The huntyng & fyndyng out of the Romishe fox whiche more then seuen yeares hath bene hyd among the bisshoppes of Englong [sic] after that the Kynges hyghnes had comma[n]ded hym to be dryuen out of hys realme. Whosoeuer happeneth upon thys book, if he loue god beter than man, et the Kynges hyghnes better then the bysshopes fals hypocrisi, let hym gyue it to the Kyng, that he may rede it before the bysshopes condemn it. Turner, William, d. 1568. 1543 Approx. 130 KB of XML-encoded text transcribed from 45 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2). A14046 STC 24353 ESTC S104959 99840689 99840689 5216

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 Early English books online. (EEBO-TCP ; phase 2, no. A14046) Transcribed from: (Early English Books Online ; image set 5216) Images scanned from microfilm: (Early English books, 1475-1640 ; 155:11) The huntyng & fyndyng out of the Romishe fox whiche more then seuen yeares hath bene hyd among the bisshoppes of Englong [sic] after that the Kynges hyghnes had comma[n]ded hym to be dryuen out of hys realme. Whosoeuer happeneth upon thys book, if he loue god beter than man, et the Kynges hyghnes better then the bysshopes fals hypocrisi, let hym gyue it to the Kyng, that he may rede it before the bysshopes condemn it. Turner, William, d. 1568. Wraghton, William, pseud. aut [88] p. L. Mylius], [Imprynted at Basyl [i.e. Bonn : M.D.XLIII. [1543] By: Willm. Wraghton [caption title, leaf A2r], a pseudonym for William Turner. The imprint in the colophon is false; actual place of publication and printer's name from STC. Signatures: A-E F⁴. Reproduction of the original in the British Library.

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 eng Catholic Church -- Controversial literature -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2011-12 Assigned for keying and markup 2011-12 Keyed and coded from ProQuest page images 2012-01 Sampled and proofread 2012-01 Text and markup reviewed and edited 2012-05 Batch review (QC) and XML conversion

The huntyng & fyndyng out of the Romiſhe fox whiche more then ſeuen yeares hath bene hyd among the biſſhoppes of Englong after that the Kynges Hyghnes had commāded hym to be dryuen out of hys realme.

Foxes haue holes and byrdes of the ayer haue neſtes / but the ſon of man hath not Where he may reſt hys hede in.

Whoſoeuer happeneth upon thys book / if he loue god beter then man / et the Kynges Hyghnes better then the byſſhoppes falſ hypocriſi / let hym gyue it to the Kyng / that he may rede it before the byſſhopes condemn it.

M.D.XLIII.

To the moſt excellent prince Kyng Henry the eight Kyng of England Frāce & of Irland ſupreme gouerner in earth of thes hys realmes willm Wraghton Wiſſhethe helthe proſperite of bothe body & ſoul.

ALL thoghe ſence the tyme thari was a childe / i haue ben more broght up in learnyng then in huntyng / & haue therfore no great ſkil or experience in huntyng / yit the loue that i bear unto my natural cuntrey compelleth me at thys tyme (moſt excellent & uictorious Prince) to be a hunter / to hunt & fynde out a certayn cruel beſte / whych both hath don et dothe yit ſtill mich harm in your reaml & kyilleth both yong & old all that he can cum by. Thys beſte hathe loſt hys mame in englond but neuer a Dele of hys cruel conditiones. Thys ſelf beſte haue ye erneſtly gon about • n Word Wrytyng & Workyng as myche as one man is able to do to dryue out of your realme. But the hundes that ye ſet to do thys dede. Was and ar / of the ſame kynde & linage that the wild beſt is of therfor they bark at hym for a face but they bite not. They make a praetence as they wold worri hym / & yit when he is in ieperdy of takyng they help to couer hym wyth tame beſtes ſkinnes / that the prouerb may haue a place on dog will not eat of an other dogges fleſhe nether will ō wolf eat of an other. Thes houndes loue thys beſt ſo well that if they can catche any other hoūd perſewyng hym whiche is / of an other kynde then they be of / that is to wit if he haue not a payr of prik eares ſtandyng up / on before & an other behynde / they will neuer reſt til they ſe the other houndes harte blode. they tēdre thys beſt ſo interly and wold ſo fayn haue hym vnknowen / for fere that your Hyghnes ſhuld kill hym if he were knowē / that they beare all men in hand that theyr is no ſuch beſte in all your realm & ponyſhe them with many kyndes of dethe that dare ſay that theyr is any ſuche beſt in engloud. But if ye will of your Kyngly liberalite grant me licens to call all that the pope hath made / ordened / & decreed / the popes traditiones ordinances and decrees / i ſhall ſo hunt out thys beſt et diſcouer hym that all your hole realme may ſpy hym and ſe hym and know hym what he is / what is hys name / and where he lurketh Thys once brought to paſ it ſhall be more eaſy for your hyghnes to accompliſh and bryng to paſſ your godly purpos / whych is and euer hathe ben ſenc ye knew hys conditiones / to dryue thys beaſt out of all places of your dominion. I deſyre alſo your kyngly hyghnes that ye wil not ſuffer thys my doyng to be cōdemned of the biſſhoppes / till your oun lerned diſcretiō haue tryed it & examined it with the word of god & with the lyght of your reaſon and learnyng / and then if my huntyng be found contrari to the word of god / ſo ſoun as ye fynd it ſo / let my huntyng be forbydden / et not before i be ſeche yow for the loue of the kyng of heuen whyche / ſaue and kepe yow from all your enemies both bodely & goſtly Amen. From baſil the firſt day of may. Anno domini 1543.

THe cōmun ſort of foxes knowyng that they cānot chuſe but be perſewed for theyr murder / that they dayly do & intend to commit / haue holes ether in the ground or in great rokkes where as they thynk they may bein ſefegard / & wherto they may flye for ſukker when they that haue the harme dō vnto them & theyres do perſew after them. But thys fox that i folow after / & hunt / at thys tyme / as he is of an other kinde of foxes thē the comon ſort be / that is to wit a romiſh fox & a man kyller / for feare that he ſhuld be digged out of the grond if he hyd hym ſelf in the commū fox holes / now when certayn ſcol ares of Camhrygd and of Oxford euen ſtreyght way after that he had kylled certayn of theyr felowes / folowed hym to haue catched hym / ran with all the ſpede that he myght / in to the chirche / and when the ſcolares wold haue folowed hym in to the chirche the biſſhoppes and preſtes bet them out agayn / and ſo cam the ſcolares bak agayn with blody pates / and durſt no more ſeke the fox in the chirche. For the biſſhoppes & the clergi ſet vp ſtreght way on the chirche dore a letter wher in it was contened that from thence furth no man ſhuld ſeke the fox any more theyr & that no mā ſhuld call that romiſh fox, a fox but the kynges beſte. And yit the biſſhoppes had the aduantage of the beſte / as a certayn ſcoler had of a fox in Cambryge. The ſcolare had a raine fox in hys Chambre where as he made him a hole be hynd a holow bēche / the fox went out on the nyhgt & broght to the ſcolares chambre hennes / dukkes & capones / wher with he & hys felowes made oft tymes good chere. And ſo do the biſſhoppes & preſtes make myrre with it that thys fox bryngeth in to the chirche But in as mych as the kyng is a boue all the biſſhoppes & i haue axed hym leue to hunt the fox wher ſo euer i thynk that i can fynd hym / i will with the kynges leue hūt thys fox in the chirche for i gather bi certayn cōiectures that he is theyr For as it is a good cōiectur if a mā be in a wod & ſe a great hole in the grōde to thynk that theyr hāuteth or hath hāuted a fox / and if theyr be / by thys hole many peces of lābes ſkynnes / many lambes bones and geſwynges and chekynges fethers, that at that praeſent tyme ther is a fox hauntyng that hole / ſo i thynk that if i cōiecture that theyr is a romiſhe fox in the chirche / i ſhal not cōiecture amiſ / for i ſaw when i was in Englonde in a certayne chirche a great hole in the hie aultare which i could not tell for what purpos the gentle men of the chirche haue ordened it except it be to hyde theyr father the fox in / when he is perſewed after / and by thys hole i ſaw a great ſort of lambes bones about the altare. I ſaw certen preſtes that wer almoſt ladē with lamb ſkinnes / & with tales and peces of other beſtes ſkin̄es alſo / I ſaw alſo myche gold & ſyluer about the fox hole. whiche thyng made me meruel the leſ when i heared afterward that the preſtes ſo mantfully māteyned the fox Therfore i thynk uerely that the fox is in that hole / & i dout not but that i ſhall ether find hym in the biſſhoppes miters or ellis in thys hole or perchance in bothe. After that i haue found out thys rauenyng and mākillynge fox i truſt (moſt victorios prince) that ye will folow kyng Salomō in ponyſſhynh of hym / kyng Salomon took Ioab a murderer the capitane of of hys fathers warres / from the altare & put hym to dethe & ſuffered not the ſāctuari to ſaue hym. So i truſt that if thys fox be foūd euē on the hye altare vnder the chalice in as myche as he is a murderer that ye will not ſuffer hym to haue any ſāctuari or place of refuge and ſukker theyr. But now let us begin thys forſayde huntynge.

Hoo ye lordly byſchoppes & ye Clean fyngred gentle men of the clergi is not the fox of rome other wys called Papa among yow? if ye ſay that theyr is non ſuche among yow / wher is the fox the pope whiche had wont to be among yow / ye cānot deny but that he was once among yow / tell me where is he now? If ye ſay that he is dryuē out of Englōd / i will not be leue yow for i ſaw blode lately of hys ſheddyng in London ſtretes / I ſaw lately many peces of ſkinnes about the hie altare & in the quere / I here dayly both men and wymen cōplanyng that by thys beſtis meanes theyr children and frendes ar put to dethe wherfore i reken for all your ſaynge / that he is not dryuen out of the realm / but that ye haue Deceyued the Kyng whych cōmanded yow to driue / hym out of the realm / and that ye haue changed and ſcraped out hys name & ſo kepe hym ſtill. If ye thynk that thys be not true / tell me what was that foxes name in Engliſh that ye baniſſhed / was it the Pope? ye cannot deni but he that ye ſhuld haue banniſshed was called the pope. If i fynde not that ſame pope ſtill among yow / that the Kynge commanded yow to banniſhe out of Englond i ſhall gyue yow leue to call me the falſeſt man that euer ſpak with tong. Friſt to begyn with all what was the pop that the kyng cōmanded vow to dryue out of England? whether was it the Popes perſon / or the Popes purſe that had wout to receyue our mony in england / or it was the Popis doctrine whyche beſyde all other deueliſhe decrees holdeth the falſely vſurped pour ouer all Kynges & kygndomes? If ye ſay that the pope whyche the Kynge commanded yow to dryue out of England was the popes perſon / hys fleſh blode and bones / depoſitis mitris mi lordes ye lie. For what neded the Kyng to ſet men to dryue that mannes perſon out of hys realm that neuer Cam in it? If ye ſay that the Pope that the Kyng commanded yow to dryue out of England was the Popes purſe alon / I thynk that ye haue ſo banniſshed the pope as certayn vnderſheriues and baliues. take theues & caſt thē in priſon. Whyche if they catche a ſely pore thefe that hathe but ſtollen an old nag not worthe xix. pence caſt hym in pryſon & lade hym withe yrones & make hym be hanged. But if they take a luſty thief & lykly to bryng them mo prayes / with a budget or ij & with a good purſe / they take hys purſe away from hym and hys budgettes and ſend hym furth to ſtele agayn & do hym nomore harm but that they take hys purs frō hym / And if any men ſay to theym where is the tall felow that ye tok yiſterday / they auſwerwe took hym but of ſuſpicion / he is ſuche a lordes ſeruāt & ther fore we durſt hold hym no louger / Haue ye not after thys manere dryuen away the pope? tell me i pray yow. If ye ſay that the popes purſe was the pope that the kyng commanded vow to dryue out of Englond / or hys name alone / ye ſklandre the Kyng and make hym be euel ſpokē of in all other realmes / And if ye ſay thes wordes / the pope that the kyng cōmanded us to preache againſt & to dryue out of Englōd is nothyng ellis but hys name alone & hys bottumles beggyng bagges / all they that haue red the kynges actes will ſay tyat ye be falſe liers. Then the pope that the kyng cōmanded yow to dryue out of Englōd / was not the popis perſon whiche neuer cam in to Englōd / nether hys name a lone / nether hys purſe alon / and the kyng cōmanded the pope to be dryuē out of Englōd / whether was it the popes doctrine & learnyng or no / that the kyng cōmanded yow to dryue out of Englond? If it be not hys learnyng what other thyng can it be? If ye ſay that it was not the popes learnyng and ordinances ye run in daūger of treaſon / for in ſayng ſo / ye ſay that the kyng wold not haue the popes falſly uſurped pour banniſſhede out of the realm / whiche a mong all other deulyſh doctrine & ordināces of the pope / is on peſtilent popiſhe ordinance. Ye be uery loth to graūt that the popes doctrine and traditiones was the pope that the kyng cōmanded yow to dryue out of Englond Howbeit ye muſt ether grant that / or elles ſay that the kyng commanded not at all the pope to be dryuen out of Englond. For what other thyng is theyr left to be the pop that the kyng commauded yow to dryue out of Englond / ſauyng hys doctrine? ſeing it was not hys perſon / nether hys name alone / nether hys purs alon. Then muſte nedes the Pope / that the Kyng commanded yow to dryue out of Englonde be the Popes doctrine and traditiones. Ye nede not to be aſhamed to call the popes doctrine the pope. For it is a receyued maner of ſpekyng in thes dayes among ſcolares and hathe bene receyued of long tyme bothe of hethen and holy writers / to call a mannes doctrin or book by the name of hyme that made it. If ye ax a ſcolare of Cambrydge what is red in the Philoſophi ſcholes he will anſwer / Ariſtotel. If ye ax what is red in the humanite ſcoles he will anſwer and ſay Terence / meanyng by Ariſtotel and Terence the doctrin and bokes whiche Ariſtotel and Terenc made. The prophane writers haue a prouerbe he hath not torn Aeſop. wherby they mean not Aeſopes body but hys doctrine / and hys fables whiche he made / Abraham in the xvj. of luk ſayeth vnto the riche glotten concernyng hys brethern / they haue Moſes and the Prophetes / and in the i • of the actes luke ſayeth that the gelded man / red Eſai the prophete / In whiche places Moſes and the Prophetes ſignifi the doctrin that Moſes and the Prophetes taught. So then as Terences boke is lau fulli called Terence as Ariſtoteles doctrine is called Ariſtotel / and Moſes doctrine is called Moſes / & the prophetes doctrine is laufully called the Prophetes / ſo ar the popes traditiones et doctrine laufully called the Pope euen that Pop that the Kyng cōmanded yow to dryu out of hys realm. Then haue we gotē of yow at leynght that the Pope that the King commanded yow to dryue out of hys realm is the Popes traditiones et doctrine / Thys once granted i reſon thus. Whoſo euer holdet ſtill & manteneth the Popes doctrine & traditiones / holdeth ſtill et mantenethe the Pope / but ye byſſhoppes hold ſtill & mantene the popes traditiōes and doctrine therfore ye hold ſtill and mantene the Pope / If ye deny that ye hold ſtill the popes doctrine and traditiones / i will proue it after thys maner her after folowyng.

