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
knauishe
houndes
entendethe
to
destroy
the
dere
of
the
same
.
The
Hunter
All
Good
and
indifferent
men
whiche
haue
sene
my
huntynge
can
beare
me
recorde
that
the
intent
and
purpose
of
it
was
to
fynde
out
the
romishe
fox
/
and
to
proue
that
he
was
still
abydynge
in
Englonde
/
and
that
ye
master
gardinere
with
your
companiones
did
manteyn
and
holde
hym
still
in
the
realme
/
contrari
to
the
kyngis
commandament
/
whiche
appoynted
yow
to
dryue
hym
clerly
out
of
all
places
of
hys
dominion
.
And
yow
also
yowr
selfe
in
thys
your
examination
grant
that
it
is
the
bisshop
of
romis
doctrine
that
i
write
agaynst
but
that
it
is
not
there
for
to
be
cast
away
/
becawse
he
hathe
tawght
&
ordened
it
.
There
fore
i
hunt
the
fox
in
dede
and
not
praetende
to
hunt
hym
as
ye
say
.
But
how
chanceth
thys
/
that
yow
/
whome
with
youre
other
felows
i
haue
in
my
huntyng
accused
of
idolatri
/
of
heresi
and
mantenance
of
the
fox
/
the
kyngis
enemi
/
that
in
the
stede
of
an
answerer
/
ye
ar
now
becumed
my
examiner
/
and
iudge
/
and
your
own
iudge
also
?
It
is
far
agaynst
all
reson
that
ye
whiche
haue
long
bene
my
open
enemi
/
and
ar
my
aduersarie
in
thys
cause
shal
be
now
alowed
to
be
an
examiner
and
a
iudge
of
me
and
mi
accusation
/
whether
i
accuse
you
sufficiently
orno
/
seyng
that
hatrede
blyndeth
all
examiners
and
iudges
.
It
is
as
far
wyde
from
all
ryght
that
ye
shal
be
allowed
to
be
an
examiner
and
a
iudge
vpon
the
accusation
made
agaynst
your self
/
seing
that
as
Plato
sayethe
/
no
man
canbe
an
equal
&
indifferent
iudge
of
hym selfe
/
for
eueryman
is
blynde
in
that
thyng
whiche
he
louethe
/
Therfore
it
were
more
semyng
that
ye
shuld
leue
of
your
examination
/
and
answere
to
youre
accusation
/
Ye
resemble
miche
in
maners
your
holy
father
pope
iuly
the
secund
/
whiche
after
that
he
was
dede
and
deposed
from
hys
popedom
/
(
as
it
is
writen
of
hym
(
commanded
saynt
peter
so
imperiously
to
lete
hym
in
at
heuen
gates
/
as
he
had
wont
to
commande
hys
seruantes
when
he
was
alyue
/
euerdremyng
of
hys
old
state
as
thoge
he
hadbene
a
lordely
pope
still
/
so
ye
master
gerdiner
/
the
comune
examiner
of
all
them
that
ar
accused
for
breakyng
the
traditiones
ordened
by
your
popishe
fathers
/
whether
the
transgression
be
don
in
your
diocese
or
your
brother
bonors
(
whiche
wold
be
better
but
for
yow
)
when
it
is
at
the
last
ones
cūmede
to
your
course
to
he
accused
of
heresi
and
idolatri
your
oun
selfe
/
ye
dreame
still
that
ye
ar
an
examiner
/
as
ye
had
wont
to
be
/
as
Iulius
dremed
still
thatt
he
was
pope
/
If
thys
be
not
so
it
is
lykely
that
of
a
set
purpose
ye
will
not
seme
to
be
accused
of
heresi
and
idolatri
and
of
the
mantenance
of
the
fox
/
leste
any
other
besyde
me
shulde
arise
here
after
and
accuse
yow
of
the
forsayde
crymes
as
i
do
/
and
then
the
accusationes
of
ij
shulde
be
allowed
/
or
at
the
leste
shuld
betaken
for
a
comon
reporte
/
and
then
it
shuld
be
harde
for
yow
/
withe
all
the
hally
watter
that
ye
made
thes
seuen
yeares
/
to
purge
poure
selfe
from
the
fame
of
a
popishe
heretike
/
as
ye
can
not
euen
at
thys
houre
withe
all
the
learnyng
and
law
that
ye
haue
clere
your selfe
from
the
thyng
it self
whiche
makethe
a
popishe
heretike
/
Therfore
for
feare
ye
shuld
be
accused
here
after
of
papistri
heresi
and
Idolatri
and
that
my
accusation
shuld
nether
be
taken
for
a
witnes
nor
an
increase
of
the
comon
fame
that
ye
be
a
popishe
heretik
/
ye
make
your self
an
examinet
/
dissemblyng
that
ye
ar
accused
/
of
the
crymes
aboue
rehersed
/
Where
as
ye
call
me
a
proud
presumptuous
hunter
/
he
that
knew
bothe
yow
and
me
and
ower
lyuynges
&
saw
youre
mule
/
your
iely
styropis
your
gentle
men
goyng
before
yow
in
theyr
ueluet
cotes
/
your
daly
apparel
and
myne
your
castyng
of
your
nose
in
the
winde
lyke
as
a
storke
doth
in
hyr
nest
/
wold
say
(
or
ellis
i
am
deceyued
)
that
i
had
good
occasion
to
say
/
hypocrite
or
disguised
player
pul
firste
surthe
the
beame
of
thy
own
ey
&
then
take
own
the
mote
of
myne
.
Wherfore
am
i
proude
?
my
houndes
haue
no
ueluet
colars
/
my
nettes
ar
not
of
silke
/
I
can
not
gess
whi
that
i
shuld
be
called
proude
except
it
be
for
huntyng
of
the
proude
fox
your
father
whiche
makethe
emperoures
and
kynges
kys
his
fet
/
and
yow
whiche
haue
so
many
proude
ueluet
cotes
goyng
be
fore
yow
euery
day
.
What
mean
ye
by
your
sayng
that
i
break
the
pale
of
the
inclosed
parke
?
What
meane
ye
by
the
pale
/
and
what
is
thys
parke
?
So
far
as
i
can
spye
/
ye
mean
by
the
parke
/
the
Chirche
of
englonde
/
and
by
the
pale
/
the
unprofitable
&
letworde
ceremonies
whiche
were
ones
thurst
in
to
the
chirche
by
the
Bisshop
of
rome
Telme
for
what
intent
haue
yow
and
your
fathers
made
thys
pale
of
youres
/
for
the
chirche
of
englonde
/
to
hold
in
/
or
to
hold
out
sumthyng
that
shuld
not
cum
in
?
If
ye
haue
made
your
traditional
/
and
ceremonial
/
pale
to
kepe
the
dere
within
it
that
they
may
not
go
furthe
to
get
them selues
sum
good
meat
abrode
/
when
as
ye
ether
gyne
them
non
but
contagious
meat
/
or
lok
up
theyr
good
meat
from
them
(
as
ye
dyd
of
late
when
ye
tooke
the
worde
of
God
from
/
them
and
commanded
them
in
payn
of
deathe
to
eat
your
stollen
brede
that
is
to
kepe
your
traditiones
)
ye
do
the
thyng
your selfe
whiche
ye
lay
falsely
un
to
my
charge
/
that
is
ye
kill
sum
of
the
kyngis
dere
withe
poysoned
meat
and
other
sum
withe
hungre
.
If
your
pompons
pale
be
made
to
holde
out
/
ye
haue
welobteyned
your
purpose
/
for
wiche
your
ceremonies
and
mannis
inuentiones
/
whiche
ye
grant
that
the
pope
hathe
made
/
ye
hold
out
the
worde
of
god
whiche
shuld
only
be
the
meat
of
all
the
deare
of
thys
parke
/
and
the
true
preachers
of
the
same
/
for
hally
water
must
be
coniured
/
and
cast
about
/
then
it
must
be
expounded
what
it
me
anethe
/
legendes
/
sequences
secretes
colates
antemes
litanies
and
dirges
for
the
dede
must
ether
be
sayde
or
song
/
the
cros
must
be
crepto
an
kissed
asshes
and
hally
brede
must
be
taken
/
palmes
and
candelles
must
be
borne
/
thes
ceremonies
must
haue
theyr
tyme
to
be
don
and
expounded
in
whiche
tyme
/
the
word
of
god
myght
be
red
and
expounded
/
but
if
ether
of
bothe
must
be
left
undon
the
worde
of
god
must
be
left
of
/
for
the
ceremonies
ar
rekened
to
be
goddis
seruice
as
the
worde
of
god
is
not
rekened
/
How
many
preachynges
ar
on
Christen
mes
day
nay
it
is
to
dere
a
day
or
to
hye
a
feste
to
preache
on
it
/
&
the
holy
ceremonies
may
not
be
left
of
for
the
prechyng
.
I
heard
ones
an
indifferently
well
learned
diuine
say
on
a
Christen
messday
/
a
short
sermon
wolddo
well
to
day
/
as
a
long
sermon
were
not
alowable
/
for
hyndering
of
the
ceremonyes
whiche
ye
call
god
dis
seruice
/
If
a
preacher
cum
from
oxford
or
cambridge
/
frely
to
preache
the
worde
of
god
to
the
peple
/
&
require
to
be
heard
/
the
preste
useth
to
gyne
thys
ansiuere
to
the
preacher
/
if
he
smell
any
thyng
of
the
new
learnyng
/
we
must
thys
day
rede
the
six
articles
other
wise
called
gardiners
gospel
/
and
so
the
preacher
goethe
away
/
Therfore
your
traditional
pale
holdeth
out
in
dede
.
If
that
ye
say
that
your
pale
holde
the
out
here
tikes
/
the
contrari
is
true
/
for
loykyn
of
an
werp
that
arche
heretike
/
the
spoylers
/
&
the
dauidianes
with
all
other
suche
sectes
with
all
theyr
folowers
kepe
all
the
ceremonies
that
ar
kept
in
Englond
and
mo
to
/
and
alow
them
as
decent
rites
/
and
yit
for
all
that
thys
pale
of
your
ceremonies
cannot
hold
out
/
damnable
and
detestable
heresies
and
heretices
out
of
thos
parkes
wher
of
they
ar
the
pales
/
Thys
pale
of
youris
after
my
iudgement
is
not
the
pale
of
our
english
chirche
/
or
at
leste
shuld
not
be
/
but
it
is
the
pale
of
the
poe
pis
pyn
fold
/
where
in
/
ye
and
your
felowes
set
all
them
agaynst
theyr
willes
/
whiche
haue
agaynst
your
myndes
/
tastede
of
the
corne
of
goddis
vnmingled
worde
/
your
pale
may
be
called
the
pale
of
the
popis
gardin
/
where
of
bysshop
steuen
ye
ar
gardiner
/
and
there
in
ye
compell
all
men
to
worke
&
to
eat
of
your
popishe
wedes
in
payne
of
deathe
/
The
pale
of
all
the
rede
dere
of
christis
hyrde
/
is
the
word
of
god
/
which
wil
holde
all
that
argood
/
with
in
theyr
boundes
/
if
they
will
not
kep
them
with
in
ther
boundes
the
chefe
keper
wereth
not
a
wodknyfe
in
vayn
/
To
breake
thys
pale
were
playn
felony
/
but
to
break
your
popishe
pale
and
to
set
it
all
in
a
fyre
in
my
mynde
were
a
dede
of
charite
no
less
than
the
dede
of
Ezechias
/
which
brake
the
brasen
serpent
/
for
he
that
shuld
breke
/
your
pale
/
shuld
delyuer
many
a
pore
prysoner
pituously
pyned
with
in
youre
popish
pynfold
.
And
where
ye
say
that
i
intend
to
destroy
the
dere
of
the
parke
that
is
the
kynges
subiectes
/
it
is
not
true
for
i
intend
only
to
hunt
out
the
fox
and
to
fynde
out
hys
fautors
and
manteyners
/
If
ye
fele
your self
in
ieperdy
of
your
lyfe
by
my
huntyng
/
then
ar
yow
ether
the
fox
or
on
of
hys
manteyners
/
for
theyr
ar
no
other
in
ieperdy
by
my
huntyng
.
