The Rescuing of the Romish Fox, Text (3 of 3)

The Rescuing of the Romish Fox · Text (3 of 3)

The reſcuer

From geſtyng agaynſt holy water ye deſcend to ſcolde with the hole realme / and go about to proue all thos to commit theft and ſacriledge that ſuffer not lay men communicate in ij tyndes / for your reformation there in ther wanteth but on vliſſes with hys mace to knok yow betwene the ſhulders / as he did therſites for raylyng vnſemely agaynſt the gouernoures.

The hunter

I hauehave argued erneſtly agaynſt your coniured and abuſed water / and not geſted agaynſt any holy water / nether hauehave i ſcolded with the hole realm / but i hauehave reſoned againſt a ſorte of falſ Prophetes and bewrayed a neſt of falſ theues / which hauehave ſtollen a better thyng thē a golden dyalice from the kyng and all the hole laite of Englond / And where ye want Vliſſes to knok me betwene the ſhulders ye may as well commande the deuel to fet hym to yow out of hys graue / as ye may commande hym by your coniuryng to cum out of water & ſalt for no nede / & all elyke / Ar theyr not officers enow in Englond to poniſhe me if i offend except ye hauehave ſum valiant man of the old world? Now ſpeake ye lyke a man of war when ye wold hauehave me poniſhed with a valiant warriers wepē. It appareth that ye wrote thys at after nown when as ye be a knyght of the garter / manfully myndede / to ſhed blood ouernyght / that ye may drynk in the mornynge when ye ar a blood ſuppyng ſacrificer.

The reſcuer

By whoſe auctorite / acording to goddis treweth the lay men ar there in ordered / as hathe bene from the beginnyng how ſoeuer it lyketh yow to talk in a maſk vnknowē. If ye take it (as it ſemeth ye donot) that in on kynde of brede only ishole Chriſtis body & blode / thē hathe the lay men nothyng taken from them / but reuerently abſteyn frō ether kynde / the fruyt where of / they receyue in form of brede.

The hunter

All the autorite that Princes hauehave / they hauehave / it of god / but god gyuethe them no autorite to break hys commandment. but god cōmanded that āl men ſhuld drynk of hys holy cup / then the bliſſed cup is not taken away from the laite by the autorite of the Prince / but by the violent tyranni of the clergy whiche becauſ they wold ſeime more holy then the laymen / hauehave taken it from them. And in ſayng that the laite hathe bene ſo ordered frō the beginnyng / ye ſuarue far from the truthe / for from Chriſtes tyme to ſaynt Cyprianes tyme / the cup was not taken from the laymen / the laymen had alſo in ſaynte Ieromes tyme and in ſaynt auſtenes tyme / the hole Sacrament vnderunder both the formes / and was neuer generally forbidden till the generall conſel ar conſtance forbad it to be gyuen in bothe the formes vntounto lay men / which was in the yeare of our lorde. 1415. But that your impudent lye may the better be ſene / i will bring in witnes agaynſt yow / Cyprianus ad Cornelium papam in the ij. Epiſtel / How teache we them or exhorte them to ſhed theyr blode in the confeſſion of Chriſtis name / if we denye them that ſhal go a war fare / Chriſtis bloode / oder how make we them mere for the cup of mariyrdom / if we ſuffer them not by the right of communion to drynk in the chirche of the cup of the lorde? Alſo Cyprian in the fift ſermon of them that had fallen / telleth how that a decon poured the Sacrament in the forme of wine in to a yong madens mouth / which wolde not hauehave taken it. Auſten as it is alledged / libro ſentētiarum, de conſecratione, distinct. ij. can dum frangitur, When the hoſte is broken when the bloud is poured in to the mouthes of the faythful / what other thyng is ther by betokened / thē the offeryng vp of Chriſtis body in the croſſ / and the ſheddyng of hys bloud out of hys ſyde? Ierom vponupon the thyrd chapter of ſophonias / the preſtes which ſerue the Sacrament / and diuide the lordis blode to hys peple / do wikkidly agaynſt the law of Chriſte thyngkyng that the wordes of the prayer / make the Sacrament and not the lyfe / and that the ſolemne prayer is only neceſſari and not the merites of the preſte / Ambroſe ſayd to the Emperour as it is writen in the ix. book of the threparted ſtori. With what raſhnes dare thow receyue with thy mouthe the cup of the precions bloude / when as there is ſo mich vniuſtly ſhed blode in the furi of the wordes? Certayn popes alſo did not alow thys kynde of theft as gelaſius whiche ſayeth / We hauehave perceyued that ſum take but a portion of the body and abſteyn from the chalice of the holy blode which doutles (can not tel what ſuperſtition they ar taught to be bounde in) ſhall ether receyue the hole Sacrament or be holden a way from the hole for the diuiſion of one Sacrament can not be made with out great ſacriledge. Iulius alſo ſayeth de conſecratione dist. ij. cano. cum omne. They hauehave not receyued that witnes ſpoken in the goſpel / where they / for the fulfillyng of the communion gyue the Sacrament dipped (in to wine) to the peple where as Ch…ſte gaue hys body & bloode to hys Apoſtelles / the deſyueryng of the brede is recorded by it ſelf & of the gyuyng of the cup by it ſelf alone Moreouer that thys halfyng and partyng of the Sacrament was not in the primatiue chirche / & that thys doctrine of youres was but ſtabliſſhed of late the wordes of the Conſel of conſtance which ar thes do teſtifi Allthoghe Chriſte after ſupper ordened thys worſhipful Sacrament / and gaue it vnderunder bothe the formes / of brede and wyne / to hys diſcip…es / yit that notwithſtandyng / the autorite of the holy canones / and the laudable and approued cuſtome of the chirche / hath ordened that the lay mē ſhuld require it only vnderunder the one forme / And all thoghe in the primatiue chirche / thys Sacrament were receyued of the faythful in both the formes yit the cuſtom reaſonablely brought in / which is to be taken as a law / hath ordened that it ſhall be …ecey / ued of the lay peple vnderunder the one forme alone / So far the wordes of the Conſel. Then ar yow a ſhamful lyer / whiche ſay that the lay peple hauehave had but the on forme of the Sacrament from the beginnyng / But now let vsus examine your reſon / Whiche your Popiſh brother Latomus the lawyer and ye fet out of the forſayde Counſel / your reaſon is thys Chriſtis body is a lyuyng body / and a lyuyng body is not with out blode / but vnderunder the form of brede is Chriſtes body ergo ther is alſo hys bloude / then the lay men recyuyng the Sacrament vnderunder the forme of brede receyuethe bothe the body & b…de / therfore the preſtes takyng the cup from the laymen ar not chirche robbers as ye ſay / If that it were lauful to reſon after Philoſophi in a myſtery of our faythe then myght a turk reſon agaynſt vsus thus / and proue that the bloud that ye hauehave in the chalice is non of Chriſtis blood / all the blood that is in a lyuyng body is warme / but it that ye hauehave in the chalice is cold / therfore it is in no lyuyng body / but all Chriſtes bloode is in a lyuyng body / therfore it is none of hys blode / that ye hauehave in the chalice / ye may ſe now what inconuenience myght cum if a man myght reaſon after Philoſophi of the Sacrament as ye do / Therfore let your Philoſophi ly a ſyde til ye hauehave nede of it / & reſone after the worde of god / where vponupon thys Sacrament is bilded and not vponupon Philoſophi ye ſay that in the kynde of brede only / is hole Chriſtis body and bloude / thē hauehave the lay men nothyng taken from them / to whiche ſayng i anſwer thus / Whatſoeuer of the Sacrament the preſtas hauehave that the lay mē hauehave not / the preſtes hauehave ſtollen from thē / but the preſtes hauehave the bliſſed and hallowed cup of Chriſtes bloud / that the lay men hauehave not / ergo the preſtes hauehave ſtollē it frō the lay men / EueryEvery ſacrament hathe hys element & with out it it can not be a Sacramēt / but ye hauehave that / & the lay peple hauehave it not / ergo alſo that hauehave ye ſtollē frō them / If ye vnderſtand not thes argumētes i wil declare thē withe ij. ſimilitudes. A certayn father ſent to hys ſon ſtudying at oxforde ij. purſes one white with a croun in it and v. ſhillynges of white money / the other rede with as myche in it / he ſendeth with thes ij. a letter wherin be biddeth hys ſon remembre hym when he loketh on the white purſe and pray for hym becauſe that is hys gyft / and when he loketh on the rede purſe that he ſhuld remembri hys mother who ſent hym that / the carier lykyng the rede purſe well putteth all the money that was in it / into the white purſe / and delyuereth all the money to the ſcolare in the white purſe / but he kepeth vntounto hym ſelf the rede purſe / the ſcolare after hys letters ar red / requireth alſo a rede purſe / the carier anſwereth hym frowerdly and ſayeth haſte thow not all the mony that thow ſhuld hauehave? what maketh mater whether thow hauehave thy mony in one purſe or ij. ſo thow hauehave it all / and ſo the child can not git hys rede purſ / which is worth xiiij. d. whether is thys carier a thyefe or no / whether hath he don any iniury to the childes mother or no? If that he be a thief and hauehave don iniury to the childes mother / for taken a way the remembrance wherby ſhe ſhuld hauehave ben remembred an prayed for / then ar ye theues and falſ cariers / in puttyng hole Chriſte in to the forme of brede and takyng quite a way from the lay peple / the forme of wyne / whiche ought as wel to call to theyr remembrance by ſeyng and drynkyng of it the ſheddyng of Chriſtes bloud for theyr ſoules / as by breakyng eatyng and ſeing of the forme of brede they ar bounde to remembre that Chriſtes body was broken & offered for the redemption of theyr bodyes / as ambroſe writeth acordyng to the vayn of ſcripture / vponupon the xj. chapter of the firſt Epiſtel of Paul to the Corinthianes after thys wiſe / Becauſe we ar delyuered by the death of the lorde / we remembryng thys thyng / betoken it with earyng hys fleſh and drynkyng hys blode whiche wer offered vp for vsus. The fleſhe of our ſauiour was offered for the helth of our body / and hys blode was ſhed for the ſoule / as it was a fore hand figured of Moſes / for ſo ſayeth he the fleſh is offered for your body / but the bloud for your ſoule / ther fore ye may not eat the bloode. Thus far ambroſe. Nether is the ſupper of the lorde ordened as ye ſeme to vnderſtand it only / to purches for gynenes of ſynnes / but it is ordened to be a remembrance of Chriſtes death / and a thankyng of allmyghty god for the benefittes whiche we hauehave receyued / of hym / then all they that hauehave receyued lyke benefit ought to be lyke thankful and mynde ful / then lay men ought as wel as the preſte to ſe taſte and drynke the forme of wyne / as the preſte / that by the ſeyng taſtyng and drynkyng ther of they may cal as well to remembrance the ſheddyng of our ſauioures Chriſtis bloud / for theyr ſoules / as the preſte dothe / Thē is your gloſ al in vayn wher ye ſay that / when as hole Chriſte is vnderunder the form of brede / that the lay man receyuyng it / receyueth the fruit of the hole Sacrament. What if ye commanded your ſteward to gyue eueryevery one of your ſeruantes to hys diner brede and fleſh to eat / and wine to drynk to quence hys thurſt with / and he knede all the brede with wine and, gaue them no other wine then it that is dronken vp in the flour / and they when they had eaten vp theyr fleſhe & brede / wer fayn for lak of wyne to drynk water / and compleyned vntounto yow / wold ye alow your ſteward in thys hys doyng or no? Doth the wine dronken vp in the brede and ſo taken as wel quench amānis thurſt as it doth when it is taken alone / if ye ſay nay then / ſo doth not the forme of brede receyued alone ſo wel put vsus in remembrā ce of Chriſtis blodſheddyng and deth as when the form of brede is taken firſtand the forme of wyne is immediatly taken after it / after the ordināce of Cyriſte / More ouer how can he hauehave lyke ſruyt / that kepeth but half the commandmēt / with hym that kepeth the hole commandmēt? He that receyueth only vnderunder on forme / kepeth but half of the cōmandment / which is accipite & commedite & leueth our the other half of the cōmandment / bibite ex hoc omnes hoc facite &c. Drynk ye all of thys, & do thys as oft as ye ſhal drynk do it in the remēbrance of me / it foloweth agayn that your ſayng is falſ wheras ye ſay that vnderunder the form of brede alone the lay man receyueth the fruite of both the kyndes.

