man̄is polytike lawes By thes polytike lawes ye cannot understande the law of moses nether the law of the gospel for ye mean of suche lawes as ye accuse me here after to be a transgressor and a breaker of in the huntyng of the fox in thes wordes with uiolatione of the sayd lawes to make a tumult under the pre tence of huntyng the fox but in my huntyng of the fox i wrote only agaynst thos ceremonies traditiones whiche ye can̄ot deni but the bisshop of rome hathe made therfore ye mean by your politike lawes of whos transgression ye accuse me nether the lawes of the new testament nor the olde but the ceremonies and traditiones whiche the bisshop of rome hathe ordened If that i had writen in my huntyng agaynst the lawes of moses or the gospel ye myght haue found out sum excuse for your self but now seyng that i wrote only agaynst the popis ceremonies i gather of yow thys that ye say that god hathe inclosed as it were inparked the kyngis dere beloued subiect es vnder the authorite of the kyngis maiesti alone by the ceremonies traditiōes which ye grāt that the pope hath ordened for other polytike lawes can ye not meane of in thys place I beleue that all the subiectes of all kynges and emperourers ar enclosed under theyr autoxite alon bi the euerlastinge worde of good and not by any corruptible polytike law of man for as man is corruptible so is all that he makethe then if the kyngis subiectes be enclosed ūder hys autorite by mānis polytike lawes whē thes lawes is broken as he that maked a law may breake the same agayn the kynges subiectes ar no longer under hys auto rite wherby ye gyue mē occasion to gather of yow that yemeāe that the kyng is supreme guerner of all hys suciectes all hys ar under hys autorite alon by the popis cerēonies traditiones Is not thys a suer grounde that ye byld the kynges supremeci upon Hathe not the kyng autorite ēoghe of the scripture for to māteyn hyssupremeci with al but that he must be fayn to fet sum of the popis ceremonies to help the scripture whiche were not able to do it alōe What a crasty for is thys to say that ceremonies enclose the kynges subiectes under hys autorite alone for that intent that the kyngis hyghnes seing that hys suprēicie were fortified with ceremonies suld be the redier to fortifi thē agayne Mark also ā other subtiltie of the fox where as in my former hūtyng i made suche argumētes agaynst the popis ceremōies traditi ones as he could not solute now because he seyng that he cānot defēde the pope ūder the nāe of ceremonies traditiōes now calleth hym good polytike lawes where with the kyngis subiectes ar inclosed under hys autorite alō after thys meruelous trāsformatiō he makethe the popis ceremonies the kyngis polytike lawes Marck also how that he wold makethe pope the kyngis frēde whi lsi he makeththe popis ceremōies māteyners of the kyngis supremeci for whē as the pop hys doctrine ar al on if the popis ceremonies māteyn the kyngis supremeci the pope doth the same Is not the kyngis hyghnes myche bound to master gardiner for purchessyng hym such a frende Now syr tell me if ye cā whiche of thes polytike lawes that i haue writen agaynst haue enclosed the kyngis subiectes under hys autorite If that there be no polytike lawes whiche i haue writen agaynst that incloseth the kyngis subiectes under hys autorite alon as iam suere ye can shew non that i wrote agaynst then must ye be taken as ye haue bene many a day for an impudent an vnshamefaced lyer Because ye say that i breake good polytike lawes therwithe make a tumult and a clamor let me know i pray yow whiche good polytike lawes i haue broken and i shal knoledge my offence take the ponishement worthy for suche an offence I wrote agaynst a sorte of popishe ceremonies vngodly tradiciones but that i remembre i neuer in all my booke wrote agaynst one polytike law A polytike law is an ordinance deuised by wise men for the profit of a citie or a cuntre or a comon welth Suche ordinances did not i ones touch in my booke let them be iudges which haue red the book And that thys manis lying may be more manyfeste i will shorthy per use and go thorow all the traditiones whiche i haue ether made mention of or spoken agaynst in my boke What polytike law is it to command all the peple of a realme to knele before a pece of molten or casten syluer to crepe to it and to kiss it and to syng Crucem tuam adoramus Domine lorde we worship thy cross What polyci is it to go so ernestly about to dryue the deuel out of acorn or ij of salt whiche noman eatethe and to coniure the deuel out of the hally water fat where noman saylethe and to suffer hym to be still in the great heapes of salt wher with mennis meat is seasoned and to let hym tary still vn coniured in the great ryuers and brode se and in the alefattes It were a more polytike law to send thes coniuiurers to the salt pannes and to the brode se wher into we ar suer that the deuel ran ones with the swyne of the gergesenes then to make such a besynes a bout a litle water and salt whiche must bothe be cast way al to gether and neuer cummeth in any mannis belly What polycye is it to desyre of god to gyue a new vertu uuto salt to hele burnyng agues and to water to hele cold dropsies and other colde diseases What polytike law is it to orden that chirches shalbe consecrated for the sacramentes and for goddis worde then a non after to make a place of them to rede polytike lawes in and all deuelysh doctrine that antichriste cā deuise What polici is it to rrcey ue the sacrament of Christis body and blood whiche was ordened to be reuyued in the remnmbrāce of Christes passion to take it for sik horse and in the remembrance of dedemē What polytike ordinance is it to syng dirge ether to bryng damned sowles out of hell or ellis to rayse mē from death tolyfe agayn Thys is a praty polyci to deserue remissiō of syn̄es by the mixtur of bothe the partes of the Sacramēt to gether What polytike law is thys that the psalmes whiche were ordened for the maker and creator shal be song in the honor of the creatures What polytike lawes ar thes that amā may not as wel prays god in lent in he brew as in latin that all the yeare thorow messes matines diriges euensongas shall be song in a tong that noman understandeth sauyng they that ar learned What polytike laues ar thes that the lay menshal haue but the half of Christis supper and that the