The
rescuer
Syth
it
hathe
pleased
allmyghty
God
/
autor
of
unite
to
raduce
thys
realme
to
perfect
accorde
and
agrement
in
the
truthe
/
and
by
good
polytike
lawes
/
hathe
under
the
ouly
autorite
of
the
kyngis
maiesti
enclosed
/
and
as
is
were
imparted
/
the
derebeloued
subiectes
for
theyr
sauegarde
/
with
in
the
forche
and
streynghe
of
the
same
/
how
mych
is
it
to
be
lamented
/
to
se
arrogance
in
the
eyes
of
the
sayde
subiectes
/
as
with
breache
and
uiolacion
of
the
sayd
lawes
/
to
make
a
tumult
and
a
clamor
/
under
pretence
of
huntynge
the
fox
that
is
all
redy
dryuen
out
/
therby
to
moue
and
troble
the
hartes
of
the
good
peple
/
and
to
corrupt
suche
other
as
be
easy
for
theyr
simplicite
to
be
seduced
.
The
hunter
To
thank
allmyghty
god
for
all
hys
benefittes
whiche
he
hathe
sent
us
/
and
to
knowledge
that
they
cam
from
hym
/
when
we
haue
the
benesittes
/
it
is
i
grant
well
don
/
and
thankefully
/
but
if
thersites
the
fowlest
of
xv
thowsande
and
mo
/
shuld
thank
God
for
hys
beateous
and
well
fauored
face
/
shuld
he
not
trifle
?
Euen
so
do
ye
to
thank
God
for
it
that
ye
haue
not
/
that
is
for
accorde
and
agrement
in
the
truthe
/
when
as
the
thyrd
parte
of
the
realm
dissentethe
from
the
other
ij
partes
in
the
cause
of
religion
/
There
ar
x
thowsande
and
mo
honest
men
in
englonde
whiche
in
theyr
consciences
dissent
from
yow
/
&
hate
with
all
theyr
hartes
your
fals
doctrine
/
whiche
ye
so
ernestly
withe
worde
and
writyng
do
defende
/
There
ar
bisshoppes
in
inglond
&
many
honorable
men
of
the
tēperalti
whiche
dissent
from
yow
and
all
them
that
uphold
the
popishe
doctrine
that
ye
defende
/
There
is
not
a
citi
nor
a
great
town
in
all
englonde
where
in
ar
not
many
that
dissent
from
yow
in
doctrine
&
wold
openly
speake
agaynst
yow
if
they
durst
/
your
seruantes
of
late
wold
haue
the
pope
hede
os
te
chirche
/
the
bisshop
of
cātorberies
seruantes
will
haue
the
kynge
supreme
hede
in
hys
oun
realm
/
is
not
here
/
good
agrement
?
The
moste
parte
/
of
all
the
learned
men
both
of
oxforde
and
cambrydge
whiche
haue
bene
brougth
up
in
the
bosum
of
the
holy
scriptur
/
wold
be
delyuerde
gladly
of
the
unberable
burden
of
seruile
cerimonies
/
where
withe
they
ar
bothe
hyndered
,
from
theyr
study
and
the
laymen
ar
hyndered
from
hearynge
of
the
worde
of
god
/
The
more
then
moste
parte
of
vnlearned
mattenmūblynge
sacrifieers
whiche
can
do
nothyng
ellis
but
/
play
in
ceremonies
and
/
cast
hallywater
with
all
them
haue
takem
any
degre
in
the
canon
law
/
saue
a
uery
few
(
truely
i
know
non
)
wold
haue
the
popis
cere
moties
to
continue
still
and
yit
ye
say
that
theyr
is
so
good
agrement
in
the
truthe
/
The
cok
and
the
fox
ar
enemies
on
agaynst
an
other
/
the
fox
lo
uethe
not
the
cok
/
be
lyke
because
he
with
hys
crowyng
/
bewrayethe
the
fox
when
he
wold
on
the
night
cum
to
worry
hennes
/
Then
when
all
the
cokkes
ar
dede
/
or
ellis
put
to
sylence
/
the
fox
rekeneth
that
he
hathe
good
peace
that
he
may
worry
hennes
&
chikkinges
and
do
what
so
euer
he
lyst
/
noman
speakyng
on
worde
agaynst
hym
Go
ye
ij
footed
foxes
after
that
ye
haüe
kylled
iij
well
crowyng
cokkes
at
a
cast
for
crowyng
only
a
gaynst
yowr
doctrine
/
and
haue
pulled
all
the
fethers
of
ij
cokkes
of
kynde
/
and
haue
put
them
to
sylence
/
&
haue
brought
the
mater
so
to
pass
that
nether
cok
nor
hem
nor
chikking
for
feare
of
theyr
lyues
dare
speake
one
worde
agaynst
your
deuelish
doctrine
/
and
that
no
man
may
examin
your
doctrine
whether
it
be
argeyng
with
the
worde
of
god
or
no
/
ye
reken
that
theyr
is
good
agreament
and
peace
of
opiniones
/
in
the
realme
/
There
is
i
grante
great
accorde
and
agrement
among
yowe
traditionerres
/
and
that
non
of
yow
dissenteth
from
an
other
/
in
popistri
/
but
how
can
ye
agre
to gether
in
the
truthe
whiche
persecute
the
truthe
and
forbid
it
to
be
red
/
leste
by
redyng
of
it
men
myght
spye
out
your
noughty
lyvyng
&
deuelish
doctrine
?
The
scripture
is
as
it
were
the
lyght
of
the
day
the
preachres
ar
as
cokkes
&
wate
chemen
/
theues
&
murderers
hate
bothe
/
therfore
haue
ye
forbydden
the
scripture
/
to
be
red
openly
in
the
chir
che
/
&
put
preachres
to
silence
or
kill
them
that
be
wray
your
vngodlynes
/
What
agrement
is
thys
in
the
truthe
?
Where
ye
say
that
god
hathe
inclo
sed
thekyngis
derebeloued
subiectes
only
under
the
autorite
of
hys
maiestie
/
by
good
polytike
lawes
/
what
meane
ye
by
thes
lawes
?
meane
ye
god
dis
polytike
lawes
or
mannis
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
cannot
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
subiectes
/
vnder
the
authorite
of
the
kyngis
maiesti
alone
/
by
the
ceremonies
&
traditiones
which
ye
grant
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
under
hys
autorite
by
mannis
polytike
lawes
/
when
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
men
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
manteyn
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
alone
?
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
them
agayne
/
Mark
also
Turrian
other
subtiltie
of
the
fox
/
where
as
in
my
former
huntyng
i
made
suche
argumentes
agaynst
the
popis
ceremonies
&
traditi
ones
as
he
could
not
solute
/
now
because
he
seyng
that
he
cannot
defend
the
pope
under
the
name
of
ceremonies
&
traditiones
/
now
calleth
hym
good
polytike
lawes
where
with
the
kyngis
subiectes
ar
inclosed
under
hys
autorite
alom
/
&
after
thys
meruelous
trāsformation
/
he
makethe
the
popis
ceremonies
the
kyngis
polytike
lawes
/
Marck
also
how
that
he
wold
makethe
pope
the
kyngis
frende
whi
lsi
he
makeththe
popis
ceremonies
manteyners
of
the
kyngis
supremeci
/
for
when
as
the
pop
&
hys
doctrine
ar
al
on
/
if
the
popis
ceremonies
manteyn
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
can
/
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
vnconiured
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
unto
salt
to
hele
burnyng
agues
/
and
to
water
to
he
le
cold
dropsies
and
other
colde
diseases
?
What
polytike
law
is
it
to
orden
that
chirches
shal
be
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
can
deuise
?
What
polici
is
it
to
rrceyue
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
men
from
death
tolyfe
agayn
?
Thys
is
a
praty
polyci
to
deserue
remission
of
synnes
by
the
mixtur
of
bothe
the
partes
of
the
Sacrament
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
amam
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
prestes
shal
haue
the
hole
Sacrament
/
and
that
the
water
of
the
font
shal
be
halloweyd
/
as
thoge
the
element
took
away
original
sin
/
and
to
hold
styngkyng
water
half
a
yeare
and
more
/
and
to
put
in
the
coldest
day
of
all
winter
a
yong
tendre
infant
in
it
/
ouer
bothe
hede
and
eares
/
where
by
many
childer
ar
loste
and
many
cache
such
/
diseases
as
they
can
not
claw
of
as
long
as
they
lyue
agayn
)
Is
it
not
a
praty
polytike
law
that
thoghe
a
preste
haue
the
frenche
pox
or
the
cankre
that
he
must
spit
in
the
childes
mouthe
/
What
polytike
law
is
it
to
ordeyn
that
a
man
may
eat
so
mich
fishe
at
one
mele
as
wold
serue
for
ij
and
to
call
that
fastyng
and
to
forbid
to
eat
an
vnce
of
fleshe
&
to
suffer
men
to
eat
iiij
poundes
of
the
dayntiest
fisshes
that
can
be
found
/
and
to
suffer
the
most
norisshyng
fruites
an
strongest
wynes
that
can
be
goten
to
be
receyued
?
What
good
polytike
law
is
it
to
commande
men
to
beleue
that
no
preste
nether
any
other
man
/
can
make
an
vnaduised
uow
after
xxj
.
years
of
theyr
age
?
What
polytike
law
is
it
to
lok
up
mariages
from
prestes
all
theyr
lyfe
tyme
/
and
from
all
laymen
also
for
the
hole
halfe
yeare
?
saue
six
wekes
/
and
to
set
the
stewes
open
all
the
hole
year
no
day
that
i
her
tell
of
except
?
If
any
man
thynk
that
thys
is
not
true
red
it
that
is
writen
of
thys
mater
in
your
comon
man̄ual
in
thes
wordes
/
Traditio
uxorum
,
&
nuptiarum
solennitas
certis
temporibus
fieri
prohibentur
,
uidelicet
ah
Aduentu
Domini
usque
ad
octauas
Epiphaniae
.
six
wekes
and
six
dayes
ar
betwene
/
Et
a
Septuagesima
usque
ad
octauas
paschae
,
x.
wekes
/
Et
a
Dominica
ante
Ascensionem
Domini
usque
ad
Octauas
Pentecostes
,
iiij
wekes
.
Now
put
to
thes
the
frydayes
embryng
days
and
Apostellis
euens
/
and
ye
shall
fynde
that
the
hole
half
year
is
lokked
up
from
mariage
saue
vj.
wekes
.
What
polytike
laws
is
it
to
command
the
preste
tosyng
saynt
Maries
merites
bryng
us
vnto
the
heuenly
kyngdom
/
and
to
desyre
god
that
Petronilla
and
diuerse
other
sayntes
shuld
do
the
same
?
What
polytik
lawes
ar
thes
to
orden
that
myndeles
pypes
shall
play
that
Christen
men
shuld
syng
/
and
say
/
with
theyr
hartes
?
to
make
altares
for
sacrifices
when
all
sacrifices
ar
all
redy
sufficiently
offered
vp
that
ar
necessari
for
our
saluation
/
and
god
requirethe
of
use
no
other
sacrifices
but
the
sacrice
of
our
own
bodyes
and
of
our
prayers
?
What
polytike
lawes
is
the
popis
canon
law
which
maketh
Antichriste
under
hede
of
the
hole
Catholike
chirche
whiche
is
Christis
spouse
/
aboue
all
emperouers
and
kynges
and
all
other
lauful
polytike
gouerners
?
Now
haue
i
rehersed
all
the
maters
of
religion
/
which
i
ether
wrote
agaynst
in
my
huntyng
or
reersed
to
be
of
the
popis
makyng
/
whiche
of
all
the
ceremonies
&
traditiones
that
i
haue
rekened
here
hathe
inclosed
the
kyngis
subiectes
under
hys
autorite
/
alon
?
Whiche
of
all
thes
that
i
haue
writen
agaynst
ar
ether
good
ciuile
or
polytike
lawes
?
Not
one
/
where
fore
your
lordship
lyeth
ones
agayn
where
re
yesay
that
i
make
a
tumult
withe
the
uiolation
of
good
&
polytike
lawes
.