The reſcuer

If ye vnderſtand not the myſteri of Chriſtis ſupper as we do / then it is no great ſclander for trew men to be called theues of an heretike al thoghe the example were not to be vnponiſſhed.

The hunter

A man may vnderſtand the myſteri of Chriſtis ſuper other wiſe then ye do / and yit be no heretike / ſpecially when ye make merchandice of it / and appli it to heale ſwine / and ſhepe / and abuſe it to bryng ether dede men to lyfe agayn / or ellis to redeme damned ſoules out of hel. I called yow no theues till that i ſhewed your theft / and conuict yow of it / ſo ſhuld ye not hauehave called me heretik till that ye had ſhewed my hereſi and conuicted me of it.

The reſcuer

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

The hunter

EueryEvery diuiſible thyng / and hole thyng hathe partes where of it is made but the ſupper is a diuiſible and an hole thyng therfore it hathe partes / the ſupper hath in it bread and wyne outwardly and myſtically the body and blode of Chriſte / bred is not wyne nether brede is Chriſtis body nether is wine Chriſtis blode / nether is Chriſtis blode Chriſtes body and thes ar conteyned in Chriſtes ſupper theyrfore it hath partes. The one parte of an hole thyng is on half and the other part is the other half the ſupper hath ſuch partes / then it hath halues.

The reſcuer

Ye make your ſelf wrong Principles and ther vponupon in gendre matter / To talk on whether the preſtis receyuyng may profit other is out of the mater / whiche mater ye reſon as thoghe ye wold denye communionem ſanctorum and the mutual help in prayer and oblation of on membre for an other.

The hunter

EueryEvery vnlearned oldwyfe can ſay ſo as ye hauehave now ſayde that i hauehave made my ſelf wrong principles but a learned man ſhuld hauehave proued it and not hauehave ſayd it as lone / let the wiſe reder cōpare thes your wordes with my argumentes whiche i made to proue that the preſtis receyuyng could not help other / and let hym iudge whether they do clerkly aſſoyl my argumentes or no.

The reſcuer

And when ye make argument that no mannis receyning can profit him ſelf to remiſſion of ſyn / for as ye ſay / ether he receyueth in ſin to hys damnation / or out of ſin / and then nedeth he no remiſſion of ſin whoſe ſynnes be forgyuen all redy / And here the man vſeth Sophiſtri in the worde ſinnes / only to delude & blynd the ſimple reder with which he deſyreth to be of the vnlearned ſorte that hys talk may be wondered at more then reproued.

The hunter

Whether the reherſyng of a parre of an argument / and the ſayng that theyr is Sophiſtri in it be a ſufficient aſſoylyng of an argument ar no i reporte me vntounto all them that can ſtil in Logik or hauehave any natural wit.

The reſcuer

When he ſpeaketh of lent which hath bene as origen teſtifieth in the Greke chirche euer from the beginnyng the man ſpeaketh not playnly whether hemiflykethe the prohibition to eat fleſhe / or the licens granted for money contrary to the prohibition / he ſheweth no other fault here in but becauſ the biſhop of rome dothe the lyke. And if the man wold ad to thys that becauſe the biſſhop of rome in hys chirche wold not ſuffer men to faſt on the ſonday that therfore we to diſagre with hym ſhuld eat fiſh vponupon the ſonday and faſt alſo / he ſpak euen as wiſely as he doth now / But he hath made thys for a degre of foly to a grater that folowethe.

The hunter

As for lent and many other ordinances i dyd not go about to confute them / but only the chefe and moſte gorgious ceremonies and traditiones that your father ordened / which i thought if i could confute / the triflyng ceremonies ſhuld eaſely gyue place as vnmanly & weak ſoudiers do when ther capitaynes ar all taken or ſlayne / And ye ſpeakyng of lent whiche the Grecianes vſed / vſe Sophiſtical ſpeache there in for the Grecianes vſed lent diuerſly. As Euſebius a Grecian by the autorite of Ireneus / in the fiſt book of hys Eccleſiaſtical hiſtori teſtifieth ſayng / Ther is ſtrife not only about eſter / but alſo about the maner of faſtyng / for ſum rekē that one day only is to be faſted / ſum ij. dayes & other ſum mo / ſum forty dayes. Sum countyng both the houres of the day and the nyght ſo make dayes. Whiche diuerſities of obſeruyng the faſt / began not now firſt nether in our dayes but befor vſe. Socrates alſo a Greciane writeth in the xj. boke of the threparted ſtory that ſum faſted iij. wekes before eſter / ſum vj. ſum ſeuen wekes / and that neuer the leſ they called theyr faſt quadrage ſimam the xl. dayes faſte / that is lent / and that ſum abſteyned frō / all thyng ſauyng drie bred / and ſum / eat byrdes and fiſhe / ſum / eat of nothyng that had lyfe / and ſum faſted to one tyme of day and ſum to an other / And the cauſ / of thys diuerſite he ſheweth in thes wordes / And becauſ no olde redyng / is found concernyng thys laſt / i reken that the Apoſtelles hauehave left it to the iudgment of eueryevery man / that eueryevery man ſhuld worke that whiche is god not of feare or compulſion. Now maſter gardener when as among the Grecianes as thes ancient hiſtoriographers do teſtifi which were Grecianes ſuch diuerſitie of lentes hath bene / do not ye vſe Sophiſtri to ſay that lent hathe bene vſed ſence the beginnyng in the Greke chirche when as ſum of the Grecianes eat wildfouele in theyr lētes an other / only fiſhe? If that lent muſt be holden in Englond becauſ it hathe bene holden ſence the begynnyng in the Greke chirche / then / muſt the mariage of preſtes / the ſupper vnderunder bothe the kyndes / be alſo holden in Englonde for thes ij. hauehave bene holden from the beginnyng in the Greke chirche.

The reſcuer

Where for the hatred of the Biſſhop of rome / he wold we ſhuld do away the vſe of the Latin tong in the chirche / and alwayes he calleth the Latin tong the popis mother tong / denying that the Romanes ſpak Latine ſtill / which whether they dyd or no / in the learned tong / ſum hauehave bene that hauehave probablely douted. But what ſo euer the Romanes hauehave don / they do not ſo now / ſo litle cauſe hath he to call the Latin tong the popis mother tong when in ſum popis it hath happened and in a great meany of cardinalles alſo that nether father nor mother / ne they them ſelues hauehave knowen any whit of it.

The hunter

Rede ipray the good reder in my former booke the argumentes which i made agaynſt the ſyngyng of the pſalmes in the Latin tong where it is not vnderſtande / & compare them with thys hye clerkis anſwer / & thow ſhalt eſpi that he cannot aſſoyl my argumentes & that the fox ſeketh holes / Whether the old popes of whome we hauehave thes traditiones and ceremonies ſpak Latin or no / whether the olde Romanes ſpak Latin or no / i reporte me vntounto all them that ar learned and hauehave red Ciceroes orationes / or Aulus Gelius which writeth that aſter the mynde of Cornelius nep…s / Cicero was xxiij. year old when he pleated the firſt cauſ in open iudgment / and defended ſextum roſcium accuſed of murder. He ſayd hys orationes in Latine before all the hole multitude / if that the comon ſorte vnderſtode hym not / he ſpak in vayn that they ſhuld hear hym Eraſmus is not of your mynde which ſayeth. Cnm per uniuerſum terrarum orbem Romane loquantur quicun que Romanum agnoſcunt Pontificem, &c. And ſo is Virgil alſo agaynſt yow which ſayethe / Georgicorum iij. cui nomen aſilo, Romannm est, Aestron graij uertere uocantes. If that the Latin tong were a diſtinct tong from the Romane tong then was not the title which Pilate wrote / writen in Latin as it was writen in Hebrew and Greke but in Romiſhe for Ioan ſayeth that it was writen Hebraiſti Elleniſti Romaiſti / & then hauehave all the tranſlatores bothe Eraſmus Ierom / and all other deceyued vsus which hauehave all trāſlated romaiſti Latine / I wote wherfor ye talk of thys mater / ſuerly that ye may ſeme to ſay ſumthyng and to ſcape ſo from my argumentes / How beit all wiſe men can eaſely perceyue that ſuch ſhiftes as ye make now / ar ſhameful and do not aſſoyl an argument.

The reſcuer

The man ſpeaketh wiſely of the Grekes fallyng from the pope that neuer was with hym / and they ſyng in ſuche Greke as the mother can no ſkil of vnleſ ſhe chanceth to be learned / nomore then the Biſſhop of Romis mother can ſkil of Latin.

