship / rede Paul to the Hebrews & there shall ye learn that / thes shaddoes of pypyng and lutyng ar taken away & that god requireth the things selves and not the shaddoes / prays god with all the pours of your heart / and let them be bent earnestly to the keeping of god's commandment thank him with all the hole heart and then have ye done that the instruments did signifi / Rede also the v. chapter of amos the Prophet which speaketh thus of the abrogation of this kind of worshiping / Take away from me the noise of your songs / and i will not hear the songs of your harp / Playng on the organs is ether a moral Precept or a ceremonial / if it be a moral Precept it pertaineth unto all mē at this hour / and all men ar bound to play on the organs or to praise god with their sound in pain of damnation / If it be but a ceremonial Precept we ar no more bound to keep it then to offer up lambes / and calves / for he that said praise god in organs and musical instruments said as well bring unto god the children of Rammes / Take a calf out of the hyrde for sin / & a ram to be a burnt Sacrifice / both without spot and offer them up before the lord. Then will i nether admit your witles & unlearned solution / nether of your hands nor theirs if they were so made to make any such solution.

It appeareth that the man is a frayed to be called heretic before he were answered / and he would have sum delay to know whether he would stik in it / who shall answer him that thinketh noman hath wit but him self / noman learned but him self / as this proud arrogāt / presumptuous fool doth in this little book / Se what herbs grow in gardiners gardin / Pryde maketh him forgit what he saith in the beginning the middes / and the ending. When he hath condemned our ignorance / then he would go to scool with us and abide our answer / He may assoil it thus / in this part of his book his spirit speaketh mekely / in the other parte of his book where he is so vehement the flesh bresteth forth / after which solution it should appere / the man hath a great dele of flesh and little spirit in god's service / And in redyng of the bible the man is all flesh / and still very angri with the Latin tongue / where in i remit him to his brethren Brenz and oscander that named holy man / which ii. because in deeds they disagre from this man's opinion i think they can easily satisfice him with words / where in i trust he will be content / And of them who hath pleynty / borrow so much of the spirit as where with to tempre his gross carnalite / to dissent there in both from us and them.

I desire the good reder to rede over the arguments which i have made in my former book concerning the having of the service and bible in the English tongue and judge whether this bablyng of this Bishop about my flesh and my spirit / doth sufficiently assoil my arguments or no. Thanks be unto the king of heaven which hath endued our king of Englonde with such light of true knowledge that he hath contrary to the minds of all Pharisees begone to set out the service in englishe / Allmyghty god increase his knowledge every day more and more and give him grace to do there after and grant him victori over all his enemies both bodily and ghostly.

The rest of this famous work is specially against me where in he calleth me the chief setterfurth of the articles concluded in this realm / against the marriage of priests / Where in he speaketh like him self when the man saith further that Martin bucer asked me what scripture i had to prove that priests might not mary and this reporteth he also like him self / And because he would seme to be pryuy unto the disputation between Martin bucer and me sum what he toucheth that was in our disputation spoken of / but fasshoneth it like him self at the leste / that i might know the man lieth even thoroughly / Thus he reporteth my reason made to bucer / The same authority hath the king over all priests of his realm and his other subjects that a father hath over his children / but a father may forbid the priests of his realm to mary then if they mary when he forbiddeth them to mary / they break the commandment of god who saith children obey your father and mother / i trust no man would think i should have fasshoned the argument in this wise / for it hath no sequence in it / And the father that hath but children in the major / i have given him a Realm and his children priests in the minor. And then in the conclusion / i have forgoten the king that i spak of / and speak only of the father / Whos mater is mych what in like perplexite rehearsed as an honest simple man's example was of Johan that married alice & robert that married an / in process of the mater called an Johannes wife / and joined to Robert which the audience heard merely and called it plain adulteri / And after this sort wraghton hath wrāglyngly rehearsed my argument / Then by your own own confession it was your argument. And thē he gathered thes cōclusiones / first that a king may forbid all marriage / second that ones marriage of priests was law ••• be for the thing for bad it / Thyrdly that the Prince maketh sin that before was no syn with god / To which conclusions i will answer when i have trewly rehearsed my communication with bucer.

Ye accuse me without & caus for the vnhandsum rehersal of your argument for i wrote your argument in thes words as my written copy can yet be a witness / The same authority hath the king over all the Priests and other subiectys of his Realm that a father hath over his children / But a father may forbid his children to mary / ergo the king may forbid the priests and other subjects of his Realm to mary / Whereas it was other ways prynted the composer and corrector was to blame and not i which was not present at that time.

With whom upon the desire he had to confer with me i told him i was glad to speak. Who when he cam to me after the manner of Germany made along oration unto me conteynyng only the zeal he had to the truth for trying out where of / he said he was desirous to talk with me / I told him i was glad to hear him speak so indifferently. But for as much / all • 〈…〉 / Wher by to press one another 〈◊〉 clearly taken away by dissention / I told him that scripture was out of authority / to any one parte / because both partes would apply to their partye / their own interpretation and there in stand obstinately.