recyuyng the Sacrament vnder the forme of brede receyuethe bothe the body bâ—â—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 vs thus and proue that the bloud that ye haue in the chalice is non of Christis blood all the blood that is in a lyuyng body is warme but it that ye haue 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 haue 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 haue nede of it resone after the worde of god where vpon thys Sacrament is bilded and not vpon Philosophi ye say that in the kynde of brede only is hole Christis body and bloude theÌ„ haue the lay men nothyng taken from them to whiche sayng i answer thus Whatsoeuer of the Sacrament the prestas haue that the lay meÌ„ haue not the prestes haue stollen from theÌ„ but the prestes haue the blissed and hallowed cup of Christes bloud that the lay men haue not ergo the prestes haue stolleÌ„ it froÌ„ the lay men Euery sacrament hathe hys element with out it it can not be a SacrameÌ„t but ye haue that the lay peple haue it not ergo also that haue ye stolleÌ„ froÌ„ them If ye vnderstand not thes argumeÌ„tes i wil declare theÌ„ 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 vnto 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 haue what maketh mater whether thow haue thy mony in one purse or ij so thow haue 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 haue don iniury to the childes mother for taken a way the remembrance wherby she shuld haue 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 vpon 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 vs. 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 haue receyued of hym then all they that haue 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 TheÌ„ is your glos al in vayn wher ye say that when as hole Christe is vnder 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 euery 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 vnto 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 amaÌ„nis 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 vs in remembraÌ„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 ordinaÌ„ce of Cyriste More ouer how can he haue lyke sruyt that kepeth but half the commandmeÌ„t with hym that kepeth the hole commandmeÌ„t He that receyueth only vnder on forme kepeth but half of the coÌ„mandment which is accipite commedite leueth our the other half of the coÌ„mandment bibite ex hoc omnes hoc facite c. Drynk ye all of thys do thys as oft as ye shal drynk do it in the remeÌ„brance of me it foloweth agayn that your sayng is fals wheras ye say that vnder 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 haue called
THE RESCVYNGE OF THE ROMISHE FOX OTHER VVYSE called the examination of the hunter deuised by steuen gardiner THE SECONDE COVRSE OF THE HVNTER AT the romishe fox hys aduocate sworne patrone steuen gardiner doctor defender of the popis canonlaw and hys ungodly ceremonies REDE IN THE LAST LEfe the xij articles of Bisshop Steuens neuu popish credo The bannisshed fox of rome speakethe My son steuen gardiner with wepyng teares Hath cut away the toppes of myn eares But the rest of my body abydeth hole still Withalle my ceremonies euen at my will I trust myn eares shal grow agayn When all the gospellers ar ones slayn Whiche steuen my son both sterct and stoue Doth now right ernestly go about If he can bryng thys mater to pass Be schal be Cardnal as fissher was TO THE MOST VICTORIOVS AND TRIVMPHANT Prince Kynge Henry the eyght Kyng of Englond France Irelande Supreme Gouernour in earth of thes hys realmes next under God Vuillyam Wraghton Vuisseth prosperite of bothe body soule IT is not vnknowen unto your Princely Maiestie that of late iasked yow leue to hūt a certeyn romishe fox withe in the boūdes of your dominiones whiche had bene hyd more thē seuen yeares among the Bishopes of Englande after that your hyghenes had commanded them to dryue hym clerely out of all places where as ye haue any poure ot or dominacion And now am i crediblely informed that ye haue sene the cours that i had at thys forsayde fox yowre fo withe many of your nobles learned men whiche i suppose will not denys but that i haue founde oute the fox withe my hoūdes in the self places where as i rekened before my huntyng to fynde hym that is in the chirche a monge the bisshoppes prestes whome ye cōmanded straytly to dryue hym awaye But as soun as my houndes had founde out the fox and held hym at a bay that he kould nether go back nor furthe redy to be taken if any mā wold haue layde handes upō hym a certayn sworn aduocate of thys beste a doctor of the popis doctrine droue mi houndes from the beste and rescued hym and saued hys lyfe bearyng me in hande that the beaste was no fox but on of your rede dear euen as i prophecied before that the foxy generation wold call theyr father the fox when soeuer that he shuld cum in any ieperdy of takynge Thys forsayd proctour of the beste calleth hym not alon your rede dere but also good ordre good polytike lawes where withe good hathe en closed all youre subiectes vnder your autorite alone the pale of the Englishe chirche withe diuers suche other goodly names How beit at lengthe he grātethe hym self that the beste whiche i hunt is the romishe fox in dede but that it was nether youre mynde nether any wyse mannis mynde to dryue out the hole fox but that it was thought sufficiēt if hys eares were only cut of harde by the rootes all rhe reste of hys body and especially hys gorgious and fayre tale remanyng vntouched And where as i dispraysed the beste withe diuers other he as it becummeth an aduocate prayseth hym hyghly