If
they
be
polytike
lawes
/
what
do
they
in
the
chirche
?
for
theyr
is
no
place
for
them
but
for
the
worde
of
god
alone
/
ne
ther
were
the
chirch
bare
if
alle
your
polytike
lawes
were
in
the
popis
bellies
from
whence
they
came
/
for
where
Christis
chirche
is
richely
replenisshed
with
Goddis
worde
/
there
can
no
man
iustly
complayne
that
the
chirche
is
naked
and
bare
as
ye
canonistes
meane
it
shuld
be
if
your
fathers
traditiones
were
casten
all
out
of
the
chirche
with
your
father
/
And
if
ye
wold
say
that
your
polytike
lawes
manteyn
&
fortifi
goddis
worde
besyde
that
i
haue
proued
a
great
sorte
of
them
clerely
contrari
vnto
goddis
worde
/
and
the
rest
hynderance
unto
the
preachyng
of
it
/
i
say
that
the
worde
of
god
/
whiche
cam
in
to
the
world
/
all
polytike
braynes
as
yours
ar
/
laboryng
all
that
they
cold
/
to
hold
it
out
/
bothe
withe
lawes
and
diuers
kyndes
of
dethes
nedethe
no
polytike
lawes
to
manteyn
it
/
for
as
all
thynges
that
lyue
ar
norisshede
withe
the
same
where
of
they
be
made
/
as
the
wise
man
sayethe
/
so
the
lawes
whiche
ar
of
god
and
cum
from
hym
/
ar
only
norished
/
&
man
teyned
by
allmyghty
god
/
and
receyue
no
norishement
/
nether
substance
of
any
manis
ordinance
/
Then
do
princes
manteyn
godes
worde
as
Micheas
heth
in
them
when
they
se
that
it
is
diligently
and
syncerely
preached
/
whiche
thyng
when
they
do
/
it
hathe
no
nede
/
master
gardiner
/
of
your
fathers
traditiones
and
yowris
/
to
manteyn
it
&
to
further
it
.
Where
as
ye
say
that
i
make
a
tumult
&
a
clamore
and
seduce
the
peple
/
thys
sklander
suffer
i
comon
withe
the
prophetes
withe
Christe
and
hys
apostelles
&
all
other
good
men
whiche
euer
at
any
tyme
assayd
to
destroy
/
&
driue
away
/
olde
and
longe
roted
idolatri
/
or
any
other
deuelishe
doctrine
.
Euen
so
do
ye
now
unto
me
as
the
masters
of
a
certayn
mayd
whiche
had
in
hyr
an
euel
sperit
/
did
unto
Paule
/
Thys
made
whiche
had
thys
spirite
in
hyr
/
brought
no
smal
aduantage
unto
hyr
masters
by
prophecyinge
/
and
when
Paule
cam
by
with
hys
companiones
/
she
folowed
them
and
cryed
and
sayd
thes
men
ar
the
seruantes
of
the
hyest
god
/
whiche
shew
yow
the
way
of
helthe
/
an
thus
did
she
many
dayes
/
but
Paule
not
abydyng
that
/
turned
hym
and
sayd
unto
the
spiret
i
commande
the
by
the
name
of
Iesu
Christe
to
go
out
of
hyr
/
and
in
the
self
houre
he
went
out
/
but
hyr
masters
seyng
that
the
hope
of
theyr
aduantage
was
gone
/
took
Paul
and
Silas
an
brought
them
to
the
court
or
lawhouse
to
the
ruelers
/
and
they
delyuered
them
vp
to
the
officers
sayng
thes
men
troble
our
citi
/
and
yit
ar
they
iewes
and
teache
ordinances
that
we
whiche
ar
romanes
ought
not
to
receyue
and
kepe
/
and
then
was
the
appostelles
bet
and
scorged
/
The
bisshop
of
romis
canon
law
withe
hys
deuelyshe
ceremonies
entred
into
the
chirche
of
Englond
and
brought
no
smal
aduantage
unto
the
pope
the
master
of
thys
doctrine
and
to
hys
childer
/
of
the
same
law
and
traditiones
/
all
ye
that
haue
in
Englonde
the
bisshop
of
romis
mark
in
yowr
crownes
receyne
miche
profit
and
aduantage
/
and
thoghe
i
know
that
your
father
the
pope
in
hys
ceremonies
and
canon
law
aloweth
with
hys
voice
Christis
doctrine
/
yit
seyng
that
i
know
that
he
doth
that
for
that
intent
that
/
he
may
tary
stil
in
the
chirche
&
be
undryuen
out
to
flatter
preachers
with
all
/
and
to
purches
credence
unte
hys
〈…〉
●octrine
/
i
thynck
that
for
all
hys
namyng
〈◊〉
Iesu
and
flatteryng
of
the
Apostelles
/
that
hys
hole
heape
of
Traditiones
is
to
be
castenn
out
/
And
as
the
romanes
appeched
paule
and
hys
companiones
of
a
tumult
and
of
trublynge
theyr
city
/
because
they
saw
that
theyr
vantage
was
loste
when
the
spirit
was
cast
out
/
so
ye
fautors
of
the
romishe
doctrine
feryng
that
your
pom●●s
state
shuld
be
minisshed
if
the
popis
traditio●es
/
shud
be
dryuen
out
with
the
pope
/
ye
accuse
me
of
a
tumult
and
a
clamore
/
because
i
wold
haue
the
bisshop
of
romis
doctrine
whiche
is
a
fals
sprete
of
propheci
/
entred
in
to
the
chirche
/
cast
clerly
all
together
out
of
the
chirche
/
And
whether
i
haue
bene
accused
by
yow
and
youres
/
to
the
rulers
and
haue
ben
ponisshed
openly
or
no
/
my
tormentoures
whiche
ar
yit
a
lyue
/
can
testi
fi
/
and
if
i
were
at
thys
hour
with
in
your
reche
/
i
shuld
not
escape
so
lyghtly
as
paule
and
silas
did
/
If
ye
say
unto
me
as
Ahab
sayd
unto
Ely
the
prophete
/
art
thow
he
that
troblethe
all
Englonde
?
i
answe
yow
as
Eli
answered
Ahab
/
I
troble
not
Englond
butthow
and
thy
fathers
howse
/
betause
ye
haue
left
the
commandementes
of
god
and
thow
goest
after
baal
/
Thys
is
no
new
thyng
then
that
false
prophetes
&
maeteyners
of
idolatri
/
do
call
them
that
labor
to
dryue
idolatri
away
/
troblers
and
seducers
of
the
comon
welthe
/
Now
is
it
tyme
to
cum
unto
that
poynte
where
yesay
that
the
fox
is
dryuen
out
all
redy
/
If
he
be
driuen
out
all
redy
ye
grant
that
he
was
once
amnoge
yow
/
Then
if
ye
durst
answere
me
directly
to
my
question
i
wold
ax
yow
whether
the
fox
whiche
ye
haue
dryuen
out
all
redy
was
the
bisshop
of
romis
body
or
hys
do-doctrine
/
if
ye
say
that
he
was
the
bisshop
of
romis
doctrine
/
ye
make
a
lye
agaynst
your self
for
ye
say
that
hys
doctrine
is
good
and
worthy
to
beholden
and
that
only
so
miche
of
hys
doctrine
is
to
be
reiected
as
was
worthely
to
manteyn
hys
autorite
to
be
reiect
/
and
all
hys
doctrine
was
not
to
manteyn
hys
autorite
/
then
was
not
all
hys
docrine
after
yowr
mynde
worthy
to
be
reiect
/
&
that
whiche
ye
reken
good
that
hold
ye
still
/
Then
i
wil
reason
with
yow
thus
/
the
popis
doctrin
and
the
pope
ar
all
one
/
but
ye
hold
all
the
popis
doctrine
still
sauyng
the
supremeci
/
and
ij
or
iij
trifles
mo
er
go
ye
hold
still
the
hole
pope
sauynge
hys
supremaci
and
ij
or
iij
trifles
that
ye
haue
taken
from
hym
.
If
that
a
duke
commanded
hys
hunt
to
kyl
a
certayn
fox
in
a
wod
whiche
had
kylled
many
of
hys
fyghtyng
cokkes
/
and
other
pullen
/
if
the
hunt
shuld
only
cut
of
the
foxes
eares
/
and
clip
of
hys
nayles
and
so
let
hym
go
/
were
thys
fox
kylled
/
had
thys
hunt
kept
hys
masters
commande
ment
?
no.
And
whi
?
for
his
masters
mynde
was
that
he
shuld
fyll
no
mo
cokkes
.
Then
who
will
say
that
ye
haue
kylled
or
dryuen
away
the
romishe
fox
/
whiche
haue
only
pared
of
hys
supremite
/
&
hold
all
the
reste
of
the
fox
still
/
and
call
them
heretikes
whiche
only
barked
at
suche
ordinances
as
ye
grant
your self
ar
of
the
foxes
makyng
?
ye
grant
your self
that
the
popis
doctrine
contrari
to
the
scripture
is
the
pope
/
and
suche
haue
i
proued
in
my
former
booke
that
ye
hold
still
/
then
is
it
not
true
that
ye
say
that
the
fox
is
dryuen
away
all
redy
/
The
fox
/
say
ye
/
is
all
redy
dryuen
out
/
and
so
sayethe
the
fox
him self
.
But
x.
thousand
enemies
of
the
fox
/
sayethe
that
he
is
not
dryuen
out
and
i
whiche
was
thrise
bitten
in
Englonde
withe
the
fox
sence
that
tyme
/
that
ye
sayd
he
was
dryuen
out
/
say
/
that
he
is
not
dryuen
out
/
whether
shal
more
credence
master
gardiner
begyuen
vnto
me
&
to
x.
thousande
mo
or
to
your
father
the
fox
and
to
yow
in
whose
hows
of
late
a
yong
fox
or
ij
was
founde
as
ye
camot
your selfe
deni
?
The
properti
of
a
fox
is
to
be
wylye
and
crafty
/
&
when
he
is
in
ieperdi
of
dethe
/
to
fayn
hym self
dede
all
redy
/
that
so
he
may
escape
/
as
it
chanced
once
in
the
north
cuntre
/
A
certayn
four
foted
fox
/
lept
in
at
a
wyndow
in
to
a
hows
in
the
cuntre
whos
walles
was
deper
with
in
then
with
out
/
and
when
he
was
ones
in
/
he
worried
all
the
wyues
hennis
and
cokkes
of
the
howse
/
the
good
wyfe
in
the
mornyng
betyme
spying
hyr
hennes
and
chikkinges
all
worried
/
looked
a
bout
hyr
and
spyed
the
fox
&
all
to
knokked
hym
on
the
pate
with
a
knoke
/
tyl
he
gaped
and
lay
downe
as
dede
/
the
wyfe
trayled
hym
owt
to
the
myddyng
/
for
dede
wher
to
cam
all
the
neybores
and
childern
of
the
strete
to
wonder
at
the
fox
/
but
after
that
the
old
folck
was
gon
/
none
standyng
about
hym
but
childern
/
the
fox
toke
hym
to
hys
fete
and
ran
away
to
the
wod
/
and
kylled
hennes
afteras
he
dyd
before
.
So
the
ij
foted
fox
your
father
for
a
pretence
can
say
that
he
is
dryuen
out
of
Englond
all
redy
/
for
feare
that
men
shuld
go
more
cruestly
a
bout
to
dryue
hyme
out
in
dede
/
when
as
he
lurketh
still
in
your
howse
and
suche
other
canonistes
houses
/
where
as
he
gitteth
comonly
a
litter
or
ij
of
yong
fox
whelpes
euery
yeare
/
Therfore
where
as
ye
say
that
he
is
all
redy
dryuen
out
/
ye
do
that
/
but
to
saue
hym
/
as
a
couetous
and
theuishe
old
wyfe
sayd
to
a
warryner
for
the
sauyng
of
hyr
cat
Thys
cat
was
a
conny
worryer
and
did
myche
harme
in
the
warren
/
the
warriner
catched
the
cat
at
last
/
and
hanged
hyr
up
with
polecattes
&
other
murderers
of
conyes
/
as
the
cat
was
in
hangyng
hyr
mastres
whiche
had
eaten
many
a
good
rabbet
of
the
cattes
catchyng
/
and
fayn
wold
haue
eaten
mo
/
sayd
to
the
warriner
/
syr
thys
cat
i
warrand
yow
is
well
enoghe
hanged
/
i
pray
you
gyue
me
hyr
that
i
may
make
me
a
stomingere
of
hyr
skin
/
the
cat
lept
still
and
the
wyfe
euer
sayd
she
is
dede
inoghe
/
when
the
cat
stirred
no
mor
the
wyfe
knowyng
that
a
cat
was
a
beste
that
not
shortlly
dye
/
axed
the
cat
ones
agayn
/
and
bare
the
warriner
in
hand
that
she
was
thorowly
dede
/
Was
it
not
lyke
but
that
thys
wyfe
hoped
that
she
shuld
haue
hyrcat
alyue
agayne
if
the
warriner
had
don
no
more
to
the
cat
after
that
she
had
axed
hyr
?