Mark here the crafty subtilite of this wily fox. Be doth as a fox of the wod should do if he should bid a great lyon battal and say to him / Brother lyon thow and i must fight / but be fore we go together thow must pul out of thy month all thy long teth / and cut of thy tail and thy long claws / for where as we have been oft before this time at strife yet could we never debate the mater and bring it unto a peaceable conclusion by the trial of • eth tale and claws / but ever went away the mater being vndehated / I counsel therefore that we tri this mater by the cares / Evē so this fox gardener perceyuyng himself so far under Bucer in learning as a fox is under a lyon in streynghe / before he would dispute with Bucer he would make him by craft set a side his wepens the word of god which the fox gardener cannot abide that he might set upon him ones disharnessed and vnwepened / As for our party the Scripture is / not out of authority / which •• ll / that all doctrines shall be tried there 〈◊〉 ▪ But as for your party / the Scripture is 〈◊〉 authority in deed / for ye lean more to traditions of men / to the custom / and to General councils then to the Scripture / where we allege bibite ex hoc omnes for the hole supper / and qui se non continent contrahant matrimonium, ye will not hear the Scripture but as an aspis stop your ears leste ye should hear the Scripture.

The spretis diffamed by the Anabaptists / miracles their be none wrought / eche parte be sinners / & the Doctors of the church when they made against them / they called them men / & esteemed them not / and therefore i said for want of authority to prove / i would use Sacrates manner of disputing with him / & preshym / which he should him self grant / he said he was content / Then i asked him where in / and he said he cared not / but he thought / that the marriage of priests was very cruelly handled / to forbid it sub poena mortis. I told he was a sore aduersari in this because the mater touched him self how be it the king's maiesti might forbid it / of the pain i would reason with him afterward / and dowted not but the extremite of pain was in respect of the multitude mercifully to keep them by fear / from danger / rather thē cruel as he calleth it. Why quod Bucer how can the king forbid it / i told him then / ere i entered the mater with him / de iure diuino: i would ask him this question what he meant by this precept / Honora patrem & matrem, whether the son brekyng his fathers commandment in such athyng as the father might command / brak the commandment of god or no. Bucer answered yis. I asked him then / whether pater was understand only of father in nature / or sather in government / Also he said of the father in government / also then quod i by yow / The Prince hath the same authority to command over his subjects that the father hath toward his children / He granted that also / Then upon it that he had granted i fasshoned my argument / Then is it your argument / The Prince hath the same pour of commandment & order of his subjects that the father hath over his children / But by saint Poule the father may order sum of his children not to mary / ergo the Prince may order sum of his subjects not to mary / Bucere by and by denied the minor / We turned to the place of saint Poul / we red the text which is plain that the father may so do / at the which text Bucer so stumbled and stayed / miche contrari to my expectation / as though he had never red it before. And because alisius the scot was by and hither to spak nothing / Bucer took the book to alisius & bad him speak his mind / where unto alisius went to the first parte of the chapter / out of our purpose / which the said alisius understood so foolishly that there upon rose a new communication / in which were interlaced / many maters which Bucer and i afterwards entreated by writing / where in this argument of the father was not yet answered / and therein on my parte the marriage of priests to be forbidden de iure diuino, so defended (how so ever it liketh master wraghton to have me acompted unlearned and so perversely to set forth the argument) that nether he ne Bucer can yet assoil. And i se no cause to yield to Bucere there in.