The hunter

Thys Biſſhop which wold be counted a true and a learned man lyeth here as he doth oft vnlearnedly / for beſyde Hiſtori writers / the counſel had at florence in the year of our lorde 1439 vnderunder Ioanne paleologo Emperour of Conſtantinople and eugenio Biſſhop of Rome declareth playnely that the Grekes wer vnderunder the Biſſhop of Rome / for thus it is writen in the letters of the concordance of the Romanes and Grekes / Diffinimus ſanctam Apoſtolicam ſedem & Romanum Pontificem in uniuerſum orbem tenere primatum & ipſum romanum Pontificem ſucceſſoremeſſe beati Petti principis Apostolorum & uerum eſſe Christi uicarium, totius que Eccleſiae caput. We determin that the holy Apoſtolik ſete and the Biſſhop of Rome to hold the primace ouer all the world & that the ſayd Biſſhop of Rome to be the ſucceſſor of bleſſed Peter the prince of the Apoſtelles & the true vicare of Chriſte & the hede of the hole chirche. To thes wordes Ioan nes Paleologus the Emperour & biſſariō Biſſhop of nece with a wonders great nombre of other Grecianes ſubſcribed and ſet theyr handes to / Where ye ſpeak ſo boldly of the Grekes that they vnderſtand no more theyr ſeruice then the romiſhe wy men vnderſtand the Latin tong that is by your falſ iugement nothyng at all ye ſpeak as arrogantly as ye were in your iudgment ſete / as boldly as ye were on hors bak at after nown whē ye ar a knyght of the garter / and as lying…y as ye had bene at Rome and therfore myght lye by autorite. Becauſ ye hauehave bene a litle in italy & ſpoken with the pope / ye take in hand to tel what is done in grecia / but that lyke your ſelf lyingly for i came once from venis with ij. Grekes born in peloponeſo which wer merchant men and had not learned the learned Greke tong which vnderſtod the Pſalter ſo well that i could not cite no verſe in Greke but they could expound the ſame in Italiane / And they vnderſtode me ſpeatyng Greke to them and i lyk wiſ vnderſtood them when they ſpak treatablely / I ſet thys experience agaynſt your geſſyng.

The reſcuer

After thys preſumptuous ignorance there foloweth as ſhameful a lye when he ſayeth in Germany ſuche as hauehave left the Biſſhop of Rome hauehave alſo left ſyngyng in Latin in theyr chirches. The contrari where of i hauehave heard with in thes iij. yeares in the chirche of hala where / Brentius teacheth and is chefe preacher / where a ſeruant of myne in my hearyng played at the organes at magnificat / when the boys in the quere ſong magnificat in Latin / as loud as they could crye / eche one vtteryng his own breſte / to the loudeſt with out regarde how he agreed with hys felowes / I dowt not but god vnderſtood them / God vnderſtandeth popingiayes / can they then pray with fruite? But of the nombre that ſong / i dare ſay a great meany vnderſtode not what they ſong. And we could mych leſſ mark theyr wordes / other then be gan the verſe and ended it / ſo that thys noble Clerke ſhuld do wel to vſe all hys reſones of ſaynt Poule to them there & aſk them / what edification the chirche can hauehave in the noyſe of the organes / which if the player hauehave no other ſhift / may fortun be furniſſhed with the deſcant of o lux in the ſtede of te Deum / VntoUnto whome they wold anſwer that at the begynnyng they wer of wraghtonis opinion / but ſence they hauehave conſydered that the learned parte of the chirche ſingeth in a learned tong to prayſe god in all thyng / And vponupon the ſame reaſon they vſe alſo all ſemely wyſes of inſtrumentes with laudate Deum in ſono tubae, vntounto omnis Spiritus laudet Dominū, Whiche ſolution at theyr handes i thynk wraghton / if hys name be wraghton / wold eaſely take / & i thynk he wold be aſhamed of hys lye it is ſo manifeſt and ſo apparent / But euen as truth muſt perſwade with truth ſo lyes be mete to perſuade ther with lics.

The hunter

Ye may ſe good reders what compaſſes thys fox fetcheth to make my houndes wery. All thys long narration is brought for no other purpoſe / but to ſeme to hauehave anſwered to my argumentes / when as yit indede he hath anſwered to neuer one. I ſayd in my former booke the germannes whiche of late left the pope / left alſo the popis romane or Latin tong / and now ſyng al ſeruice in theyr oun duche tong / And it that i wrote / i wrote it of experience for in the chirches appoynted for preachyng at cure / ſurek / Baſule / Straſburg and bon where as i hauehave bene i am ſuer that all ſeruice was ſong in the mother tong and none in Latin / What maketh the example of on chirche agaynſt ſo many / How foloweth thys argument in hala they ſyng in Latin ergo they ſyng no duche in germani? But for all thys mannis ſayng they ſyng there alſo in duche as i learned of them that hauehave bene theyr / If the learned ſang to them ſelues in Latin / in Englond and the lay men had theyr ſonges in Engliſhe. I had no cauſe to write agaynſt any abuſe in that behalfe nether wold i hauehave writen one word of that mater / if the laite of Englond myght hauehave had theyr ſonges in a tong that they vnderſtand / as the Clergi hath it in a…tong that they vnderſtand / It is lyke that the Biſſhop chanced vponupon ſum College of Scolares or vponupon ſum Popiſſhe chirche when he heard thys ſyngyng in Latin In germany for the auoydynge of inſurrection in many places it is the maner to driue no man to Religion / therfore if theyr be a great ſorte in a citi that will not part from theyr Popiſtri the ruelers letteth them hauehave a chirche as i hauehave ſene it in cure & in bon & as i am informed it is at wormes and Sphire / I ſaw thys that i ſhal tell yow don at bon with in thes v. monethes / In the colledge where as the freres was where the worde of god was preached al Pſalmes were ſong in the duche tong / & none in Latin / But in the great mynſtre the Popiſh preſtes which will not leue yit theyr mumpſimus ſyng all in Latin / how be it the Biſſhop hath ordened that eueryevery ſonday there is a godly ſermon made by one of hys prechers in that chirche / & after the ſermon / all that can ſyng both men & childer ſing Pſalmes in theyr mother tong in duche and not in Latin / But a none after that ſong ſyng the prieſtes & queriſters an other ſong all in Latine / ſecundum ordinationem Papae, What if thys Biſſhop cam to bon and chanced vponupon thys ſorte of Papiſtes / ſhuld he worthely blame the goſpellerres for the Papiſtes papiſtrie / Myght he honeſtly ſay to thē in Englond that wold hauehave all the ſeruice in Engliſhe / what will ye run be for the goſpellers of Germani? i harde of late in Germany ſeruice ſong in the Latin tong. What if Brentius and oſeander hold with yow (that i beleue not) that the ſounde of the organes is goddis honor & ſeruice / and that a man may be edified by ſayng or hearyng that he vnderſtādeth not / what hauehave i to do with Brentius which am not ſworne to Brentius nether to any man / or to any mānis doctrine / ſauyng only to the doctrine of Chriſte. It is great honeſte for yow to hold and theache ſuch doctrine as when as it is writen agaynſt ye can not defend it but ar fayn to ſende to the goſpellers of Germany to fet help to aſſoyl the argumentes made agaynſt it. But to that particle where ye ſay that god vnderſtandeth the childer ſyngyng in the Latin tong which they vnderſtand not / and mean theyr by / that the prayers of them that pray not with hart as popiniayes ſpeake / and wote not what they ſay / ar pleaſant and acceptable vntounto god / i anſwer that Chriſte alledgyng the ſayng of Eſai the Prophete / miſlyketh ſuch prayers in thes wordes / Thys peple draweth nere me and worſhippeth me with theyr lippes but theyr hartes ar far from me / Paule alſo in the xiiij. chapter of the firſt Epiſtel to the Corinthianes in thes wordes teſtifieth that the prayer that is ſpoken in a ſtrange tong whiche he that prayeth vnderſtandeth not / is of no effect & nought worth / If that i pray in a tong / my breath prayeth / but my mynde hath no profit Eraſmus Expoundeth thes wordes thus in hys Paraphraſis / If that i pray in a tong that the peple vnderſtandeth not / for an example in the afrike tong among the Grekes / ye rather if that i ſhuld ſpeake a langage whiche nether i nor other that ar by me vnderſtand / (as certane do which vſe to ſounde / the ſong that they hauehave learned in a ſtrange tong which they vnderſtand not thē ſelues (my brethe & wynde bringeth furth the wordes that pray / but my ſoul or mynde hath no fruit there of. It is ſhame for a biſhop to hauehave no other reſon to defende hys harteles prayer thē the old dotyng wyues hauehave / when they ether cannot or will not learn theyr Pater noſter in Engliſhe / for thus ſayethe the old wife / ich hop that god vnderſtandeth my prayer in Latin as weleas in Engliſhe / And all is good that is don for a good intent. Where as ve anſwer in the goſpellers name more lyke a piper then a preacher that therfore now god is prayſed & honored with the ſound & pipyng of the organes becauſ it is writen in the old Teſtament / Laudate Dominum in ſono tubae omnis Spiritus laudet Dominum. Where is your memory maſter Biſſhop / hauehave ye forgotten that ye ſayde concernyng the worſhippyng of the croſ that all true honor of god is only in ſprete & procedeth from the harte? The organes hauehave no hart nort ſprete therfore theyr can cum no true honor or worſhip from them to god / therfore the ſound of the organes is no true worſhip or honor of / god / Ha… ye not red that the outwarde Sacrifices of Moſes law / & that maner of worſhippyng of god with organes / ſhalmes offeryng vp of calues and gotes is abrogated and that the ſabot day of the iewes with all theyr outward faſſhiones of Sacrificing is taken away? Rede the iiij. chapter of Iohan and theyr ſhal ye fynde that god is a ſprete and wil hauehave ſpiritual worſhip / rede Paul to the Hebrewes & there ſhall ye learne that / thes ſhaddoes of pypyng and lutyng ar taken away & that god requireth the thynges ſelues and not the ſhaddoes / prays god with all the poures of your harte / and let them be bent erneſtly to the kepyng of goddis commandment thank hym with al the hole harte and then hauehave ye done that the inſtrumentes did ſignifi / Rede alſo the v. chapter of amos the Prophet whiche ſpeaketh thus of the abrogation of thys kynde of worſhippyng / Take away from me the noyſe of your ſonges / and i wil not heare the ſonges of your harp / Playng on the organes is ether a moral Precept or a ceremonial / if it be a morall Precept it perteyneth vntounto al mē at thys hour / and all men ar bound to play on the organes or to prayſe god with theyr ſound in payn of damnation / If it be but a ceremoniall Precept we ar no more bound to kepe it then to offer vp lambes / and calues / for he that ſayd prayſe god in organes and muſical inſtrumentes ſayd as wel bring vntounto god the childer of Rammes / Take a calf out of the hyrde for ſin / & a ram to be a burnt Sacrifice / both with out ſpot and offer them vp before the lorde. Then will i nether admit your witles & vnlearned ſolution / nether of your handes nor theyrs if they were ſo made to make any ſuche ſolution.