sayng that thoghe in one thyng he hathe don amis that is where as he preferred hym self aboue the lyon whiche is kynge of all bestes yit that in all other thynges he is good good good and commendable that if he were dryuen away with all hys ordinances that all semelynes all relygious deuout behauore all godlynes shuld bedryuen a wey also what is thys ellis but to make agod of the fox Thys forsayde patron of the fox was one of them whome i accused in my former course for a couerer and a manteyner of the romishe fox hys whelpes But now by what meanes it is cum to pass i can not tell he is cummed from a defendent and a persone accusede to be an accuser an examiner a iudge ouer the mater whiche is in controuersy betwene him me I lay vnto his charge that he is the mātener of the fox whiche i proue bothe withe scripture natural reson he beyng accused hym self examineth my witnesses and refuseth them all together at hys pleasure callethe me heretike iudgely pronuncieth that i am an heretike but with out any witnes or reson at all I besech your learned hyghenes to consydre whether thys mater be in differently handlede or no that on man openly accused of a greate offence shallbe bothe defendent examiner iudge accuser all ate one tyme. Is it any meruel if the thefe escape hāgynge whiche is suffered to be hys own examiner iudge If that lucifer the greate deuel might haue suche liberti to do what he lyst to accuse whon he wolde then to be bothe hys own witnes iudge wo shuld cum to all goodmen he shuld neuer be condemned hys self whiche were great pytie Where fore i beseche your hyghnes as thys mater that is betwen us is no small mater to appoynte sum indifferent learned men sum of the Clergie other sum of the laite to examin frely with out ieperdy of theyr lyues thys mater whiche is betwene use and not to suffer my aduersary bothe to be my accuser and examiner and his iudge and myne bothe together all at one tyme. Thys ones brought to pass and licence once granted agayn to hunt the rauenyng fox which i dowt not but that ye will grant me for the loue that ye haue to the libertie of your louing subiectes i trust that we shall not nede here af ter to hunt the fox any more hys ayders manteyners and he shall be so manifestly and openly knowen who and where they be Thys that i go about shall not ouly minish the murder of the cruel fox and purches spirituall liberti unto many agood man but also shall turn to the great honor and good name of all the hole realme whiche in many cuntrees is sore sflandered for to be au upholder of the beste that we pretēded to banniss he away They that sit ot home and haue not bene in far cuntrees cannot tell what reporte goethe abrode in other landes of our nacion But they whiche ar and haue bene in strange landes ar comppelled sumtymes to heare it that they wold not heare uery gladly of our cuntre for holdyng of suche doctrine and ordinances as all the worlde knowethe to be of the bisshop of romes makyng cand contrary to the holy worde of God Who grante yow helth of bothe body and soule uictori ouer your enemies and grace to do in thys our mater of religion as shall be most to the glori of God and the profit of the comun welthe Amen THE RESCVER OF THE ROMISHE FOX AND hys whelpes agaynst the hunter hys houndes THe examination of a prowd praesumptuous hunter who under a crafty praetence of huntyng the romishe fox breakethe the pale of the enclosed park and with hys rasheand
doctrine ergo ye hold still the pope If that the pope or any of hys taught the worde of god that was not hys doctrine but the doctrine of god whiche is eiher conteyned in the new Testament or in the olde and agaynst suche doctrine haue i not spoken nether wold i suche to be castaway thoghi he and hys had taught it but such doctrine wold i only to be driuen a way withe the pope as the pope hathe ordened only and not Christe and is ether playn manifest contrary to the writen worde of god or ellis uayn idle superfluous and hynderance to the prechyng of goddis undouted worde Now bable on as long as ye leste The rescuer Finally the bisshop of rome was expelled nether fox hys name only hys purs only ne hys doctrine only but for all to gether so far as eche of them exceded from the treuthe whiche is only mynded all noughty doctrine is expelled withe the bisshop of rome and not because it was hys but because it was nought It were pity that euel men shuld haue suche a stroke in thynges of the world and moche less of god that what good thynge one medled withe shuld be called by and by nought Kyng richarde the thyrde au usurper in thys realme brak the trust committed unto hym by hys brother concernyng the preseruation of hys childer And yit caused an act of the parlement after to be made in hys tyme that feoffes of trust shuld do acordyng to theyr trust The autor we iustly hate yit we make myche of the law whiche is good resonable Wherfore the fundacion of thys mannis resonyng to reproue or reiect any ordinance becaus our enemy ether made it or used it is uery slender and folishe God can be the auctor but of goodnes Amongest men that is nought is nought who soeuer hathe used it and that that is good is good who soeuer hathe abused it And therfore there cannot be a more fond maner of prouyng then to say thys is nought and whi so for such a man medled with it suche aman used it suche a man commanded it to be obserued The hunter Becaus ye cannot conconfut my argumentes whiche i haue made agaynst the pope hys traditiones that ye myght seme to your frendes to say sumthyng ye fayn an argument your self as thoghe it were myne and reason stoutly with histories examples agaynst it but all in vayn to no purpose your argument whiche ye haue made in my name is thys the pope hathe made the ceremonies of the chirche ergo they ar to be cast a way withe hyme whiche argument thoghe it be not myne yit for as miche as it is fathered on me a litle added to it i will make it myne and proue that if foloweth well enoghe Neuer the