1. Ye hold ſtill the crepyng of the croſſ / the worſhippyng of the image of Chriſt called the crucifex. And the worſchippyng of images is pope Gregories doctrine / as faſciculus temporum ſayeth in thes wordes. Concilium generale fit in urbe anno primo Gregorij tertij contra hereticos / in quo imaginum ſanctorum ueneratio approbatur & contradictores excōmunicantur. Theyr was a conſell in Rome the firſt yere of Gregori the third wher in the worſhippyng of ſayntes imagines was allowed / & the gayn ſayers was excomunicated and caſt out of the chirche.

2. Yehold ſtill coniuryng of water and ſalt to driue deuelles away to hele all ſykneſſes / and to be helht of both body and ſoul to all thē that receyne them. And thys ordened Alexander the friſt of that name.

3. Ye hold ſtill hallowyng of chirches et of veſtmētes and that a preſt may not ſay meſ but in a hallowed Place with out a ſuperaltare / & thys ordened felix the firſt Pope of that mane.

4. Ye hold ſtill that a preſte may receyne the ſacrament of Chriſtes body et blood for a layman and that the lay mānes ſinnes may be taken away by the preſtes receynyng for hym and that the preſtes receynyng may help the ſoules departed and purches them forgyuenes alſo of ſynnes / and that ordened pellagius.

5 Ye hold ſtill the receynyng of the ſacrament for kye that haue the longſoght / for horſe that haue the farci / for ſyk calues / for ſcabed ſchepe for meſeld ſwyne & for mad dogges / for ye hold in youre helli miſal vnput out and vnpreacrhd agaynſt. Miſſam pro mortalitate animalium. A meſ for deathe of beſtes and cattell / Then if the meſs be the receynyng of Chriſtes body & bloud / then for dogges that ar ſyke for ſyk calnes and rotten ſhepe / ye hold ſtill the receynyng of chriſtes body and blode that thes beſtes ſchuld not die / If to receyne the ſacrament in the rnmembrance of ſcabbed ſchepe or meſſelled ſwyne that Chriſt ordened to be receyued in the remembrance of hys holy paſſion / be not Antichriſtes doctrine and ther fore the popes ſay ye whoſe doctrines is it & who put it in to your meſſal and why haue ye not ſcraped that out as well as the popes name.

6. Ye hold ſtill that the meſ or the receynyng of the ſacrament is profitable for a kybed or a mould hele / for the frenche pox / for the gout in the to / & alſo for a wincheſter gooſe. for it is ſtill in the miſſal vnput out & vnpreched agaynſt / Miſſa Raphaelis Archangeli pro omnibus infirmitatibus / A meſ of Raphael the archangel / for all diſeaſes / & ſikneſſes then ſeynge that thys is not put out of your bokes ye hold it ſtill / for the diſeaſes a boue reherſed. If thys be not amiſuſynge of the ſacramēt and the doctrine of the pope ſay ye whos doctrine is thys? for it is non of Chriſtes nether hys a poſtelles.

7. Ye hold ſtill that by the meſſ or receyuyng of the ſacrament that ye can delyuer damned ſoules out of hel and raiſ men from dethe to lyfe. If ye thynk that i lie / rede wahe is writen in Gregories trentale / in your meſ boke whyche ye ſay is better correct and hath fewer fautes then the Bible / in thes wordes / Libera animam famuli tui de manibus daemonum. Delyuer thy ſeruātes ſoul from the handes of the deuelles / Iuſtorum anime in manu dei ſunt. The ſoules of ryhhtouſ men ar in the handes of god / and ſo ye go about to ſyng out of the deuelles handes damned ſoules for non after thys lyfte ar in the deuelles handes but damned ſoules. It is alſo writen in your dirgimeſ that ye manteyn ſo erneſtly with fyre and fagot / & it is ſong in euery dirge meſ aftyr the goſpel / Somine Ieſu Chriſte &c. Faccas domine tranſire de morte ad vitam / Lord Ieſu Chriſte make the ſoules to paſouer from dethe to lyfe / Thes ar de wordes of the meſ / Now muſt lyfe and dethe betoken ether / ſaluation and damnation / or ellis Deth muſt ſignifi the tempolal deth of the body and lyfe the lyf of the body. If that deth and lyfe be taken as they ſtand wyth out a figure Then ye mean that ye can raiſ men from deth to lyfe / (o connyng coniurers) If ye vnderſtande the wordes figuratly / then / ye mean that by the meſye can delyuer ſoules from theyr dethe whiche is damnation / to lyfe that is to theyr ſaluatiō. Thys ſyng ye in euery dirgi meſſ / and ether ye beleue thys that ye ſyng or ye beleue it not / If ye beleue it not / ye do euel to make men be ſlayn for ſpekyg agayn it that ye beleue not your ſelues / If ye beleue it / when ye make me anauſuere / tel me whether is it the deth of the body or of the ſoule that ye deſyre God to delyuer the ſaules from / and how many ſoules haue ye delyuered from the handes of the deuel / and how many haue ye rayſed from deth to lyfe. If thys doctrine be not Gregori the popes doctrine ſay ye whos is it?

8. Ye hold ſtill that the mixture and myngyng together of bothe the partes of the ſacramēt may deſerue forgiuenes of ſinnes and purches helth of body and ſoule / For ye ſay in your meſ dayly thes wordes / Hec ſacroſancta commixtio corporis et ſanguinis / domini noſtri Ie ſu Chriſti / mihi omnibus que ſumentibus ſit ſalus mentis et corporis ad promerendā uitam aeternā / That if to ſay / thys holy minglyng together of the body & blode of our lord Ieſu Chriſte / be vnto me & to all them that receyue it / hel the of body & ſoule to deſerue euerlaſtyng lyfe. If thys were not impoſsible / then neded no preſte nor byſſhop go to the deuel / thoghe they wer neuer ſo great murderers and hormōgers. For anon after that they had don the miſchefe they myght ſtreyht way mix to gither bothe the partes of the ſacrament & deſerue theyrby forgyuenes of yiſternyghtes aduoutri and of thys days murder. But for all thyr myxyng and menglyng if they break the commandment of god / they muſt as well go to the deuel as other / For god regardeth not on man more then an other / as the Pope dothe / whiche ſayeth that all men that eat of that forſayd mixtur ſhall deſerue forgyuenes of ſinnes and yit lik a partial felow ſufferethe thys mixture whiche is of bothe the kyndes of the ſacrament only to begyuen vnto / preſtes / for he wil let laymen haue but the on halfe of it / He caret he (belyk) not uery myche for laymē that will not ſuffer them to cum by thys mean vnto helth of body & ſoul and to forgyuenes of ſynne / Thys is the doctrine of Antichriſt and if the pope be Antiwriſte it is the popes doctrine.

9. Ye hold ſtill the collates of the meſ whiche pop Gelaſius made.

01. Ye hold ſtill the matines and houres & euen ſong of the virgin Mari and that the pſalmes whyche wer made only in the honor of the creator / ſhuld be ſong and ſayd in the honor of a creature that is the uirgin Mary and thys ordenede pope Vrbane the ſecond.

11. Ye hold ſtill that from ſeptuageſm to Eſter that Aman may not prayſe god in hebrue but in latin in the chirche / for ye forbyd that alleluya ſhuld be ſong that tyme / but laus tibi domine and thys ordened pope Alexander the ſeconde.

12. Ye hold ſtill the ſecretes of the meſſ whyche ar open treſon ahaynſt god / and thys ordenede pope Gregori.

13. Ye hold ſtill the canon of the meſſ / whyche ordened pope Gregori.

14. Ye mix water and wyn to gether ſtill and that ordened pope Alexander.

15. Ye hold ſtill thys cuſtom in poules that lay men may not cum in to the quere at meſ tyme for fere belike / that when the gluttens ſay / accipite & comedite take ye & eat ye / they ſhuld take it that is offered them / & thys ordened pope Leo ths iiij. of that name. Now ſeinge that theyr ar ſo namy ordinances & traditiones of the pope in the meſſ / i report me vnto yow / that he indifferent men / and beno biſſhoppes ſonnes / or no biſſhoppes bondmen / by fyndyng of your chylder / wether i haue iuſt occaſion to ſeke the fox in the altare or no.

16. Ye hold ſtill the meſ in latin and ſyng al ſeruice & Chriſten and aſſoyle in the old popes mother tonge & that ordened Ioān. Portuēſis.

17. Ye take the on halfe of the ſacrament from all them that ar no preſtes and that ordened the Pope and hys garde / at conſtance.

18. Ye hold ſtill the hallowyng of the font whyche is all full of abominable blaſphemes cōtrari to the word of god & that ordened anthichrſte

19. Ye hold ſtill that a preſte thogh he haue the frenche pox or the cācre in hys mouthe muſt ſpit in to a yong childes monthe or ellis that he cannot be baptized / or chriſtened / the ſame.

20. Ye hold ſtill the embryng daves whiche Vrbanus made aſſum writers hold / and other write that it was Pop Calixtus.

21. Ye hold ſtill lent & that made Teleſphorus and Montanus the heretik whiche firſt taught tha Mariage ſhuld be vndon.

22. Ye hold ſtill the faſtyng of the ſaterday & that made Innocentius the firſt pope of that name.

23. Ie hold ſtill that a preſt cannot make an vnlawfull vow / and that no other man can make an vnaduiſede vow after xxi. yer of hys age and that no vow made after xxi. may be broken ſaue the vow of obedience and of wilful pouerti / thys made ye / & ye & the pope ar all on.

24. Ye hold ſtill ſtewes that the deuel may be worſhipped theyr in & condēne mariage of preſtes withe deth / this alſo is the popes worke

25. Ye forbid ſtill all lay men to mary the hole halfe of the hole yeare ſaue ij wekes / and hold all the miniſters of the chirche from mariage al theyr lyfe tyme / for ye wyll ſuffer no man to be a ſubdecon or a decon or a preſte except he forſweare mariage firſt / and ſo ye compell men to 〈◊〉 be votaries in as miche as theyr muſt nedes be miniſters / and ye receyue non except ye make then forſwear mariage / Thys was ordened by Gregori the ſeuent and by the counſel holden at mence in germany.

26. Ye hold ſtil that it is a greater offence for a preſte or auotari to Mary then if the preſter ſhuld haue defyled all the mennes wyues in hys pariſhe / or the notari ſhuld haue defloured all the uirgines in the citi where he dwellethe. For that offence that ye thynk greater / ye ponyſhe wythe a greater poniſhe ment / But ye ponyſhe the mariage of thes for ſayd perſones with death at the friſt / and hordom & aduoutre of the ſame but with lof of on parte of theyr goo des / at the firſt tyme & wyth an other parte ar the ſeconde tyme & the thyrd tyme wyth the loſ of the remnant of the goodes and with perpetuall pryſonment. Ther for ye reken that it is leſſyn for a preſt to ly thre tymes withe hys negh bores wyfe or for a votari to ly thryſe wyth hys brothers doghter then to once Mary / Wher as it was firſt inacted that the hordome aduoutri & mariage of preſtes and votaries ſhuld be poniſſhed all clike wyth dethe ye obteynet a moderatiō for the proniſſhmēt of the hordō of preſtes decones & votaries / that they ſhuld not be ſlayn if they were taken in hordom or aduoutri / But ye let mariage of preſtes ſtand ſtill to be poniſſhed withe dethe / and made no labor at all to obteyn any releſe or mitigation of the poniſhment / for the mariage of votaries preſtes & decones. But that was not gretly to be meruelede at / ſeyng that ye neuer in tended to mari as all they do that ar louers of hores cannot abyd that wyues ſhuld be gyuen vnto them. But if that ye had intended nomore to be aduouterers and hore hunters / then ye purpoſed to be maried preſtes / ye wolde nomore haue ſoght a releſe for the ponyſhment of wyueles horehuntyng preſtes then ye ſouht a remedi and a releſe for the poniſhment of chaſt & mariede preſtes But ye labored for no releſe at all for chaſte mariede preſtes / ther fore ye neuer intended to be ſuche / But wanton wyueles and wanderyng bores / bukkes & bulles / or ellis it foloweth tha ye in tended more to be aduouterers then to be maried men / To make the mater more clere i will put yow an example. Theyr is in ſouthfolk a gentleman that hathe ij warrēnes / on of conies / & an other of hares / & it is made feloni as wele to ſteale hares as conies / ther is a yong man whyche cummethe vnto the auner of bothe the warrens and ſayeth vnto hym i know tha it is feloni to ſtele a cony on the nyght / i pray yow that if i be taken in ſtelyng of a cony that ye will not take me as a felon but be content withe the thyrd parte of all my goodes for the harm that i haue don / The ſecōd tyme that i am taken / let an other parte of my goodes ſatiſfice for the faut / If i be the third tyme takē / take all the reſt of my goodes for a mendes and put me in perpetual pryſon. Thys yong man knoweth that if he be taken in ſtelyng of an hare in the nyght out of thys gentle mannes warren that he ſhal behanged / and yit he deſyreth no forgyuenes if he be taken in ſtelyng of an hare / Now let in different men iudge whether thys man in tendethe more to ſtele hares or conies. It is very lykly that he intendeth to ſtele conies & not hares. For if he had as myche intended to ſtele hares as conies he wold as well haue axed a releſ for the poniſhmēt dew for ſtelyng of hares as he axed a releſ for the poniſhment of ſtelyng of conies. And ſo ye my lordes god ſend ye grace / ether intended to be aduouteres or ellis knew that ye could not chuſe but fall in to aduoutre / or ellis what neded yow to ſeke a remedy a fore hande for a ſyknes thas was to cum after warde that ye could auoide / if ye had not intended of a ſet purpoſ to be ſiklye ſay that ye haue all the gift of chaſtite ther fore ye nede not to be aduouterers except ye will. Thē ſeyng that all ye that ar ſhauen in the crownes haue the gyft of chaſtite / and nede not to be aduouterers except ye liſt / & not with ſtandyng purches a releſe a forhāde for aduoutre / if foloweth that ether ye will or intend to be aduouterers / except ye ſay that ye haue not the gyft of chaſtite / or that ye cannot chuſe but fall in to aduoutre / If ye haue not the gyft of caſtite & cānot chuſe but be aduouterers with out matrimony / what abominable tycānes & deuelles ar ye that cōppelon an other to promiſ god it that ye know ye cannot performe? The ſum of it that is ſayd is thys. No wyſe mane ſekethe a forehande a remedy for hym ſelf for a dethe bryngyng diſeas except he thynke that he can no auoyd or eſchew the difeaſe or intēd to aduēture to be ſik in that deſeas for the obteyninge of ſum thyng that he louethe / Ye gentle men of the clergi / ye ar wyſe men / Therfore ye ſeke no remedy a forhand for a dethe bryngyng diſeas except ether ye know that ye cānot auoyd it / or intend to aduētur to be ſik in it for the obteynyng of ſum thyng that ye loue. Aduoutre iiij. year ago if that ye ſhuld haue fallen in to it ſhuld haue bene unto yow a death bryngyng diſeaſe / Ande ye praeparede a remedy a for hāde for it (ſcilicet togyue the third part of your goodes if ye had ben taken with it) therfore ye ether knew that ye could not auoyd the ſiknes of aduoutre / or intended to aduentuture to be ſik in the ſyknes of aduoutre for the obteynyng of your fleſhly pleaſure whyche ye loue better thē honeſt matrimonial chaſtite. Anſwer to thys reſon when ye haue leyſure. To be ſhort ye haue brought the mater ſo to paſ that it is death at the firſt foramā to ſay that a preſt may mary & no dethe for a preſt to cōmit & do aduoutre ſeuē thow ſand tymes / If thys be not the popes doctrine ſay ye whos it is / i kow that it is non of Chriſtes nether hys apoſtelles.