euen
so
ye
say
that
the
fox
is
al
redy
dryuen
away
/
that
noman
shuld
go
any
more
aboute
to
dryue
hym
out
in
dede
/
for
ye
know
that
if
the
romishe
fox
be
no
more
kylled
in
Englond
then
he
is
kylled
yit
/
that
he
may
well
aryse
up
agayn
and
do
as
he
had
wont
to
do
in
Englonde
in
tymes
paste
/
Seynge
ye
say
that
he
is
dryuen
out
all
redy
at
what
tyme
was
he
dryuen
out
/
or
he
was
not
dryuen
out
at
all
/
as
far
as
i
can
gather
in
yowr
booke
ye
mean
that
then
was
he
dryuen
out
or
ellis
neuer
/
when
he
was
first
no
more
suffered
to
be
called
supreme
hede
of
the
chirche
in
Englonde
/
But
after
that
tyme
i
will
proue
yow
/
that
he
was
in
Englonde
/
ther
fore
is
he
not
dryuen
out
at
all
/
There
was
certayn
yong
foxes
found
in
Englond
certayne
in
in
your
howse
/
and
certayn
in
other
bisshoppes
howses
/
whom
/
we
call
papistes
/
of
whiche
sum
ran
away
/
and
sum
was
taken
and
wold
not
deny
theyr
father
till
they
dyede
/
In
that
hole
where
as
yong
foxes
ar
found
whelped
and
brought
up
must
ther
nedis
a
fox
be
or
lately
haue
bene
/
but
in
your
hows
and
in
other
of
your
felowes
howses
sence
the
popis
supremeci
was
taken
from
hym
/
was
found
certayn
yong
foxes
whelped
and
brought
vp
/
it
foloweth
therefore
that
sence
the
tyme
that
the
popes
supremecie
was
taken
from
hym
that
the
pope
was
in
Englonde
and
gat
childer
in
your
felowes
howses
/
If
ye
answere
that
the
foxes
whelpes
wer
gotten
in
Englond
before
that
tyme
/
how
happeneth
that
ye
haue
suche
a
●ely
nose
to
smel
out
an
heretike
if
he
be
a
great
way
from
yow
/
and
yit
cannot
smel
out
a
papist
whiche
is
in
company
with
yow
more
then
seueu
yeares
?
ye
stop
be
lyke
the
one
syde
of
your
nose
/
becaus
ye
will
smell
non
/
or
because
the
sauour
of
a
papist
is
so
naturall
and
plesant
unto
yow
that
it
greuethe
yow
not
/
and
therfore
complayn
not
to
any
man
of
that
smel
/
as
men
only
use
to
complayn
of
suche
smelles
as
pleas
them
not
/
How
happeneth
it
that
if
thes
whelpes
were
gotten
so
long
a
go
that
they
were
all
found
in
thos
bisshoppes
howses
whiche
ar
▪
manteyners
of
ceremonies
and
mannis
traditiones
and
not
in
the
bisshoppes
howses
whiche
set
no
store
by
your
fathers
ceremonies
and
ar
called
fouorers
of
the
new
learnyng
?
It
is
easy
to
know
the
cawse
for
as
byrdes
of
on
kynde
and
color
flok
and
flye
allwayes
together
/
so
the
papistes
will
euer
be
to gether
/
that
on
may
euer
help
another
/
not
only
with
numbre
as
sterlynges
do
when
they
ar
aferde
of
the
hauk
/
but
also
to
consult
&
take
counsel
together
how
theyr
sect
myght
be
best
promoted
manteyned
&
set
forward
/
I
dowt
not
but
theyr
ar
sum
noble
men
in
Englond
whiche
wil
reson
thus
with
yow
one
day
/
in
thys
bisshopis
hows
whiche
is
a
manteyner
of
mannis
traditiones
/
was
found
one
nest
of
papistes
&
in
that
bisshopis
howse
whiche
is
a
manteyner
of
mannis
rraditiones
was
found
an
other
nest
of
papistes
and
so
withe
the
thyrde
bisthop
&
sic
de
sin
gulis
,
and
so
withe
all
the
teste
of
them
that
ar
man
teyners
of
ceremonies
/
ergo
all
the
bisshopes
how
ses
of
Englond
whiche
ar
manteyners
with
gardiner
of
mannis
traditiones
ar
nestes
of
papistes
and
theyr
swarmes
of
ceremonies
/
ar
the
fox
holes
and
couers
where
in
the
yong
foxes
brede
and
the
old
hyde
them
in
tyla
better
tyme
cum
If
that
ye
answer
master
gardiner
/
that
ye
bewrayed
your
seruanres
as
soun
as
ye
knew
that
they
were
papistes
/
i
reken
that
for
that
caus
ye
bewrayed
them
that
a
beuer
biteth
of
hys
stones
as
sum
write
/
or
ellis
for
the
same
cause
that
on
tom
story
steelgate
bewrayed
hys
sonnes
at
the
sessioues
in
neuwcastel
/
Tom
story
was
a
strong
thefe
and
had
iiij
tall
felowes
to
hys
sonnes
whiche
was
as
well
learned
in
theuery
as
he
was
/
tome
heard
tell
that
he
was
complayned
/
of
&
therfore
hasted
out
of
the
town
/
but
as
he
was
goynge
furth
he
met
sodenly
with
the
sherif
&
therfore
he
fearyng
that
he
shuld
be
taken
hym self
sayd
vnto
the
sherif
master
sherif
/
if
ye
wold
fayn
take
theues
lay
handes
on
sum
of
my
sonnes
for
by
my
sawl
they
ar
fals
theues
&
i
cannot
do
with
all
/
the
hang
mannes
will
not
be
rueled
by
me
/
Euen
so
ye
whiche
teache
your
seruantes
all
the
tym
that
they
ar
with
yow
so
diligently
ceremonies
and
mannis
traditiones
whiche
ar
the
uery
sedes
of
popistris
and
make
then
withe
your
example
hate
all
them
that
hate
papistrye
/
when
ye
ar
complaynid
of
&
accused
of
papistri
your selues
then
for
the
sauegard
of
your selues
offer
up
your
seruantes
/
and
when
ye
ar
blamed
for
holdyng
suche
in
your
howses
and
that
ye
haue
not
taght
them
better
/
ye
say
ye
cannot
do
with
all
/
But
i
meruel
thogh
men
wink
and
ouerse
your
doynges
if
god
ponish
yow
not
on
day
for
bryngyng
up
your
seruantes
so
vngodly
and
popishely
/
as
he
ponisshed
ely
the
preste
for
the
slak
lokyng
to
the
amendment
of
hys
sonis
maners
/
I
reken
uerely
that
if
that
excellent
yong
man
germane
gardiner
had
ben
broght
up
in
the
bisshop
of
cantorberries
house
as
he
was
in
youris
/
that
he
shuld
neuer
haue
bene
a
papist
/
and
comne
to
that
dethe
that
he
cam
to
/
Ther
fore
let
all
men
take
hede
how
they
put
theyr
chylder
to
scool
to
yow
/
leste
they
learn
of
yow
the
lesson
in
your
house
that
germane
did
/
&
make
the
same
ende
that
he
made
/
yow
say
that
the
for
is
all
redy
dryuen
out
&
i
say
that
he
is
in
Englond
still
/
let
us
nuw
se
how
well
ye
can
proue
that
he
is
dryuen
out
all
redy
/
hys
deuelysh
doctryne
remanyng
still
and
by
yow
and
youres
so
manfully
manteyned
.
The
rescner
But
thus
strangely
the
deuel
setteth
furthe
hys
malice
/
and
hunteth
sumtyme
roryng
lyke
alyon
to
deuoure
the
good
/
somtyme
sleyghtly
lyke
the
fox
/
whome
he
pretendeth
to
chace
away
/
And
seing
it
hathe
pleased
the
kyngis
maiesti
/
thys
hunter
may
be
examined
/
&
for
want
of
the
presence
of
theman
/
to
consydre
the
chefe
poyntes
&
matters
of
the
booke
/
i
trust
so
in
differently
to
handle
the
examination
/
as
what
so
euer
name
the
man
hathe
he
may
appere
to
yow
/
of
suche
sorte
as
hys
book
wel
examined
/
dothe
playnly
declare
/
the
man
calleth
hym self
wraghton
/
&
pretendyng
in
the
begynnyng
of
hys
booke
to
write
suche
matter
as
he
wold
haue
cum
to
the
kyngis
maiesties
knowledge
/
he
can
not
be
content
to
attributto
that
stile
to
hys
maiesti
where
withe
the
hole
realme
hathe
trewly
agreede
hys
hygnes
shuld
be
honored
/
to
be
supreme
hede
of
the
chirche
of
Englond
&
irelande
/
Thys
can
haue
no
pretence
of
ignorance
and
simplicite
/
but
it
is
a
playn
declaration
of
pryde
and
arroganci
.
In
hys
preface
to
the
kyngis
maiesti
/
he
confessethe
hys
ignorance
of
huntyng
whereby
he
beleuethe
to
haue
the
more
learnyng
whiche
of
what
sorte
it
is
shal
after
apere
.
The
hunter
Where
as
ye
call
me
proud
&
arrogant
/
because
i
call
not
the
kyng
our
master
the
supreme
hede
of
the
chirche
of
Englond
and
irlande
whiche
i
owght
to
haue
don
because
the
hole
realm
hathe
gyuen
it
unto
hym
/
ye
declare
your self
more
to
be
a
blood
sekyng
&
aflatteryng
canoniste
them
a
learned
diuyne
/
for
a
learned
diuine
wold
haue
reproued
my
fact
if
it
had
bene
vnlawfull
/
by
&
by
withe
a
text
or
ij
of
the
scripture
&
/
not
haue
cited
the
multitude
for
autorite
/
as
old
wyues
do
for
lak
of
scripture
/
when
they
wold
manteyn
any
old
superstition
which
hathe
bene
long
used
of
many
/
If
the
kyng
be
therfor
lawfully
hede
of
the
chirche
of
Englonde
&
ire
lande
/
because
the
hole
realme
hathe
agreed
ther
to
/
then
when
all
the
hole
realm
consented
that
the
pope
shuld
be
called
the
hede
of
the
chirche
of
Englonde
he
was
lawfully
called
the
hede
of
the
chirche
of
englonde
/
If
it
be
a
good
argument
to
say
the
hole
realme
do
the
it
ergo
it
must
nedis
be
true
.
A
litle
before
ye
haue
bylded
the
kyngis
supremeci
vpon
the
popis
traditiones
/
&
here
ye
bylde
it
vpon
a
multitud
of
men
/
haue
ye
no
better
fundacion
for
it
/
than
so●itrow
it
will
ones
break
out
that
ye
hold
in
so
closly
/
But
to
the
purpose
agayne
/
when
as
supreme
gouernoure
in
earthe
under
god
/
betokeneth
as
myche
as
supreme
hede
dothe
/
and
is
as
honorable
a
terme
for
the
maiesti
of
a
kyng
as
the
other
is
/
what
nede
ye
make
so
myche
besynes
a
bout
a
worde
when
as
i
haue
gyuen
the
kynge
in
the
title
that
i
gaue
hym
so
myche
honor
as
is
lawful
to
gyue
unto
any
erthly
man
by
the
worde
of
god
/
Where
as
i
named
hym
supreme
gouernour
under
god
/
i
excluded
bothe
emperour
&
pope
&
all
other
that
myght
seme
to
haue
any
hy
autorite
/
or
myght
derogate
any
thyng
from
the
kyngis
supremite
.