less that all men may se how unshamfaced a lyer ye be i wil reherse the argument that i made to proue that the pope was still in englōd The popis doctrine is the pope but ye hold still the popes ' doctrine whils ye holde still the ceremonies that he made ergo ye hold still the pope and when as i cum to the tryall of the popis ceremonies i do not as ye falsly lyk one of the vnsham faced hore of babylones sonnes reporte of me only say the traditiones ar to bē cast away becaus the pope made them but i proue bothe by testimonies of scripture and by naturall reson that they ar nonght haue i brought no other argument agaynst coniuryng of hally water and salt crepyng to the cross agaynst the forbiddyng of prestis mariages agaynst the robri of Christis cope agaynst the stewes agaynst the seruice in latin agaynst the prestes receynyng of the Gacrament to win ther by to other men remission of sinnes but that the pope made them I report me unto all them that haue red my booke whether i haue brought scriptur and reson or no i haue brought such resones as me thynke ye can not yit wype away withe all the sophistri logike law that ye haue as for the other ceremonies that i resoned not agaynst i dyd not say that they wer therfore nought because the pope made them as ye lie but i wold they whiche were uery trifles in compary son of thos traditiones that i wrote agaynst shuld be estemed bi the other whiche semed miche more gorgiōs thē they were not cōfutyng them becawse bothe my book shuld haue bene to long and also they neded no confutation when theyr ibetters as they appered wer proued to be nought Now what will the story of kyng Richard help yow seyng your fundacion is fals But i pray yow what an argument is thys kyng richard beyng an euel man made a good polytike law ergo the pope thoghe he be an euel man may make a good doctrine that god neuer made whiche is godly necessari for Christis chirche Aristotel and Plato were infideles and made good polytike lawes for the comon welthe ergo they culd also make good and godly and necessari doctrines for Christis chirche Your argument foloweth not where ye argue an euel man may make good politike lawes for the body ergo he may also make good and holsum doctrine for the soul Thys maner of resonyng from the less to the more affirmatiuely is alowed in no logike nor learnyng that euer i haue sene But leste ye shuld make your excuse and say that your argument is from lyke to kyke and as it were thus made kyng richarde an euel man made a good polytike lawe ergo the pope may make a good polytike law i will proue that ye take not thes ceremonies and traditiones for polytik lawes which ar profitable for the gouernance of a coman welthe but for lawes for the soule Ecclesiasticall lawes and for bothe promotors of goddis honor and for goddis seruice also ye and more ouer i can proue that ye take thes ceremonies for the commandementes of god and make the breakers of them the breakers of goddis commandementes whiche if i do then procedethe your argument thus an euel man may make good polytike lawes ergo he can also make good lawes for mannis saule and so holsum doctrines for the chirche of Christe that if they were takē away all semelynes godlynes shuld be takē away withe them as ye say here after expressedly of takyng away of the popis cererionies In yowr Catechisme lately set out in the kyngis name writyng vpon the fourth cōmandment ye say thus of the popis ceremonies agaynst the whiche i haue writen partely in my huntyng of the fox Lykewyse do they all breake thys commādment whiche do not obserue but despise suche laudable ceremonies of the chirche as set forthe goddis honor appertayn vnto good order to be vsed in the chirche And ther fore concernyng such ceremonies of the chirche as haue bene instituted by oure fore fathers and be alowed by the princes or
Whether we wil rede a standyng image as symmachus or a golden image as the other haue translated the true worshippers of god ought not to hūble theyr selues vnto it Therfore let the iudges and Princes of the world vnderstand whiche gyue outward worship to the standyng images and liknesses of Emperoures that they do the same that the iij. childer wold not do and therin pleased god And the properti is to be marked they say that god is worshipped with inwarde worship and images with outward gesture Thus far speaketh Ierom whos wordes whether they make for the outwarde bowyng knelyng and crepyng to images ar no let them iudge whiche ether haue learnyng in the scripture or any good natural wit The rescuer Thus they delude the simplicite of the peple with the ambiguite of the wordes and as uery enemies of the cros of Christe they labor to extinct all wayes meanes whiche myght set out the glori of the cros miche agreable to the turkes procedynges who forbiddeth open shewes or preching of Christis Religion thes men speak mich of prechyng but note well thys they wold we shuld se nothyng in remembrance of Christ and therfore can they not abyde images They wold we shuld smel nothyng in memori of Christe and therfor speak they agaynst anoyntyng hallywather They wold we shuld taste nothyng in memory of Christe and therfore they cannot away with salt and holy brede A supper they speak of wich they wold handle lyke a dryngkyng Finally they wold haue all in talkyng they speak so myche of prechynge so as all the gates of our sences and wayes to mannis vnder standynge shuld be shit vp sauyng the eare alone as by talkyng the deuel were so far onward of hys purpos to extinct Christe which with the subuersion of the orders of the world semeth to be the mark where at thys sect shoteth The hunter I delude not the simplicite of the peple with ambiguite of wordes as ye falsly belye me for i alledge the second commandement of god agaynst the crepyng to the cros and the kyssyng of it where as bothe the outward worship and the inward is forbidden Be that sayeth eat of no dog nether of the land nor the water vse the no ambiguite of wordes