27. Ye holld ſtill that theyr ar mo ſauioures & bringers to heuē then Chriſte alon for beſyde our oun werkes ye ſay that the merites of the virgin Mari & of ſaynt petronil / & of all ſayntes may ſeue us and bryng us to heuen on ſaynt maries day ye ſyng ſancte Marie merita perducāt nos ad regna celeſtia / The merites of ſaynt mary bring us to the euerlaſtyng kynggō / And on ſaynt Petronilles day ye ſay in your meſ / Per merita beatae Petronillae / praeſetis uitae ſubſidium / et futurae felicitatem concede / Grant us by the merites or deſeruynges of ſaynt Petronil the help af thys praeſent lyfe and the felicite or happines of the lyfe for to cū / ye ſyng on all hallowes day. Sanctorum meritis mereamur gaudia lucis / we pray god that we may win or deſerue the ioyes of lypht by the deſeruyng of all ſayntes / Thys doctrine is of Antichriſtes makyng for it is contrari to the doctrine of Chriſt which ſayeth i am the dore / and noman cum meth vnto the father but by me / Thē if it be true that the pope is Antechriſt thys is the popiſh doctrine.

18. Ye hold ſtill meſſes in the remembrance of ſayntes / And that made Gregori & felix.

Ye hold ſtill ueſtmentes and copes / incenſ / & altares / organes and diſcant in the chirche whiche pop Steuen / pop Leo / and pope Vitilianus made / ye hold infinit other ordinances mo of the popes makyng which it wer to long here to reherce / But if ye ſay that the popes haue not made thes ceremonies & conſtitutiones / i will proue yow liers by the autorite of all thes. writers whos names folow her after. Albertus magnus Blondus Beda / Baptiſta Platina / Marcus Antonius Sabellicus / Raphael Volateranus / & Polydorus Vergilius / All thes ſay that popes haue ordened thes ordinannes and ceremonies / Now i thynk ye can not deny but that ye hold ordinances / conſtitutioces and ceremonies whiche the pope hath taght and made.

29. Ye hold ſtill the canon law whiche is called in latin ius pontificium / that is to ſay the Popes law / Ye hold ſtill the Clementines the popes decres / and hys decretal epiſtelles / & by thys canon law by thes popiſhe decretalles & decres / all maters euen vnto thys hour ar determined and iudged in your ſpiritual courtes / by thes lawes men ar iudged to be heretikes and votaries whiche ar non by the word of god / That thes decrees and lawes ar of the popes makynge / let the moſt vnſhamefaced of yow deny it if he dare and let the beſt lerned of yow proue the contrari if he can Then will i go forward with mi argument / They that hold ſtill the popes doctrine hold ſtill the pope / ye hold ſtill the pope doctrine whilſ ye hold ſtill hys ordinances and hys law / Therfor ye hold ſtill the pope / euen that pope that the kyng commāded yow to preache agaynſt and to dryue out of Englond. Now i repart me vnto yow that ar lordes of the tempalti and to yow burgeſſes of the parlament / whether i haue found out the fox in the chirche or no. If he be found out it is your deuti & all theyr deutes / that loue god and the kyng to folow after hym to catche hym and to dryue hym out of thys realm. But leſt ye ſhuld go by hym & know hym not from a tame beſte he is couered with thes ij tame beſtes ſkinnes ſum tyme with the law of the chirche / and other whyles with the kynges ceremonies (for ſo call the biſſhoppes of Englōd / the popes canō law, & the ceremonies whiche the pope hathe made I beſech yow noble mē that haue bene brought vp in huntyng and ar nō of the foxes fautores help at thys tyme to catch thys fox / & i ſhall once let yow haue a ſyght of hym & ſhall let yow ſe how that they that wear the ſame mark in theyr crownes that he wereth / do defend hym and hold hym ſtill in the chirche.

What ſay ye gentle men of the clargi / to thys for ſayd argument / Whoſoeuer holdeth ſtill the popes doctrine holdeth ſtil the pope. but ye hold ſtill the popes doctrine whils ye hold ſtill the popes canō law the popes decretalles & decrees and the ordinances aboue reherſed that the pope made / Therfore ye hold ſtill the Pope. What anſwer ye to thys Whoſoeuer holdeth ſtill the popes doctrine holdeth ſtill the pope? If ye graūt thys / what ſay ye to thys / But ye hold ſtill the popes doctrine whilſ / ye hold ſtill hys canon law / and hys ordinances / If ye anſwer & ſay we hold not ſtil the popes canō law / for we ſay that the law thatt ye call rhe popes canon law / is the law of the chirche / and ſo we take it and uſe it / if ye ſay then that the canon law is the law of the chirche (ſo did doctor glin call it in Cambridge) euery man may wel ſe how that ye couer the fox with a tame beſtes ſkin. Then when ye ſay that the cannon law is the law of the chirche / anſwer of what chirch is the cannon law / the law of? Is it the law of the chirche of Englond? If ye ſay that it is the law of the chirche of Englond / then thys foloweth of your ſaynge. The popes chirche of Rome is gouerned with the ordinances aboue reherſed / & the canon law is the law of the Popes chirche / euen at thys houre then if the canō law be the law of the chirche of Englōd / the popis chirch and the Engliſh chirch ar all on concernyng theyr ceremonies and law / and then in what thyng do they differ? Then if the chirch of Rome be a popiſhe / chirche becauſe it is rueled bithe popes canon / law and by hys ordinances / then muſt the chirch of Englond alſo be a popiſhe chirche when as it is gouerned by the ſam ſelflawe and ordinances whiche make the chirch of Rome a popiſh chirche / But the Pope is the hede of euery popiſhe chirche / and by your ſayng the chirch of Englond is a popiſh chirche / therfor the Pope by your ſaying is the hede of the chirche of Englond.

Now ſeing that thes in conueniences folowe of ſayng that the canon law is the law of the chirch of Englond / ſay no more that the canō law is the law of the chirche of Englōd / but of / the chirch of rome / for the law of Criſtes chirche, of whiche englōd is on part is the new teſtamēt & the old / that is to wit the doctrine that the Prophetes / the Apoſtelles & Chriſt taught and not the canon lauw with the decrees and decretalles & the ordinances whiche popes of Rome haue made. But if doctor glin commiſſari of Cimbridge with hys other canoniſticall canaanites will for all the inconueniences aboue reherſed hold ſtill ſtifly that the canon law with the decrees & decretalles ar the law of the chirche of Englond / let them anſwer to a queſtion or ij that i will propound / whether was the chirch beforthe law of the chirche / or the law of the chirche / before the chirche / if ye ſay that the chirch was befor the law of the chirche was / then was theyr a tyme when the chirche was lawles / But that is an vncōuenient / therfore ye cānot ſay ſo / ye muſt theyr fore fo ſay that ether the law of the chirche was made be fore the chirche / or at the firſt tyme that the chirche was. It folowethe then that when and wherſoeuer the moſt perfite chirche was / that theyr was the moſt perfit law of the chirche. But in Chriſtes tyme and the Apoſtelles tyme and in the tymes of the holy martyres was the moſt perfit chirch / therfore then was the perfiteſt law of the chirche / then the law of Chriſtes chirche / was in the Apoſtelles tyme all redy made & ſo perfit that no man could make any thyng more perfite / But the canon law was not yit made in the apoſtſtelles tyme / theyr for the canon law was not the law of Chriſtes chirche in the tyme of the apoſtelles / The word of god which is the law of the chirch laſteth for euer & is not changed / ſo that the chirche of Criſt at all tymes hathe no other law but Chriſtes word. ye ſay that the canon law is the law of the chirche of Englond therfore ye ſay that the chirch of Englond is non of Chriſtes chirche / in as myche as ye ſay that the law of the chirch of englond is an other law then was the law of the chirche of Chriſt & the apoſtelles tyme whiche was the true Chriſten chirche. But if ye maſters cōmunemiſſaries / will nedes call ſtill the canon law the law of the chirche / what mean ye by the chirche? whether mean ye the congregation of all them that archoſen to be ſaued or no? if ye mean ſo ye lie / for many that ar in heuen neuer knew the canon law / if ye mean by the chirche the Prophetes the Apoſtelles / and the Euangeliſtes / ye lye for the canon law was neuer of theyr makyng / if ye mean by the chirche the pop and them that ar ſworn vnto hyme / it is true that the canō law is the law of the chirche. Will ye now comunemiſſaries that the law of the chirche that is of the pope & hys ſhauelynges ſhall beholden ſtill in Englond? if ye will ſo thē i nede to reſon nomore to proue that ye hold ſtill the pope in Englond. If the chirche ſignifi a nother ſort of men then i haue made mention of / tell me in your anſwere to thes my queſtiones and tell me who made the canon law if the popes of Rome haue not made it. Then thys ſolution will not ſerue / that the canon law / is the law of the chirche / ſeing that it cannot be the law of any chirche but of a popiſh chirch for it is of the popes makyng. But if it wer granted that the canon law wer the law of the chirche / yit ye can not deny but the traditiones ordinances and ceremōies before reherſed ar of the popes makyng. Then thys argument ſtandeth vn ſolutede / whoſoeuer holdeth ſtill the popes doctine holdeth ſtill the pope / But ye hold ſtill the popes doctrine / ergo ye hold ſtill the pope / If ye anſwer we tak them not as the popes ceremonies & ordināces all thoghe we know that the pope hathe taught them and made them but as the kynges ceremonies & ordinances / for the kyng hath cōmanded in a certayn proclamatiō that no man ſchuld from the tyme of that proclamation be ſo hardy as to call the ceremonies & ordinances that wer in the chirche of Englond at that tyme / the popes ordinances and ceremonies but the kynges ceremonies and ordininances all thogh it wer out of all dout that the pope had mad them & taught them / But now ye gentle men of the clergi which was the cauſ of thys proclamatiō / anſwer me if it pleaſ yow to a queſtion or ij. If Francis the kyng of France ſhuld make a proclamation that all the noble actes and dedes of kyng Alexander the conquerour / & all the actes of Sardanapali ſhuld be no more called and taken for Alexanders and Sardanapali actes and dedes but for hys dedes ſhuld all the actes and dedes of Alexander and Sardanapali be therfore the kyng of Frances dedes and actes? i thynk no. For if by proclamation men myght make other mennes dedes and actes theyr oun actes / then myght Sardanopalus haue robbed Alexander of hys noble actes and made them hys / and ſo a uery cowhert myght haue as many noble actes as the beſt warrier in al the world. If the kyng of Portugale ſhuld command in a proclamation that Ariſtotel & Platoes workes ſhuld no mor be called Ariſtoteles workes and Platoes but hys workes / ſhuld Ariſtotel & Platoes workes by thes meanes be cum hys workes? I thynk nay / for if the kynge of Portugagal myght take Ariſtotoles workes frō Ariſtotel then myght Menius becū Maro and the moſt vnlerned in a cūtre might haue as noble workes as the beſt leaned man in the world / If the kyng of denmark ſhuld ſet out a proclamation that all the ceremonies of Moſes law as offering up of calues and frankincens ſhuld nomore be called & taken for Moſes ceremonies but for hys ſhuld not Moſes ceremonies cōtinue Moſes ceremonies ſtill for all the proclamatiō? I think ſo. Thē is theyr no proclamatiō that can diſpoſſeſ the the pope of hys ceremonies and conſtitutiones but the ceremonies & ordināces whiche was hys xij yere ago ſhall be hys ceremonies and ordinances ſtill thoge a thouſand proclamationes ſhuld command the cōtrari / Ye muſt fyndde out an other hole to hyde your father the fox in for here he can lurk no lenger.

Neuertheleſſ lyke faythfull foxy childer ye haue don the beſt that lay in yow to couer hym. For about ſeuen yere ago when men preched erneſtly agaynſt the pope / and he with all hys ordinances was lyke to bedryuen out of Englōd / a certain mā to ſet hym forward gathered together out of platina and ſuch other writers / what popes had made all the ceremōies that ar now in the chirche / and to euery ceremoni he aſſygned on pope or other / whiche thyng made the ceremonies begin to be leſſ regarded then they wer before / Then ye feryng that they ſhuld be dryuē out of the realm with theyr father if they were taken for the popes ordinances / by your frendes ye procured & broght to paſſ / that the ceremonies whiche the pope made ſhuld no more be called the popes ceremonies / but the kynges ceremonies. And thys was ſett vp and proclāed in euery marketh town. In doyng of whiche thyng as myche as lay in yow ye made the kyng pope / for if the popes actes and the kynges be all on / then is the kyng the pope or ellis partner with the pope / Whether ſay ye maketh the name of the pope / the pope / or the popes actes and dedes. If ye ſay that the name of the pope maketh a pope then haue ye many popes in Englond for theyr ar many that ar called popes in Englond which neuer the leſſ hate the pope more then ye do / The name of the Pope maketh not thē the pop / but the actes and dedes / of the pope / As not euery man that is accuſed of theft and called a thefe / is a thief / but he alon is a thief that dothe the actes & dedes of a thief / ſo it is not the name of the pope that maketh the pope but the popes actes & dedes. Then it folowethe well / lykewyſ as he that layeth & aſſygneth to a tru man the dedes and actes of a thief maketh a tru man as myche as lyeth in hym / a thiefe / ſo ye gyuyng & layng to the kyng the actes & dedes of the pope / as myche as lay in yow made the kyng the pope / Call ye theyr for no more the popes canon law / the law of the chirch of Englōd / call no more from henceforward the popes ordināces the kynges ordinances for fere of it that foloweth. It is playn then that ye hold ſtill the popes canō law and thoghe ye haue baniſſhed hys name for a face / that ye hold ſtill hys bookes and hys ceremonies. Then anſwer me to a queſtiō / Ar theyr not many thinges in Iohan frithes bokes / that ar both good and godly and agreyng withe the word of god? And then tell me why haue ye cō demned all hys bokes for hereſi and the reders of them and hauers of them for heretykes for not mo then ij or thre hereſes euen after your iudgment / ſeing theyr ar ſo many other godly thynges that ar no hereſi / If ye ſay thoghe ther be many good thynges in hys bokes what nede Chriſten men to ſek our good thynges out of an heretikes book / ſeing theyr ar bokes i now be ſyde and therfor / we burn the heretikes bokes wih the heretikes / leſt the hereſi that the heretikes taught ſhuld ſprede by the meanes of the bokes / for as the voice of an heretike hearde maketh heretikes ſo the bokes of an heretik red make heretikes / & therfor we burn the on with the other / anſwer me to thys / the pope is both an heretik and a traytore as theyr is non of yow all that will deny / then how happeneth it that whē ye bāniſſhed thys heretik / that ye burn not hys bokes as well as other heretikes bokes / I know no other cauſ but that ye fauored them for your fathers ſake / Well then as the bokes of a zuinglian heretike had and red make a zuinglian heretik / ſo the bokes of a popiſhe heretik / had and red / make a popiſhe heretik / But allye biſſhoppes of englōd that ar canoniſtes & all ye byſſhoppes cōmiſſaries haue andrede the bokes of a popiſhe heretik that is to wit the canon law that the heretik pope made / ergo my lordes ye and your cōmiſſaries ar all heretikes / As ye iudge other mē ſo ſhall ye be iudged / Morouer as heretikes bookes ar the ſede that heretikes cum of / ſo popiſh bokes ar the ſede that papiſtes cū of / Then he that will not burn heretikes bokes but will mātein thē will that theyr ſhall be many heretikes / euen ſo they that will not burn the popes bokes but wil mainteine thē will that theyr ſhall be many papiſtes / ye do ſo / therfore ye wold that theyr ſhuld be many papiſtes / as it is the moſte proper ād peculiare werk of a perfit beſte to engēdre a nother lyke in kynd vnto hym ſelf.