Because this long narration of your clerkly behauyng of yourself with Martin Bucere perteynethe very little to the answer that ye should make me / & is nothing against me / i will reason nothing of it / But where as ye say that nether Bucer nor i have assoiled your argument / let them judge which have red my former book / But lest i should dissemble your argument / and pretend as i red it not as ye have done to shāfully oft in this book of yours / I will answer to your argument and if god will / assoil it also. Therefor let us rehearse your argument where with ye would have proved that preftes by the law of god may not mary. The Prince hath the same pour of commandment and order of his subjects that the father hath over his childern / But by saint Paul the father may order sum of his children not to mary / ergo the Prince may order sum of his subjects not tomary / As for your major that a Prince hath the same pour of commandment / and order of his subjects that the father hath over his children's / I grant it is true if it be plainly and simply thus understand / The Prince in all such maters as he long unto him / hath the same pour of commandment and order of his subjects that a father hath over his children that is as the father in his house hath authority to command his children in all things that ar godly & for the profit of his children / So hath the Prince authority in his Ream in all such maters as be long to a Prince to be orderers of / over his subjects to cōmande thē to their profit to the glory of god & to the wealth of his Realm / But if ye make no exceptiō your major is not always true / for if the Prince hath the same pour of commandment over all his subjects that / a father hath to command his children / When the father and children ar with in the Princes dominion the children ar the Princes subjects / Then when as the father (as ye say) hath authority to command certain of his children ether to mary or not mary at his pleasure / if he commanded Thomas and Johan to mary / and the Prince commanded the same not to mary / by your major it were both sin for Thomas and Johan to mary / and sin to not mary / for if they married they brake the Princes commandment / and so sinned / if they married not they brake their fathers commandment / therefore tell us whether ye mean by the word same like or the self same / and tell whether ye mak an exception or none / As for your minor / that by saint Paul a father may order sum of his children not to mary / if ye understand it so that he may forbid certain of his children that they shall never mary as long as they live / I deny your minor / & put yow unto the proof of it / ye say that it is plain by saint Paul / & the 7. chapter is quoted in the mergen / howbeit when as i red over the hole chapter i could find never one word that gave any such authority of commandment / but very much to the contrari parte / as here after i shall declare / Ye should therefore have shown us the place and have made an argument there of / Why have ye not shown us the text / that maketh so mich for your purpose? Belyke ye would as gladly have shown it as ye did show us miche glorious and superfluous bostyng but that ye were afraid that / if it were seen / men of learning and judgment should deme it to make nothing for your purpose / But for all the hydyng of it / i trust i shall find it out that ye mean of / A learned man of Germany writeth that ye alleged this text of Poul for your purpose. Be that standeth stead fast in his heart / having no necessity / but pour of his own will / and hath determined that / in his heart to keep his virgin doth well / and so he that marrieth his virgin doth well but he that marrieth her not doth better. If this be not the place that ye mean of / show another & we shall answer to it as well as we can / If this be the place form an argument of the text for your purpose and it shall be answered / And in the mean season i shall prove by evident and clear places of scripture that a father hath no authority to command his children to live all their life time withe out marriage / I shall also prove by ii. learned Doctors which turned Paul out of Greke in to Latin / which knew the phrase of Poul as well as ye do / and understood the text as well also that this text maketh nothing for your purpose Jerome expoundyng the same text saith thes words / Ille firmus statuit cuius puellae consensus Patris firmauit uoluntatem, He purposeth steadfast whose madens consent hath confirmed the fathers will / Then by saint Jerome the consent of the made is required without which the father can orden nothing. Erasmus in his paraphrasi upon the same place writeth thus / If any man perceyuyng that he hath liberti to be stow in marriage his virgins or not to bestow her / and is not compelled by need to ether of both / and hath determined and purposed in his mind to keep his virgins at home which desireth no marriage / doth right / for as it is ieperdous to hold her from marriage that is desyrons of marriage / so it is ungodly to discorage madens minds from the desire and vow of chastity. Ambrose writing upon the same place saith. Hoc dicit ut qui uirginem habet cui animus ad nuptias non est, seruet illam nec illi ingerat fomitem nuptiarum quam uidet nubendi uoluntatem non habere, Thys doth he say that he that hath a virgin not minded to mary should keep her and not in tyse her to marriage whom he perceyuedh is not willing to mary / ye have heard the Doctors now let us se what resones we can fet out of the Scripture / What so ever authority of order or commandment Paul giveth unto fathers that same hath he received of the lord / But he saith in the vii. chapter of the former Epistel to the Corinthianes / that he hath no commandment at all of the lord concerning virgins / De Virginibus praeceptum Domini non habeo. Therefore have fathers no authority given them of Paul to command their children not to mary / for noman can receive of Paul it that he hath not / but he hath no precept or commandment of virginite / Then can none have that authority of him / then is it not plain by Paul that a father may command sum of his children not to mary. When Paul which hath as much authority as any other Apostle / and hath received of god as miche authority for fathers to their children as any other Apostle / yi • received no authority of god to give fathers where by they might command they children to be virgins / ye may be sure that / there is no other Apostle that granteth fathers authority to command their children to be