The reſcner

It appereth that the man is a frayed to be called heretike before he were anſwered / and he wolde hauehave ſum delay to know whether he wold ſtik in it / who ſhal anſwer hym that thynketh noman hath wit but hym ſelf / noman learned but hym ſelf / as thys proud arrogāt / preſumptuous foole doth in thys litle booke / Se what herbes grow in gardiners gardin / Pryde maketh hym forgit what he ſayeth in the begynnyng the middes / and the endyng. When he hath condemned our ignorance / then he wolde go to ſcool with vsus and abyde our anſwere / He may aſſoyle it thus / in thys part of hys book hys ſprete ſpeaketh mekely / in the other parte of hys book where he is ſo vehement the fleſhe breſteth furthe / after which ſolution it ſhuld appere / the man hath a great dele of fleſhe and litle ſprete in goddis ſeruice / And in redyng of the bible the man is all fleſhe / and ſtill very angri with the Latin tong / where in i remit hym to hys brethern Brentius and oſcander that named holy man / which ij. becauſ in dedes they diſagre from thys mannis opinion i thynk they can eaſely ſatiſfice hym with wordes / where in i truſt he will be content / And of them who hathe pleynty / borow ſo myche of the ſprete as where with to tempre hys groſſ carnalite / to diſſent there in both from vsus and them.

The hunter

I deſyre the good reder to rede ouer the argumentes which i hauehave made in my former booke concernyng the hauyng of the ſeruice and bible in the Engliſhe tong and iudge whether thys bablyng of thys Biſſhop about my fleſh and my ſprete / doth ſufficiently aſſoyle my argumentes or no. Thankes be vntounto the kyng of heuen which hath indued our kyng of Englonde with ſuch lyght of true knowledge that he hath contrary to the myndes of all Phariſes begone to ſet out the ſeruice in engliſhe / Allmyghty god increaſe hys knowledge eueryevery day more and more and gyue hym grace to do ther after and grant hym victori ouer all hys enemies both bodely and ghoſtly.

The reſcuer

The reſt of thys famous work is ſpecially agaynſt me where in he calleth me the chefe ſetterfurth of the articles concluded in thys realm / agaynſt the mariage of prieſtes / Where in he ſpeaketh lyke hym ſelf when the man ſayeth further that Martin bucer aſked me what ſcripture i had to proue that preſtes myght not mary and thys reporteth he alſo lyke hym ſelf / And becauſe he wold ſeme to be pryuy vntounto the diſputation betwene Martin bucer and me ſum what he toucheth that was in our diſputation ſpoken of / but faſſhoneth it lyke hym ſelf at the leſte / that i myght know the man lyeth euen thorowly / Thus he reporteth my reſon made to bucer / The ſame autorite hath the kyng ouer all preſtes of hys realme and hys other ſubiectes that a father hath ouer his childer / but a father may forbid the preſtes of hys realme to mary then if they mary when he forbiddeth them to mary / they break the commandment of god who ſayeth childer obey your father and mother / i truſt no man wold thynk i ſhuld hauehave faſſhoned the argument in thys wiſe / for it hath no ſequence in it / And the father that hath but childer in the maior / i hauehave gyuen hym a Realm and hys childer preſtes in the minor. And then in the concluſion / i hauehave forgoten the kyng that i ſpak of / and ſpeke only of the father / Whos mater is mych what in lyke perplexite reherſed as an honeſt ſimple mannes example was of Johan that maried alice & robert that maryed an / in proceſſ of the mater called an Johannis wyfe / and ioyned to Robert which the audience heard merely and called it playn adulteri / And after thys ſorte wraghton hathe wrāglyngly reherſed my argument / Then by your oun own confeſſion it was your argument. And thē he gathered thes cōcluſiones / firſt that a kyng may forbid all mariage / ſecond that ones mariage of preſtes was law… be for the thyng for bad it / Thyrdly that the Prince maketh ſin that before was no ſyn with god / To which concluſiones i will anſwer when i hauehave trewly reherſed my cōmunication with bucer.

The hunter

Ye accuſe me with out & cauſ for the vnhandſum reherſal of your argument for i wrote your argument in thes wordes as my writen copie can yit be a witnes / The ſame autorite hathe the kyng ouer all the Prieſtes and other ſubiectys of hys Realme that a father hath ouer hys childer / But a father may forbid hys childer to mary / ergo the kyng may forbyd the preſtes and other ſubiectes of hys Realm to mary / Where as it was other wayes prynted the compoſer and corrector was to blame and not i which was not preſent at that tyme.

The reſeuer

With whome vponupon the deſyre he had to confer with me i told hym i was glad to ſpeak. Who when he cam to me after the maner of Germany made along oration vntounto me conteynyng only the zeale he had to the truthe for trying out where of / he ſayd he was deſyrous to talk with me / I told hym i was glad to hear hym ſpeak ſo indifferently. But for as myche / al… … / Wher by to preſſ one an other … clerely taken away by diſſention / I told hym that ſcripture was out of autorite / to any one parte / becaus both partes wolde apply to theyr partye / theyr own interpretation and there in ſtand obſtinatly.

The hunter

Mark here the crafty ſubtilite of thys wyly fox. Be doth as a fox of the wod ſhuld do if he ſhuld byd a great lyon battal and ſay to hym / Brother lyon thow and i muſt fyght / but be fore we go together thow muſt pul out of thy month all thy long teth / and cut of thy tayle and thy long clawes / for where as we hauehave bene oft before thys tyme at ſtryfe yet could we neuer debate the mater and bringe it vntounto a peaceable concluſion by the triall of …eth tale and clawes / but euer went away the mater beyng vndehated / I counſel therfore that we tri thys mater by the cares / Euē ſo thys fox gardiner perceyuyng hymſelf ſo far vnderunder Bucer in learnyng as a fox is vnderunder a lyon in ſtreynghe / before he wold diſpute with Bucer he wold make hym by craft ſet a ſyde hys wepens the worde of god which the fox gardiner can not abyde that he myght ſet vponupon hym ones diſharneſſed and vnwepened / As for our party the Scripture is / not out of autorite / which …ll / that all doctrines ſhal be tried there … ▪ But as for your party / the Scripture is … autorite in dede / for ye leane more to traditiones of men / to the cuſtom / and to Generall councelles then to the Scripture / where we alledge bibite ex hoc omnes for the hole ſupper / and qui ſe non continent contrahant matrimonium, ye will not hear the Scripture but as an aſpis ſtop your eares leſte ye ſhuld heare the Scripture.

The reſcuer

The ſpretis diffamed by the Anabaptiſtes / miracles theyr be none wroght / eche parte be ſinners / & the Doctores of the chirche when they made agaynſt them / they called them men / & eſtemed them not / and therfore i ſayde for want of autorite to proue / i wold vſe Sacrates maner of diſputyng with hym / & preſhym / which he ſhuld hym ſelf grant / he ſayd he was content / Then i aſked hym where in / and he ſayd he cared not / but he thought / that the mariage of preſtes was very cruelly handled / to forbid it ſub poena mortis. I told he was a ſore aduerſari in thys becauſ the mater touched hym ſelf how be it the kyngis maieſti myght forbid it / of the payn i wold reſon with hym afterwarde / and dowted not but the extremite of payne was in reſpect of the multitude mercifully to kepe them by feare / from danger / rather thē cruel as he calleth it. Why quod Bucer how can the kyng forbid it / i told hym then / ere i entred the mater with hym / de iure diuino: i wold aſk hym thys queſtion what he ment by thys precept / Honora patrem & matrem, whether the ſon brekyng hys fathers commandment in ſuche athyng as the father myght cō mand / brak the commandment of god or no. Bucer anſwered yis. I aſked hym then / whether pater was vnderſtande only of father in nature / or ſather in gouerment / Alſo he ſayd of the father in gouerment / alſo then quod i by yow / The Prince hathe the ſame autorite to command ouer hys ſubiectes that the father hath toward hys childer / He granted that alſo / Then vponupon it that he had granted i faſſhoned my argument / Then is it your argument / The Prince hathe the ſame poure of commandment & order of his ſubiectes that the father hath ouer hys childer / But by ſaynt Poule the father may order ſum of hys childer not to mary / ergo the Prince may order ſum of hys ſubiectes not to mary / Bucere by and by denyed the minor / We turned to the place of ſaynt Poul / we red the text which is playn that the father may ſo do / at the which text Bucer ſo ſtumbled and ſtayed / miche contrari to my expectation / as thoghe he had neuer red it before. And becauſ aliſius the ſcot was by and hyther to ſpak nothyng / Bucer took the book to aliſius & bad hym ſpeak hys mynde / wher vntounto aliſius went to the firſt parte of the chapter / out of owr purpoſe / which the ſayd aliſius vnderſtood ſo foliſhly that there vponupon roſe a new communication / in whiche were interlaced / many maters which Bucer and i afterwardes intreated by writyng / where in thys argument of the father was not yit anſwered / and therein on my parte the mariage of preſtes to be forbidden de iure diuino, ſo defended (how ſo euer it liketh maſter wraghton to hauehave me acompted vnlearned and ſo peruerſly to ſet furth the argument) that nether he ne Bucer can yit aſſoyle. And i ſe no cauſe to yelde to Bucere there in.