What do ye gentle men of the clergi ye haue not yit ſoluted thys argument / ye hold ſtill the popes doctrine ergo ye hold ſtill the pope / euen hym that the kyng wold haue dryuen out of englond. If ye anſwer.

The popes doctrine that is contrari to the word of god is the pope that the kyng wold haue driuen out of englond / but the ordinances aboue reherſed ar not contrari to the word of god therfor we hold not ſtill the pope that the kyng wold haue driuen out of englond. To thys anſwer / i ſay that the kynges hyghnes goyng about to delyuer hys ſubiectes from the bondage of the pope and inten dynge to driue out of hys realm / abbottes priores nonnes monkes and freris which occupied the moſt part of hys realm and propoſed to ſet ryght Chriſten men in theyr places / as por mennes ſonnes / to be afterward preachers of the word of god / blynd lame / and other pore Chriſten folk / intended ſuche a thynge as all myghty god dyd when he delyuered the chyldere of Iſrael from the bondage of pharao / and droue out the chanaanites of theyr lande that the true Iſraelites myght haue that land and ſuccede them.

But allmyghty god gaue thys commandment vnto moſes the guyd & delyuerer of the Iſraelites out of egypt / & all the childer of Iſrael thus / After the couſtom of the land of Egypt where as ye haue duelt ſhall ye not do. And after the maner of the land of chanaan in to the whiche i ſhall bryng yow / ſhall ye not do / and in theyr moſt lawful wayes ſhall ye not walk / ye ſhall do my iudgementes / and my command mentes ſhall ye kepe iā the lorde your god / Do not thos thynges that they haue don whiche was be fore yow / ſeke in the xviij. of Leuitici and thes wordes ſhal ye fynde. So learned men whom the kyng apoynted to delyuer hys ſubiectes from the bondage of the Romiſh Pharao the pope / ought to haue ſweped the chirch & dryuen quite out of it all that euer any pope had made / and if that Chriſtes chirche could not haue ben rueled and ordered Chriſtenly inoghe by the doctrine of Chriſte wher with the primatiue chirch was only gouerned then myght yow haue gon abeggyng to your father the pope otherwyſ called Antichriſte deſyryng hym to let yow haue ſum of hys ceremonies to gouern Chiſtes chirche with all / which with out them were not able to ſtād. The law of the goſpell is a mor perfit law for the Chriſten then the law of Moſes was for the iewes. But the iewes neded no other law nor ceremonies then the law of Moſes / then the Chriſten men nede no other law (as touchyng theyr ſoules) but the law of the goſpel. Therfor if the canon law and the ceremonies aboue reherſed were all at the deuel from whence they cam the chirch of Chriſt myght be a great dele better gouerned then it is now gouerned / or ellis was the chirche in the apoſtelles tymes but euel gouerned / which knew not on of thes ceremonies that ye haue in the chirch at thys day.

Now haue we ſhewed yow by the example of the ſcripture / that thoge the ordināces of the pope had ben lawful / that ye ought not to haue holden them. Howbeit i ſhall proue the popes ordinances whiche ye hold ſtill / ar as myche cō trari to the ſcripture as is light to darknes and Chriſt to Beliall / let us therfor examin the chefe and moſt laudable ceremonies as ye take them / with ye touch ſtone of the word of god. / Is the crepyng of the croſ agreyng with the word of god? whatſoeuer ye ſay / i ſay nay / & thus will i proue it. In crepyng of the croſſ ye worſhip the croſ but the worſhypping of the croſſ is cōtrari to the vord of god ther for the crepyng yf the croſ is cōtrari to the word of god. If ye ſay that in crepyng of the croſ that ye worſhip not the croſ / i ſhall proue yow falſ lyers not only by the autorite of the ſcripture / but alſo by your oun wordes that i haue writen & by your oun confeſſion. To worſhip / as i will proue it by the autorite of the word of god / is to bow to any thyng. to fall doun before any thyng / to kuele / or with reuerent behauiour to kys any thyng / for ſo betokeneth the latin word adoro / & the grek worde 〈 in non-Latin alphabet 〉 whiche word ſignifieth to kiſſ / Here Regum 3. cap. 19. Derelinquam mihi ſeptem milia virorum in Iſrael quorum genua nō ſunt incuruata ante Baal & omne os quod non adorauerit eum oſculans manum. I will leue vnto me ſeuen thouſand men in Iſrael whoſe knees haue not ben bowed befor baal / and euery mouth which hath not worſhipped hym kiſſyng hyſ hand. ye may ſe that to knele or to bow be fore an image or ā idole is to worſhip it / and that lykewiſ that to kyſ ā image or an idole is to worſhip it for here the ſcripture ſheweth the maner of worſhippyng / wherby we may know who worſhippeth and who worſhippeth not / If ye require more ſcripture / to proue that to fall doun and to bow before a thyng / is to worſhip it / here what is wryten in the x. chapter of the actes of the appoſtelles / when ſaynt Peter cam vnto Corneliū Cornelius as ſoun as he ſaw hym Procidens ad pedes adorauit eum / fallyng doun at hys fete worſhipped hym. It is alſo write in the 22. chapter of the reuelation of Iohan. how that the angel wold not ſuffer Iohan worſhip hym / in thes wordes / And after that i had heard and ſene / i fell doun before the fete of the angel to worſhip hym whiche ſhewed me thes thynges / And he ſaid unto me / ſe that thow do not ſo / for i am thy felow ſeruant &c. worſhip god. Now may ye euidently perceyue that bythes places of ſcripture that to kyſ an image reuerently / to bow to an image or before an image or to knele to it or to any ſuche thyng is to worſhip it. But ye knel to the croſ and before the croſſ / ye bow to the croſ and kiſ the croſſ / therfore ye worſhip the croſ in crepyng the croſ as ye call it / But ſum of yow peraduenture / poſſeſſed with the ſpirit of the deuel / whiche fyndeth out euer excuſes and defence for hys ſeruice idolatri / will anſwer to me / as the hethen anſwered the old Chriſten men / whē they blamed them for worſhippyng of gold and ſyluer / that ye worſhip not the image of the crucifix but Chriſte hym ſelf that the image repreſentithe / To thys excuſe i make thys reſone. To kiſ the croſ it ſelf is to worſhip the croſ it ſelf but ye kyſſ the croſſ it ſelf / ergo ye worſhip the croſſ it ſelf. But if thys reſon be not ſtrong inoghe / i ſhall proue with an other place of the ſcripture beſyde the iij. aboue reherſed that / to worſhip before anythyng is to worſhip the ſame.

It is writen luk the iiij. that the deuel ſayd vnto Chriſte.

All thes thynges ſhall be thyne / if thow fallyng doun will worſhip before me / And Matthew tellyng the ſame hiſtory ſay eth i will gyue the all thes thynges if thow will worſhip me / Then if luke and Matthew write all on ſence and differ not in reherſyng of the hiſtori then is it all on thyng to worſhip befor a thyng and to worſhip a thyng. The grek word that is turned in to engliſhe before is more playn then the ēgliſh is for 〈 in non-Latin alphabet 〉 beſyde before / betokeneth in a mannes ſyght or before ones face / well ye worſhip before the croſ / ergo ye worſhip the croſſ. Moreouer if that worſhippyng before an image / be not the worſhippyng of an image / whi haue ye commanded that noman ſhall ſet any candel before any image ſaue only before the crucifix / when as the peple myght anſwer to thē that accuſed thē for worſhippyng of images / whē they ſet cādelles before images & kneled before images / we worſhip not the images we ſet candelles in the honor of the ſayntes that the images do repraeſent & not in the honor of the images / If thys excuſe be not allowable / then is not your excuſe alowable when ye ſay we worſhip be fore the croſſ but not the croſſ. Ye hold ſtill that the ſayntes in heuē ar to be worſhipped / but ye hold that no images may be worſhipped ſauyng the image of chriſte crucified / whiche comunly is ether of gold or elles of ſyluer & gilded with gold / What a dryuyng away of idolatri is thys to forbid the worſhippyng of images of tre & ſtone & to cōpell men in payn of dethe to worſhip images of ſyluer & of gold? As thogh the ſcripture alowed golden images & ſyluer images to be worſhipped / Nay the ſcripture reproueth euen the goldē images in thes wordes The images of the hethen ar gold & ſyluer the workes of mēnes handes all they that make thē / be lyk thē & all they that truſt in thē. I haue proued now by ſufficient witneſſes of the ſcripture / that to worſhip before an image is to worſhip it. ye worſhip before the image of the crucifix ergo ye worſhip the image of the crucifix / If ye deny ſtill that ye worſhip the croſ or the image of the crucifix / i will proue yow liers by your oune wordes whiche ye haue bothe ſayd / & intend to ſay agayn / Tell me what do ye ſyng and ſay on good friday when ye crepe the croſſ and the peple crepyth after yow? Synge ye not / Crucem tuam adoramus domine lord we worſhip thy croſſ. And that all fals excuſes ſhuld be holden out / that ye ſay not / that by the croſſ ye mean the paſſion of Chriſte / it is writen in your ordinari rubrike / Deportetur crux per medium chori a duobus ſacerdotibus vbi a populo adoretur. Let the croſſ be born thorow the quere by ij preſtes / that theyr it may be worſhipped of the peple / Can ij preſtes cari the paſſion of Chriſt in theyr handes / i trow nay. Seke thenſum other ſhift for thys will not ſerue. Bethys tyme ye cā not deni but that ye bothe worſhip images and compell other mē to worſhip them alſo whiche thyng i ſhall euidently proue that it is as contrari to the ſcripture as antichriſt is to Chriſt. And thus will i proue it. If it be not lawful to make an image and to haue an image / it is not lawful to worſhip an image bad an made. But the ſcriptur forbyddeth to make images and to haue images then miche more it forbyddeth to worſhip them / Here the places of the ſcripture whiche forbid the makyng & hauyng of images Exod. xx. Thow ſhall make the no grauen image &c. Leuinci xxvj. I am your lord god. ye ſhall not make yow a ſimilitude of a god / or a grauen image / Deuteronomij iiij. ye haue ſene no likenes in that day that the lord ſpak vnto yow in oreb from the middes of the fyre / leſt ye perchanſe deceyued ſhuld make vnto yow a grauen liknes / or the image of a man or a woman or the lyknes of beſtes of the erth &c. Deuteronomii xxvij. Curſed be the man that maketh a grauen or a caſten image / the abomination of the lorde / The wiſ man in the xiij. chapter curſeth both the image and the image maker / If thys be the ſcripture and the word of god that i haue reherſed / then muſt ye nedes grant that it is not lawful to make an image / or at leſt that it is vnlauful to make an image / and after that at is made to worſhip it / If that ye grant ether of thes ij as ye muſt nedes do / that it is forbydden by goddes holy worde either to make images or to worſhip images that ar made / ye cā not de ni but that ye be damnable doctores / & erneſt ſeruantes to the deuel / whiche bothe worſhip images your ſelues as ye teſtifi in your ſeruice / & compell the pore peple againſt theyr conſciences to worſhip images & commit idolatri for your pleaſure. / If ye ſay the ſcriptures before reherſed forbid to make the images of falſ goddes as of Iuppiter & of Mercuri & ſuche other / & to worſhip them / but they forbid not to make the image of Chriſt & to worſhip it. Thys ſayng is as falſ as god is treu for god ſayet deu. v. in the ſecond commandment / Thow ſhall mak the no grauen image nether the lykenes of anythynges whiche ar in heuen aboue & whiche ar in the erthe benethe / & which ar in the waters vnder the erth thow ſhalt nether bow to them nor worſhip them / Now tell me whether Chriſte is in heuen or no / if he be in heuen / as ye cānot deny but he is thē it is forbyddē by the ſcripture to mak any lykenes of hym ād to worſhip it & to bow to it for the word of god ſayetht thow ſhal make the no liknes of anythyng that is in heuen aboue nether ſhall thow worſhip it nor bow to it. But ye make the image of Chriſt which is in heuen / & bow to it & worſhip it therfor ye do opēly contrari to the opē word of god / Therfor ether cōdemn & ſcrape out the ſecond cōmandmend / or ellis leue of the crepyng of the croſ & the worſhippyng of the crucifix in bow into it & in knelyng to it. For the crepyng of the croſſ & the ſecōd cōmandmēt of god can no longer agre to gether.

But i wil cōclude this mater with an argumēt not eaſi to aſſoyle / If it be vnlaw ful to fall doun to worſhip the better and worthier thyng / it is myche more vnlawful to bow to fall doun to worſhip the wors thyng and the vnworthyer / thyng. Saynt Peter ſaynt Paule the āgel that ſhewed Iohan hys reuelation ar better & mor worthy thē the image of the crucifix that ye call the croſſ But if they wee here all to gither it wer not lawful to worſhip them Actorum x. & xiiij. Apocalyp. xxij. ergo mych mor is it vnlawfull to bowe to fall doun to worſhip the image of the crucifix / And yit ye ſay that ye hold no popiſh ordinances contrari to the word of god.

Is the coniuryng of ſalt & water to dryue deuelles a way / & to hele all ſykneſſes / & to take away ſynnes agreyng with the word of god? ye will anſwer me in ēgliſh that ye make not your hally watter for any ſuche intent but only to be a remembrance of Chriſtes bloud / but on ſonday ye will anſwer me in latin that ye make it to dryue away deuellis / to hele all ſykneſſes and to purches forgyuenes of ſynnes. Your anſwer is prynted & it is ſayd euery ſonday in euery pariſhe chirche of englond / in thes wordes / Immenſam tuam clementiam omnipotens aeterne deus humiliter imploramus &c. All myghty euerlaſtyng god / we hūbely beſech the that thow wold witſafe with thy holinis / to bliſſ and make holy / thys thy creature of ſalt / whiche thow haſt gyuen to the vſe and profit of man kynd / that it may be to all them that receyue / it helth of bothe body and ſoule / And the cherm that ye ſay ouer the water euery ſunday is thys O creatur of water i coniure the in the name of allmyghty god the father and in the name of Ieſu Chriſt hys ſon / that thow may be coniured water to caſt out deuelles & to put away ſykneſſes. &c. If ye ſay not thes wordes as oft as ye make hally water / let me be hanged drawen and quateredras a traytor to all myghty god & to my euē chriſten. How happeneth thys ye gentle mē of the clergi that ye ſay on thyng in latin and an other in enhliſhe? If any man ſpeak agaynſt thys yowr witched water / ye defend it in the pulpit and ſay that ye make it to be a remembrance only of chriſtes blode / and not to dryue deuelles away and to be helth of both body and ſoul / and on the ſonday next folowyng ye ſay in latin that the peple ſhuld not perceyue your cloked lying that ye make it to dryue deuelles a way & to be helth of both the body and the ſoul / Ye crafety canoniſtes / ye play with hally water / pope Alexanders doughter / as a certayn canoniſt agētle man of the chirche did with an hore of hys. He occupied hys hore very long and ſum began to ſpy hyr / He them willyng to hold hys hore ſtill / cut hyr hare and made hyr a ſcolares ſhort gōw and ſo he went up and doun in the toun withe hyr and noman ſuſpect hyr / neuer the leſſhe was a very hore and hyr patron lay with hyr euery nyght. So dyd ye long abuſe thys forſayd popes doughter / but as ſoun as your fornication was ſpokē agaynſt in the pulpit / ye changed hyr apparel & put on hyr the ſignification of chriſtes bloud / on the day / that is to wit when learned mē was by yow & hyr / & ſpake agaynſt yow / & on the nyght when lerned men were away / in the praeſence of a few blynd old wyues ye abuſed hyr as ye had wont to do. O duble aduouterouſ generation / both in the body & in the ſoul / Now let us examin. your gentle woman & play the proctores of cambrydge. till we haue ſerched hyr out what ſhe is. No man axeth any thyng of god but it that he beleueth poſſible & may well be / ye ax of god that ſalt may be unto yow & to all them that receyue it ſaluation of body & ſoul / ergo ye beleue that it is poſſible and may wel be / that ſalt may be ſaluation to all thē that receyue it / But ſalt is an other thyng beſyd chriſte and ye beleue that men may be ſaued bi it / ergo ye beleue that theyr is or may be an other ſauiour or ſaluation beſyde chriſte / I will not ſuffer yow lyghtly to ſlip a way frome with out an anſwer ye ſay to god allmyghty / grant us that thys ſalt may be ſaluation or helth of body and ſoul to all them that receyue it.