virgins and to live without marriage. If that the Prince have the same authority over his subjects concerning marriage that a father hath over his children / I will reason with yow thus / Where ye say the father hath authority to command certain of his childern that they shall never mary / i ax yow whether by thes certain ye mean Richard / Robert / and Rolland / only or all that he list to forbid to mary whatsoever they be and of whatsoever name. If that ye grant that the father hath authority to command whom soever of his children he lift to abstain from marriage / and he Prince hath the same authority over his subjects that a father hath over his children / then may the Prince forbid all the laymen to mary as he hath forbidden the Prestes / Also it followeth that whē the prince may so order all his subjects by the law of god as a father may order all his children by the law of god / and a father by the law of god may order all his children to mary / ergo thē may a Prince order all his subjects by the law of god to mary / but all the priests of this Realm ar the Princes subjects ergo he may order them all by then law of god to mary. Where is now master bishop your braggyng de iure diuino that a priest may not may? Doth it not now foow by your own saying that a priest might mary lby the law of god if the Prince would so order priests & bid them mary? Ye must ether bring forth sum other reason or scripture or ellis priests may mary iure diuino by the law of god / If ye say that therefore the marriage of priests is forbidden iure diuino by the law of god be caus the Prince forbid / death priests to mary then if the king of france forbad men to eat oystens on the friday and flesh on the Sunday / it wer forbidden iure diuino to eat oysters on the frayday and flesh on the Sunday and so might it be lawful today and tomorrow is dedly syn / That it is no sin for a priest to mary & that the forbidding of the marriage of priests is no law of god i will prove it more at large that all the nobles and comones of England may se how shamfully ye mokked them / bearing them in hand that it was sin / and forbidden by god's law that a priest should mary / first that it is no sin by the law of god i prove it thus / All sin and all thing that is unlawful is forbidden by the law of god / Paul saith Roman. iii. by the law is sin known / and Rom. vii. I knew not sin but thorough the law / that is throw the law of god / But the marriage of priests is not fotbydden by the law of god / for Aaron and Zacharias testifi that it was not forbidden in the Old Testament / Paul unto Timothy and Titus witnesseth in thes word a Bishop must be the husband of one wife that marriage of priests is not forbidden in the New Testament / and allthyng that is ether bidden or forbidden is forbidden ether in the New Testament or in the old / but ye se it is forbidden in nether / of both / therefore it is no sin by the law of god for a priest to mary. If that the law of forbidding of priests marriages were the law of god / as ye say / then it should be general to all cuntres & the transgression of that law should everywhere be elyke syn / but in Grecia / and in Denmark / and in hic Germany it is no syn for a priest to mary / both because they make no vows / and because the Princes forbid not there priests to marry. Thē is not the forbidding of priests marriages the law of god / but cōtrari to the law of god as i shall prove it thus / It is contrary to the law of god to forbid in pain of death that god commanded in pain of damnation / but they that forbid many that cannot leave chaste without marriage / to mary forbid that god commanded for he said by his servant Paul if they live not chaste let them mary / If ye will that i shall say if they cannot line chaste let them mary / then ar their sum that cannot line chaste / If that all the priests should be bound to mary that keep not them selves chaste / few priests should live single / Then is it against god's law to forbid all priests to mary namely them that keep not them selves chaste and have not the gift of chastity. If that ye say all that will / may have the gift of chastity / for the a • yng acordyng to that which is said what so ever ye ax the father in my name he will give yow it / i answer first / that this text is to be understand that whatsoever as man asketh of god which is necessari unto salvation that he will grant him the same / But when as thos things ar asked that ar not necessari for salvation the askers though they be good men git not at all times of god their asking / as Paul whē he asked thrice of god that he would take from him the prik of the flesh obtened not his asking not withstandyng that Christ said whatsoever ye ask the father in my name / that shall he give yow and whi? because that it that he axed was not necessari unto him for his salvation. Then when as the gift of chastity to live honestly without a companion / is not necessari unto salvation / for many men have been saved without that gift / god by the forsayd promise is not bound to grant everyone it that ax it of him. And that every mā is not ordened to receive that gift / Christ our savior beareth wit nes / in the xix. chapter of Matthew in thes words speaking of them that might live honestly without a wife / All men ar not able to receive that word / but they to whom it is givē / And Paul in the seuent chaprer of the .i. to the Corinthianes / saith i would all mē were as i am / but every man hath his proper gift of god / one so and another so / that is one man hath the gift of god to live chaste without the use of marriage and another hath it not. That all priests which ar commanded in pain of death to live without wives / have not the gift of chastity / nether can have it not only an .c. priests in England will swear it / but also the example of following of galba / doth sufficiently testifi. They were ones in Rome about to make alaw that who se ever should be taken in aduoutery / that his priuttes should be cut away frō him with an hot burning iron / sed Galba negabat, said Borace / Galba would none of that / because he ether intended to be anduonterer or ellis thought that he cold nos choose but be an ad • o • ter. Then wh •• as their ar sum that the pope compelleth to to vow chastity which have not that gift / forbiddeth that Christ commandeth and therefore is Antichrist / and ye Bisshoppes defending his doctrine ar limbs of Antechriste / and as long as that Popish doctrine of the pope abideth in England so long is not the pope driven out of England.