which shuld haue vsed ambiguite as it appereth if he had sayd alone eat no dog Therfore whether worship be taken generally or by excellencie for godly worship i wse no ambiguite for i declare openly that bothe the kyndes of worship is forbidden to be gyuen vnto images both it that standeth in inwarde faythe and loue and it that consisteth in outward gesture as knelyng and kyssyng and such lyke Now be cause ye cannot reson agaynst me nether with scripture nor naturall reson ye begyn ta rail agaynst me and say that i am therfore an enemi of Christis cros becaus i wil not suffer the cros nether to be worshipped with outward worship nor inward If that i be therfore an enemy to Christe then is almighty god an enemy to Christis cross for he doth the same that i do and it that i do i learned it of god Se now as ye fall in to the vice that ye accuse me of sum tyme vsyng the cros for a pece of syluer and other whiles for the Passion of Christe wher vnto if he be not an enemy that maketh hallowed salt equal in pour gyuyng vnto it Saluation of both body and soule let learned men iudge Is there any better meane in the hole world to set out the glori of the cross then the worde of god And thys meane do we so exercise and defende that ye moke vs and cal vs talkers Then lyke vnto a son of the shameles hore of Babylo ye lye where ye say that i wold extinct all the meanes that shuld set out the glori of the cross Where as ye compare me vnto the Turc whiche forbiddethe open shewes and preachyng of Christe i meruel withe what face ye call me Turkish in that behaff when as ye your self forbad the players of london as it was toldme to play any mo playes of Christe but of robin hode and litle Iohan and of the Parlament of byrdes and suche other trifles Now syr bisshop which of vs ij is more lyke the Turk The Turkes law is partely drawen out of Moses law partly out of Christis gospel partly out of mahumettis fantases and your law that ye bisshoppes of Englond now vse in the chirche is partely taken out of Moses law partely out the gospel and partly out of the popes decrees and traditiones for with Moses ye vse outward sacrifices to take sin away hallow temples and vestimentes and purifi wymen withe Christe ye baptise and rede the gospel with the pope ye crepe to the cros forbid prestes to mari and occupi infinite swarmes of ceremonies And we receyue no manis doctrin but the word of god alone Therfore your doynges ar more lyte the Turkes procedynges then ouris ar where as ye accuse vse with the Turke for forbiddyng of preachyng ye declare your spret to be inconstant and contrari to it self and therfore to be of the deuel for ye accuse vs a litle here after for preachyng to miche Ye blame vse fasly wher ye say that we wold haue yow se nothyng in the remembrance of Christe for we wold that all the peple that can rede shuld loke and se in the iiij Euangelistes Christis dedis and sermones and therby call Christ to theyr remembrāces we wold that the hole chirche of Christe no man nor woman except shuld bothe se and receyue the sacrament of Christe most precious bloude And ye lot vp the word of god for al the hole year from the comon peple and command all images to be couered as long as lent lasteth and suffere no lay man to receyue with the prestes the sacrament of Christis bloud in the remembrane of the bloud of Christe which was shed for vs therfore ye ar the blotters out of Christes memori and not we We wold haue Christes meane that he ordened to hold hys remembrance with in the chirche hole that is the hole Sacramentes and the hole worde of god to dwel richely in Christis hole chirche ye mangle and geld the Sacramentes and lyke made men as it doth apere vndestandyng Paulis word richely among rich men wil suffer non but gentle men and riche men rede the scripture which myght an hunderd thowsand tymes better and with les ieperdy put vs in remembrance of Christ then your forbidden and horish images do And so ye do acordyng to the prouerbe stele agous and for hyr stik down a fether when ye take Christis worde away one dele of hys Sacramētes and in stede ther of set vp blynd blokes and dum ceremonies Will we not let yow smel nothyng in memori of Christe becaus we speake agaynst anoyntyng of dede carcases and witched water Who ordened that such stynkyng oyle as
and clenged The whiche thyng we commande all sacrificers or prestes lykewyse to do for if the asshes of a calfe sprynkled with blode hallowed and clenged the peple myche more water sprynkled with salt and sanctified with godly prayers holloweth clengeth the peple Thes wordes speaketh pope Alexander with many mo all e lyke vayne superstitious whiche euery maÌ„ that hath any know ledg dy in the scripture can easely confute Now becaus i cannot abyde thys popishe ordinance that your father made after your iudgement i putrefi for lak of salt If that ye wold drink the water as ye do wine and eat the salt at your table i could be wel content that when ye say grace that ye sanctified them with the inuocation of goddis name with other meates and drinkes whiche ye eat and drink But when ye coniure water and salt and abuse goddis creatures to other purposes then god ordened them i nether will nor can abyde your shamful abusion The rescuer With out learnyng he calleth it coniuryng and with out withe despiceth the good wordes The hunter Iuglers and coniurers be cause theyr names ar haynous and hated and theyr occupations ar vnlawful will be called prety conueyers and exorcistes So master gardiner be cause ye ar a coniurer and your occupation is shameful and forbidden in the scripture leste ye shuld be knowen of the hole realme to be a coniurer ye will be called an exorcist and ye will haue your work called an exorcisme and all that in Greke that Englishe peple shuld not know what ye be Therfore he that calleth yow a coniurer and your work coniuryng must be vnlearned ye wrytyng vpon the first commandment disalow coniuryng and he that made your book in Latin turned