And
be
cause
supreme
gouernour
semed
unto
me
a
more
honorable
title
and
more
becomly
for
a
kyng
then
to
be
called
hede
of
the
chirche
as
antichrist
callethe
hym self
/
and
certayn
wanton
persones
where
as
i
haue
bene
therfore
call
the
kyngis
hyghenes
pope
of
Englond
becaws
ye
gyue
hym
the
title
that
the
pope
hade
/
i
changed
that
terme
in
to
a
better
/
and
haue
taken
the
occasion
of
mokkyng
of
our
prince
a
way
/
But
lest
ye
or
any
other
/
shuld
thynk
that
i
shuld
deny
that
the
kyng
is
supreme
hede
of
the
chirche
of
Englond
and
irelonde
/
i
hold
as
well
as
ye
do
that
he
is
supreme
hede
of
the
chirche
of
Englond
and
ireland
/
if
ye
under
stande
by
thys
worde
chirche
an
outwarde
gatheryng
to gether
of
men
and
wymen
/
in
a
polytike
ordre
/
But
if
ye
take
thys
worde
chirche
in
the
signification
that
it
is
taken
in
the
xvj
.
of
Matthew
/
and
to
the
Ephesianes
the
first
and
fift
/
and
to
the
Colossianes
the
first
chapter
/
i
deny
that
the
kyng
or
any
erthly
man
/
may
be
called
hede
of
the
chirche
saue
only
Christe
for
the
chirche
that
is
spoken
of
in
the
xvj
.
of
Matthew
of
that
nature
that
the
gates
of
hell
can
not
preuale
agaynst
it
then
he
that
must
be
the
hede
of
that
chirche
/
must
be
suche
on
as
the
gates
of
hell
cannot
preuale
/
for
the
body
and
the
hede
must
be
of
one
nature
/
but
we
ar
suere
of
no
mo
suche
but
of
Christe
alone
/
therfore
/
ar
we
only
suer
that
Christe
is
the
hede
of
that
chirche
/
The
kyng
our
master
hathe
suche
autorite
gyuen
hym
of
god
as
all
other
kynges
haue
and
haue
had
and
nether
more
nor
less
but
nether
the
Emperour
nor
kyng
herode
in
Christes
tyme
was
ghostly
or
mystical
hed
of
the
chirch
but
only
polytike
hedes
of
the
chirche
therfore
/
our
master
is
only
politike
hede
of
the
chirche
of
Englonde
and
not
misticall
and
ghostly
hede
of
it
/
An
euel
prince
and
a
uitious
lyuer
hathe
as
mych
autorite
gyuen
hym
of
god
as
a
good
and
a
uertuous
/
and
all
a
lyke
/
but
euery
uitious
kyng
is
a
membre
of
the
deuel
/
and
no
membre
of
the
deuel
can
be
hede
of
Christes
mysticall
body
whiche
is
the
chirche
/
then
can
no
prynce
be
a
mysticall
or
sprituall
hed
of
the
chirche
whiche
is
Chrystis
mysticall
body
/
But
leste
we
shuld
reson
without
a
suer
grounde
/
heare
what
the
scripture
sayethe
of
the
hede
of
the
chirche
/
Paul
unto
the
Ephesianes
in
the
first
chapter
writetht
thus
of
Christe
god
hath
subdued
all
thynges
vnder
hys
fete
and
hathe
gyuen
hym
to
be
an
head
aboue
all
thynges
/
to
hys
chirche
whiche
is
hys
body
/
So
far
Paul
/
then
is
the
chirche
Christis
body
/
was
kyng
herode
the
virgine
Maries
mysticall
hede
/
and
spirituall
hede
of
the
Apostelles
and
of
the
rest
of
Christis
chirche
?
or
was
the
Emperour
the
spirituall
hede
of
Christes
chirche
in
thos
dayes
?
if
ye
say
nay
/
no
more
is
any
man
in
earth
now
hede
of
Christis
mysticall
body
whiche
is
the
chirche
Paul
also
to
the
Ephesianes
in
the
v.
chapter
sayethe
/
the
husband
is
hede
ouer
hys
wyfe
as
Christe
is
hede
of
the
chirche
but
a
good
husband
will
haue
no
mo
hedes
of
hys
wyfe
/
but
hymself
alone
/
so
nomore
will
Christe
haue
any
mo
hedes
of
hys
mystical
body
and
hys
spouse
the
chirche
but
hym self
nether
is
it
nedeful
to
haue
any
spirituall
/
vnder
hede
of
thys
hys
mystical
body
for
lak
of
hys
presence
for
he
hath
promysed
us
that
he
will
be
with
us
unto
the
ende
of
the
world
/
And
as
concernyng
spirituall
maters
Christe
gaue
unto
peter
as
myche
autorite
as
he
gaue
unto
any
kyng
or
Emperour
that
ether
is
or
was
or
shall
be
/
when
he
gaue
hym
the
keyes
of
the
kyngdom
of
heuen
but
he
made
not
peter
nether
any
other
of
the
Apostelles
nether
Chefe
hede
of
the
chirche
/
nether
vnder
hede
of
it
/
therfore
ar
nether
Emperoures
nor
kynges
popes
nor
bisshopes
nether
vnder
nor
ouer
spiritual
hedes
of
the
chirche
whiche
is
Christes
mystical
body
/
To
conclud
i
hold
that
the
kyng
our
master
is
the
suprem
polytike
hede
vnder
god
both
of
all
the
spiritualti
/
and
also
of
the
temperalty
of
England
and
irelande
and
that
there
is
nether
spirituall
nor
politike
hede
in
earthe
aboue
hym
/
nether
bisshop
kyng
nor
emperour
/
If
thys
be
not
enoghe
that
i
gyue
unto
the
kyngis
hyghnes
tell
me
what
more
is
to
be
gyuen
by
the
scripture
and
i
shal
be
glad
to
gyue
hym
it
.
The
rescuer
The
man
pretendeth
to
hunt
the
romishe
fox
/
and
assigneth
ij
places
specially
one
vnder
the
aultare
/
&
another
under
the
chalice
where
by
he
declarethe
where
at
he
shoteth
Albeit
he
wold
gladly
dissemble
it
/
yit
he
cannot
utterly
hyde
it
he
is
angrie
withe
the
aultare
/
&
withe
the
chalice
/
and
fareth
as
miners
do
that
intend
to
throw
down
ther
neyborres
hows
pretendyng
to
fynde
an
othar
/
ye
may
sown
se
wherfore
he
seketh
that
fyndeth
fault
in
the
altare
and
chalice
but
let
us
heare
the
man
speake
/
&
examin
hys
resones
whether
ther
be
any
reson
in
them
.
Thus
he
begynneth
hys
huntyng
ye
lordly
bisshoppes
etc.
The
hunter
Where
ye
say
that
i
hunt
the
fox
vnder
the
chalice
/
and
therby
mean
that
i
hunt
agaynst
the
Sacrament
/
your
lordship
lyethe
as
ye
had
wont
to
do
/
for
i
say
not
that
the
fox
is
vnder
the
chalice
/
but
i
say
that
i
trust
that
if
the
kyng
fynde
the
fox
vnder
the
chalice
/
that
he
will
no
more
suffer
hym
to
haue
sauctuarj
there
/
then
Salomon
suffered
ioab
to
haue
any
sanctuarij
of
the
aultare
/
When
i
say
thoghe
steuen
gardiner
had
brought
up
of
hys
costes
/
all
the
lordes
children
of
Englond
/
yit
i
trust
for
all
that
/
if
he
can
be
proued
a
papist
/
that
the
kyng
will
ponish
hym
as
he
hathe
deserued
/
dothe
it
now
folow
that
i
haue
sayd
that
ye
haue
brought
up
all
the
lordis
childer
in
Englond
?
at
your
costes
?
i
reken
nay
/
So
it
foloweth
not
that
i
hunt
the
fox
under
the
chalice
because
i
desyre
the
kyng
to
let
hym
haue
no
refuge
there
.
Howbeit
if
the
fox
schuld
crepe
ether
in
to
/
or
under
the
chalice
as
he
crept
in
to
the
canon
of
the
mess
/
from
whence
the
kyng
fet
hym
out
/
&
i
shuld
hunt
hym
out
of
the
chalice
or
from
in
under
the
chalice
it
foloweth
not
that
i
were
angry
withe
the
chalice
or
intended
any
hurt
to
the
Sacrament
therfore
/
ye
do
not
say
the
truthe
wher
ye
say
that
i
hunt
the
fox
under
the
chalice
and
your
meanyng
is
as
false
where
ye
priuely
meane
that
intend
to
write
agaynst
the
Sacrament
/
I
sought
the
fox
among
yow
bisshoppes
&
prestes
/
&
was
he
not
of
late
found
in
your
secretari
whereas
he
hathe
bene
so
long
secretely
hyd
?
ye
dissemble
that
i
sought
hym
among
yow
/
and
yit
the
title
of
my
book
testifieth
that
i
ment
that
he
was
among
yow
/
i
sought
the
fox
also
in
the
chirche
and
a
bout
the
altare
where
as
i
thought
that
he
was
/
and
there
i
am
suere
he
is
and
hathe
taken
sanctuari
and
will
theyr
so
long
abyde
tyll
Solomon
take
hym
by
uiolence
away
from
the
altare
and
ponish
hym
acordyng
to
hys
deseruynges
.
The
rescuer
He
askethe
whether
the
kyngis
maiesti
bannisshed
the
popes
name
hys
purseand
hys
doctrine
.
The
hunter
Thys
bisshop
is
no
more
ashamed
to
lye
then
a
beste
is
ashamede
to
go
barefot
/
for
i
sayd
thes
wordes
only
that
folow
/
hoo
ye
lordly
bisshoppes
&
ye
clene
fingred
gentlemen
of
the
clergy
/
is
not
the
fox
of
rome
otherwise
called
papa
among
yow
?
What
was
the
pope
that
the
kyng
commanded
yow
to
dryue
out
of
Englonde
?
When
as
thes
wer
my
wordes
/
ar
ye
not
ashamede
to
say
that
i
ax
the
kyngis
maiesti
whether
he
hath
bannysshed
the
popis
purse
/
name
/
and
doctrine
?
Ar
ye
lordelly
bisshoppes
and
the
cleene
fingerede
gentle
men
of
the
clergye
the
kyngis
maiesti
?
it
apperethe
playnly
that
ye
meane
so
/
or
ellis
ye
wold
not
iudge
that
to
besayde
unto
the
kyngis
maiesti
/
what
soeuer
is
sayd
unto
yow
and
to
the
reste
of
the
clergye
/
let
men
that
haue
leysure
here
of
gather
more
of
your
meanyng
.
Moreouer
i
axed
not
whether
the
kyngis
maiesti
bannisshed
/
nether
whether
ye
proud
prelates
bannisshed
the
popis
name
/
purse
and
doctrine
/
(
for
i
knew
well
that
the
popis
doctrine
was
still
vnbannisshed
among
yow
)
but
i
axed
of
yow
foxes
whelpes
/
what
was
the
pope
that
the
kyng
commanded
yow
to
bannysh
away
/
and
wher
as
i
say
/
commande
to
bannyshe
/
ye
make
bannyshe
alone
/
as
to
command
to
bannishe
/
&
to
banishe
folowed
by
&
by
from
the
master
to
the
seruant
/
If
that
your
bannishe
had
bene
all
one
with
the
kyngis
command
to
banishe
/
&
the
on
had
folowed
conse
quently
of
/
the
other
/
we
had
had
no
nede
at
thys
tyme
to
babble
so
mych
of
that
bestis
bamisshemēt
.
The
rescuer
And
by
thys
distribution
the
man
makyng
hym self
an
swere
to
eche
membre
&
parte
deuyseth
hym self
matter
there
upon
to
triumphe
/
But
if
an
other
shuld
answer
hym
/
he
wold
say
that
the
kyngis
maiesti
bannisshed
not
the
bisshop
of
rome
/
ether
for
hys
name
alone
/
for
hys
purse
alone
or
for
hys
doctrine
alone
/
but
for
all
to gether
.
The
hunter
Here
ye
answer
nothyng
to
the
purpos
for
the
questione
was
not
whether
the
kyng
had
bannisshed
the
pope
for
hys
name
purse
or
doctrine
/
but
it
was
whether
the
pope
whiche
the
kyng
commanded
yow
to
dryue
out
of
Englonde
/
was
the
popis
name
or
hys
doctrine
or
hys
purse
/
and
ye
make
no
answer
to
that
questione
/
but
to
the
great
dishonor
of
the
kyng
and
of
the
hole
realm
answer
/
that
the
kyng
hathe
bannisshed
the
pope
for
hys
purse
/
Is
not
thys
a
swete
hearyng
to
heare
on
of
the
kyngis
counsel
to
say
that
the
kyng
hathe
bannisshed
the
pope
for
hys
purse
?
And
then
ye
say
that
he
hath
bannisshed
the
pope
not
for
hys
purse
alone
but
for
hys
purse
name
and
doctrine
all
together
.
The
rescuer
And
not
for
all
to gether
so
as
all
to gether
were
nought
but
for
all
to gether
so
far
as
he
misusethe
them
.
And
as
touchyng
hys
name
so
far
as
it
shuld
signifi
a
superiorite
/
aboue
all
princes
and
chalenge
a
dominion
in
thys
realme
/
so
far
is
the
name
of
pope
bannisshed
/
But
els
the
god
man
pope
of
trumpyngton
may
in
Englond
lyue
quietly
/
for
the
name
was
neuer
abhorred
but
as
it
brought
a
wrong
persuasione
of
the
bisshop
of
rome
/
by
that
name
/
where
as
els
the
bisshop
of
rome
/
men
call
hym
still
withe
out
danger
/
And
as
concernyng
hys
purse
as
it
was
worthely
expelled
/
so
was
it
not
because
any
mony
myght
be
taken
of
the
spiritualti
by
theyr
iust
superioures
/
but
because
it
myght
not
be
iustly
taken
of
hym
that
was
nether
superior
/
nether
yit
did
any
thyng
for
it
.