Beleue ye that it that ye ar is poſſible or impoſſible / If it be impoſſible / ye be wiſe prayers / If ye beleue that it is poſſible that ye ax / then beleue ye that it is poſſible that ſalt may be ſaluation of both body and ſoul / But ſeing that theyr ar no mo partes of a man but hys bodys and hys ſoul / & chriſte can do no more to aman but to hele bothe body and ſoul / and ye ſay that it is poſſible that ſalt may hele bothe body and ſo l. then it foloweth that ye beleue that your coniured ſalt may do as miche as chriſte.

And if thys be not an hereſy / to ſay that it is poſſible that ſalt may do as myche as our redemer and ſauiour IESVS CHRIST both god and man can do / what is hereſi? Now at lenghe thankes be vn to god we haue found out the right heretikes. let them that haue autorite to poniſhe heretikes / loke vpō them that hold thys damnable opinion.

Tel me ye bald ſhauen ſhepe / whiche haue the popes mark in your crounes / how happeneth it that ye be wery of chriſtes ſaluation that ye pray the father of heuen to make yow another ſauior of ſalt / Hathe chriſt at any tyme diſapoynted any of yow or any other man that truſted in hym / that ye deſyre the father to make an other ſauior of ſalt?

If he be a ſufficiēt ſauiure alon & diſapoynted at no tyme thē that truſt in hym / what nedeye deſyre the father that ſalt may be helth of boly & ſoule? let them that vnder ſtand latin cum the next ſonday to the chirche whē the preſt maketh hally water & they ſhall beſur to heare the preſt deſyrnge the heuenly father that ſalt may be ſaluation and helth of both body and ſoul to all thē that / receyue it / But leſt ye ſhuld eſcape i will proue yow open idolaters by thys your prayer To whom ſoeuer ye gyue the properti of god / the ſame ye make god / as the chylder of Iſrael made a godd of the golden calfe when they ſayd that it brought them out of egypt / for non but god could. delyuer them thorow the rede ſe from Pharao and the aegyptianes / and ſo they gaue to the calf that was dew to god. But ye gyue the property of god vnto ſalt ergo ye make a god of ſalt / I proue thus that ye gyue the property of god unto ſalt / The peculiar and alonly property of god is to be helth of bothe body and ſoul / and that gyue ye vnto ſalt / ergo ye make a god of ſalt / then ar ye damnable idolaters. If ye excuſe your coniuryng of the deuel out of ſalt / water / fyre / and wylow boues / and ſay we ar the ſucceſſors of the apoſtelles / nay theyr apes / the apoſtelles keſt out deuelles why may we not alſo caſt out deuelles as the apoſtelles dyd? I anſwer with thys queſtiō / The apoſtelles anoynted ſyk mē & prayed ouer thē & they reſtored thē vnto theyr helth agayn. How happenethe that among a thowſand that ye anoynte / that ye reſtore not on to hys heltht agayne? It is to be thoght that / the deuel ſetteth as mych by your coniuryng of hym away / as he ſet by the coniuryng of the ſeuen ſonnes of the hye preſte ſceua / whiche was coniures / rede what luke writeth of them Act. 19. chapter But certayn of the run negate iewes that were coniures / tok in hand to call vpon the name of the lord IESV ouer them that had euel ſpretes ſayng. We coniure yow by IESVS that Paule preacheth. for they that did that wer ſeuen ſones of ſceua the hye preſte. But the euel ſpret anſwered / and ſayd i know Ieſus & Paul alſo / but who be yow? And the man that had the euel ſpret ruſſhed vpon them / and ouercam them and had the hyer hand ouer them / ſo that thei fled away out of the hows naked & wounded / Belyke the deuel ſetteth as myche by your coniuryng whiche ar the ſeuen ſonnes of the hye preſte of thys tyme the pope / that is to wit cardinalles archebiſſhoppes / biſſhoppes / preſtes / monkes freris and chanones / as he ſet by the coniuryng of the ſeuen ſones of ſceua the hye preſte of the iewes for i neuer heard tell that thes thouſand yeres that ye keſte on deuel out of any thyng that ye coniured yit / It is lyke alſo that the deuel hauyng the hyer hand ouer yow / pulleth the heare of your crouues as many as ar coniures and ar the hy preſt the popes ſonnes / as he rent the clothes of the other hye preſtes childer & wounded them well by thys mark may we be ſuer to know a coniurer and on of the popes ſones that hathe vnlukely foughten with the deuel. To mak an end of thys mater ye ſay to ſalt ſis ſalus mentis & corporis be thow helth of body and ſoul & the ſcripture ſayeth of Chriſt / neceſt in alio quoquā ſalus theyr is helth in no other / Now can ye nor ſay but that ye hold mo popiſh traditiones contrari to the word of god then on.

Is the takyng away of the on half of chriſtes ſupper frō the lay men agreing with the word of god? i thynk it is not. For theft & ſacrilege is contrari to the word of god / And the takynge away of the on half of the ſupper from the lay peple is theft and ſacrilege / therfore the takyng a way of the on halfe of Chriſtes ſupper from the lay peple is contrari to the word of god. Thus proue i that the takyng away of the halfe of chriſtes ſupper is theft & ſacrilege / Theft is the takyng away of it that belongethe to an other / agaynſt the auners will / Sacrilege is the takyng a way of an holy thyng frō them that it is dew to / agaynſt theyr willes. But ye take from the lay peple agaynſt theyr willes / the half of the ſacrament which is dew vnto them / Therfore ye commit theft and ſacriledge. If ye deny that the half of the ſupper that ye tak from them is dew vnto thē / by what autorite claym ye the hole ſupper that is bothe the partes of the ſacramēt If ye ſay by the autorite of the ſcripture whiche ſayeth / take & eat thys is my body / & drynk yow all of thys / was thys ſpoken & cōmanded to yow and the apoſtelles a lone / or it was ſpoken and commanded vnto all chriſten men If ye ſay that it was ſayd and cōmanded to yow alon / and to the apoſtelles thē do ye the lay mē great wrong whych compel the lay men in payn of deth to receyue the half of the ſacrament / which wer not commanded of chriſte to receyue it / If that thes wordes take and eat / and drynk ye all of a thys cup / were as well ſayd vnto lay men as to preſtes then tayk ye away from the lay men agaynſt theyr willes / it that is dew vnto them /

But to do ſo is to play the theues and chirch robbers / theyr for to take away from the lay peple the on half of Chriſtes ſupper is theft and chirch robberi. But theft and chirch robry is contrari to the worde of god therfore it is contrari to the word of god to take the on half of the ſacrament from the lay peple / If thys reſon be not ſtrong inoghe here an other / Whoſo euer putteth any thyng to the ordinance and cōmandment of god or taketh anythyng from it / ſynneth dedly / Deuteronomi iiij. Ye ſhall put nothyng to the word that i ſpeak vnto yow / nether ſhall ye take any thyng from it. If it be dedly ſyn to reproue & diſanul a mannes teſtament that is once approued / or to take any thyng frō it / myche mor is it dedly ſyn to take any thyng away from the teſtamēt of Ieſus chriſte which the father of heuen hath alowed. Galat. iij. But ye takyng away from the lay peple bibite ex ho comnes drynk ye all of thys / that is the ſacrament of chriſtes blode / take ſum thyng from the word of god / & māgle & miniſhe the laſt will of our ſauiour Ieſu chriſte / & ſcrape out apart of chirſtes wil whiche was that al mē ſhuld drynk of hys blyſſed cup / therfor in takyng of the ſacrament of chriſtes blode from the lay peple ye ſyn dedly. If a man had ij ſonnes a preſte and a layman / the preſte is with hys father at the makyng of hys teſtament / and the layman is away / the father departeth and commandeth both the lay man and the prieſt / to do on thyng & to receyue on thyng / the teſtament is allowed / now whether doth the preſt the lay man wrōg or no if he will not let hym receyue the hole thyng that hys father willed hym to receyue or no? Ye ſe by thys ſimilitude that ſeing that ye preſtes ar our brethern / and not maſters aboue us and ar all elyk bound to kepe chriſtes hole will / that ye haue no autorite to defraude us & tayk from us that our ſauiour chriſte hath commanded us to receyue / and wold that we ſhuld take. Is it agreing with the word of god that a preſt may ſay meſ and receyue the ſacrament for a lay mā and to teache that the preſtes receyuyng of the ſacrament deſerueth forgyuenes of ſynes or at leſt is profitable for lay men and for the ſoules departed? I thynk nay. Haue ye any text in all the hole ſcripture wherby ye cā proue that a lay man may not as well receyue the ſacrament for a preſt as the preſte may receyue it for a laymā / If ye haue any lay it out / If on lay man can not receve the ſacramēt for an other lay man & the yr by. win hym forgyuenes of ſinnes / a preſte cā not receyue the ſacrament for a lay man & theyrby deſerue hym forgyuenes of ſynnes.

For as on chriſtē man cannot be chriſtened for an other / on cannot be confirmed for another / on cannot be confeſſed for an other on can not repent for an other / on can not take orders for an other / on cannot be anoynted for an other / on cā not be maried for an other / ſo cannot a chriſten man receyue the ſacrament of chriſtes body and bloud for another / then if the preſte be a chriſten man he cannot receyue the ſacrament for a lay man. If alay man labored ſore from xij of the clok to ſix / and at ſix of the clok hys ſupper wer redy / iax if the lay mā wer ſore hungre and thurſty / if the pariſh preſt ſhuld eat the laymannes ſupper from hym ād drink vp all hys drynk from hym wheter ſhuld thys preſtes eatyng & drynkyng quenche the lay mannes hungre and thurſt or no / proue that liſt / i thynk nay. So if the lay man haue a great hungre and a thurſt to be conforted and ſtreyntghened in hys faythe by the receyuyng of the ſacrament / ſhal the preſtes receyuyng of the ſacrament comfort the laymannes ſoul and certifi hys conſcience that hys ſynnes ar forgyuen by the bloud of chryſte / I trow nay / or ellis but a litle / If that the preſtes receyuyng of the ſacrament comfort mennes conſciences more then if the laymen ſhuld receyue it theyr ſelues / what nede ſik mē that ar lyke to dye to haue the ſacrament brough vnto them when as the preſtes receyuyng of the ſacramēt / in the chirche comforteth as well the lay mannes ſoul after your opinion / & calleth to hys remembrance the paſſion of chriſt / ſo well as thoghe the lay man had receyued it in hys houſ hys oun ſelf? Ye hold that the receyuyng of the ſacrament of preſt helpeth more the laymen both dede & quik then theyr oun receyuyng let us • ri thy which examples / reaſon / & ſcripture. As all myghty god ordened the paſouer of the iewes & the eatyng of theyr caſter lambe / for a remembrance of the yr deliuerance from the ſcourgyng angel / and from the bondage of Pharao / ſo chryſt the ſon of god bothe god & man ordened hys ſupper to be receyued of all chriſten men that they ſhuld call to remēbrāce the paſſion of chriſte & the ſheddyng of hys moſt precius blode whych hathe delyuered our ſoules out of the bondage of the ſpirituall pharao the deuel. As the preſtes and the lay men of moſes law were all elyk bound to kepe the f • ſte of theyr paſouer / and to thank god for theyr delyuerance from the ſcourgyng angel and from the bondage of Egypt / and the preſtes could not by the law of godgyue but the half of the lambe to the lay peple / ſo among chriſten men the lay menar as well bound to kepe theyr eaſter & to call to remēbrance the deth of chriſte / & to gyue thankes for theyr delyuerance frō the deuel / as the elders of the new teſtament ar / ſeyng that they haue receyued lyke profit of chriſtes dethe and paſſion / And ſo the elders cā not by the word of god tayk the on halfe of the ſupper frō the lay peple. As god wold not al we it that in the old teſtamēt / a preſt ſhuld eat the eſter lambe for a lay iew / ſo will not god alow it in the new teſtamēt that an elder that ye call a preſte ſhall take the ſacramēt for alay mā / As an C. ye are after that the chylder of Iſrael was delyuered from the ſcourgynge angel & frō the bōdage of Egypt / a preſte of the iewes could not deſerue the delyuerance of the laymē by earyng the eſter lāb whice was delyuered an C. year be fore / ſo the elders of the new teſtamēt / cānot deſerue the delyuerance of the laymen of the new teſtamēt that is fore gyuenes of ſynnes by theyr receyuyng of the ſacramēt of chriſtes body and bloud / ſeing aboue xv. hūderd yere ago all the lay mē that be leue in chriſt was delyuered frō dethe the deuel and dānaciō / as paull to the Heb. in the x. chapter doth playnly teſtifi in thes wordes / with on ablation and nomo he made perfit for euer all thē that ar ſanctified & ordened to be ſaued Thē cannot the preſte by the receyuyng of the ſupper of chriſte deſerue our forgyuenes of ſynnes and our delyuerance ſeinge that our delyuerance is ſo lōg ago paſt and chriſt ordened not hys ſupper to deſerue our delyuerance from the deuel / but to be a remēbrance of our deliuerance frō the deuel and to gyue god thankes for our redemption and delyuerance.