The hunter

Becauſe thys long narration of your clerkly behauyng of your ſelf with Martin Bucere perteynethe very litle to the anſwer that ye ſhuld make me / & is nothyng agaynſt me / i wil reſon nothyng of it / But where as ye ſay that nether Bucer nor i hauehave aſſoyled your argument / let them iudge whiche hauehave red my former book / But leſt i ſhuld diſſemble your argument / and pretend as i red it not as ye hauehave done to ſhāfully oft in thys book of youres / I will anſwer to your argument and if god will / aſſoyle it alſo. Therefor let vsus reherſe your argument where with ye wold hauehave proued that preftes by the law of god may not mary. The Prince hathe the ſame pour of commandment and order of hys ſubiectes that the father hathe ouer hys childern / But by ſaynt Paul the father may order ſum of hys childer not to mary / ergo the Prince may order ſum of hys ſubiectes not tomary / As for your maior that a Prince hathe the ſame poure of commandment / and order of hys ſubiectes that the father hath ouer hys childrens / I grant it is true if it be playnly and ſimply thus vnderſtande / The Prince in all ſuch maters as he long vntounto hym / hathe the ſame pour of commandement and order of hys ſubiectes that a father hath ouer hys childer that is as the father in hys hous hath autorite to command hys childer in all thynges that ar godly & for the profit of hys childer / So hath the Prince autorite in hys Ream in all ſuch maters as be long to a Prince to be orderers of / ouer hys ſubiectes to cōmande thē to theyr profit to the glori of god & to the welthe of hys Realm / But if ye make no exceptiō your maior is not alwayes true / for if the Prince hath the ſame pour of commandment ouer all hys ſubiectes that / a father hath to command hys childer / When the father and childer ar with in the Princes dominion the childer ar the Princes ſubiectes / Then when as the father (as ye ſay) hath autorite to command certayn of hys childer ether to mary or not mary at hys pleaſure / if he commanded Thomas and Iohan to mary / and the Prince commanded the ſame not to mary / by your maior it were both ſin for Thomas and Iohan to mary / and ſin to not mary / for if they maried they brake the Princes commandment / and ſo ſinned / if they maried not they brake theyr fathers commandment / therfore tell vsus whether ye meane by the worde ſame lyke or the ſelf ſame / and tell whether ye mak an exception or none / As for your minor / that by ſaynt Paul a father may order ſum of hys childer not to mary / if ye vnderſtand it ſo that he may forbyd certayn of hys childer that they ſhal neuer mary as lōg as they lyue / I deny your minor / & put yow vntounto the profe of it / ye ſay that it is playn by ſaynt Paul / & the 7. chapter is quoted in the mergen / howbeit when as i red ouer the hole chapter i could find neuer one worde that gaue any ſuch autorite of commandment / but very myche to the contrari parte / as here after i ſhal declare / Ye ſhuld therfore hauehave ſhewed vsus the place and hauehave made an argument ther of / Why hauehave ye not ſhewed vsus the text / that maketh ſo mich for your purpoſe? Belyke ye wold as gladly hauehave ſhewed it as ye did ſhew vsus miche glorious and ſuperfluous boſtyng but that ye were afrayed that / if it were ſene / men of learnyng and iudgement ſhuld deme it to make nothyng for your purpos / But for all the hydyng of it / i truſt i ſhal find it out that ye mean of / A learned man of Germany writeth that ye alledged thys text of Poul for your purpoſe. Be that ſtandeth ſtede faſt in hys harte / hauyng no neceſſite / but pour of hys own wil / and hath determined that / in hys hart to kepe hys virgin doth wel / and ſo he that marieth hys virgin doth wel but he that marieth hyr not doth better. If thys be not the place that ye mean of / ſhew an other & we ſhall anſwer to it as well as we can / If thys be the place form an argument of the text for your purpoſe and it ſhall be anſwered / And in the mean ſeaſon i ſhal proue by euident and clere places of ſcripture that a father hath no autorite to commande hys childer to lyue all theyr lyfe tyme withe out mariage / I ſhall alſo proue by ij. learned Doctores whiche turned Paul out of Greke in to Latin / whiche knew the phraſe of Poul as wel as ye do / and vnderſtode the text as wel alſo that thys text maketh nothyng for your purpos Ierom expoundyng the ſame text ſayeth thes wordes / Ille firmus ſtatuit cuius puellae conſenſus Patris firmauit uoluntatem, He purpoſeth ſtedfaſt whoſe madens conſent hath confirmed the fathers will / Then by ſaynt Ierome the conſent of the made is required with out whiche the father can orden nothyng. Eraſmus in hys paraphraſi vponupon the ſame place writeth thus / If any man perceyuyng that he hath liberti to be ſtow in mariage hys virgine or not to beſtow hyr / and is not compelled by nede to ether of bothe / and hath determined and purpoſed in hys mynde to kepe hys virgine at home which deſyreth no mariage / doth ryght / for as it is ieperdous to hold hyr from mariage that is deſyrons of mariage / ſo it is vngodly to diſcorage madens myndes from the deſyre and vow of chaſtite. Ambroſe writyng vponupon the ſame place ſayeth. Hoc dicit ut qui uirginem habet cui animus ad nuptias non est, ſeruet illam nec illi ingerat fomitem nuptiarum quam uidet nubendi uoluntatem non habere, Thys doth he ſay that he that hath a virgin not mynded to mary ſhuld kepe hyr and not in tyſe hyr to mariage whom he perceyuedh is not willyng to mary / ye hauehave heard the Doctors now let vsus ſe what reſones we can fet out of the Scripture / What ſo euer autorite of order or commandment Paule gyueth vntounto fathers that ſame hathe he receyued of the lorde / But he ſayethe in the vij. chapter of the former Epiſtel to the Corinthianes / that he hath no commandement at all of the lorde concernyng virgines / De Virginibus praeceptum Domini non habeo. Therfore hauehave fathers no autorite gyuen them of Paul to command theyr childer not to mary / for noman can receyue of Paule it that he hath not / but he hath no precept or commandment of virginite / Then can none hauehave that autorite of hym / then is it not playn by Paul that a father may command ſum of hys childer not to mary. When Paule which hath as myche autorite as any other Apoſtel / and hath receyued of god as miche autorite for fathers to theyr childer as any other Apoſtel / yi… receyued no autorite of god to giuegive fathers where by they myght command they children to be virgines / ye may be ſure that / ther is no other Apoſtel that granteth fathers autorite to command theyr children to be virgines and to lyue with out mariage. If that the Prince hauehave the ſame autorite ouer hys ſubiectes concernyng mariage that a father hathe ouer hys childer / I will reſon with yow thus / Where ye ſay the father hath autorite to command certayn of hys childern that they ſhal neuer mary / i ax yow whether by thes certayn ye mean Richard / Robert / and Rolland / only or all that he liſt to forbid to mary what ſoeuer they be and of what ſoeuer name. If that ye grant that the father hath autorite to commande whom ſoeuer of hys childer he lift to abſteyn from mariage / and he Prince hath the ſame autorite ouer hys ſubiectes that a father hath ouer hys childer / then may the Prince forbid all the laymen to mary as he hath forbidden the Preſtes / Alſo it foloweth that whē the prince may ſo order all hys ſubiectes by the law of god as a father may order all hys childer by the law of god / and a father by the law of god may ordre all hys childer to mary / ergo thē may a Prince order all hys ſubiectes by the law of god to mary / but all the preſtes of thys Realme ar the Princes ſubiectes ergo he may order them all by then law of god to mary. Where is now maſter biſſhop your braggyng de iure diuino that a preſte may not may? Doth it not now foow by your oun ſayng that a prieſte myght mary lby the law of god if the Prince wold ſo ordre preſtes & bid them mary? Ye muſt ether bring furth ſum other reſon or ſcripture or ellis preſtes may mary iure diuino by the law of god / If ye ſay that therfore the mariage of preſtes is forbidden iure diuino by the law of god be cauſ the Prince forbid / deth preſtes to mary then if the kyng of france forbad men to eat oyſtens on the friday and fleſh on the ſonday / it wer forbidden iure diuino to eat oyſters on the frayday and fleſh on the ſonday and ſo myght it be lawful to day and to morow is dedly ſyn / That it is no ſin for a preſte to mary & that the forbiddyng of the mariage of preſtes is no law of god i will proue it more at large that all the nobles and comones of Englond may ſe how ſhamfully ye mokked them / bearyng them in hand that it was ſin / and forbidden by goddis law that a preſte ſhuld mary / firſt that it is no ſin by the law of god i proue it thus / All ſin and all thyng that is vnlawful is forbidden by the law of god / Paul ſayeth Roman. iij. by the law is ſin knowen / and Rom. vij. I knew not ſin but thorow the law / that is throw the law of god / But the mariage of preſtes is not fotbydden by the law of god / for Aron and Zacharias teſtifi that it was not forbidden in the old Teſtament / Paul vntounto Timothe and Titus witneſſeth in thes worde a Biſſhop muſt be the huſband of one wyfe that mariage of preſtes is not forbidden in the new Teſtament / and allthyng that is ether bidden or forbidden is forbidden ether in the new Teſtament or in the old / but ye ſe it is forbidden in nether / of both / therfore it is no ſin by the law of god for a preſte to mary. If that the law of forbiddyng of preſtes mariages were the law of god / as ye ſay / then it ſhuld be generall to al cuntres & the tranſgreſſion of that law ſhulde eueryevery where be elyke ſyn / but in Grecia / and in Denmark / and in hic Germany it is no ſyn for a preſte to mary / both be cauſe they make no vowes / and becauſe the Princes forbid not there preſtes to marye. Thē is not the forbiddyng of preſtes mariages the law of god / but cōtrari to the law of god as i ſhall proue it thus / It is contrary to the law of god to forbid in payn of deth that god commanded in payne of damnation / but they that forbid many that cannot leue chaſte with out mariage / to mary forbid that god commanded for he ſayd by hys ſeruant Paul if they lyue not chaſte let them mary / If ye will that i ſhal ſay if they can not lyne chaſt let them mary / then ar theyr ſum that can not lyne chaſte / If that al the preſtes ſhuld be bound to mary that kepe not them ſelues chaſte / few preſtes ſhuld lyue ſyngle / Then is it agaynſt goddis law to forbid al preſtes to mary namely them that kepe not them ſelues chaſte and hauehave not the gift of chaſtite. If that ye ſay all that will / may hauehave the gift of chaſtite / for the a…yng acordyng to that whiche is ſayd what ſo euer ye ax the father in my name he will gyue yow it / i anſwer firſt / that thys text is to be vnderſtand that what ſoeuer as man aſketh of god which is neceſſari vntounto ſaluation that he wil grant hym the ſame / But when as thos thynges ar aſked that ar not neceſſari for ſaluation the aſkers thoghe they be good men git not at all tymes of god theyr aſkyng / as Paul whē he aſked thriſe of god that he wold take from hym the prik of the fleſhe obtened not hys aſkyng not withſtandyng that Chriſte ſayde what ſoeuer ye aſk the father in my name / that ſhal he gyue yow and whi? becauſe that it that he axed was not neceſſari vntounto hym for hys ſaluation. Then when as the gift of chaſtite to lyue honeſtly with out a companion / is not neceſſari vntounto ſaluation / for many men hauehave bene ſaued with out that gift / god by the forſayd promiſ is not bound to grant eueryevery one it that ax it of hym. And that eueryevery mā is not ordened to receyue that gift / Chriſte our ſauiour beareth wit neſ / in the xix. chapter of Mathew in thes wordes ſpeakyng of them that myght lyue honeſtly with out a wife / All men ar not able to receyue that worde / but they to whome it is gyuē / And Paule in the ſeuent chaprer of the .i. to the Corinthianes / ſayeth i wold all mē were as i am / but eueryevery man hath hys proper gift of god / one ſo and an other ſo / that is one man hath the gift of god to lyue chaſte with out the vſe of mariage and an other hath it not. That all preſtes which ar commanded in payn of death to lyue with out wiues / hauehave not the gift of chaſtite / nether can hauehave it not only an .c. preſtes in Englond will ſweare it / but alſo the example of folowyng of galba / doth ſufficiently teſtifi. They were ones in Rome about to make alaw that who ſe euer ſhuld be taken in aduoutery / that hys priuttes ſhuld be cut away frō hym with an hote burnyng yron / ſed Galba negabat, ſayd Borace / Galba wold none of that / becauſe he ether intēded to be anduonterer or ellis thought that he cold nos chuſe but be an ad…o…ter. Then wh… as theyr ar ſum that the pope compelleth to to vow chaſtite which hauehave not that gift / forbiddeth that Chriſte commandeth and therfor is Antichriſte / and ye Biſſhoppes defendyng hys doctrine ar limmes of Antechriſte / and as long as that Popiſhe doctrine of the pope abydeth in Englond ſo long is not the pope driuen out of Englond.