The
hunter
Se
as
the
fox
runnethe
out
and
in
as
it
were
in
a
sophistri
mase
/
sum
tyme
bakward
and
sum
tyme
forwarde
/
that
my
houndes
shuld
not
fynde
hym
/
How beit
i
gather
thys
of
hys
sayng
that
the
popis
purse
and
hys
doctrine
abyde
still
in
Englonde
only
so
myche
of
them
taken
away
as
the
pope
hathe
abused
and
that
the
rest
of
the
popis
doctrine
and
hys
purse
whiche
gardiner
&
hys
felowes
can
occupy
well
/
may
lawfully
tary
still
in
Englonde
/
The
rescuer
And
as
concernyng
such
doctrine
as
was
under
hym
taught
it
was
neuer
under
stand
of
any
good
man
that
all
that
whiche
was
taught
ether
by
the
bisshop
of
rome
/
or
vnder
hys
autorite
/
was
hys
own
doctrine
/
&
to
be
cast
away
/
but
only
that
whiche
was
worthely
to
manteyn
hys
auctorite
to
be
reiect
with
hym
.
The
hunter
The
fox
thoghe
he
be
uery
wyly
in
kepyng
of
hys
own
consel
/
yit
hathe
he
once
vttered
hys
meanyng
/
and
holdethe
that
only
thos
doctrines
of
the
bysshop
of
rome
ought
to
be
put
away
where
withe
he
manteyneth
hys
supremecie
/
for
he
sayethe
only
/
whiche
worde
excepteth
all
other
/
and
therby
hemeaneth
that
all
other
doctrines
teache
they
neuer
so
myche
idolatri
/
superflition
and
deuelishnes
/
ought
to
continu
in
Englond
still
.
Is
not
thys
to
cut
of
the
foxes
eares
and
to
let
hym
worrishe
pe'still
at
hys
liberti
?
yis
i
thynk
so
.
The
rescuer
And
it
whiche
was
good
to
be
reteyned
and
kept
/
not
because
it
was
hys
/
but
because
it
is
good
/
Shall
not
we
confess
Christe
the
son
of
god
because
the
deuel
sayd
the
same
?
The
hunter
To
answer
shorthy
to
all
thys
superfluous
bablyng
of
thys
bisshop
in
my
huntyng
i
dyd
not
say
that
all
thes
doctrines
that
were
taught
under
the
bisshop
of
rome
were
nought
/
but
thys
was
my
argument
.
The
popis
doctrine
/
is
the
pope
/
and
ye
hold
still
the
popis
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
englond
/
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
been
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
than
they
were
/
not
confutyng
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
taken
away
all
semelynes
/
&
godlynes
shuld
be
taken
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
commandment
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
commandment
/
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
therfore
concernyng
such
ceremonies
of
the
chirche
as
haue
bene
instituted
by
oure
fore
fathers
/
and
be
alowed
by
the
princes
or
kynges
of
the
dominiones
as
hallowyng
of
the
font
/
of
the
chalice
/
of
the
corporace
of
the
altare
/
&
other
lyke
exorcismes
and
benedictiones
/
sprynklyng
of
holy
water
/
gyuyng
of
holy
brede
/
bearyng
of
candelles
/
&
palmes
crepyng
to
the
cross
/
and
other
lyke
laudable
customes
rites
&
ceremonies
/
ar
not
to
be
despised
/
but
to
be
obserued
.
)
Then
can
ye
not
say
that
ye
meane
by
the
popis
traditiones
polytske
lawes
/
for
god
gaue
no
commandment
of
polytyke
lawes
in
the
ten
commandmentes
/
but
left
that
in
the
liberti
of
Princes
to
make
as
many
or
as
few
as
they
thynk
necessari
for
theyr
subiectes
/
but
ye
weue
thes
ceremonies
vnder
the
commandment
of
god
/
&
to
your
great
shame
ye
make
them
commandmentes
of
god
/
for
if
the
transgression
of
ceremonies
be
the
breakyng
of
goddis
commandment
/
then
must
the
kepyng
of
them
be
the
kepyng
of
goddis
commandment
/
&
they
must
also
be
goddis
commandmentes
.
If
that
a
man
cum
not
to
the
chirche
to
krepe
to
the
cros
/
to
bear
candelles
to
heare
mes
in
atong
that
he
vnder
standeth
not
/
say
not
ye
vnto
hym
whi
wilt
thow
not
cum
to
goddis
seruice
?
Is
goddis
seruice
a
polytike
law
?
then
it
is
playn
that
althoghe
ve
once
sayd
so
/
ye
meane
not
by
the
popes
traditiones
polytike
lawes
.
Now
let
vsse
whether
thys
argument
foloweth
or
no.
The
pope
only
being
/
a
man
&
that
an
euel
/
man
brought
in
to
Christrs
chirche
&
commanded
to
be
kept
/
thes
ceremonies
&
traditiones
whiche
ar
not
founde
in
any
place
of
goddis
worde
ergo
they
ought
to
be
cast
out
of
the
chirche
agayne
/
That
the
pop
is
amāye
will
grant
me
/
but
that
he
is
only
a
man
your
canon
law
wil
deny
/
for
it
sayeth
that
the
pope
may
do
that
amam
may
not
do
that
is
to
serperate
whome
god
had
copled
to gether
/
that
the
pope
is
an
euel
man
&
a
fals
Prophet
i
dout
whether
ye
will
grant
me
thys
/
both
with
hart
and
mouthe
or
no
i
must
therfore
proue
it
as
well
as
i
can
/
He
is
the
kyngis
enemy
&
an
usurper
of
autorite
vnto
hym self
that
god
gaue
hym
neuer
/
ergo
he
is
an
euel
man
/
but
i
will
if
i
can
bryng
a
reason
or
two
sumthyng
stronger
to
proue
that
he
is
Antichrist
and
a
false
Prophete
&
ther
for
that
he
is
an
euel
man
/
He
is
Antichriste
whiche
teacheth
fals
and
contrary
doctrine
unto
Christis
doctrine
/
&
taketh
it
vpon
hym
which
belongethe
only
vnto
Christe
/
the
pope
dothe
so
for
he
teacheth
that
Peter
was
hede
of
the
hole
catholike
chirche
ouer
all
kynges
and
Emperoures
and
aboue
all
the
rest
of
the
Apostelles
and
that
he
is
aboue
all
Emperoures
and
kynges
and
that
they
ar
bound
to
obey
hym
and
not
he
them
/
and
that
he
beyng
but
a
bisshop
hathe
bothe
the
swordes
/
of
the
word
/
and
of
temporall
correction
/
with
many
suche
other
false
doctrines
which
becaus
they
ar
well
knowen
i
nede
not
greatly
to
reherse
/
That
he
is
a
false
Prophete
i
proue
it
thus
by
the
autorite
of
the
Prophet
Ezechiel
whiche
paynteth
your
father
and
yow
so
playnly
as
thoughe
he
had
sene
yow
bothe
together
/
In
the
thyrtent
chatpter
he
sayethe
thus
/
Son
of
man
Propheci
agaynst
the
Prophetes
of
Israel
/
whiche
prophecie
/
and
say
unto
them
that
prophesi
out
of
theyr
oun
hart
heare
the
worde
of
the
lord
/
Thus
sayeth
the
lord
god
/
Wo
be
unto
the
foolish
Prophetes
which
go
after
theyr
own
spret
when
as
they
haue
sene
nothyng
/
Thy
Prophetes
(
o
Israel
)
ar
made
lyke
foxes
in
the
wildernes
ye
haue
not
gone
up
to
the
burstynges
/
nether
haue
ye
made
an
hedge
for
the
house
of
Israel
to
stand
in
battale
in
the
day
of
the
lord
.
They
haue
sene
uanite
/
and
a
fals
propheci
sayng
/
the
lorde
hath
sayde
/
when
as
the
lorde
hathe
nor
sent
them
/
&
they
trust
that
theyr
worde
shal
ones
be
alowed
/
Haue
ye
not
sene
a
vayn
vision
/
and
spoken
a
lying
prophesi
?
And
ye
haue
sayde
/
the
lorde
hathe
sayd
when
as
i
haue
not
sayd
it
/
Ther
fore
sayethe
the
lorde
god
/
for
as
myche
as
ye
haue
spoken
uanite
/
and
haue
sene
a
lye
/
therfore
sayeth
the
lorde
be
holde
here
am
i
agaynst
yow
/
and
my
hand
shall
be
agaynst
the
Prophetes
whiche
se
vanites
and
prophecie
lyes
/
they
shal
not
be
in
the
secret
priuite
of
my
peple
/
and
they
shal
not
be
writen
in
the
nombre
of
the
house
of
Israel
/
nether
shal
they
cum
unto
the
land
of
Israel
.
And
ye
shal
know
that
i
am
the
lorde
/
Now
because
they
haue
deceyued
my
peple
sayng
peace
when
there
is
no
peace
/
and
he
byldeth
a
wall
/
and
they
playster
it
ouer
with
an
vnprofitable
cruste
/
Say
vnto
them
that
make
an
vnprofitable
plasteryng
of
it
that
it
shall
fall
/
and
ther
shall
be
a
showre
flowyng
in
/
and
ye
shall
fall
with
the
stones
of
the
hale
/
and
the
wynde
of
the
tempest
shall
brust
yow
/
And
behold
when
the
wall
fallethe
/
shall
it
not
be
sayd
vnto
yow
/
where
is
the
couer
that
ye
layde
ouer
/
I
shall
pul
down
the
wall
whiche
ye
haue
couered
with
an
vnprofitable
crust
/
and
i
will
dashe
it
down
to
the
grounde
/
and
the
fundacion
of
it
shal
be
openly
knowen
and
vncouered
/
and
it
shall
fall
/
and
ye
shall
be
kylled
in
the
myddes
of
it
/
and
ye
shall
be
taught
to
know
that
i
am
the
lorde
/
And
in
the
ende
of
the
chapter
he
sayethe
thus
/
Becaus
ye
haue
made
sad
the
ryghtuous
mannis
hart
withe
a
lye
/
when
as
i
dyd
not
make
hym
sory
/
and
streyngthen
the
handes
of
the
wikked
that
he
return
not
from
hys
euel
way
/
that
he
may
be
kept
quik
.
Ther
fore
ye
shal
se
no
more
vanite
/
and
ye
shall
gess
no
more
/
but
i
will
delyuer
my
peple
out
of
your
hande
.
Thus
far
Ezechiel
/
of
whos
wordes
i
gather
that
they
ar
fals
Prophetes
whiche
speake
vnto
the
peple
thos
wordes
and
doctrines
whiche
they
haue
not
receyued
of
god
and
yit
make
the
peple
beleue
that
theyre
doctrine
and
wordes
be
of
god
and
wounde
good
mennis
consciences
where
no
sin
is
committed
/
and
confort
euel
men
when
as
yit
the
wrathe
of
god
is
ouer
them
/
but
thes
properties
agre
bothe
to
your
father
of
rome
&
yow
/
ergo
ye
ar
bothe
fals
Prophetes
/
ye
and
your
father
say
that
a
preste
may
not
mary
by
the
law
of
god
/
that
noman
may
be
a
preacher
of
goddis
worde
except
hebe
first
benet
/
collat
/
subbecō
ano
decon
or
a
sacrificyng
preste
/
that
it
is
dedly
syn
to
eat
fleshe
in
lent
and
on
the
dayes
that
ye
haue
for
bidden
to
eat
flesh
on
/
except
a
man
by
apardon
or
a
licence
for
monie
/
withe
yow
also
is
sin
/
and
yit
can
ye
not
proue
that
god
hathe
forbidden
that
ye
forbid
/
ye
haue
nether
scripture
nor
worde
of
god
for
yow
but
thes
lyes
haue
ye
spoken
out
of
your
own
hartes
and
wounde
and
strike
the
consciences
of
good
men
with
dedely
feare
for
leuyng
of
such
thynges
as
god
our
law
maker
neuer
commanded
/
ye
say
it
is
good
to
take
Christis
cup
from
the
laymen
/
to
coniure
hally
water
/
to
beare
wilowes
/
and
wex
candelles
/
to
crepe
to
the
cross
/
to
hallow
chirches
vestmentes
and
chalices
/
to
heare
Mess
Matines
and
euensong
in
a
strange
tong
that
the
hearers
vnderstande
not
/
to
hallow
the
font
and
the
pascal
and
litle
candelles
/
and
fyre
/
to
desyre
sayntes
merites
to
bryng
vs
to
heuen
/
that
one
man
may
deserue
remission
of
sinnes
by
the
receyuyng
of
the
sacrament
for
an
other
/
thes
doctrines
do
ye
teache
and
say
/
that
all
thes
ar
good
werkes
/
and
god
is
pleased
withe
thes
workes
when
they
ar
don
and
offended
when
they
ar
left
of
and
vndon
/
and
thus
do
ye
bothe
comfor
teuel
men
with
your
trifles
/
and
wonde
good
men
withe
dedly
feare
where
none
shulde
be
/
&
ye
speake
thes
wordes
and
doctrines
out
of
your
oun
hertes
/
and
ye
can
not
proue
that
god
bad
yow
teache
thes
doctrines
that
ye
teache
/
ther
for
bothe
the
pope
and
yow
which
be
the
pergetter
of
the
popes
wall
ar
fals
Prophetes
/
Be
that
is
a
tru
Prophet
is
sent
of
god
/
he
is
sent
of
god
that
speakethe
the
worde
of
god
/
and
hathe
the
worde
of
god
to
shew
for
hym
/
then
seing
that
your
father
the
wall
maker
of
the
popish
chirche
/
and
yow
the
pergetter
of
the
same
/
haue
not
the
worde
of
god
to
shew
for
your
doctrines
/
&
yit
say
they
ar
good
and
necessary
for
the
chirche
/
ar
bothe
false
Prophetes
then
shall
it
not
be
a
good
argument
to
say
/
thys
is
the
doctrine
taught
of
a
false
Prophete
whiche
he
neuer
receyued
of
god
/
ergo
it
must
be
cast
away
?