If that ye hold ſtifly ſtill that the preſtes receyuyng of the ſacrament deſerueth for the lay mē both alyue & departed forgyuenes of ſynnes or any maner of help for them / bryng out on title of the ſcripture to proue it with all / If ye can bryng no ſcripture / anſuer to thys queſtion / Whether is it a cōmandment of god to all chriſten to receyue the ſacrament or no. Ether it is a commandment or no commandment / yf it be no commandmēt then ar not laymen once in the year bound to receyue the ſacrament / nether ar preſtes bound to ſay me • / If that it be a commādmēt / How cā a preſt deſerue in doyng that for a layman that he is boūd to do for hym ſelf? If it be a comun commandment to all men / to receyue the hole ſacrament / god will not alow it that on man ſhall kep the commādment for an other but will require the kepyng of the cōmanmēdt / of euery on of our ſelues. For if god wold alow the kepyng of the commandment / of on man / for an other man / then neded no ryche men / were they neuer ſo deueliſh go to the deuel for not kepyng the commandmēt of god / for then yf preſtes myght kep the cōmandmentes for laymē / & deſerue thē forgymenes of ſynnes / they myght hyre preſtes to kep the commandmentes for them that they myght lyue lyk deuelles and dye lyke ſayntes and haue euerlaſtyng lyfe / But now let us ſe what the ſcripture ſayeth concernyng thys / that on man may receyue the ſacrament and kepe the commandment of god for an other / What ſoeuer a man ſoweth (ſayeth the ſcripture) that ſhall he repe / The ſelf ſcripture ſayeth he that ſowethe ſkarſely ſhal •… repe ſkarſly / of the whych places i gather / that he that ſoweth nothyng ſhall rep • nothyng Then i reſon thus / when the preſt ſayeth meſ & receyueth the ſacrament / the lay men that ar alyue and the ſoules departed ſow nothyng / for the preſte / ſowethe alone / then ſhall nether the ded lay men / nor the quik / repe any thyng / that is, ſhall receyue no reward of god for the preſtes ſayng of meſ and receyuyng of the ſacrament for them / for if the ded and quik ſhuld haue profit by the preſtes receyuyng of the ſacrament / when they receyued it not theyr ſelues / then ſhuld they that ſowed nothyng / contrari to the ſcripture / repe ſum thyng and haue a reward for doyng nothynge More ouer as the fyue folyſhe virgines could get no part of the fyue wiſe virgines oyle. whē the brydegrom cam ſo they that do no god workes theyr ſelues / ſhal haue no parte of other mennes good workes / Then if the meſ and the receyuyng of the ſacrament be a good work they that ſay not meſ theyr ſelues or receyue not the ſacrament theyr ſelues / ſhall haue no part nor profit by the ſayng of meſ or receyuyng of the ſacrament of other that ſay meſ and receyue the ſacrament / How ſay ye alſo to thys reſon It that a preſte cannot do for hym ſelf that cannot he do for an other.

But by receyuyng of the ſacrament he cannot deſerue hym ſelf forgyuenes of ſynnes / then can he not deſerue forgyuenes of ſynnes by receyuyng of the ſacramēt for other / as for laymē & for the ſoules departed. That he cānot deſerue forgyuenes of ſynnes for hym ſelf in receyuyng the ſacramēt / thus i proue it, the preſt that is redy to receyue the ſacramēt before he take it / is ether a good mā & the ſeruāt of god & hathe hys ſynnes all forgyuen / or he is an euel mā & the ſeruant of the deuel / & hath not hys ſynnes forgyuē If he be a good mā before he receyue the ſacramēt & be the ſeruāt of god ād haue hys ſynnes forgyuē / then hys receyuyng of the ſacramēt / deſerueth not hym the forgyuenes of hys ſynnes / for hys ſynnes was forgyuē before or he receyued the ſacramēt. If the preſt a litle while before he receyue the ſacramēt be an euel man and the ſeruāt of the deuel and haue not hys ſynnes forgynē / and ſo receyue the ſacramēt he deſerueth by vnworthy receyuyng of the ſacramēt / the iudgmēt & wrathe of god & no forgynenes of ſynnes but more ponyſhmēt for hys new ſyn.

Then what is here to ſpare for the lay peple & for the ſoules departed? If it be true that whē a lay mā gyueth a preſte ij pence or a grote to ſay mes for hym / & to receyue the ſacramēt for hym al that the preſte deſerueth for receyuyng of the ſacramēt is the laymānes deſeruyng / when the preſte is a hor monger & a dedly ſynner / as many on be / then the preſtes deſeruyng of the wrath of god for vnworthely receyuyng of the ſacrament for the layman / muſt nedes be the lay mānes deſeruyng / and ſo byeth he with hys mony the wrath of god / Allmyghty god ſaue me & all chriſten men from ſuch merchandiſe. Will ye yir ſay ſtill that ye hold no traditiones of the pope contrari to the word of god? Say ye that it is agreyng with the word of god / or not cōtrari to the word of god / that all the Pſalmes that ar ſong in the chirche / that all the Meſſes that ar ſayd in the chirche / ſhuld be ſong and ſayd in the old popes mother tonge whiche the peple of englōd doth not vnderſtād / i will proue it cō trari to the word of god thowgh al they that hold on the popes ſyde wold defēd it to be god ād lawful. It is a wōderful thyng to ſe how that ye blynd byſſhoppesr petēd to hate the pope / & yit loue ſo well hys workes and hys dedes that in all thynges ye folowe hym. as nere as is poſſible on mā to folow an other. The pope ſhaueth hys hede broder thē the comū ſort of preſtes do and hath a diſtinct kynde of aparel frō all other chriſten men alſo / and will be rekened hyer thē hys other brethern that ar miniſters of the word of god as well as he is / and that cōtrari to the word of god whiche maketh al the apoſteles of lyke autorite and not on aboue an other and ſo do ye _____ / The pope forbyddeth to eat fleſſhe many tymes in the year as in lent and on the frydayes and yit ſelleth licens for mony to eat all tymes / and ſo do ye.

The pope will that the canon law and the ceremonies be had in great reputation & not to be put furthe of the chirche thoghe they hynder the prechyng of goddes word and the prayng with hart and ſpret / whiche ar the true and ryght ſeruice of god / and ſo do ye and leſt the pope ſhuld haue any peculiar & ſeuerall vngodly properti to differ by from the apoſtelles of Chriſt that ye ſhuld not haue / the pop willeth & commandeth in all places where he hath dominacion that all Pſalmes and all meſſes ſhall be ſayd and ſong in hys old mother latin tong thoge the peple vnderſtand neuer on word of the latin tong / yit thys doth he in a token that the peple hearyng the romiſh tong whiche is latin ſhuld knowledge them ſelues to be vnder the ſe of Rome / ye Chriſten in the popes tong and bery in the popes mother tong and ſyng all the Pſalmes that • r ſong / in the popes mother tong / and command ſtraytly that all the thynges aboue reherſed ſhall be ſayd ſong and don in no other tong but in the popes mother tong which is the latin tong / in a token that ye ſwarue not away from the pope of rome. The iewes whiche wold neuer knowledge the pope to be theyr hede ſyng theyr ſeruice and Pſalmes in hebru / The grekes which haue of long tyme departed from the pope ſyng theyr ſeruice in theyr oun mother greke tong / the bemers which fell lōg ago from the pope haue forſaken the popes mother tong and ſyng all the ſeruice in theyr oun tong / The germanes which of late left the pope left alſo the popes tong / and now ſyng all ſeruice and Pſalmes in theyr oun duche tong and ſo all cuntres whiche forſake the pope in very dede and erneſtly / forſake the popes ordinances and the popes romiſh tong / as touchyng ſyngyng Pſalmes and ſeruice therin. But ye byſſhoppes of englond ye alon among all other nationes that forſake the pope / hold ſtill the popes ordinances and the ſeruice in the latin tong. Ye thynk belyk that ye ar wiſer then all other nationes / How beit i ſhall proue that ye do clene contrari to the word of god in ſyngyng the ſeruice in a tong that the peple doth not vnderſtōd Saynt Paule in xiiij chapter of the former epiſtel to the corinthianes doth amoſt no orher thyng then diſalow your ſyngyng and ſayng in a ſtrange tong in the chirche that the peple doth not vnderſtand. But if ye require ſum teſtimonies out of that chapter / here what Paul ſayeth

He that ſpeaketh in a tong (that is in a langage that the comun peple vnderſtandeth not (ſpeaketh not vnto men but vnto god for noman heareth hym (that is vnderſtandeth hym) but he ſpeaketh ſecret priuites in the ſpret But he that prophecieth (that is declareth and openeth the ſcripture) in atong that the peple vnderſtandeth he ſpekethe vnto men profit for theyr ſoules exhortation and comforth / He that ſpeketh in a tong profiteth hym ſelf but he that prophetieth byldeth the congregacion / And a lytle farther in the ſame chapter. As oft as ye mere to gether / euery on of yow hat thys ſong hys doctrine hys tong hys reuelation / hys interpretatiō / and let all thynges be don to the profit of the congregation / So far Paul / What profit hath the vnlearned man in hearyng the goſpel red in the latin tong that he vnderſtādeth not be it neuer ſo trymly red or chanted? Euen as myche profit as a ſyk man hathe of a phiſitianes bill when the potecary redeth it ouer the ſyk mannes hede in latin and miniſtreth nothyng to the ſyk mā that is cōteyned theyr in Paul ſayeth more ouer whether any man ſpeak in atong (that is in a ſpeche that the comum ſort vnderſtandeth not) let it be don by ij together at the vttermoſt iij ād that by courſ and let on expoūd or tell what it meaneth But if theyr be nō that will interpret or expoūd let hym hold hys peace and ſay nothyng in the chirche / but let hym ſpeak to hym ſelf and to god Thes ar the wordes and cōmandement of god taught us by hys holy apoſtel ſaynt Paul / wherby your latin meſſes and latin euē ſouges ar vtterly condemned ſeing they ar ſayd and ſongin a tong that the chirche vnderſtandeth not / and ye do not interpret and declare it that is ſayd in a tong that the peple doth vnd er ſtand / Ar theyr no more but thre at the vtter moſt in poules ſpekyngin in tōges / at once? If theyr be mo thē thre whe thee is the cōmandmēt of god gyuen by ſaynt Paule brokē or no? I pray yow what meane ye to ſay in latin to the lay peple that ye knowe well vnd er ſtādeth no latin at all / dn̄s vobiſcū / orate pro me fratres / & 〈◊〉 miſſa eſt Ether ye ſaythes wordes to god or to all the peple / if ye ſay thē to god thē ye bid god / be with god / & that is wiſely dō / wit ye wel / or if ye ſay thē to the lay peple ether ye ſpeak to thē that they ſhuld know what ye mean / if ye wold that they ſhuld know what ye me an / why do yow ſpeak latin to thē that ye know can vnd er ſtand non / if ye ſpeak latin to thē becawſ they ſhuld not vnd er ſtand yow / hold your tōges & ſpeak nothyng at al & thē haue ye gotē your purpoſe / for thē they ſhall not wit what ye meane / & if ye hold oyur tonges ye ſhal not ſpēd in vayn ſo myche lib • labor as ye do. Anſuer me to thys before ye call me heretik. & whē ye haue ōce made a reſōable anſwer & cō futed ād ouercūned my reſones / if i ſtād ſtyfly in my opiniones if & gyue not ouer to yow thē ſpare not but call me heretik as oft as ye will but if ye cānot ouercū thes reſones / which if they wer not of god myght be eaſely ouercūmed ād therfore wil not anſwer grant by holdyng of your peace / that ye ar ouercūmed / ād gyue ouer your hold ād ſay peccauimus cū patribus noſtris / we haue don amiſ with our fathers Mor of thus ſhal ye hear here after / How happeneth thys that nether ye wil rede the ſcripture in the englyſhe tōg yor ſelues / to the lay peple nether will ſuffer thē that cā rede the ſcripture to rede for it theyr ſoules helt / and great comforthe of other that heare it red? It is with our all ſtrife and owt of all dout / that ye loue not Chriſte and wold that all the lay men were blynd and had no knowledg of ſcripture nomore then they had xx yeare ago that ye myght play your old practiſes / and haue no man to loke on / to correct yow / Euen as a hore monger when he ſeeth a fayr woman & wold haue hys pleſure of hyr wold that it wer nygh and that all other men were blynd tyl he had hys pleaſure / When the new teſtamentes cam in firſt it was counted hereſi to haue a new teſtament and many haue ben cruelly handled for ſellyng of new teſtaments in engliſh / whiche thyng ſyger of cambrydg can teſtifi if he wil as not only a ſeing but alſo a felyng witnes.

On noble canoniſt bought vp half a prynt of new teſtamentes / and for the loue that he had to the maker of the teſtament / offered them vp in a burnt ſacrifice to pleas vulcanus & the pope with all who at thos dayes ſat deply in hys conſcience / Thys man left of burnyng of teſtamentes and other began to burn men / & as yit haue not made an end. But after that the kyng of hys goodnes that god gaue hym had once granted that the new teſtament myght be openly boght & ſold and that euery man myght haue the new teſtament and rede it / ye byſſhoppes for a great whil durſt ſay nothyng theyr to. Ye ſayd as litle to the hauyng of the hole bible in engliſh / wiche the kyng an the ſpite of your teche brōg in to the chirche / that all mē myght know theyr dewties / redyng of it / till that ye had confirmed the popes doctrine withe acte of parlament / & had ſlayn and murdered the chefe mā teners of the bible next vnto the kyng. Then ye being lothe that your actes ſhuld be tried and examined with the bible / went about & do ſo ſtill to dryue the bible out of the chirche agayn / Ye haue giuen commandment that no man ſhall rede the bible that any man may heare hym rede / afterwardes ye commanded that no man ſhuld rede the bible in ſeruice tyme / And becauſ men ſhuld learn to kepe your commandment that is / whill ye red in the quere the popes ſeruice and the deuelles ſeruice / that no man ſhuld rede the word of god / ye of late mundered on porter in pryſon / for no other caus but for redyng of the bible / that other men ſhuld not be to bold to rede it / Ye neuer put any man to deth yit for aduoutre / or hordom / therfor ye reken it a greater offence to rede the goſpel I of ſaynt Iohan in the ſeruice tyme & the wordes that Chriſte ſpake / then to ly with an hore / And to rede the wordes Omelie Gregorij Pape / in the popes tong that all the chirch may here them / is rekened to be goddes ſeruice and to rede the goſpel of Ieſu Chriſt in the engliſ he tonge that ſeuen or eight may heare / is rekened of yow the deuelles ſeruice / for ye forbid nothyng but it that / ye reken is the deuelles ſeruice / It foloweth then that ye reken the pope god and Chriſte the deuel / for hym reken ye god whos wordes to rede and kepe ye reken is goddes ſeruice.