And now to master wragheonis conclusions / Becaus i made this argument / Then is it your argument / Shalhe say that i admit Princes may destroy marriage / as thought that which upon consideration may be good in sum / shall be absolutely allowed in all / They that commanded virginite moste / would not have all virgins ne saint Paul that wissheth all to be as he him self / intended not thereby the destruction of marriage / althoghe himself were not married / But such frantic conclusions this unlearned arrogancy gathereth.

Whether my conclusions follow of your minor or no / i report me unto all then that have learned Logik or have any natural wit. I will form my argument ones again that they that have not my other book / may se the argument here / ye say. The same authority hath a Prince of order and commandment of his subjects that a father hath over his children / But a father by saint Paul may order certain of his children not to mary / ergo the Prince may order certain of his subjects not to mary. Tel me i pray yow whether god hath appointed any children by name / or any number of children that a father may forbid to mary / or is it in the fathers liberty to forbid whom soever he will to mary and so many as he will? What if he will forbid all his children to mary / may he not forbid all? show what place of Scripture restrayneth him that he may not as well forbid all as one? The father hath the same pour of order and commandment over all his children / that he hath over one / but ye grant that he may command or order on of his children not to mary / ergo / he may order or command them all not to mary / And the Prince hath the same authority over his subjects / that a father hath over his children / but a father may forbid all his children to mary / ergo a Prince / by your minor or may forbid all his subjects to mary / for he hath as much authority of commandment over all his subjects / as over a certain / or ellis all were not so moche bound to obey him as / the certain of whom he had the authority of commandment over. Thē it followeth thus. He that may forbid all the subjects of his Realm to mary / may destroy marriage in his Realm / But by your argument the Prince may forbid all the subjects of his Realm to mary / therefore by your minor a Prince may destroy marriage in his Realm. Where ye say that they that commanded virginite moste / would not have all virgins / i reken that is the trewest word that ye spak in all this book / for your father the pope which was the gretest commander of virginite / of all other / Hath allowed stews in Rome / and suffereth beside wymen hores / the filthiness of the other kind also / And ye my lord prior of the grene freris in the bank / the greatest commander of virginite in the hole Realm of England / therefore apoynte with in your dominion and lordship an hole strete fore open bandry / and keep a comonstewes / that their should not be to many virgins but if there be any young madens or young men / that ar disposed to depose and give over their virginite / they may their offer it up to priap • s. And so is it true that they that commanded virginite moste would not have all virgins. Whereas ye say that saint Paul though he were not married / and yet wisshed that all were as he was not with standing would not destroy marriage / i say the contrari / for i say if Paul were a virgins & wisshed all men to be as he was / that is a virgins / then wisshed he that there should be no father nor mother / for fathers and mothers ar no virgins / and that no married foll should be but all virgins. Then would he with that wish that marriage were destroyed. But that would not saint Poul therefore ye understand not saint Paul as ye should do / for Poule had a wife and wisshed that all the Corinthianes which anaunced them selves of virginite and widowhede could live chaste without a woman as he did / which lest his wife in another place / then where he preached / and that all men were without care as he was / which thing commonly followeth marriage. But where as ye knok me on the pate / and lay unlearned arroganci to my charge / let us now try it whether yow or i am more worthy to be accused of unlearned arrogance / Ye say that Paul wss not married / and i hold that he was married / how shall this mater be best discussed? I know no better means then to call to witness sum that were ether alive in poules time or ellis were very nere his time / I call for witnesses ignacius & Clement that Paul had a wife / Now hear the witnesses speak / Eusebius in the third book of the Ecclesiastical story in the third chapter reporteth Clementes words thus. Clement whose words / we have here marked / writynge against them which despise marriage / saith thes words. Do they also disallow the Apostelles / for Peter and Philip had wives and gave their daughters to be married unto men / but also Paul the Apostle / is not ashamed to make mention in a certain Epistel / of his make or companion and to grete her / whom he saith he led not about with him that he might be more ready / and combreles to preach the gospel. Erasmus in his annotationes upon the iv. chapter of the Epistel to the Philippianes reporteth the witness of ignatius in this wise. The holy martyr ignatius in an Epistel / to the Philadelphianes doth plainly grant / that not only Peter / but also Paul and other of the Apostelles had wives / & that he had them in noless reputation therefore / because / the Patriarchs / & Prophets was married / not for their lustis sake but for childers sake / Chrysostom granteth that there were sum which rekened that Paul in this place did speak unto his wife / but he dissenteth / showing no caus of his dissention / But to whom is it more right that we should stik to Clement and ignatius / of the which the one was saint Peters companion / and the other was saint marks the Evangelists disciple / or shall we believe better Chrysostom / which was so longe a space after the Apostelles time? thus far Erasmus / Let indifferent men judge now whether i that bring authority for me / or ye that pronounce boldly by gess without all reason and authority / ar more worthy to be accused of arrogant ignorance.