coniuryng in to Exorcismum was he vnlearned therefore Ye ar so wonderfully learned that ye will teach the scolares of cambridge to pronunce Greke and ye will teache me to speake Grekish Englishe But if your lordship wold put of your miter and be as wel coÌ„tent to be taught that that ye can not as year arrogaÌ„tly besy to teache it that ye haue not learned ye myght learne that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greke be a coniurer in English as ye cannot denye but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to conture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is coniurynge Rede the xix chapter of the actes in Greke ther shal ye fynde that thys lesson that i haue taught yow is true Then when as ye ar not ashamed to occupi coÌ„iuryng of the deuel out of water and salt and say in Greke the worde of your occupation Exorcizo â—e that is i coniure the or charge the whiar ye ashamed to be called a coÌ„iurer If the name be euel the dede is wors Then if ye will be no more called a coniurer haue of your coniuryng and i shal lay away the name of a coniurer or ellis the dede and the name must go together As for your good wordes that ye say that i vnwisely despise i haue proued before to be wordes all ful of deuelishnes and idolatri where fore i meruel that ye can for shame call theÌ„ good and can nether answer to my reson nor yit proue them good with any scripture The rescuer If thys man had bene by Christe when he anoynted the blynde mannis eyes with clay he wold haue asked hym whihe made clay an other god besyde hym self And when the woman was heled of hyr diseas by touchyng of hys garmeÌ„t why he made hys garmeÌ„t an other god wheÌ„ Christe answered to diuers theyr faythe made theÌ„ hole he made euery maÌ„nis faythe a special sauiour after thys noble clerkis doctrine whiche is so blynded with malice to desproue al that he redeth that he fyndeth not in scripture Many many tymes that instrumental or occasionatiue concurrent or ministeriall cause hath attribute vnto it in speche the hole effect with out preiudice or blasphemi of many goddes or many sauioures as thys beste pretendynge to be learned wold seme to be able to persuade I shall only vse thys one place of scripture Dothe saynt Paule answer to thys and ye wil go a bout to make many sauioures when he writeth to Timothe Do thys and then thow shalt sane thy self and other all that is good to man is wrought by god in Christe for Christe and by Christe where he in all creatures may do suche ministeriall seruice as it shall please god and that all may serue man to the helth of both hody and soul Good men by the grace purchased by Christe dare boldly pray god and haue don from the begynnyng with prayer and callyng for the help of god and expulsion of the deuel in all thynge the deuel cannot abyde hally water The hunter Becaus ye ar a coniurer and can rays the deuel at your pleasure and compell hym with your Exorcismes lo now i speak gardners Grekish English both to tel yow what thyng shall be don and what thyng wold haue bene don ye can by the help of the deuel that ye Exorcis playne men of the cuntre call it coniure tel what i wolde haue don if i had bene by Christe But if ye were no coniurer and no better aquaynted withe the deuel then i am how could ye tell what i wolde haue sayde so long ago vnto Christe Doth it folow that if i had bene by Christe when he healed the blynd mannis eyes with clay aÌ„d healed many both in body and soule withe fayth that i wold haue axed hym why he made mo goddes besyde hym self because i say that ye make a god of salted water whils ye truste to obteyn by it saluation of both body and soul As who say lykewise as Christe vsed clay as a meane to heale the syknes of the body and faythe as a meane to heale bothe body and soul so may ye vse salted water to be a mean to obteyn the healthe of bothe body and soule By what autorite make ye salted water to be meanes of the saluation of body and soul What good man hathe found out thys short way to heuen that salted water shal heale bothe body and soule If that ye say lykewyse as Christe vsed the clay whiche had no suche naturall properti gyuen it to heal the blyndmannis eyes wâ—â—he so may we now vse salted water to heal all diseases theyr with bothe hote and colde althoghe we know that god hath gyuen no suche naturall properti vnto it and that whiche it wanteth of nature we will obteyn by prayer To thys i say first that Christe whiche could haue healed the blynd man with out any outward mean vsed clay as a mean that the miracle myght be more euident and better remembred and in the healyng of thys blynde man he shewed ij miracles at one tyme first in healyng the blynde maÌ„ which fact was a boue nature in healyng hym by clay beinge a meane that had no naturall pour to heal
such a diseas with all for a miracle is a strange and a rare work aboue nature Christe had good cause to worke such miracles and wonders for the iewes wold not haue receyued hys doctrine and beleued that he had bene of god if he had not wroght such wonders Therfore Christe to purches credence vnto hys doctrine which was thought vnto the iewes a new learnyng and not of god was dryuen to work miracles But what nede haue ye now to work miracles dothe not all men and wymen in Englond beleue that Christe is of god and that hys doctrine is true ye worke a great miracle if that ye heal all diseases with salt and yit a greater miracle when ye can make the soul receyue salted water and saue it therby for it is not only aboue nature that ye go about but also contrari to nature Then when ye nede now no miracles and neuer the less go about to worke miracles whils by oue litle receyt ye take in hand to heal all the diseases of bothe body and soule your prayers ar folishe and wikked where in ye desyre god to helpt yow to work your miracles and therfore labor in vayne and bring neuer to pass that ye go about your prayers ar wikked for they ar to the disshonor of Christ for they