And hym reken ye the deuel or at leſte the ſon of the deuel / whos wordes to rede and to kepe ye reken the deuelles ſeruice and poniſh men for the redyng of hys wordes. Thes folow of your dedes / and bycauſe euery man cannot gather after thys maner / as oft as i ſe iuſt occaſion i ſhall let you and all englond know of your hereſes and damnable opiniones & deuelyſh dedes that ye do and intend to do / whiche thyng i wold not do if i knew yow not for obſtinat wraſtlers agaynſt godes holy word. If ye ſay we wold not vtterly haue the bible ſuppreſſed but we wold haue it better trāslated / what tyme wold ye haue to correct it / perchance ſo many yeares as the kinges hyghnes ſhall lyue / & then after hys deth ye haue a good hope with the help of them whoſe childer ye fynde / to hold it doun tyl that the prince cum to perfit age and then to if ye can. For the bible is the breathe of goddes mouth wiche ye haue red ſhall kyll your father antichriſt and yow. If ye ſay we wold not haue the bible out of the chirche agayn but only we deſyre that goddes ſeruice ſhall not be hyndered by the laymēnes redyng / well thē what call ye goddes ſeruice / ye will ſay iāſuer that all that is ſong & ſayd in the quere is goddis ſeruice / as thoge it that were red ſayd or ſōg in the bodi of the chirche were non of goddes ſeruice / Thys anſuer will i thus improue / the more part of it that is red in the chirche is no ſcripture / as ar lying legēdes whiche ar bigger thē the bible / ſequēces / ſecretes / colates cōiurynges / of water ſalt fyr & bowes / litani reſpōdes & ſuche other / whos redyng ſayng & ſyngyng cānot be goddes ſoruice / for Chriſte ſayeth / Matt. xv. they worſhip me in vayn that teach the cōmandmētes of men / & the learnyng of mē / then ſeing that the legēdes & the colates ar made by mē / & the clerkes in the quere in redyng thē teach them it foloweth that they worſhip god in vayn / thē is theyr ſeruice vayn / goddes ſeruice is not vayn ſeruice thē the greater half of that whiche is red in the quere is nō of goddes ſeruice / that is to wit the legēdes colates cōiurynges / ſecretes ſequē ces & ſuch other / Now the other parte of it that is rede in the quere is pure ſcripture / of whos heryng laymē haue as myche profit as alay & vnlerned mā hath of the heryng of a latin play or comedi / Howbeit i will proue that euē the moſt part of that ſcripture ſeynge that it is ſayd and ſong contrari to goddes mynde is non of goddes ſeruice / in all them & in all other that ſay the ſcriptur with theyr lippes & not with theyr hertes / that is vndſtand not what they ſyng & ſay & lyft not theyr myndes vp to god / as do all they that ſing latin ſeruice & vnd er ſtand no latin / as the moſt parte of quereſters ſyngyng men and ſoul preſtes & many body preſtes alſo / commōly do / god commanded that the ſcriptur ſhuld not be ſong or ſayd in a ſtrange tong except it were ſtrayght way exponded / that is not don / then is the ſcripture ſayd & ſoug not after goddes mynd theyr for it is not goddes ſeruice ſo ſong and ſayd / And that they that vnderſtand not latin worſhip not god nor ſerue god with ſyngyng of the ſcripture in latin thus i prouit. Iohan 4. God is a ſprete and they that worſhip hym muſt worſhip hym in ſprete and truthe / that is vnfaynedly with hert and mynde / ſo do not they that ſyng they wot not what Chriſt alſo Mathew 15. reproueth ſuche ſeruers and worſhippers whyche nether vnderſtand nor marck what they ſay in thes wordes / thys peple draweth ner hand me with theyr mouth and worſhippeth me with theyr lippes but theyr hart is far from me / Now haue i proued that your ſeruice in the quere is not goddes ſeruice / but vayn lip labor except it be ſong and ſayde with hert and mynd as they do not whiche vnderſtand not what they ſyng / except alſo it be ſcripture and ſong & ſayd after the ordinance of god / If it be goddes ſeruice to ſyng in the quere the Omelies of Popes / Legendes of ſayntes / & ſuch verſes Sancte Maries merites bryng us to heuen and all in the latin tong / then muſt it mych more be goddes ſeruice to rede in the body of the chirche / the text of the ſcripture whych is better then the popes gloſes / the actes of the Apoſtelles / and ſuche other textes of the ſcripture / No man cummeth to the father but thorow me / i am tha way the truthe & the lyfe / Then why forbyd ye the better for the worſ / whi for byd ye lay men to rede the bible in your ſeruice tyme ſeing the lay men may haue miche more profit of hearyng of fyue wordes red in engliſh that they vnderſtand / then of v thouſand wordes that they do not vndſtand / be they neuer ſo fyuely chopped champed or chā ted? Paul ſayeth let all thyng be don to the edification and profit of the chirche / but your ſeruice ſong and ſayde in the latin tong / is not for the profit of the chirche / therfor it is contrari to the word of god that ye ſhuld ſyng the ſeruice or ſay it in the latin tong / If ye require the ſum of all to gither in an argumēt take it vnto yow No man is edified by hearyng it that he doth not vnderſtand / and therfore hathe the kyng cō manded that all laymē ſhall learn theyr Pater noſtet in engliſhe / but the laymen vnderſtand not the ſeruice fayd and ſong in the latin tong / therfore they ar not edified or made any better by hearyng it in the latin tong.

Is it agreyng with goddes worde that ye forbyd all men bothe learned and lay the hole halfe yeare ſaue 12. dayes / to mary / & will ſuffer no man to be a precher of goddes word / or a miniſter of Chriſtes chirche except he for ſwere mariage firſt / is it agreyng with goddes word to ſay that apreſte may not haue a wyfe by the word of god? I ſay that thys your doctrine is the doctrine of the deuel / for Chriſt aloweth mariage in all men and in all tymes / Honorable is mariage among all mē ſayeth Paul / and the ſame ſayethe if they cannot for beare and haue not the gift of chaſtite let them mary / thys commandeth god by Paul to be don / at al tynes ye euen in your holy lent tyme if a man haue not the gyft of chaſtite. Ye haue boldly and wikkedly gyuen ſentence in your conuocation houſ that a preſte may not haue a wife by the law of god and vit can ye not ſhew on letter in all the hole bible that forbyddeth preſtes to haue wyues / ye ſay that they may haue no wyues by the word of god and yit they may haue as i haue proued by the bible / therfore ye reken theyr is ſum thyng the word of god beſyde the bible i thynk that ye take the canō law for the word of god / or at leſt regarde it as myche as the word of god / ye make men beleue that ye haue ſcripture to proue your purpoſe with all / and yit the chefe ſetter out of thys article / the noble waterer of the popes gardin / whiche of hys dedes hath hys name / when he was required of Martin Bucer what ſcripture he had to proue that preſtes myght not mary / lyk a perfit canoniſt for lak of ſcripture made thys reſon / The ſame autorite hathe the kyng ouer all the preſtes of hys reame and hys other ſubiectes that a father hath ouer hys chylder / But a father may forbid the preſtes of hys realm to mary. Then if they mary when he forbiddeth them to mary they break the commandment of god / whiche ſayeth childer obey your fathers & mothers. Now let us ſe what foloweth of thys gardners argument / Firſt it foloweth that the kyng hath autorite to forbyd all men in hys realm both that haue the gifft of chaſtite and ha it not to mary as long as they lyue and ſo vtterly may by gardners iudgment deſtroy matrimoni / It foloweth of thys argument / that once in tyme paſt that it was not vnlawful for preſtes to mary that is to wit before the kyng forbad preſtes to mary / If foloweth of gardners reſon that the kyng forbad preſtes mariages before god forbad them and that the kyng made the mariage of preſtes ſin before god / and that it wer no ſin for a preſte to mary if that the kyng wold not forbyd preſtes to mary.

Mark thys well ye temporall lordes and ye burgeſſes of the parlament how thys lying lim of the the deuel / when he is in germany can fynd out no ſcripture to diſproue preſtes mariages with all / but only that the kyngis for byddyng of preſtes Mariages maketh preſtes Mariages vnlawful and no other thyng / and when the kynges hyghnes and ye put thys mater to the elergy to be tried with the ſcripture whither preſtes myght mary or no thys with hys felowes gaue a playn anſwer that by the word of god preſtes myght not mary / can ye abyde ye noble lordes that thes lying limmes of antichriſte ſhall mok yow thus and lye of the kyng our maſter and ſay of hym that he maketh ſin that god neuer made ſyn?

I truſt ye will ſuffer them no longer for it is hy tyme to lok vpon them. Then when as ye maſter gardner with your other felowes can bryng further neuer on text of the ſcripture that thys for ſayd forbyddyng of mariage of preſtes / and of the mariage of laymen for the on half of the ye are / that it is the doctrine of god i will proue yow by a playn place of the ſcripture that i • is the playn doctrine of the deuel / Paul in the former epiſtel to Timothe / in the forth chapter ſayeth pleynly that forbiddyng of Mariage is the doctrine of the deuell / therfor ſeing that the pope and ye teache the ſame doctrine ye haue gou to ſcool withe the deuel / then when ye wāt ſcripture to proue your doctrin with all ſay that an old aucient doctor holdethe the ſame opinion that ye do / and vnderſtand doctor the deuel / for other autorite haue non / Doctor deuel the Biſshoppes ſcoolmaſter allwayes from mannis creation hys dedely enemi / ſekyng all the meanes that he could to pul man from god perceyuyng that man had an vnſteable deſyre gyuen hym of god to in creaſ and multipli hys kynde / and an vnauoydable appetite (few except) ther for to haue naturall company with hys apoynted companion / labored all that hee could / vtterly to deſtroy mariage / whiche thyng if if he had brought to paſ ſeing that / childer muſt nedes be goten / as many childer as ſhuld haue ben borne ſo many baſterds / ſhuld theyr haue ben born. At the gittyng of euery child if ſhuld haue gon to the deuell / that is both the father and the mother / for they ſhuld haue ben hormonger and hore / the deuelles onn peculiar cattel and the child when it cam to age and gat a chilh it ſhuld haue be cummed alſo the ſeruant of the deuel / and ſo ſhuld all hole mankynde haue becummed the deuelles dew poſſeſſion. But be caus if the deuel ſhuld haue gon abou deſtruction of mariage in hys oun perſon / becaus he is haytful / he ſhuld haue ſped the wors / he cam to a pope holy heretike called montanus / and hym he ſtyrred vp to writte agaynſt matrimoni / and ſo he did / and taught that mariage ſhuld be broken / as euſebius writeth in the v. bok nf the Eccleſiaſtical ſtori & in the 15. chapter. But Appolonius a good Chriſten man ouercam • hys heretik and hys doctrin ſo that he loſt all hys credence and theyr with loft the deuel a great nonbre of hys tru ſeruantes / Satan ſeing that he could not ſped by the meanes of an 〈◊〉 heretik he cam to acertayne doctor and moued hym to write agaynſt mariage and that did he in a book whiche he wrote agaynſt vigilantium in thes wordes foloyng Bonum eſt mulierem non tangere / ergo / malum eſt tangere / Nihil enim contrariatur bono niſi malum / Quam diu impleo mariti officium / non impleo Chriſtiani / Iubet Apoſtolus / Vt ſemper oremus / Si ſemper orandum eſt nunquam coniugio ſeruiendum eſt / The engliſch / of thys doctoris wordes is thys / It is good not to touche a woman / then it is euel to touch hyr / for theyr is nothyng contrari to good but euel / So long as as i ful fil the office of 〈◊〉 maried man / i ful fil not the office of a Chriſten man / The Apoſtel byddeth us that we ſhal always pray / if that we muſt allwayes pray we muſt not gyue our ſelues to mariage / or to ſerue mariage / So far hathe the doctor ſpoken / Thys doctoris name was Ieronimus / whiche in thys poynt erred ſore / & gaue many other occaſion to er affter bym whiche beleued men with our ſcripture / Howbeit Auguſtin writyng de bono coniugij / and other doctores dyd ſufficienty / ouerthrow thys error of jerom / and ſo was the deuel twiſe diſypoynted 〈◊〉 he wold not gyue ouer hys mater ſo / but euer ſought new ſhiftes / and then he cam to hys vicare in erth the biſshops from / and hym he ſtyrred & moued to deſtroy matrimoni & to alow comon ſtewes / that they that lift myght cum thyther to worſlip hym / promyſyng hym for hys labor to be the richeſt mā in the world & of greateſt eſtimatiō / The pope / hearyng thes promiſes ſtreyght way went about to deſtroy matrimoni / and firſt he com̄anded all that wer hys ghoſtly childer & had hys marck in theyr crownes ſhuld forſwear mariage / and he made a law that no man ſhuld be alowed to be a precher in chriſtes chirche except he forſweare mariage firſt / and fayn wold he haue forbydden all laymen to haue maried to / But when they wold not forſwear mariag for hym yet he lokked vp mariage even from all laymen / for the ſpace / of the on halfe of the yeare ſaue xij dayes / Wherby the deuel and the world myght well parceyue hys good will that he had utterli to deſtroy mariage at the leſt to moue all men to thynk that mariage was ſin / and that the ſtate of mariage was a ſinful ſtate / And by the help of thys hys breare / the deuel gat many a pray / 〈◊〉 the germanes ſeyng that thys forſwearyng of mariage was the hye way to the deuel wrote erneſtly agaynſt thys forbyddyg of mariage and agaynſt the folyſh and vngodly vowes / and agaynſt the pope hym ſelfe and hys autorire and riches whyche the deuel gaue hym / and at the leynght vtterly forſaked the pope and all hys vowes and forſwearings of mariage wihtall other lyk traditiones.

After the germanes / the king our maſter commanded yow erneſtly to dryue out the pope out of all places of hys dominion alſo and to preach erneſtly agaynſt hym / then the deuel perceyuyng that the kyng was a bout to dryue out the pope of hys ream / was a ferde that the kyng ſhuld dryue out with the pope for ſwearyng of mariage / vnlawful vowes / the ſtewes and all other ordinances that the pope made as the germanes did when they bannyſshed away the pope / And theyr fore he cam to yow whom the kyng had apoynted to dryue out the pope / and deſyred yow that ye wold / manteyn the ſtewes and that ye wold not dryue out of englond the forſwearyng of mariage / but that all thynge cō cernyng mariage of preſtes ſhuld continue as it had continued ſence the tyme of Gregori the ſeuent / and he promiſed yow ſo long as ye wold do ſo that he wold help yow to hold ſtill your temporall landes / your great honor / riches / and dignite / And ſo my lordes for the upholdyng of your pompos ſtate ye will not dryue out of endlond the forbiddyng and forſwearyng of mariage / for of that mater ye feare that your honor and eſtimation doth hang. When ye ſhall make me an anſwer to thys boke / tell me what autorite haue ye beſyde the autorite of doctor deuel to forbyd mariage or to compell any man to for ſwear mariage / ſeyng ſaynt Paul ſaycht in the j. Epiſt. to the Corint. in the vij. chapter. I haue no commandment of virgines / that is i haue no autorite of god to bynd any man or woman to lyue ſingle with out mariage / If that ſaynt poul haue no autorite to compell any man or woman to lyue with out mariage / the kyng hathe no autorite to for byd any man to mari / for ſaynt poul had as myche autorite as the kyng in ſpiritu all maters / proue the contrari if ye can / If the kyng whom ye grant to be hede ef the chirche haue not that autorite / of whom haue ye that autorite / if ye ſay ye haue any ſuche autorite then ye make your ſelues aboue the kyng. In your anſwer tell me how it happeneth that thys place of Paul vnto Timothe maketh not for preſtes mariages.