The reſcuer

And now to maſter wragheonis concluſiones / Becauſ i made thys argument / Then is it your argument / Shalhe ſay that i admit Princes may deſtroy mariage / as thought that which vponupon conſyderation may be good in ſum / ſhal be abſolutely allowed in all / They that commanded virginite moſte / wold not hauehave all virgines ne ſaynt Paul that wiſſheth all to be as he hym ſelf / intended not therby the deſtruction of mariage / althoghe him ſelf were not maried / But ſuche frantike concluſiones thys unlearned arrogancie gathereth.

The hunter

Whether my concluſiones folow of your minor or no / i reporte me vntounto all then that hauehave learned Logik or hauehave any natural wit. I will forme my argument ones agayn that they that hauehave not my other booke / may ſe the argument here / ye ſay. The ſame autorite hath a Prince of order and commandment of hys ſubiectes that a father hathe ouer hys childer / But a father by ſaynt Paule may order certayne of hys childer not to mary / ergo the Prince may order certayne of hys ſubiectes not to mary. Tel me i pray yow whether god hath apoynted any childer by name / or any nombre of childer that a father may forbid to mary / or is it in the fathers libertie to forbid whom ſoeuer he wil to mary and ſo many as he will? What if he will forbid all hys childer to mary / may he not forbid all? ſhew what place of Scripture reſtrayneth hym that he may not as wel forbid all as one? The father hathe the ſame pour of order and commandment ouer all hys childer / that he hathe ouer one / but ye grant that he may commande or order on of hys childer not to mary / ergo / he may order or command them all not to mary / And the Prince hathe the ſame autorite ouer hys ſubiectes / that a father hath ouer hys childer / but a father may forbid all hys childer to mary / ergo a Prince / by your minor or may forbid all hys ſubiectes to mary / for he hath as myche autorite of commandment ouer all hys ſubiectes / as ouer a certayn / or ellis all were not ſo moche bounde to obey hym as / the certayn of whom he had the autorite of cōmandment ouer. Thē it foloweth thus. He that may forbid all the ſubiectes of hys Realm to mary / may deſtroy mariage in hys Realm / But by your argument the Prince may forbid all the ſubiectes of hys Realme to mary / therfore by your minor a Prince may deſtroy mariage in hys Realme. Where ye ſay that they that commanded virginite moſte / wold not hauehave all virgines / i reken that is the treweſt worde that ye ſpak in all thys booke / for your father the pope whiche was the greteſt commander of virginite / of all other / Hath alowed ſtewes in Rome / and ſuffereth beſyde wymen hores / the filthines of the other kynde alſo / And ye my lorde prior of the grene freris in the bank / the greateſt commander of virginite in the hole Realm of Englond / therfore apoynte with in your dominion and lordſhip an hole ſtrete fore open bandry / and kepe a comonſtewes / that theyr ſhuld not be to many virgines but if there be any yong madens or yong men / that ar diſpoſed to depoſe and gyue ouer theyr virginite / they may theyr offer it vp to priap…s. And ſo is it tru that they that commanded virginite moſte wold not hauehave all virgines. Where as ye ſay that ſaynt Paule thoghe he were not maried / and yit wiſſhed that all were as he was not with ſtandyng wold not deſtroy mariage / i ſay the contrari / for i ſay if Paul were a virgine & wiſſhed all men to be as he was / that is a virgine / then wiſſhed he that there ſhuld be no father nor mother / for fathers and mothers ar no virgines / and that no maried foll ſhuld be but all virgines. Then wold he with that wiſh that mariage were deſtroyed. But that wold not ſaint Poul therfore ye vnderſtande not ſaynt Paul as ye ſhulde do / for Poule had a wyfe and wiſſhed that all the Corinthianes whiche anaunced them ſelues of virginite and widowhede could lyue chaſte with out a woman as he dyd / which leſt hys wyfe in an other place / then where he preached / and that all men were with out care as he was / whiche thyng comonly foloweth mariage. But where as ye knok me on the pate / and lay vnlearned arroganci to my charge / let vſus now trie it whether yow or i am more worthy to be accuſed of vnlearned arrogance / Ye ſay that Paule wss not maried / and i hold that he was maried / how ſhal thys mater be beſt diſcuſſed? I know no better meanes then to call to witnes ſum that were ether alyue in poules tyme or ellis were very nere hys tyme / I call for witneſſes ignacius & Clement that Paule had a wyfe / Now hear the witneſſes ſpeake / Euſebius in the third booke of the Eccleſiaſtical ſtory in the thyrd chapter reporteth Clementes wordes thus. Clement whos wordes / we hauehave here marked / writynge agaynſt them which diſpiſe mariage / ſayethe thes wordes. Do they alſo diſalow the Apoſtelles / for Peter and Philip had wyues and gaue theyr doughters to be maried vntounto men / but alſo Paul the Apoſtel / is not aſhamed to make mention in a certayn Epiſtel / of hys make or companion and to grete hyr / whom he ſayeth he led not about with hym that he myght be more redy / and combreles to preache the goſpel. Eraſmus in hys annotationes vponupon the iiij. chapter of the Epiſtel to the Philippianes reporteth the witnes of ignatius in thys wyſe. The holy martyr ignatius in an Epiſtel / to the Philadelphianes doth playnly grant / that not only Peter / but alſo Paule and other of the Apoſtelles had wyues / & that he had them in noleſſ reputation therfore / becauſe / the Patriarches / & Prophetes was maried / not for theyr luſtis ſake but for childers ſake / Chryſoſtom granteth that there were ſum which rekened that Paule in thys place did ſpeake vntounto hys wyfe / but he diſſenteth / ſhewyng no cauſ of hys diſſention / But to whome is it more ryght that we ſhuld ſtik to Clement and ignatius / of the which the one was ſaynt Peters companion / and the other was ſaynt markes the Euangeliſtes diſciple / or ſhal we beleue better Chryſoſtom / which was ſo longe a ſpace after the Apoſtelles tyme? thus far Eraſmus / Let indifferent men iudge now whether i that bryng autorite for me / or ye that pronounce boldly by geſſ with out all reſon and autorite / ar more worthy to be accuſed of arrogant ignorance.

The reſcuer

The Seconde concluſion is as wiſe / that i grant by thys argument that preſtes myght hauehave maried / if the Prince had not forbidden it. If i proue that preſtes may not mary / becauſ of theyr vow do i therfore grāt that the vow falyng they myght mary? If i took vponupon me to proue that one oweth me monie / for my labor / becauſ he promiſed me / doth thys infer thys concluſione that if he had not promiſed me / he had ought me nothyng for my labor?