require that salted water shuld do as mych as Christe can do Also when as of lyke thynges is one iudgement and lyke prayers vnto youres ar wikked it folowethe that youres ar also wikked By the same autorite that ye haue brought water and salt in to the chirche and desyre god that they may dryue deuelles away take away veniall sinnes and be saluation of both body and soule to all them that receyue them may ye bring in to the chirche a calf and a sow and say allmyghty god we beseche the grant vs that thys calf thys sow may chace away deuelles take away venial sinnes and may be saluation of bothe body soul to al them that eate of them By the same autorite may ye bring in to the chirche euery sonday a dishe ful of milk and make thys prayer o all mygty euerlastyng god we hymbly beseche the grant vs that thow wil wit safe so to hallow and sanctifi ▪ thys milk thy creature that who soeuer suppeth of it by the inuocatiō of thy name may haue poure to draw owt of what soeuer tether he liste so miche milk as he will desyre for as far as it is contrari vnto the nature of a sow and a calfe to chace deuelles away to purge venial sinnes and to be saluation to a mannis soul and as far as it is contrari to the nature of a tether to gyue milk so miche is it contrari to the nature of salt to heal hote burnyng agues and to the nature water to hele dropses and palses and to them both mixt together to be helth of both body and soule your prayer is therfor wikked then is it no meruel that ye neuer obteyn that ye ax How can thos prayers be other then wikked where in the name of god is called vpon in vayn Christ did not hele the soul of the blynde man with clay but only he delyuered hym from hys blyndenes with it therfore it foloweth not becaus he vsed clay agaynst blyndenes that ye may vse salted water to heal both the body and the soule Where as it is sayd that many were saued by the fayth of Iesu Christe that is no other thyng to say then that many were saued by Christe whom they took hold vpon by faythe then is not fayth an other sauiour besyde god but it ledeth vs vnto god And when as god is our sauiour and he draweth vs vnto hym by the mean of faythe when i say that fayth iustifieth i mean that god iustifieth vs by faythe Therfore when as faythe is a mean ordened of god when i say fayth saueth i exclude not god admitting hys instrument nether make i any other sauiour but hym that worketh by hys appoynted instrument But when as salted water is no instrument of our god wher with he worketh our saluation and yit ye gyue saluation vnto it it foloweth that after your iugement it is ether a god it self or sum instrument of sum other god whiche worketh saluation by it And where ye ax whether Paule maketh many sauioures where as he sayeth that Timothe redyng exortyng and techyng of the worde of god shal saue hym self i answere that Paule maketh no mo sauioures but god alone for he attributeth saluation vnto the instrumentes whereby god worketh saluation When as Dauid killed golias with a slinge he that sayeth that Dauidis sling killed golias sayeth not theyr was 〈◊〉 sleers of golias be syde Dauid for the slyng was the proper wepen that Dauid killed golias withe so is Timothe goddis instrument wherby he wrought the saluation of Timothe and of them that beleued hys prechyng But if a man say that a lance killed golias the same man maketh an other killer of golias besyde Dauid for the lance was none of the wepens that Dauid killed golias with So he that gyueth saluation instrumentally to any instrumentes whiche god hathe only appoynted and vsed to work saluation by makethe no mo sauioures but god alone but he that gyuethe saluation vnto other instrumentes then ar peculiare and proper vnto god which nether god apoynted nether at any tyme hath vsed nether will alow for hys instrumentes maketh an other sauiour besyde god Now haue i made yow an answer to your question that saynt Paul maketh not many sauioures Now what will ye gather of thys answer Will ye gather that salted water may as wel be an instrument of saluation as Timothe was If thys be your gatheryng i gathere thus of yow agayn that ye holde that the pope hath as myche autorite to ordeyn salted water to be an instrument of saluation as allmyghty god had to make Tymothe an instrument of saluation by the redyng and prechyng of hys worde whiche if ye do it is more tree that ye ar a Papiste then the deuel hateth your falsly called holy water which at hys motion was by pope Alexander brough in to the chirche to the mokkage and great iniury of Christes bloode Mark reder whither thes defenders of ceremonies as i haue sayd oft do any thyng agaynst abuses but dissemble til they may fynde a better tyme v. yeare ago master gardiner durst not for hys eares haue defended holy water any other wyse but as a putter of vs in remembrance of Christes blode and of our baptim nether durst he say that images myght be worshipped with outward reuerence but shuld be only laymens bookes but now when he hathe spied hys tyme holdeth openly that hally water may be vsed in the chirche for the same endes and purposes that hys father pope hathe ordened it for and brought it in to the Church that is to dryue deuelles away to heal all