Because
now
in
thys
tyme
we
haue
myche
to
do
with
mannis
traditiones
/
and
cererimonies
/
whiche
god
nether
commanded
/
nor
ordened
/
and
ye
say
that
they
ar
to
be
holden
in
the
chirche
/
and
i
contend
that
they
ar
to
be
dryuen
out
of
the
chirche
let
vs
se
whether
i
can
bryng
better
resones
for
the
bannishement
of
mannis
doctrines
or
ye
for
the
mantenance
of
them
/
Euery
doctrine
that
the
heuenly
father
hathe
not
ordened
/
must
be
pulled
up
by
the
rootes
and
cast
a
way
/
but
the
ceremonies
and
traditiones
that
ye
defende
/
did
the
henenly
father
neuer
orden
/
there
fore
the
ceremonies
and
traditiones
that
ye
defende
/
must
be
pulled
up
by
the
rootes
and
cast
away
.
If
he
dyd
orden
them
tell
us
what
boke
and
chapter
they
ar
writen
in
/
I
haue
once
proued
that
they
ar
of
the
popis
makyng
proue
yow
now
and
ye
can
/
that
they
ar
of
goddis
makyng
/
and
till
that
tyme
that
ye
haue
proued
that
/
they
must
be
pulled
up
by
the
rootes
and
cast
away
.
Euery
strange
doctrine
is
to
be
shoned
of
Christen
men
and
to
be
cast
out
of
the
chirche
/
but
euery
doctrine
is
strange
whiche
is
not
conteyned
in
the
holy
scripture
/
ergo
all
doctrines
that
ar
not
conteyned
in
the
scripture
ar
to
be
shoned
of
Christen
men
/
and
to
be
cast
out
of
the
chirche
/
But
none
of
thes
traditiones
ar
conteyned
in
the
holy
scripture
/
there
fore
they
ar
to
be
shoned
of
all
Christen
men
and
to
be
casten
out
of
the
chirche
/
acordyng
vnto
the
learnyng
/
of
saynt
Paule
whiche
sayethe
/
hebrewes
the
xiii
.
let
us
not
be
caried
about
withe
diuers
and
strange
doctrines
.
All
thos
preceptes
ar
to
be
bannisshed
out
of
the
chirche
/
where
to
we
ar
forbidden
to
gyue
hede
/
but
vnto
the
preceptes
of
men
whiche
refuse
the
truthe
ar
we
forbidden
to
gyue
hede
/
therfore
/
all
preceptes
of
men
whiche
refuse
the
truthe
ar
to
be
bannisshede
out
of
the
chirche
/
But
the
pope
and
hys
papistes
ar
fals
pro
phetes
and
refuse
the
truthe
/
ergo
all
theyr
preceptes
ceremonies
&
doctrines
ar
to
be
bannisshed
out
of
the
chirche
.
But
the
ceremonies
and
traditiones
that
ye
defende
ar
the
popis
commandmentes
/
therfore
euen
because
they
ar
hys
/
beyng
a
fals
Prophete
and
not
goddis
commandementes
/
ar
to
be
cast
out
of
the
chirche
acordyng
to
the
learnyng
of
saynt
Poul
vnto
titus
in
the
first
chapter
which
sayeth
/
rebuke
them
sharply
that
they
may
be
sound
in
the
faythe
not
gyvyng
hede
vnto
iewish
fables
and
commandementes
of
men
whiche
refuse
the
truthe
.
If
that
we
be
forbidden
in
the
scripture
to
kepe
the
commandemente
bothe
of
our
fathers
by
nature
/
and
also
by
gouernance
if
they
command
any
thyng
concernyng
religion
that
god
hathe
not
commanded
/
moche
more
ar
we
forbidden
to
kepe
the
commandmentes
of
them
that
belong
nothyng
vnto
us
/
if
they
commande
it
concernyng
religion
that
god
hathe
not
commanded
/
But
we
ar
forbidden
to
kepe
our
fathers
commandementes
concernyng
religion
if
they
command
vs
any
thyng
that
god
hathe
not
commanded
/
Ezechiel
the
xx
.
chapter
in
thes
wordes
.
In
the
commandementes
of
your
fathers
walk
ye
not
and
kepe
ye
not
theyr
iudgmentes
/
walk
in
my
preceptes
ande
kepe
my
iudgementes
/
ergo
myche
more
ar
we
forbidden
to
kepe
the
commandementes
of
them
that
belong
nothyng
to
vs
when
they
command
vs
to
kepe
that
god
hathe
not
commanded
/
But
the
pope
hathe
nothyng
to
do
with
vs
/
ther
for
we
ar
forbidden
to
kep
hys
commandementes
/
when
he
commandethe
vs
that
god
hathe
not
commanded
be
fore
/
but
the
ceremonies
that
ye
defende
ar
the
commandementes
of
the
pope
/
therfore
we
ar
forbidden
of
all
myghty
god
to
kep
them
.
All
the
doctrines
of
thos
men
whiche
for
theyr
false
doctrine
ar
iustly
exomunicated
ar
to
be
dryuen
away
withe
the
men
excomunicatede
/
But
the
pope
for
hys
false
doctrine
is
first
iustly
excommunicated
of
Paule
/
afterwarde
of
the
germanes
and
laste
of
our
moste
noble
Prince
kyng
Henry
the
eyght
/
ergo
hys
doctrine
which
is
his
/
must
be
dryuen
a
way
withe
hym
and
not
holden
still
as
ye
say
/
If
ye
say
that
Paule
hathe
not
excommunicated
hym
heare
what
Paul
sayeth
in
the
first
chapter
of
the
epistel
to
the
Galathianes
/
if
any
man
preache
vnto
yow
any
other
thyng
than
ye
receyued
/
the
same
/
be
acursed
/
but
the
pope
preacheth
other
doctrine
then
the
Galathianes
learned
of
Poul
/
for
they
learned
nothyng
of
Poul
but
that
he
had
learned
of
god
/
be
fore
/
for
the
pope
teacheth
hys
owen
doctrine
and
ceremonies
which
nether
Paul
nor
he
receydied
of
god
/
ther
for
the
pope
is
acursed
and
yit
shall
we
hold
still
hys
learnyng
?
All
the
doctrines
ar
perilus
for
mannes
soule
and
ar
to
be
Casten
away
/
which
when
they
ar
taught
/
make
the
techers
ther
of
to
worship
god
in
vayn
/
but
all
doctrines
whiche
ar
the
commandementes
of
men
if
they
be
taught
make
the
teachers
ther
of
to
worship
god
in
vayn
/
ergo
all
the
doctrines
whiche
ar
the
commandementes
of
men
ar
parillous
for
mannis
soul
and
ar
to
be
casten
away
/
but
all
the
doctrines
of
the
pope
that
i
write
agaynst
/
and
ye
defend
/
ar
the
doctrines
and
commandmentes
of
men
and
only
of
men
and
that
euel
men
/
ergo
they
ar
perillous
for
mannis
soule
and
ar
to
be
casten
away
/
Now
let
in
different
men
iuge
whether
ye
haue
mo
resones
of
autorite
and
weyght
/
taken
out
of
the
scripture
to
proue
that
an
euel
mannis
doctrine
shuld
be
holden
in
the
chirche
of
Christe
/
or
i
haue
to
proue
that
all
mannis
doctrine
thoghe
they
were
as
holy
as
Poule
was
or
wer
angelles
of
heuen
if
they
haue
not
receyned
it
of
god
ought
to
be
dryuen
out
of
Christis
chirche
.
And
becaus
ye
harp
miche
on
that
strynge
that
thoghe
a
man
be
euel
and
a
fals
Prophete
that
he
may
bryng
furthe
not
with
standyng
good
fruytes
and
make
holsome
doctrines
/
we
will
examin
that
sayng
a
litle
farther
yit
withe
the
learnyng
of
Christe
whiche
sayethe
thes
wordes
concernyng
the
mater
that
is
in
strife
betwene
you
and
me
.
Beware
sayeth
Christe
of
false
prophetes
whiche
cum
vnto
yow
in
shepis
clothyng
but
with
in
ar
rauenyng
wolues
/
By
theyr
fruytes
shall
ye
know
them
/
So
men
gather
a
grape
of
thornes
/
or
of
thistelles
figges
?
Euery
good
tre
makethe
good
fruite
/
but
a
rotten
tre
bringeth
furthe
euel
fruit
.
A
good
tre
cannot
make
euel
fruites
/
nether
can
a
rotten
tre
bryng
furthe
good
fruites
.
whether
is
the
pope
a
rotten
tre
or
no●
if
he
be
a
rotten
tre
/
and
yit
ye
say
that
he
may
bryng
furth
good
fruites
and
make
holsum
doctrines
/
ether
must
ye
be
a
falslyer
/
or
ellis
Christes
worde
is
not
treue
Christe
sayethe
also
Matth.
the
xij
Ether
make
the
tre
good
and
hys
fruite
good
/
or
make
the
tre
and
hys
fruit
euel
/
for
the
tre
is
knowen
by
the
fruyte
/
ye
generation
of
vepers
how
can
ye
speake
good
thynges
when
as
ye
be
euel
/
for
of
the
abundance
of
the
hart
the
mouthe
speakethe
.
A
good
man
bringeth
furthe
good
'
thynges
out
of
the
goood
tresure
of
hys
hart
/
and
an
euel
man
bringethe
furth
euel
thynges
out
of
the
euel
tresure
of
hys
hart
.
Thus
far
hathe
Christe
spoken
/
Now
i
desyre
yow
that
ar
reders
to
be
iudges
in
thys
mater
/
whether
Christe
whiche
sayethe
that
an
euel
man
and
a
fals
Prophet
cannot
bryng
furthe
good
fruites
and
doctrines
is
more
worthe
to
be
beleued
withe
the
naked
truthe
/
or
master
gardiner
which
sayeth
that
the
pope
whiche
is
a
fals
Prophete
and
an
euel
man
may
bryng
furthe
good
fruetes
and
make
holsome
doctrines
and
necessari
ceremonies
and
profitable
traditiones
for
the
chirche
of
Christe
/
withe
hys
hystories
and
bys
oft
repeted
good
good
/
and
withe
hys
natural
resones
.
The
rescuer
As
myche
agreyng
to
the
faciones
amongest
the
florentines
/
whil
they
were
in
theyr
comon
welthe
.
When
on
demanded
what
he
sayd
to
suche
a
matter
beyng
then
in
consultation
/
he
loked
about
/
and
esspying
out
on
of
hys
enemies
sayd
/
what
so
euer
suche
a
man
wold
say
poyntyng
to
hys
enemy
/
he
was
of
the
contrari
opinion
.
The
kyngis
maiesti
lyke
a
noble
prince
hathe
proceded
in
thys
mater
not
vpon
faction
/
nor
vpon
displeasure
/
or
enemite
/
but
only
truth
&
therfore
hathe
reiected
the
bisshop
of
rome
/
so
far
as
he
swarueth
from
the
truthe
And
so
far
as
the
truthe
will
beare
/
hys
maiesti
agreeth
with
all
the
world
/
intendyng
by
the
expulsion
of
the
bisshop
of
rome
not
to
confound
the
truthe
/
but
to
purge
it
from
suche
corruption
as
by
the
bisshop
of
romis
mantenance
did
insect
it
.