The Seconde conclusion is as wise / that i grant by this argument that priests might have married / if the Prince had not forbidden it. If i prove that priests may not mary / because of their vow do i therefore grant that the vow falyng they might mary? If i took upon me to prove that one oweth me monie / for my labor / because he promised me / doth this infer this conclusione that if he had not promised me / he had ought me nothing for my labor?

There is away from a village to the marcat town over a bryge / over the which all men without any toule had wont ever to go to the mercat / the lord of the village upon a mercat day set one of his servants on the brydge to stop every man to go over that brydge that would not / for his passage pay vi. d. in the year / the servant letteth non pass but them that promise to pay vi. d. The pore men be caus they must needs go to mercat / to sel their corn to git them alyuyng there with / promise all to pay that he requireth / At the day appointed for the receyuyng of this money / he by his servant commandeth them to pay the vi. d. and requireth the money also by thyer promise / whether is this gentle man only the cause of payng this money / or he is both cause of promisyng and of payng of it also? If this gentle man had not required of them nether to promise this money nor to pay it / the pore men might have gone as well toolfre / to the mercate as they had wont to do before their lords new request and commandment. Even so is it between the Prince and the priests. For by whose authority / do ye require of everyone that cummeth to yow for orders of subdecon decon and presihode / the vow of chastity? By the authority of god or by the authority of the Prince / ye can show no authority that ye have of god to require of all that shall take thos orders / the vow of chastity. If that ye do it by the authority of the king then it is the lyngis commandment that ye shall require of everyone that shall be subdecone decone and Preste to vow chastity. Then when it is the king's commandment that this vow shall be required / which would not have ben offered / if it had not been required / and the king commandeth all them / of whom he commanded yow Bisshoppes that the vow should be required of / to keep their vow that is to live single without wives all their lives / the vow of chastity concerning priests is as well The king's commandment as the forbidding of marriage is. Then where as i reason / if therefore the marriage of priests be unlawful because the king forbid thē it / th if the king would not forbid it it should not be unlawful / & ye say that it is unlawful also because they have vowed chastity / i say that if followeth never the les of your saying that if the Prince would not command Bisshoppes to require of subdecones decones and priests / the vow of chastity / and commanded not the priests to live without wives that it were not contrari to the law of god for a priest to mary / Answer me / whē Bisshoppes require no vows / and priests make no vows and the king forbiddeth no priest to mary / why may not a priest then / mary? How is it then de iure diuino? A man that will take hede may espy that your spirit is an unconstant spirit / for in sum places when ye ar axed in England / whi that priests may not mary / ye answer that they may not mary because they ar forbidden by the law of god / in Germany ye answer that they may not mary because the Prince forbiddeth them to mary / & in your Catechisine ye show this caus that priests may not mary / Matrimoni is left at liberty to all men saving priests & other / which of their free liberti / by vow advisedly made / have chosen the state of continenci. Seme ye not here to say that only the vow hyndereth priests and such other to mary? In this place ye make no mention that they ar forbidden by god's law / nether make ye any mention that the forbidding of the Prince hyndereth them to mary. Bere do ye play as a fox doth when he is chaced out of on hole which rumneth in to another / and when that serveth not flieth in to the third. If that ye can bring no other caus that priests should not mary but because they have made a willful or a free vow / I will prove that the vow is nether free nor willful but constrained by compulsion / if not in all the votaries and priests that ar this day in England / at leste in a great number namely in all them that would not have vowed if the vow had not been required of them / which if i bring to pass there shall no voluntari vow hynder priests & such like to mary. Now to the purpose Nothyng is free that is constrained by a commandment to on way / but the vow of chastity is constrained whils it is commanded by the Prince to be required of all subdecones decones and priests / & that they shall live without wives / ergo the vows of subdecones decones & priests ar not free / If that ye answer that subdecones decones and priests may chus whether they will be votaries or no before they be decones subdecones or priests / i say / it that / a a man anoydeth before he is subdecon / auoydeth not being onis made subdecon / then when there is no subdecon but he is a votari / and must ether not be subdecon or ellis be auorary / how can a subdecon avoid the vow? and so with decones and priests / If that ye say then when men know that the vow is indivisible copled withe prestehode / all mē may chus whether they will be priests or no / and so is the vow free / i answer that where so ever the gospel of Christ is / there must nedis be prechers there of / and ministers of the Sacraments whom ye call priests / It that must be / cannot be avoided / but there must be priests in England / then ar there sum that cannot avoid but be priests upon whom soever the lote falleth / Christ commandeth in every Christian Realm that his gospel shall be preched / and his Sa cramentes shall be ministered / & when as the ministeri is commanded to be / it is therbi commanded that there shall be ministers of the same / then Christ commandyng that his word shall be prea ched / commandeth that their shall be certain ministers of it / and of all the same that Christ commandeth to be his ministers the Prince commandeth yow to require the vow of chastity / & ye will not suffer them that Christ sendeth to be his ministers / to be admitted to their office / except they make unto yow the vow of chastity / then it is falls that ye said that all men might choose whether they would be votaries or no / & that all men might choose whether they would be priests or no / for whē as there must be priests / and the vow of chastity must be required of the same / of them then that must be priests / the vow cannot be avoded / what free election and liberti is this? Apore scolare of cambrydge is brought up of a child till he be xxiiij. year old in learning and canno still of any occupation saving only of learning / he is a fellow of a college whose statutes require that at the depar tyng of one priest another shall succeed in his room / that a certain number of priests may be ever in the college / on • lder is beneficed / & this scolar is eldest and must ether be priest and so becum a votari / or ellis he must lese his living in the college / If he could choose he would not forswear marriage and be a votari / but for fear of Iesyng his living he taketh the vow that is offered him / and so is auotari / is not this man compelled to be a votari by lady ponerty? The men of monstrel after long besegement pretendyng to give up the ceti / let in at their gates so many of our men as they thought they might ouercum / and when they were in / let doū / the port culles & killed an c. of our mē / The capitane being there with sore grieved / incoragyng his men setteth mor freshly on the citi then he did before / and he perceyuyng that he is able to win the citi by force / axeth them if they will give over the citi to him and in that condition will let him have an c. men to order at his 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 their adventure / to be filled every mothers son / They perceyuyng that they can hold the citi no longer grant the captain his request and give up the citi unto him. He is fully purposed be fore the c. men be chosen out or appointed / to make bond men of them all. And to make every on of them swear unto him that they shall be his true bond men. An c. men ar ether chosen out by lotes / or offer them selves up for the safeguard of the citi / to the capitane / he maketh them all swear to be his true bond men as long as they live / They do swear / May all thes if they will avoid the oth of bondage? is their one among all thes that cā choose but he must be a bondman? Non at all / so cā no more the priests of England avoid the vow of chastity / for as fully as this capitane is purposed to require of all them that shall offer them selves or shall be offered up unto him / the oth and promise of bondage / so fully ar ye minded to require the vow of chastity of all them that god sendeth to yow to make priests of / and all them that arsent of thē selves or of their friends to yow to be ordered. Therefore the vow of chastity that all the subdecones decones and priests make in Englonde / is servile full of bondage / constrained and compulsed / in all them that would not have vowed chastity if no vow had been required. Take now the sum of all our similitudes in this argument. That which is all ways copled / and inseparablely joined unto a thing / cannot be avoided of him that shall take that thing / as he that will take aloe and lay it on his tongue he cannot avoid the bitterness of the same / but the vow of chastity is always copled / and inseparably joined 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 chastity / But nothing is free that cannot be avoided / and the vow of chastity that the priests decones and subdecones take cannot be avoided / ergo the vou of chastity that subdecones decones & priests make is not free / Answer to the partes of my argumēte as i have answered to the prates of yours / But if ye cannot answer / give over your hold or ellis / in the stead of an answer chide scold & brawl as ye use commonly to do when ye have no argument nor resonto help yourself: with all.

The Thyrd conclusione is the self same with the seconde / in other terms that by me marriage of priests was no sin before god til the king's maiesti / made it sin before god. Bucer was of another mind that if the prince might commāde / it was before a sin a fore god to do the contrari / for he said Princes might only cōman de that god had ordened / to be commanded / where in he swerved from that he had first granted me / where vpō i resoned / i have his writing to show / where in shall appear i had more Scripture to show for the purpose / i spak of then such as i communed with could well resolve when they were touched with them.

• o fresh men to the helm / for this Bishop can make me no answer / What is this to the purpose to tell us here of Martin buceris mind / A learned man in Scripture would have told us his mind / and not have said Bucer was of that mind / It will make wise men lawghe at your arrogance & bostyng ignorance to bear yow so gloriously to crak of the plenty of Scripture that ye had at the counsel and to se how bare ye be in writing / having in a manner no mo places of Scripture to dispute with in every mater / thē thes ii. texts honor thy father & mother / & every soul obey the hye pours. With which texts ye play as a certain Sophister did with cuiuslibet contradictionis altera pars est uera, & as an unlearned paynter did which could paynte nothing ellis but a cypressire / which whē any mā cā to him to have any thing painted / said ever out of season / will ye have any thing of the cypress tree.