The hunter

There is away from a village to the marcat towne ouer a bryge / ouer the whiche all men with out any toule had wont euer to go to the mercat / the lorde of the village vponupon a mercat day ſet one of hys ſeruantes on the brydge to ſtop eueryevery man to go ouer that brydge that wold not / for hys paſſage pay vj. d. in the yeare / the ſeruant letteth non paſſ but them that promiſ to pay vj. d. The pore men be cauſ they muſt nedes go to mercat / to ſel theyr corne to git them alyuyng ther with / promiſ all to pay that he requireth / At the day apoynted for the receyuyng of thys money / he by hys ſeruant commandeth them to pay the vj. d. and requireth the mony alſo by thyer promiſ / whether is thys gentle man only the cauſe of payng thys mony / or he is bothe cauſe of promiſyng and of payng of it alſo? If thys gentle man had not required of them nether to promiſ thys monye nor to pay it / the pore men myght hauehave gone as well toolfre / to the mercate as they had wont to do before theyr lordes new requeſt and commandment. Euen ſo is it betwen the Prince and the preſtes. For by whoſe autorite / do ye require of eueryevery one that cummeth to yow for orders of ſubdecon decon and preſihode / the vow of chaſtite? By the autorite of god or by the autorite of the Prince / ye can ſhew no autorite that ye hauehave of god to require of all that ſhal take thos orders / the vow of chaſtite. If that ye do it by the autorite of the kyng then it is the lyngis commandement that ye ſhall require of eueryevery one that ſhall be ſubdecone decone and Preſte to vow chaſtite. Then when it is the kyngis commandment that thys vow ſhallbe required / which wold not hauehave ben offered / if it had not bene required / and the kyng commandeth all them / of whome he commanded yow Biſſhoppes that the vow ſhuld be required of / to kepe theyr vow that is to lyue ſingle with out wiues all theyr lyues / the vow of chaſtite concernyng preſtes is as well The kyngis commandment as the forbiddyng of mariage is. Then where as i reſon / if therfor the mariage of preſtes be vnlawful becauſe the kyng forbidde thē it / th if the kyng wold not forbid it it ſhuld not be vnlawful / & ye ſay that it is vnlawful alſo becauſ they hauehave vowed chaſtite / i ſay that if foloweth neuer the leſ of your ſayng that if the Prince wold not command Biſſhoppes to require of ſubdecones decones and preſtes / the vow of chaſtite / and commanded not the preſtes to lyue with out wyues that it were not contrari to the law of god for a preſte to mary / Anſwer me / whē Biſſhoppes require no vowes / and preſtes make no vowes and the kyng forbiddeth no preſte to mary / why may not a preſte then / mary? How is it then de iure diuino? A man that will take hede may eſpie that your ſprete is an vnconſtant ſprete / for in ſum places when ye ar axed in Englond / whi that preſtes may not mary / ye anſwer that they may not mary be cauſe they ar forbidden by the law of god / in Germany ye anſwer that they may not mary becauſ the Prince forbiddeth them to mary / & in your Catechiſine ye ſhew thys caus that preſtes may not mary / Matrimoni is left at libertie to all men ſauyng preſtes & other / which of theyr fre liberti / by vow aduiſedly made / hauehave choſen the ſtate of continenci. Seme ye not here to ſay that only the vow hyndereth preſtes and ſuch other to mary? In thys place ye make no mention that they ar forbidden by goddis law / nether make ye any mētion that the forbidding of the Prince hyndereth them to mary. Bere do ye play as a fox doth when he is chaced out of on hole which rumneth in to an other / and when that ſerueth not flieth in to the thyrde. If that ye can bryng no other cauſ that preſtes ſhuld not mary but becauſ they hauehave made a wilful or a fre vow / I will proue that the vow is nether fre nor willful but conſtrayned by compulſion / if not in all the votaries and preſtes that ar thys day in Englond / at leſte in a great nombre namely in all them that wold not hauehave vowed if the vow had not bene required of them / whiche if i bring to paſſ ther ſhall no voluntari vow hynder preſtes & ſuch lyke to mary. Now to the purpoſe Nothyng is fre that is conſtreyned by a commandment to on way / but the vow of chaſtite is conſtreyned whils it is commanded by the Prince to be required of all ſubdecones decones and preſtes / & that they ſhall lyue with out wyues / ergo the vowes of ſubdecones decones & preſtes ar not fre / If that ye anſwer that ſubdecones decones and preſtes may chus whether they will be votaries or no before they be decones ſubdecones or preſtes / i ſay / it that / a a man anoydeth before he is ſubdecon / auoydeth not beynge onis made ſubdecon / then when there is no ſubdecon but he is a votari / and muſt ether not be ſubdecon or ellis be auorary / how can a ſubdecon auoyde the vow? and ſo with decones and preſtes / If that ye ſay then when men know that the vow is indiuiſible copled withe preſtehode / all mē may chus whether they wil be preſtes or no / and ſo is the vow fre / i anſwer that where ſo euer the goſpel of Chriſte is / there muſt nedis be prechers there of / and miniſters of the Sacramentes whom ye call preſtes / It that muſt be / can not be auoyded / but there muſt be preſtes in Englond / then ar ther ſum that can not auoide but be preſtes vponupon whom ſoeuer the lote falleth / Chriſte commandeth in eueryevery Chriſten Realme that hys goſpel ſhal be preched / and hys Sa cramentes ſhal be miniſtred / & when as the miniſteri is commanded to be / it is therbi commanded that ther ſhall be miniſters of the ſame / then Chriſte commandyng that hys worde ſhal be prea ched / commandeth that theyr ſhall be certayn miniſters of it / and of all the ſame that Chriſte commandeth to be hys miniſters the Prince commandeth yow to require the vow of chaſtite / & ye will not ſuffer them that Chriſte ſendeth to be hys miniſters / to be admitted to theyr office / except they make vntounto yow the vow of chaſtite / then it is falſ that ye ſayd that all men myght chuſe whether they wold be votaries or no / & that all men myght chuſe whether they wold be preſtes or no / for whē as there muſt be preſtes / and the vow of chaſtite muſt be required of the ſame / of them then that muſt be preſtes / the vow can not be avoded / what fre election and liberti is thys? Apore ſcolare of cambrydge is brought vp of a child tyl he be xxiiij. year old in learnyng and canno ſtill of any occupation ſauyng only of learnyng / he is a felow of a colledge whos ſtatutes require that at the depar tyng of one preſte an other ſhall ſuccede in hys roume / that a certayn nombre of preſtes may be euer in the colledge / on …lder is beneficed / & thys ſcolar is eldeſt and muſt ether be preſte and ſo becum a votari / or ellis he muſt leſe hys lyuyng in the colledge / If he could chuſe he wolde not forſwear mariage and be a votari / but for fear of Ieſyng hys lyuyng he taketh the vow that is offered hym / and ſo is auotari / is not thys man compelled to be a votari by lady ponerty? The men of monſtrel after long beſegement pretendyng to gyue vp the ceti / let in at theyr gates ſo many of our men as they thought they myght ouercum / and when they were in / let doū / the port culles & killed an c. of our mē / The capitane beinge ther with ſore greued / incoragyng hys men ſetteth mor freſhly on the citi then he dyd before / and he perceyuyng that he is able to win the citi by force / axeth them if they will gyue ouer the citi to hym and in that condition will let hym hauehave an c. men to order at hys pleaſure to ſle them or to do with them what he liſt / that all the reſt of the citi mayeſcape or that they will ſtand to theyr aduenture / to be filled eueryevery mothers ſon / They perceyuyng that they can hold the citi no longer grant the captayne hys requeſte and gyue vp the citi vntounto hym. He is fully purpoſed be fore the c. men be choſen out or apoynted / to make bond men of them all. And to make eueryevery on of them ſwear vntounto hym that they ſhal be hys true bond men. An c. men ar ether choſen out by lotes / or offer theym ſelues vp for the ſafegarde of the citi / to the capitane / he maketh them all ſwear to be hys true bond men as lōg as they lyue / They do ſweare / May all thes if they will auoyd the oth of bondage? is theyr one among al thes that cā chuſe but he muſt be a bondman? Non at all / ſo cā no more the preſtes of Englond auoyd the vow of chaſtite / for as fully as thys capitane is purpoſed to require of all them that ſhal offer them ſelues or ſhal be offered vp vntounto hym / the oth and promiſ of bondage / ſo fully ar ye mynded to require the vow of chaſtite of all them that god ſendeth to yow to make preſtes of / and all them that arſent of thē ſelues or of theyr frendes to yow to be ordered. Therfore the vow of chaſtite that all the ſubdecones decones and preſtes make in Englonde / is ſeruile ful of bondage / conſtreyned and compulſed / in al them that wold not hauehave vowed chaſtite if no vow had bene required. Take now the ſum of all our ſimilitudes in thys argument. That which is all wayes copled / and inſeparablely ioyned vntounto a thyng / cannot be auoyded of hym that ſhall take that thyng / as he that wil take aloe and lay it on hys tong he can not auoid the bitterneſ of the ſame / but the vow of chaſtite is alwayes copled / and inſeparably ioyned to the orders of ſubdecon decon and preſtode ergo noman that will take the order of ſubdecon decon or preſtehod can a woyde the vow of chaſtite / But nothyng is fre that cannot be auoyded / and the vow of chaſtite that the preſtes decones and ſubdecones take cannot be auoyded / ergo the vou of chaſtite that ſubdecones decones & preſtes make is not fre / Anſwer to the partes of my argumēte as i hauehave anſwered to the prates of youres / But if ye cannot anſwere / gyue ouer your holde or ellis / in the ſtede of an anſwer chide ſcold & brawl as ye vſe comōly to do when ye hauehave no argumēt nor reſonto help your ſelf: with all.

The reſcuer

The Thyrd concluſione is the ſelf ſame with the ſeconde / in other termes that by me mariage of preſtes was no ſin before god til the kyngis maieſti / made it ſin before god. Bucer was of an other mynde that if the prince myght commāde / it was before a ſin a fore god to do the contrari / for he ſayde Princes myght only cōman de that god had ordened / to be commā ded / where in he ſwarued from that he had firſt granted me / where vpō i reſoned / i hauehave hys writyng to ſhow / where in ſhall apere i had more Scripture to ſhow for the purpos / i ſpak of then ſuch as i communed with could well reſolue when they were touched with them.

The hunter

…o freſh men to the helm / for thys Biſſhop can make me no anſwere / What is thys to the purpoſe to tell vsus here of Martine buceris mynde / A learned man in Scripture wold hauehave tolde vſus hys mynde / and not hauehave ſayd Bucer was of that mynde / It will make wiſe men lawghe at your arrogance & boſtyng ignorance to beare yow ſo gloriouſly to crak of the plenty of Scripture that ye had at the counſel and to ſe how bare ye be in writyng / hauyng in a maner no mo places of Scripture to diſpute with in eueryevery mater / thē thes ij. textes honor thy father & mother / & eueryevery ſoule obey the hye powres. With which textes ye play as a certayn Sophiſter did with cuiuslibet contradictionis altera pars est uera, & as an vnlearned paynter dyd which could paynte nothyng ellis but a cypreſſire / whiche whē any mā cā to hym to hauehave any thyng paynted / ſayd euer out of ſeaſon / will ye hauehave any thyng of the cypreſſ tre.

The reſcuer

I will reſon nomore with thys hunter that wanteth all reſon.

The hunter

I heard no reaſon of yow hyther to / therfore ye leue of / before ye begin / and becauſ ye nether will nor can reſon with the hunter / ye will chyde with hym / ſcolde / belye hym / befool hym / & al to defyle hym with the dirte & ſklā derous mire of your lyes / folowyng in thys poynt certayn vnclean byrdes / whiche whē they can not make theyr partie good with the hauk all to beray the hauke with theyr ſtynkyng & burnyng dong.

The reſcuer

He rangeth in a licencious liberti / and breſteth in to thys chirche of Englond / vnderunder colour to hunt the fox / and ranchſeth and halloweth at eueryevery dere.

The hunter

I neuer knew a ryght der hauyng ſuch a long tale as ye hauehave and ſo gorgious / nether Peter nor Poule nether any good Biſſhop had at any tyme ſuche a pōpoſe tale as ye hauehave / therfore i take yow for no ryght dere / but for a proude ij. footed fox / and ſo i hallow at no dere but at the fox & hys generatiō / There ar many / in Englōd that ar no foxes but ryght rede dere whiche wold gladly hunt the fox with me if they durſt.

The reſcuer

With a purpoſe to dryne all godlynes / all ſemelynes / all religions and deuout behauour out of the parke.

The hunter

I intend to driue only out of the park the fox of Rome with hys ceremonies & traditiones which ye grant he hath made / All that hauehave red my booke can bear me witnes that i hauehave not writen one worde agaynſt god / or any law or ordināce that god made / where vponupon it foloweth by your ſayng that theyr is no godlynes / no ſemelynes nether any religious or deuout behauour in goddis law / for if all godlynes ſemelynes & religious behauour be dryuen away when the pope with hys ceremonies & ordināces is dryuen away / i pray yow what godlines or ſemelynes remaneth for Chriſte & hys worde which abydeth after that the pope and hys worde is dryuen away? Is not thys to make a god of the pope? Yis ſuerly / All godlynes & ſemely behauour is only in god / but ye ſay that in dryuyng away the pope & hys ordinances i dryue away all godlines & ſemelynes / therfore by yowr ſayng the pope & hys ordināces ar god / If ye be not a papiſt & an Heretike there is none in the realm of Englond / which prayſe ſo greatly the pope and hys traditiones / & contrari to the Scripture make a god of hym.

The reſcuer

He begynneth with the kynges maieſti in alteracion of hys ſtyle / and then at lerge callethe the hole realme theues.

The hunter

I truſt that i hauehave offēded nothyng agaynſt the kyngis ſtyle for i hauehave gyuen as myche vntounto hym in my booke as may be gyuen vntounto an erthly mā / And thoghe i hauehave not writen the ſame wordes that ye hauehave writen i hauehave writen the ſame ſentence / if your meanyng agre with the worde of god / Where ye ſay that i call all the hole realm theues / all that ar true men and hauehave red my booke can teſtifi the contrari / for i call yow only theues whiche hauehave ſtollen away Chriſtis bliſſed chalice from the lay peple / and not them which hauehave the theft cōmitted agaynſt thē.

The reſcuer

Hys chace is agaynſt the croſſ and all images / he cannot abyde lent and fridayes / he lyketh no lawes and ceremonies in the chirche allthoghe they be good. For preſtes wyues he maketh a buſy ſuite. He can not away with diuine ſeruice / in the Latin tong whiche he vtterly abhorreth.