syknesses and to be saluation of bothe body and soule and that images may be worshipped with bowyng of the body with kissyng crepyng to What will thys bold defendyng of Popish superstition bring shortly if it be vnloked to suerly euen it that is in an old prouerbe the Pope home agayn vnto our own dores and that with out a viser where as yit he is partly couered 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 haue argued ernestly agaynst your coniured and abused water and not gested agaynst any holy water nether haue i scolded with the hole realm but i haue resoned against a sorte of fals Prophetes and bewrayed a nest of fals theues which haue stollen a better thyng theÌ„ 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 haue sum valiant man of the old world Now speake ye lyke a man of war when ye wold haue me ponished with a valiant warriers wepeÌ„ 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 vnknoweÌ„ If ye take it as it semeth ye donot that in on kynde of brede only ishole Christis body blode theÌ„ hathe the lay men nothyng taken from them but reuerently absteyn froÌ„ ether kynde the fruyt where of they receyue in form of brede The hunter All the autorite that Princes haue they haue it of god but god gyuethe them no autorite to break hys commandment but god coÌ„manded that aÌ„l 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 haue taken it from them And in sayng that the laite hathe bene so ordered froÌ„ 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 vnder both the formes and was neuer generally forbidden till the generall consel ar constance forbad it to be gyuen in bothe the formes vnto 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 haue taken it Austen as it is alledged libro senteÌ„tiarum 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 theÌ„ the offeryng vp of Christis body in the cross and the sheddyng of hys bloud out of hys syde Ierom vpon 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 haue 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 haue 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 Châ—â—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 vnder bothe the formes of brede and wyne to hys discipâ—es yit that notwithstandyng the autorite of the holy canones and the laudable and approued custome of the chirche hath ordened that the lay meÌ„ shuld require it only vnder 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 â—ecey ued of the lay peple vnder the one forme alone So far the wordes of the Consel Then ar yow a shamful lyer whiche say that the lay peple haue had but the on forme of the Sacrament from the beginnyng But now let vs 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 vnder the form of brede is Christes body ergo ther is also hys bloude then the lay men
Englond Therfore ther is nothyng to let me but that i may coÌ„clude in thys booke as i dyd in my former Who soeuer holdeth still the pepis doctrine coÌ„trari 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 theÌ„ ar ye a defender of Antichriste Euery 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 knoweÌ„ The officers of Englond gouernoures vnder the kyng were not Christis freÌ„des the kyngis But i trust they ar Christis frendes the kyngis theâ—â—fore i truste that they wil at leste forbid yow your deuelish occupation God saue the kyng Twelue new erronius articles of Steuengardinars crede taght in hys boke called the examination of the hunter 1 The cerimonies traditions whiche the busshop of rome hath ordined and ar now allowed in England ar the pale of the chirche of Englond 2 The popis cerimonies and traditions ar good and polytique lawes Wherbi god hath Enclosed the kyngs subiects vnder his magesti alone 3 As king Richard an euel maÌ„ made a good politique law for the body coÌ„mon welth of EngloÌ„d so can the pope an euel maÌ„ mak good lawes holsum doctrine for mans sowl Christes churche 4 What so euer is good spoken and vsed by man is miche mor of god then Christs doctrine is hys fathers doctrine 5 He that sayeth that the lawe of the gospel ought only to be holden in Christs churche and is sufficient alon for it spekith so far out of reason that he is not worthy to be reasoned with all 6 Thei that hold that the cross of siluer or gold oght not to be worshipped with kissing of it bowing kneling to it ar ennimies of Christs trew crose tak away the means that might set owt the glori of Christis crose 7 Nether Paul nor the crose can be worshipped with godly honor 8 As Christ vsed clai for an instrumeÌ„t to heal the blindmans eyis withal and hath saued diuerse bi faith made it an instrument of saluation as god hath ordined Timothe to be an instrument of saluation both to hymself for other so may the pope orden halli water to be an instrument of saluation both of body and soule to al them that ar sprinkled with it 9 No man can commit idolatrie with hys bodi alon in only kissing of an image or idole and in only kneling to it can no idolatrie be committed 10 For as moche as god vnderstandeth theÌ„ that sing in Latin thogh they vnsterstand not themselues ther praer is acceptable be for god 11 As a father may forbid certane of his childer to mari so may a king in his kingdome forbid certane of hys subiects to mary that is to say all the prestes of his realme 12 He that wold take a way the popis ceremonies owt of the chirche shuld driue away all godlines and semlines al religius and denowt behauiour owt of the chyrche The fautes of thys book In the First shete marked with A. A. in the ij lefe Strike owt or rede god A .iij. rede at whom an at A vj. rede furthe fox own out poÌ„pous then gyue thys answere A vij popis A viij benefittes of the. for argeyng rede agreyng B .i. rede for broken abrogated broken maketh gouerner Scripture B .iij. rede cast away vnto receyue receyued B. iiij sacrifice B. v. long sprete vnto answer B. vj. manteyners cannot B. viij bisshope the rest C. i. popistri them now C. iij. for xv rede is C. vj. good superstition C. vij for an C. viij it be nought cop gorgius D. i. like cerimonies D. ij not D. v. receyued D. vij is F. i. ad mea F. ij lengthe andrew F. iij. it rede gaue not gauethe F. v. an a. b. c. boy F. viij shamful agaynst G. ij to rale Babylon owt of the gospel G. iij. vnderstandyng Content G. iiij sacramentes that G. v. signification G. vj. owt of the. behauoure I. ii of water I. v. disciples L. j. rede for last fast R. v. Basyl Strausburg L. j. rede for thyng kyng L. iiij Childern L. v. shew L. vj. the law for may rede mary for oystens rede oysters L. viii rede priuites an aduowterer for prince rede prince wraghtonis M. iij. f or theÌ„ it th rede them it then Imprynted haue at winchester Anno Domini 1545. 4. non as Martij By me Hanse hit prik