I will reason no more with this hunter that wanteth all reason.

I heard no reason of yow hither to / therefore ye leave of / before ye begin / and because ye nether will nor can reason with the hunter / ye will chyde with him / scolde / bely him / befool him / & all to defile him with the dirte & sklāderous mire of your lies / following in this point certain unclean birds / which whē they cannot make their party good with the hauk all to beray the hauke with their stynkyng & burning dong.

He rangeth in a licentious liberti / and bresteth in to this church of England / under color to hunt the fox / and ranchseth and halloweth at every dere.

I never knew a right der having such a long tale as ye have and so gorgeous / nether Peter nor Poule nether any good Bishop had at any time such a pōpose tale as ye have / therefore i take yow for no right dere / but for a proud ii. footed fox / and so i hallow at no dere but at the fox & his generatiō / There ar many / in Englōd that ar no foxes but right rede dere which would gladly hunt the fox with me if they durst.

With a purpose to dryne all godliness / all semelynes / all religions and devout behavior out of the park.

I intend to drive only out of the park the fox of Rome with his ceremonies & traditions which ye grant he hath made / All that have red my book can bear me witness that i have not written one word against god / or any law or ordinance that god made / where upon it followeth by your saying that their is no godliness / no semelynes nether any religious or devout behavior in god's law / for if all godliness semelynes & religious behavior be driven away when the pope with his ceremonies & ordinances is driven away / i pray yow what godliness or semelynes remaneth for Christ & his word which abideth after that the pope and his word is driven away? Is not this to make a god of the pope? Yis surely / All godliness & semely behavior is only in god / but ye say that in dryuyng away the pope & his ordinances i drive away all godliness & semelynes / therefore by your saying the pope & his ordinances ar god / If ye be not a papist & an Heretike there is none in the realm of England / which praise so greatly the pope and his traditions / & contrari to the Scripture make a god of him.

He beginneth with the kings maiesti in alteracion of his style / and then at lerge callethe the hole realm thieves.

I trust that i have offended nothing against the king's style for i have given as much unto him in my book as may be given unto an erthly mā / And though i have not written the same words that ye have written i have written the same sentence / if your meaning agre with the word of god / Where ye say that i call all the hole realm thieves / all that ar true men and have red my book can testifi the contrari / for i call yow only thieves which have stolen away Christis blessed chalice from the lay people / and not them which have the theft committed against thē.

Hys chace is against the cross and all images / he cannot abide lent and fridayes / he lyketh no laws and ceremonies in the church allthoghe they be good. For priests wives he maketh a busy suite. He cannot away with divine service / in the Latin tongue which he utterly abhorreth.

If ye would not have given outward worship unto the cross / and to images / i had never written so earnestly against them / But when i se yow so earnestly bent to defend the outward worship of them / & the outward worship could not be takē away except the images were taken away also to the which the worship was don / i thought that it should be best / to speak against both to gether that the one might be taken away with the other. What offense is it to speak against the superstition of lent? All good laws & ceremonies do i alow / it had been your de •• y to have proved ones that ye have said so oft / that the ceremonies which i have writē against / ar good / ye will belike pres me with your authority because ye ar a doctor / & would that we should be as well satisficed with your bonum est as the scolares of Pythagoras wer content with ipse dixit. If ye like a doctor will confirm your saying with reason and scripture it shall be allowed / but ye will bring no other reason nether authority then vlisses mace / and your own saying for all your velvet cotes and gylded sporres / we regard your saying no more then the voice of a dottrel for all that ye be a doctor / though ye cri good, good good til ye be weary. Cal ye argument brought out of the scripture / to prove that priests may mary suite for priests▪ wives? Well i am content let it be so / i make suite that priests may have wives / & ye have made suite that priests may thrice without peril of life lie with hores / whose suite is more honest? I cā well away with divine service / but mych of it that ye cal divine service is superstition idolatry and the deuelles service. And the Latin tongue i love as well as yow / but i would have it spoken to thē & before thē that understand it / & not to the lay people that understand it not & there for get no profit by the hearing of it.

He hath be like a meruelons plat form in his hede to build that he would rid Christis Religion of all thes ornaments / Calleth he this the hunting of the fox and Romish fox? Rather goeth the fox a huntynge. The best is the man hunteth by day / and declareth for so miche what he is / only hydyng who he is for wragh ton me seemeth should not be his name.

The ornaments of Christ's chirch ar the word of god which ye will not suffer lay men to rede in the church / the Sacraments which ye both pare and forbid / faith whose commenders ye note for heretics / hope & charity / preaching of the word of god which ye moke / and call it talking / the ryghe reconcylyng of them that ar at discord / and the excommunication of stubborn sinners / ar the ornaments of the chirch which i would have restored again to the church by yow and your fellows that have stolen them out of Christ's Chirche & in the stead of them have set in the church a plain boys play of vain ceremonies & have filled the church / with candelles / tapers / images / salt / water / asshes / bows / and agreat sort mo of such other trifles / ar thes the ornaments of Christ's church? Nay they ar the lakens that the pope hath given the people to play with all / that they should not cry for the word of god / Now this is the fourth time that ye have been besy about to seek another name that should be mine then wraghton / & because i set no other name to my book ye call me a masker / The six articles / and your Catechismi which is called the king's book is of your making as every man can tell / that hath heard yow preach or hath red your other writings / and yet ye set not your name to them and so under the viser of the kings acts and the king's book ye cover & set out / nay by force violently thurst in to all mennis hands ye & in to the church of Christ even up to the pulpit your Popish coniurynges / foolish dremes / rotten ceremonies / and idle ordinances / who is now a masker if ye be none? Also to this your book ye have set no name at all / and yet ye will be no masker / I have set my surname unto my work / where by my ancettores have been named in time past / what if sum have called me by another name (as ye give me many new names in your book) may not i use the name that i know my ancettores have used before me / therefore? Your ancettoures have not ever been called gardiners sense the beginning. What if your great grande father when he was a young man & could lustely follow the • y • he / were called Robin Raker / and when he wexed aged and began to be vnlusty / were made the keeper of sum goodmannis gardin / & frō thence forth were called Robin gardener / might not ye call yourself knowing this / steuē Raker? Then why ar ye so offended that i name myself as i know my ancettores have been named in time past? I am as well know̄ in England by my name. W. Wraghton to be a true mā as ye ar know̄ by your name steuē winton in Germani to be a popish heretic.