The hunter

If ye wold not hauehave gyuen outward worſhip vntounto the croſſ / and to images / i had neuer writen ſo erneſtly agaynſt them / But when i ſe yow ſo erneſtly bent to defende the outwarde worſhip of them / & the outwarde worſhip could not be takē away except the images were taken away alſo to the whiche the worſhip was don / i thought that it ſhuld be beſt / to ſpeake agaynſt both to gether that the one myght be taken away with the other. What offence is it to ſpeake agaynſt the ſuperſtition of lent? All good lawes & ceremonies do i alow / it had bene your de…y to hauehave proued ones that ye hauehave ſayd ſo oft / that the ceremonies which i hauehave writē agaynſt / ar good / ye wil belyke preſ me with your autorite becauſe ye ar a doctor / & wold that we ſhuld be as wel ſatisficed with your bonum eſt as the ſcolares of Pythagoras wer cōtent with ipſe dixit. If ye lyke a doctor wil confirme your ſayng with reſon and ſcripture it ſhal be alowed / but ye wil bryng no other reſon nether autorite then vliſſes mace / and your oun ſaynge for all your veluet cotes and gylded ſporres / we regarde your ſayng no more then the voice of a dottrel for all that ye be a doctor / thoug ye cri good, good good til ye be wery. Cal ye argumente brought out of the ſcripture / to proue that preſtes may mary ſuite for preſtes▪ wyues? Well i am cōtent let it be ſo / i make ſuite that preſtes may hauehave wyues / & ye hauehave made ſuite that preſtes may thriſe with out peril of lyfe ly with hores / whoſe ſuite is more honeſt? I cā well away with diuine ſeruice / but mych of it that ye cal diuine ſeruice is ſuperſtition idolatri and the deuelles ſeruice. And the Latin tong i louelove as wel as yow / but i wold hauehave it ſpoken to thē & before thē that vnderſtand it / & not to the lay peple that vnderſtande it not & there for get no profit by the hearyng of it.

The reſcuer

He hath be lyke a meruelons plat form in hys hede to buylde that he wold rid Chriſtis Religion of all thes ornamentes / Calleth he thys the huntyng of the fox and Romiſh fox? Rather goeth the fox a huntynge. The beſt is the man hunteth by day / and declareth for ſo miche what he is / only hydyng who he is for wragh ton me ſemeth ſhuld not be hys name.

The hunter

The ornamentes of Chriſtes chirch ar the word of god which ye will not ſuffer lay men to rede in the chirche / the Sacramentes which ye bothe pare and forbid / faythe whos commenders ye note for heretikes / hope & charite / preachyng of the word of god whiche ye moke / and call it talkyng / the ryghe reconcylyng of them that ar at diſcorde / and the excommunication of ſtubborn ſinners / ar the ornamentes of the chirch which i wold hauehave reſtored agayn to the chirche by yow and your fellowes that hauehave ſtollen them out of Chriſtes Chirche & in the ſtede of them hauehave ſet in the chirche a playn boyes play of vayne ceremonies & hauehave filled the chirche / with candelles / tapers / images / ſalt / water / aſſhes / bowes / and agreat ſorte mo of ſuche other trifles / ar thes the ornamentes of Chriſtes chirche? Nay they ar the lakens that the pope hath gyuen the peple to play with all / that they ſhuld not cry for the worde of god / Now thys is the fourth tyme that ye hauehave bene beſy about to ſeke an other name that ſhuld be myne then wraghton / & becauſ i ſet no other name to my book ye call me a maſker / The ſix articles / and your Catechiſmi which is called the kyngis book is of your makyng as eueryevery man can tell / that hath heard yow preache or hathe red your other writynges / and yit ye ſet not your name to them and ſo vnderunder the viſer of the kynges actes and the kyngis booke ye couer & ſet out / nay by force violently thurſt in to al mennis handes ye & in to the chirche of Chriſt euen vp to the pulpit your Popiſh coniurynges / foliſhe dremes / rotten ceremonies / and idle ordinances / who is now a maſker if ye be none? Alſo to thys your book ye hauehave ſet no name at all / and yit ye will be no maſker / I hauehave ſet my ſurname vntounto my worke / wher by my ancettores hauehave bene named in tyme paſt / what if ſum hauehave called me by an other name (as ye gyue me many new names in your booke) may not i vſe the name that i know my ancettores hauehave vſed before me / therfore? Your ancettoures hauehave not euer bene called gardiners ſence the beginnyng. What if your great grande father when he was a yong man & could luſtely folow the …y…he / were called Robin Raker / and when he wexed aged and began to be vnluſty / were made the keper of ſum goodmannis gardin / & frō thēce forth were called Robin gardiner / myght not ye call your ſelf knowyng thys / ſteuē Raker? Then why ar ye ſo offended that i name my ſelf as i know my ancettores hauehave bene named in tyme paſt? I am as well knowē in Englond by my name. W. Wraghton to be a trew mā as ye ar knowē by your name ſteuē winton in Germani to be a popiſh heretike.

The reſcuer

But what ſo euer the kynred name of the man is he may hauehave pleynty of other names / for whether aman call hym fool / proud arrogant / glorious diſdaynful / ſpitful / hayt ful / vnlearned / vntaught / buſy / partly lyer / wrangler / ſeditious / malicious / or many other of that ſort / he can not ſpeake amiſſ.

The hunter

As the maned ox banaſius perceyuyng that hys hornes ar ſo croked in warde that he can nether hurt the hunters hūdes with thē / nor yit defende him ſelf with thē / as ſoun as he beginneth to run away / caſteth the ſpace of iij. paſes from hym / ſo hote dung vponupon the hundes that folow him that whereſoeuer it lyghteth it brin geth of the heare / ſo thys fox and foxis defender / now at the ende of hys booke / redy to run away be cauſe he cannot defende hym ſelf with hys naturall wit / which is nether ſtrong i noghe to ouercum goddis truth nether to defende open idolatri / as he rūneth way & dare not trye the mater with autorite argumēt or reſon / all to defyleth me with the dung of hye niknames / and ſayeth that i may hauehave names cnow / as wors lyghtly no man can deuiſe / Of whome may i hauehave all thes names? of hym that hath them / or of hym that hathe them not? If thes names may be had all of thys Biſſhop / what a treaſure hath he out of whiche he can bryng out ſuch pleynty of noughtines / what an hart hath he that ſendeth out ſuche fruytes? what a wel is thys that ſendeth out ſuch water as thys is? I intend not to ſcold withe yow nether to ſtryue with yow in doggis eloquence / where in i gyue yow place and tak yow for my better. Therfore i wil not go about to gyue yow ſo many names agayne / but i wil as my deuty is / gyue yow the tenth name agayn be cauſe ye ar a preſte / which is buſy / ye wil teach cambrige men to pronunce Greke / brewers to make bere / taylers to make garmentes / cookes to dreſſ mete / in bruges ye diſſuade men from the Doctrine / of the Germanes / ſum tyme ye play the knyght of the garter / ſumtym the examiner and ſumtyme the iudge and accuſer both to gether / ſumtyme the purue your / ſumtyme the preacher and other whyle the Sacrificier in ſumma allthyng ſauyng the good diuine which is moſte required in a Biſſhop. Now when as ye intermedle with thes matters which long not vntounto your vocation / and therfore ar more buſy then i / i gyue yow that name again for tythe / tyl ye hauehave turned your cōditiones / as for your other namesi truſt i am as well quite of them be thys tyme as of buſy.

The reſcuer

No man can ſpeake here in farther / then the man in hys booke will make / god and a vow / i wold hauehave ſpoken of heretike / But he may not ſo be called till the book be anſured / therfore he hath made a ſpeciall requeſt / as i hauehave before noted / But now maſter hunter your houndes hauehave ron at ryot / and leuyng the fox yerned / ōly at the dere / whiche in the kyngis maieſtes cloſ ground / with your maſkery is felony all thoghe ye ſpeake ſo playnly as it may be acompted day. Thys is your fault ſo manifeſt / and apparant as it excedeth your pour to cloſe or hyde it. God gyue yow grace to make a more fruit ful ſuit to hys goodnes / and to the kingis maieſtie / for your recōciliation to bothe theyr fauoures thē your vndiſcrete ſuit in thys huntyng hath deſerued.

The hunter

I deſyred yow goodmā gardiner (or ellis i lie) that ye ſhuld not be ſo raſhe as ye had wont to be / to call me heretike withe out a cauſe as ye did ones in your hall ryght proudly becauſe i weare a cloke and a hat of the new facion / But i could not git / my requeſt for ye hauehave called me now twyſe Heretike and neiher hauehave ye anſwered to my argumētes nether ſhewed me what Hereſies i held nether hauehave ye confuted any falſe Soctrine or Hereſi that i holde therfore ye do wrong thus lyingly and falſly to ſklander me. Thynk yow becauſ that ye hauehave taken it in a cuſtō to call men Heretikes god will take it for no ſin? Is ſin no ſin becauſ it is of… vſed? Well ye ar a mā in autorite & may do what ye liſt / and no man can hauehave any ryght where ye beare ruel. I muſt ſeke therfore for ryght of an hyer pour / But now hauehave ye ſayde that ye can ſay to defend the fox & that he is not in Englond / how be it ye hauehave profited nothyng at all for ye hauehave nether proued by reſon nor ſcripture that the popis Soctrine which ye hauehave taken in hand to defende / is good or agreyng with the worde of god. Nether hauehave ye confuted my reſones which i brought in my former booke agaynſt the popis learnyng which is now holden in Englond / Therfore ther is nothyng to let me but that i may cōclude in thys booke as i dyd in my former. Who ſoeuer holdeth ſtill the pepis doctrine cōtrari to the worde of god / holdeth ſtill the po pe which is Antichhriſte / But ye hold ſtill in Englond the popis doctrine contrarito the worde of god / therfore ye hold ſtill in Englond the pope which is Antichriſte. And thys ſalf doctrine do ye defend / thē ar ye a defender of Antichriſte. EueryEvery defender of Antichriſte / is Chriſtis enemy and the kynges / But ye ar a defender of Antichriſte / therfor ye ar Chriſtes enemy & the kyngis. If that Chriſtis enemy & the kyngis / mought ſtill occupi in Englond that occupation which maketh hym Chriſtis enemi & the kyngis / with out forbiddyng or correction after that hys fault is openly knowē / The officers of Englond & gouernoures vnderunder the kyng / were not Chriſtis frēdes & the kyngis / But i truſt they ar Chriſtis frendes & the kyngis the…fore / i truſte that they wil at leſte forbid yow / your deueliſh occupation.

God ſaue the kyng.