A Biſshop muſt be the husband of on wyfe / I ſay that ye muſt ether let thys place ſerue for preſtes mariages / or ellis ye muſt leſe all your temporal landes / and haue nothyng wher with all ye may kepe hoſpitalite / which Paul requireth in a Biſshop / For thus reſon ye wyth thys text for your temporall landes / A biſspop muſt be herberos / but with out temporal lan • es that can he not be therfor muſt a Biſspop haue temporal landes. Thys text of Paul is as fre for me as for yow / A biſshop muſt be the husband of on wyfe but with out a wyfe he cannot be the husband of on wyfe ergo he muſt haue on wyfe. If ye expoud thys place of Poul / Oportet Epiſcopum eſſe vnius vxoris maritū / hoc eſt fuiſſe vnius vxoris maritum / a Biſshop muſt be the huſband of on wyfe / that is a Byſhop muſt haue ben the huſbande of on wyfe / Ia • of yow / whether all thes thynges that paul ſpeaket of here / ar requieed in a man that is to be choſen a Biſshop / or ar they required all / in hym on ly / that is choſen all redy / or theyar required both in one that is to be choſen and in hym that is all redy choſen / If ye ſay that thes properties ar required all / in hym alon that is choſen all redy / then is he eligible and may be choſen to be a Byſshop / whych is a dronkerd / a murderer & hath ij wyues ſo that affter that he is choſen / he benon of thys ſort. If ye ſay that thes proerties / to be fautles / to bethe huſsband of on wyfe / watchyng ſobre / louly / herberus / &c. be required in hym on ly that is not yit choſen a Byſshop but ſtandeth in the election to be choſen / and not in hym that is choſen all redy / then may a Biſshop after that he is choſen once and made Biſshop be / full of fautes the huſband of many wyues a ſleper a dronkerd / hye mynded / and vnherberos whiche thyng / to grant is an vnconuenient / Therfor ye muſt grant that thes properties ar both required in hym that ſtandeth to be choſen / and in hym that is choſen all redi. Therfore bothe the man that ſtanderh to be choſen and he that is now choſen all redy a Biſshop muſt be faurles / the husband of on wife modeſt herberous watchyng ſobre &c. Thorfore ether grant that paul requiret in a Biſshop that is choſen that he haue nomo wiues but on / & that he may haue on / or grant that Paule requireth not in a Byſshop that is made all redy to be herberous For thos thynges that Paul ſheaket of in on mode / on tence / in on text / all tegether / he dothe elike require at on tyme / or ellis reproue in on tyme / then ſeyng that he ſayeth in on mode tence & text together a Biſshop muſt be the hushā de of on wyfe / ſobre and herberous / then doth he clyke require that a Byſshop ſhuld hauē a wyfe or nomo wyues but on as he requireth that he ſhuld be herberous & ſobre / Then if hauyng of a wyfe be long not to a byſthop then ſobbrenes & kepyng of hoſpitalite be lōgeth not to hym If he be not bound to kep hoſpitalite / he muſt haue no landes to kep hoſpitalite / If ye ſay that oportet eſſe muſt ſignifi oportet fuiſſe that is / muſt be / muſt be taken on ly for muſt haue ben thē it is not required by your gloſe in a mā that is a Biſshop to be fautles / to haue but on wyfe / to be watchyng / ſobre / modeſt / herberous / fit to teache / no wyn drinker / no ſmiter / not gyuē to fylthy lucre / but it is ſufficiēt if he haue bene all thes / He is ſufficiēt Biſshop by your expoſitiō if he haue ben fautles / thogh he be as ful of open crimes / as a leopard is ful of ſpottes / It forceth not / if he haue iij wyues & xxx hores ſo that he hathe had no mo wyues but on / It maket no mater if he be a ſlepyng and adom dog ſo that he hath ben watchyng and diligēt / he nede not to be ſobre when he is once made Biſshop / but he may occupi all maner of exceſ ſo that he hath be ſobre before he was Byſshope / It ſkilleth not whether he be modeſt or no / it is inoghe if he haue bē / It is not required in hym to be harberous / fit to teache / no wyn dryncker no ſmiter after that he is made a Biſshope ſo that when he was a ſcolar in cambridg or orford he hathe ben herberous fit to teache no ſmiter & no dronkerd lye may be then after that ye be once made Biſshopes / by your turnyng of eſſe in to futſſe / full of all ſinnes / the huſbandes of an C. wyues ſlepyng dogges / dronckerdes / and murderers / And if a man ſay vnto yow Byſshopes / Paul ſayet ye may not be murderers ye may not / be dronkerdes ye may haue no mo wyues then on ye may by iuglyng of eſſe in to fuiſſe that is by iuglyng of be in to haue bene / ſay yis. & that thys is not the meanyng of Paul / for Paul requireth not now when we ar once made Byſshoppes that we ſhuld be ſobre and haue but on wife / but that before we wer Biſshopes we ſhuld haue ben ſobre and the husbandes / of on wife / et cet. And ſo now we may be what we liſt / wherfor i meruel the leſ that ſo many Byſshoppes which haue ben in canbrydge and exford befor they wer Biſshopes / watchyng and fit to teache / ar be cummed ſlepyng dogges that dar not bark / and more fit to flatter then to teache goddes word puerly with out the leuin of the doctores ſeing that they ar diſcharged frō all thyng that Paul requireth of aryght byſshop by thys glos a byſshop muſt be / that is a biſshop muſt haue ben. But acordyng to theyr glos / the honeſt comon peple ſpeaketh of them / after thys wyſe / how continuethe doctor Ericeus in preaching goddes word and in promotyng the goſpel / an other anſwereth by and by / qui fuit. But ye care as myche for the cōmune reporte as an hore careth to be called a hore / ye be ſo far paſt al ſhame. But to conclude thys mater.

That doctrine that forbiddeth it that Chriſt ordened is contrari to Chriſt / but your doctrine forbiddeth it that Chriſt ordened ergo your doctrine is contrari to the doctrine of Chriſte.

Is it agreyng withe the word of god that ſtewes ſhall be allowed and manteyned in a Chriſten kyngdom? I reken no. The ſtewes is a place where as the deuel may be openly ſerued with out any pomiſhment / but in a chriſtē kyng don the deuelles ſeruice oght not to be ſuffered openly to be don with out pomiſhment / therfor the ſtewes ough not to be ſuffered in a Chriſten kyngdom Where as the lyfe is alowed the learnyng that teacheth the lyuyng is alſo alowed.

Then if ye alow the cauſe ye muſt nedes alowe the effect / ye alow the ſtewes therfore ye alow hordom / if ye alow hordom ye approue the doctrin that teachech hordom. But that is hereſi therfor to alow ſtewes is to alow hereſi / If th • at ye wold ſuffer preſtes to mari in any place of engōld mē myght gather that ye alowed the bokes that teache that preſtes may be laufully maried but when ye poniſhe preſtes that mari with death / men may gather that ye alow not the bokes that teacheth that preſtes may mary / So when ye pomiſh / not hordom but appoynt certayn places for it / if folowethe that ye alow it and the bokes / that teach that hordom is no ſin.

And thys foloweth of your alowyng of the ſtewes / As he that gyueth lodgyng to a ryght prophet / as Chriſt ſayeth ſhall haue the reward of a right Prophet / So as Iohan / in hys Epiſtle ſayeth he that lodgeth a falſe Prophet is partaker of all hys euell dedes / Euen ſo he that wittyngly gyueth lodgyng to hormongers & hores ſhal be partaker of all the hordom that they commit / but ye grantyng hores and hore mongers a place wher as they may lye together & ſerue the deuel / grant them logyng therfore ye ar partakers of all the hordom that is don in the ſtewes. But ſteuen maſter ſtewerd of the ſtewes / priapus & keper of the popes gardin peraduentur will defend hys tenantes & ſay we vp hold the ſtewes for the auoydyng of a farther incōuenience. If theyr were no ſtewes in lōdon ſeing theyr ar ſo many wyueles & wanton curtiers / theyr / theyr wold great violence be offered vnto mēnes wiues / & mych more aduoutre ſhuld reygne then reyneth now. But thys polytik anſwer will not ſerue for ſ. Paul ſayethe rom. 3 chapter / euel is not to be don that good may inſew theyr vpon. If it be once granted to all men to mary / & yit they that ar maried will cōmit aduoutre / & they that haue liberti to mary will not mary but will be hore honters and wedlok breakers ſtill / it ſhall be as lauful by the law of god to hang ſuche as to hang theues ye ād more lauful / For that offence that is greater is worthe greater pomiſhment. Salamon in the ſixt chapter of the prouerbes ſayeth that aduoutre is the greater offence then is theft / therfore if theft be wortly hangyng / aduouteri is worthi it and a greater poniſhmēt beſyde. ſ. Paul ſaeth in the fift chapter of the epiſtel to the epheſianes / let not hordom be ſo myche as once named among Chriſten men / it that is forbidden to be named is forbidden to be don / but hordom is for bydden to be named then myche more is it for bydden to be don and alowed / Paul calleth hordome leuen / and will / that ſuch as be aduouters and hor mongers ſhuld be excomunicated and not ſuffered to cum among other chriſtē peple till they were aſhamed of theyr ſinnes / and in tended to commit that offence nomore / i. Corint. in the v. chap. Allmyghty god Deuteronomij xxiij. forbyddeth that any hores & hore mongers ſhall be ſuffered among hys folk in thes wordes / Of the doghters of Iſrael non ſhall be hores / and of the ſonnes of Iſrael non ſhall be horemongers / If engliſh peple be ſpirltual Iſraelites thys cōmandment alſo perteyneth vnto thē / then is it not lawfull to ſuffer in englond any hores or hormongers. Then doun muſt the ſtewes for theyr bodely fornicatiō / as the abbayes was put down both for theyr fornicatiō both bodely & ghoſtly / Now hauei tried the chefe of your popiſh ordināces and traditiones and i haue found them contrari to the word of god / Now is there nothyng to let me but that i may cōclude my for ſayd argumēt with out any cōtradictiō or gayn ſayng / who ſoeuer holdeth ſtill the popis doctrine whiche is contrari to the word of god holdeth ſtill the pope that the kyng wold haue dryuen out of englond / but i haue proued ſufficiently that ye hold ſtill the popis doctrine whiche is contrari to the word of god / Therfor i haue proued that ye hold ſtill the pope that the kyng wold haue driuen out of englond / Bethys tyme i trow that the fox is found out / and they ar knowen that manteyn hym & hold hym ſtill in thys realm after that the kyng hath commanded hym to be vtterly bannyſhed out of all places of hys dominiō / If ſuch a pore mā as i ſhuld hold ſtill in englond the kynges enemi that he commanded me to dryue out hys realm i ſhuld be taken as a traytor / but ye hold ſtil the kynges enemi that he commanded yow to dryue out of hys realm / then whether may a man call yow tratoures or no? If ye be no traytores proue in your anſwer that ye will ſend me that ye hold no doctrine of the pope contrari to the word of god / If ye be traytores and heretikes and vnlearned aſſes and haue no knowledg but in the canon law and in old gloſes & fantaſes of men / anſwere nothyng to my argumētes but forbyd my book to be red / and in holdyng your peace cō ſent that all that is ſayd of yow in thys book is true. If ye be learned men and haue knowledge in the ſcripture & loue learnyng anſwer me lyke learned men and be not lyke priuy murderers which will not tell a man that they murder wherfor they kyll hym but / ſodenly with out any axyng of any queſtion ſley hym ſodenly / Tel me by the ſcriptur wher i haue ſayde amyſſ and if i recant not call me heretike and do to me as ye ſhuld do to am hethen man / But if ye comdemn my book and cannot ouercum it by the word of god i ſhall ſet a play of your miſcheuous tyranny in latin that all the learned men that ar now alyue & the age for to cū ſhall know yow what ye be / and what ye haue bene. Allmyghty god gyue yow grace to amend. Amen.

An addition to the reder.

AFter that i had finiſſhed thys book it was tolde me that the byſshopes had made an act that none but gentle men and gentle wymen myght rede the ſcripture & certayne rychmen / But i will ax the autores of that act whyther they ſuffer the gentelles & the ryche to rede the ſcripture for theyr ſoules helthe / or for theyr paſtyme / If they ſuffer theym to rede it for theyr ſowles helthe /

Died not Chriſte as well for craftes men and pore men as for gentle men and ryche mē and wold not chriſte that the pore laboryng men ſhulde haue where with they myght cūforthe theyr ſowles as well as ryche mē and gētle men? If they let the gentles and the ryche rede the ſcripture for theyr paſtyme / then they haue owr ſauior chriſte in great eſtimatiō whyche tayke hys teſtamente for a geſte to make paſtyme withe / But ſum polityke man perchāce will ſay The ryche mē and the nobles ar wyſer thē the pore peple & can order it well & ſo can not the ignorāt pore peple wel / beſyde that theyr ar mo gentle fooles thē yemē fooles nōbre compared to nōbre / as the fond larde of thys town and foud larde of that town and beſyde that thys yonger brother and that hathe the lādes becaus the elder is a fool do teſtifk (whyche thyng chācethe by the pomiſhmēt of god for theyr falſ cūmynge to theyr lādes) what ſo euer thow beſte that for any ſuche caws driueſt pore men frō the ſcripture i ſay that thow art on of the phariſees foles whyche ſayde / Turba haec quae nō nouit legē execrabilis eſt / thys comune ſorte of the peple whyche vnd er ſtandeth not the law is acurſed. I ax alſo the autores of thys act vhome i take to be burnyng byſshoppes / whether the 4. Euāgeliſtes wrote truely the dedes of Chriſt and hys prechynges and whether theyr is any thyng in the actes of the apoſtelles and in the 4 goſpelles beſyde chriſtes prechynges and dedes & the apoſtelles prechynges & dedes that can make a laboryng mā an heretike if he rede it or no? Iax whether a mā may rede chriſtes prechynges & the ſtory of hys lyfe with out ieperdy of hereſy? If ye ſay that a pore mā may not red chriſtes prechhynges and dedest with out ieperdy of hereſy i ax them whether amā may rede biſshop tū ſtalles ſermon that he made with out ieperdy of hereſy or no? if ye grant / then ye reken a mā more wyſer then god ſeing that a biſshop can make a ſermon that pore men may rede with out any ieperdy of hereſy & that Chriſt could make nō ſuche but as the pore peple if they were not forbidden to rede them ſhuld fall in to many hereſies by the redyng theyr of to be ſhort whoſoeuer forbiddeth a mānes ſermon to be red of the comuu peple / the ſame wolde forbid the ſelf peple to he ar the maker of the ſermon to preache it as it is writen / but ye biſshoppes forbid the pore peple to rede chriſtes ſermones / ergo if chriſte were in englond ād wold preach the ſelf ſame preachinges as the Euangeliſtes haue wryten them ye wold forbid that the peple ſhuld to hear chriſte preche them / If thys argument be not good reproue it in your anſwere ād ſolute it not withe a fyre or a rope as ye vſe comūly to do God ſend yow hys holy ſprete. Amen

The fawtes of thys book.

In the firſt ſyde for & rede and .3. ſyde & 6. lyne rede helth and proſperite 10. ſyde for is rede was. line 9. that 14. ſyde & 22. line rede what. 16 ſyde 26. line rede theyr 18. ſyde & 26. line mowth. 19. ſyde lin. 1. that. lin. 19. put owt lb. 30 lin. rede where he. 20. ſyde 30. line rede ſowght 22. ſyde. 20. lin. rede tyrannes. 25. not. 26. diſeas 23. lin. of 24. ſyde 10. line popis. 25. ſyde lin. 19. report. 28. ſyde lin. 16. leue owt fo. 30. ſyde 29. lin alexanders 33. f. 11. l. pope. 37. ſyde lyn. 14. the 19. worde 41. ſ. lin. 32. had. 43. ſo. 20. i. erneſt. 46. ſyde l. 29. ſhe. 47. fro me. 50. ſyde li. 25. ſacrament 51. ſtryk out a. 53. whether 54. ſyde l. 5. rede of a preſte lin. 7. thys 55. ſyde oblation 56. forgyuenes. 59. ſyde ſong. l. 16. praetende. 26. hath. 63. ſyde & 9. l. rede or not know. lin. 16. yowr. 17. lip. 21. put furth rf. 32. rede it for theyr. 64. ſyde helthe. 65. ſ. l. 3 by. l. 4. parlament. 6. ſhuld. 68. ſ. l. ſong 69. no ſt • r. 72. ſyde. l. 29. ye none 73. ſ. l. 18. about 76. lā des 76. ſyde line 1. watchynge. 12. fuiſſe. 16. ſayeth. 29. oxford.

Imprynted at Baſyl the year of owr lord 1543 the 14 of September.