But what so ever the kynred name of the man is he may have pleynty of other names / for whether a man call him fool / proud arrogant / glorious disdaynful / spitful / hayt full / unlearned / untaught / busy / partly liar / wrangler / seditious / malicious / or many other of that sort / he cannot speak amiss.

As the maned ox banasius perceyuyng that his horns ar so crooked in ward that he can nether hurt the hunters hūdes with thē / nor yet defend himself with thē / as soun as he beginneth to run away / casteth the space of iii. pases from him / so hot dung upon the hundes that follow him that wheresoever it lyghteth it brin geth of the hear / so this fox and foxis defender / now at the ende of his book / ready to run away because he cannot defend him self with his natural wit / which is nether strong i noghe to ouercum god's truth nether to defend open idolatry / as he rūneth way & dare not try the mater with authority argument or reason / all to defyleth me with the dung of hye niknames / and saith that i may have names cnow / as worse lyghtly no man can devise / Of whom may i have all thes names? of him that hath them / or of him that hath them not? If thes names may be had all of this Bishop / what a treasure hath he out of which he can bring out such pleynty of noughtines / what an heart hath he that sendeth out such fruits? what a well is this that sendeth out such water as this is? I intend not to scold withe yow nether to strive with yow in doggis eloquence / where in i give yow place and take yow for my better. Therefore i will not go about to give yow so many names again / but i will as my deuty is / give yow the tenth name again because ye ar a priest / which is busy / ye will teach cambrige men to pronunce Greke / brewers to make bere / tailors to make garments / cookes to dress mete / in bruges ye dissuade men from the Doctrine / of the Germans / sum time ye play the knight of the garter / sumtym the examiner and sometime the judge and accuser both to gether / sometime the purue your / sometime the preacher and other while the Sacrificier in summa allthyng saving the good divine which is moste required in a Bishop. Now when as ye intermeddle with thes matters which long not unto your vocation / and therefore ar more busy then i / i give yow that name again for tythe / till ye have turned your cōditiones / as for your other namesi trust i am as well quite of them be this time as of busy.

No man can speak here in farther / then the man in his book will make / god and a vow / i would have spoken of heretic / But he may not so be called till the book be ansured / therefore he hath made a special request / as i have before noted / But now master hunter your houndes have ron at riot / and leuyng the fox yearned / onlie at the dere / which in the king's maiestes clos ground / with your maskery is felony all though ye speak so plainly as it may be acompted day. Thys is your fault so manifest / and apparent as it excedeth your pour to close or hyde it. God give yow grace to make a more fruit full suit to his goodness / and to the kingis majesty / for your reconciliation to both their fauoures thē your indiscreet suit in this hunting hath deserved.

I desired yow goodmā gardener (or ellis i lie) that ye should not be so rash as ye had wont to be / to call me heretic withe out a cause as ye did ones in your hall right proudly because i wear a cloke and a hat of the new facion / But i could not git / my request for ye have called me now twice Heretike and neiher have ye answered to my arguments nether shown me what Heresies i held nether have ye confuted any false Soctrine or Heresi that i hold therefore ye do wrong thus lyingly and falsely to sklander me. Thynk yow because that ye have taken it in a custō to call men Heretics god will take it for no sin? Is sin no sin because it is of • used? Well ye ar a mā in authority & may do what ye list / and no man can have any right where ye bear ruel. I must seek therefore for right of an hyer pour / But now have ye said that ye can say to defend the fox & that he is not in England / how be it ye have profited nothing at all for ye have nether proved by reason nor scripture that the pope's Soctrine which ye have taken in hand to defend / is good or agreeing with the word of god. Nether have ye confuted my resones which i brought in my former book against the pope's learning which is now holden in England / Therefore there is nothing to let me but that i may conclude in this book as i did in my former. Who soever holdeth still the pepis doctrine cōtrari to the word of god / holdeth still the po pe which is Antichhriste / But ye hold still in England the pope's doctrine contrarito the word of god / therefore ye hold still in England the pope which is Antichrist. And this salf doctrine do ye defend / thē ar ye a defender of Antichrist. Every defender of Antichrist / is Christis enemy and the kings / But ye ar a defender of Antichrist / therefore ye ar Christ's enemy & the king's. If that Christis enemy & the king's / mought still occupi in England that occupation which maketh him Christis enemi & the king's / without forbidding or correction after that his fault is openly know̄ / The officers of England & governors under the king / were not Christis friends & the king's / But i trust they ar Christis friends & the king's the •• fore / i trust that they will at leste forbid yow / your devilish occupation.