The
hunter
Your
meanyng
is
that
the
pope
is
to
be
so
far
reiected
and
bannisshed
away
as
he
swarueth
from
the
truthe
and
no
farther
/
The
bisshop
of
rome
is
an
heretike
for
stubbornly
holdyng
of
doctrines
contrari
to
the
scripture
/
and
he
hys
a
traytour
for
makyng
of
hym self
hede
of
the
chirche
of
Englonde
/
a
boue
the
kyng
.
Other
heretikes
conuicted
of
heresi
arburnt
with
all
theyr
bookes
thoghe
they
conteyn
and
haue
with
in
them
all
the
truthes
and
doctrines
that
ar
in
the
hole
bible
/
and
all
men
that
rede
them
ar
taken
for
heretikes
/
and
theyr
bookes
ar
ernestly
forbidden
/
other
traytoures
conuicted
once
of
treason
/
ar
destroyed
and
put
to
deathe
withe
all
theyr
good
qualites
be
they
neuer
so
many
〈◊〉
excellent
.
But
the
pope
bothe
an
archeheretik
of
the
sect
of
papistes
/
and
a
fountayn
of
treson
/
and
an
hede
traytour
whiche
not
only
withe
wordes
deniethe
the
kyngis
supremeci
/
but
alfo
beareth
dedely
hatered
agaynst
the
kyngis
maiesti
/
and
wold
depose
hym
if
hys
poure
were
lyke
vnto
hys
will
/
by
your
procurement
/
hathe
goten
a
speciall
pardon
that
thoghe
he
be
a
traytour
and
heretike
/
he
may
abyde
still
in
Englonde
and
that
hys
bookes
whiche
conteyn
bothe
hys
treson
and
hys
heresi
may
be
red
of
all
them
that
can
rede
them
/
and
vnderstand
then
withe
out
all
suspition
of
heresi
and
treson
/
only
so
myche
of
hys
traytourous
doctrine
and
hereticall
treson
bannisshed
away
as
ye
hys
childer
iudge
to
swarue
frome
the
truthe
/
whiche
ar
so
blynded
with
the
darnel
of
hys
canon
law
that
ye
can
/
not
se
it
/
How
can
ye
be
iudges
in
matters
of
truthe
of
Christen
religion
which
haue
not
bene
exercised
and
brought
vp
in
the
truthe
/
but
in
decrees
/
decretalles
/
extrauagantes
/
counselles
/
clementines
and
suche
other
popishe
learnyng
where
of
ye
haue
goten
suche
a
taste
in
the
palates
of
your
mouthes
that
what
soeuer
scripture
cummethe
in
your
mouthes
it
hathe
a
taste
by
your
wrestyng
of
it
/
of
the
popis
decrees
and
decretalles
euen
as
he
that
hathe
touched
coloquintida
or
aloe
/
maketh
all
thyng
that
he
touche
the
haue
the
taste
of
them
.
So
myche
of
the
popis
doctrine
must
be
driuen
away
as
ye
thynk
contrari
to
the
truthe
/
the
fox
must
be
so
long
hanged
tyll
ye
say
he
is
hanged
enoghe
/
and
them
must
he
be
lette●
down
agayn
/
but
half
hanged
/
because
he
is
a
clerke
and
can
say
hys
nekverse
/
To
speake
in
good
ernest
i
thynk
that
euery
man
may
se
that
is
not
wilfully
blynde
that
the
pope
thoght
he
be
a
stranger
and
iustly
conuicted
of
ij
great
offences
yit
hathe
more
fauore
shewed
vnto
hym
then
any
heretike
or
traytour
being
an
Englisman
had
shewed
vnto
hym
in
Englonde
thes
vij
.
yeares
.
Therfore
he
hath
yu
fauorers
in
Englond
.
The
rescuer
So
as
thys
hunter
chasethe
far
at
large
/
when
withe
the
only
bisshop
of
romis
name
/
he
wold
hunt
out
all
/
and
destroy
withe
the
bad
the
good
also
.
And
so
he
myght
haue
kept
all
hys
ye
hold
still
/
with
out
ye
can
other
wise
disproue
them
/
then
because
the
bisshop
of
rome
vsed
them
or
willed
them
to
be
vsed
/
for
they
remayne
not
be
cause
he
wylled
or
vsed
them
/
but
becaus
they
be
good
.
The
man
pleaseth
hym self
moche
that
he
proueth
by
dyuers
examples
that
lyke
as
Aristotellis
doctrine
is
called
Aristotel
and
Terences
comedies
Terence
/
so
the
popes
doctrine
shuld
be
called
the
pope
.
But
herken
agayn
if
Terence
spak
that
Plato
had
spoken
/
when
terence
were
bannisshed
myght
we
not
use
the
speche
still
of
Plato
/
because
it
cam
ones
out
of
terences
pen
?
The
hunter
I
ax
of
yow
agayne
whether
thys
terence
was
bannisshed
for
euel
speakyng
or
for
euel
doynge
?
If
he
wer
bannisshed
fo:
euel
speakynge
and
learned
the
same
of
Plato
/
when
terence
were
bannisshed
it
shuld
not
be
lawful
to
vse
still
the
speche
of
Plato
/
But
if
terence
were
bannisshed
for
euel
doyng
alone
/
&
not
for
euel
sayng
when
terence
were
bannisshed
men
myght
folow
Platoes
speche
where
it
is
good
thoghe
it
had
ones
cummed
out
of
terences
pen
/
and
he
had
used
it
/
But
what
is
thys
to
the
purpose
?
Can
ye
proue
that
the
doctrine
that
cam
thorow
the
popis
pen
was
not
hys
own
/
but
the
doctrine
of
the
father
of
heuen
?
If
ye
can
proue
that
the
pope
can
iustly
say
withe
Christe
/
the
worde
whiche
ye
heare
is
not
myne
but
my
fathers
whiche
hathe
sent
me
/
i
will
also
alow
the
popis
doctrine
as
ye
do
/
not
because
it
is
hys
but
becaus
it
cam
from
god
/
but
foras
miche
as
nether
ye
no
:
he
can
proue
that
hys
doctrine
cam
from
god
i
will
take
yow
bothe
for
fals
Prophetes
as
i
haue
don
hyther
to
/
Herken
to
me
ones
as
i
haue
don
to
yow
your
sayng
is
that
Platoes
learnyng
that
terence
had
vsed
/
were
not
to
be
cast
away
when
terence
were
bannisshed
thoghe
it
had
cum
med
thorow
terences
pen
well
so
be
it
.
Wilyam
tyndale
wrote
many
bookes
where in
ar
many
true
and
godly
sentences
/
and
saynges
/
whiche
he
had
taken
out
of
the
holy
scripture
/
and
the
hole
new
testament
whiche
is
the
vndouted
word
of
god
cam
out
of
hys
pen
in
to
our
englishe
tong
willyam
tyndale
was
bannisshed
out
of
Englond
and
burnt
as
an
heretike
in
brabant
/
whether
is
it
welland
wisely
don
or
no
/
that
hys
bookes
whiche
conteyn
so
miche
godly
learnyng
and
the
hole
new
testament
whiche
cam
thorow
hys
pen
/
ar
for
bidden
to
be
red
and
so
bannisshed
for
an
heresi
or
ij
that
ye
say
ar
in
in
hys
bookes
/
and
for
half
a
dosen
fautes
that
ar
in
hys
translation
?
If
it
be
euel
don
whi
do
ye
not
amend
your
doyng
and
whi
suffer
ye
not
hys
bookes
to
be
red
whi
blot
ye
not
out
the
fautes
of
hys
translation
/
and
condemne
nomore
Christis
learnyng
because
it
cam
thorow
W.
Tyndalles
pen
?
If
it
be
well
don
that
W.
Tyndalles
bookes
and
the
new
Testament
of
hys
translation
ar
forbidden
to
be
red
and
ar
bannisshed
away
withe
hym
because
they
haue
sum
fautes
or
an
heresi
or
ij
in
them
and
ar
cummed
out
of
hys
pen
/
then
all
the
hole
doctrine
that
euer
the
pope
taught
/
withe
all
hys
traditions
and
bookes
whiche
ar
so
full
of
heresies
and
superstitiones
/
and
haue
so
litle
scripture
in
them
/
ought
to
be
miche
more
bannisshed
away
with
the
pope
and
ought
to
be
forbidden
to
be
red
then
tindalles
bookes
and
the
Testament
of
hys
translation
ought
now
to
be
bannisshed
and
forbidden
.
Is
there
any
holyer
doctrine
in
the
popis
law
and
in
hys
ceremonies
and
traditiones
then
is
in
the
new
Testameut
of
tyndalles
translation
?
ar
there
not
as
many
hereses
in
the
popis
bookes
as
in
tyndalles
?
What
reson
is
it
then
that
tyndallis
bokes
and
the
new
Testament
of
hys
translation
shall
be
bannisshed
away
withe
tyndal
/
and
be
forbidden
to
be
red
/
and
that
the
popis
doctrine
and
ceremonies
withe
hys
bookes
shall
not
be
bannisshed
withe
the
pope
but
shall
be
kept
still
and
red
in
the
chirche
as
a
new
gospel
in
the
mother
tong
that
all
the
hole
chirche
may
under
stande
his
doctrine
/
and
learn
it
when
as
Christis
doctrine
must
be
sayd
and
song
in
such
a
tong
as
not
one
among
an
C.
vnderstandethe
because
as
it
apperethe
that
few
shuld
learn
it
?
Whether
hathe
tyndal
now
or
the
pope
more
fauor
shewed
vnto
hym
in
Englond
?
tyndall
which
is
bannisshed
bothe
bodely
&
withe
all
hys
bokes
&
doctrine
,
both
good
and
bad
or
the
pope
/
whos
doctrine
&
bookes
ar
red
&
alowed
/
after
that
he
is
commanded
of
the
hiest
pour
vnder
god
to
be
bannisshed
out
of
Englond
for
his
heresi
&
treson
?
If
the
pope
haue
not
more
fauor
/
then
Christe
hathe
in
Englonde
/
Why
may
the
popis
gospel
be
red
of
all
men
in
English
/
and
Christis
gospel
is
forbidden
to
be
red
in
english
/
and
only
a
few
of
gentle
and
rich
men
may
rede
it
?
The
rescuer
Christe
sayd
/
Doctrina
non
est
mea
sed
eius
qui
misit
me
patris
,
And
miche
more
what
so
euer
is
good
spoken
/
or
used
by
any
man
is
of
god
.
The
hunter
The
comon
heretike
catcher
is
now
becumned
an
open
heretik
hym self
/
and
a
minissher
of
Christis
glori
/
&
a
preferrer
of
men
before
god
/
for
thus
saiethe
he
/
What
so
euer
is
good
/
spoken
or
vsed
by
any
man
is
myche
more
of
god
than
Christis
doctrine
is
.
He
sayeth
that
the
popis
ceremonies
and
traditiones
whiche
i
write
agaynst
ar
good
/
them
ar
they
/
by
hys
sayng
/
miche
more
of
god
than
Christis
gospel
is
.
And
therfore
belike
/
he
forbad
that
certayn
men
shall
rede
Christis
gospel
/
&
suffereth
all
that
will
to
rede
the
popis
traditiones
/
whiche
he
hath
of
late
yeares
set
out
at
large
interlaced
here
&
there
wit
a
pece
and
a
pache
of
Christis
learnyng
to
purches
more
autorite
vnto
than
/
if
that
he
had
thought
that
Christis
learnyng
had
bene
as
miche
of
god
as
he
thought
the
popis
traditiones
decretalles
decrees
&
clementines
he
wold
as
well
haue
fuffered
all
men
that
wold
haue
red
Christis
gospel
/
as
well
to
rede
it
as
he
hathe
permitted
all
men
wymen
&
childer
that
list
to
rede
the
popis
ceremonies
tradiciones
decrees
dectetal
les
&
clementines
/
Now
is
it
cūmedout
at
leughthe
for
what
caus
was
there
such
diligent
inqueri
made
euery
quarter
for
the
transgression
of
the
popis
ceremonies
/
&
suche
paynes
of
dethe
ordened
therfore
/
&
so
small
inquery
&
litle
ponishment
ordened
for
the
breakyng
of
the
commandementes
of
Christe
.
Now
had
Christe
nede
of
the
testimoni
of
Iohan
baptist
/
nathānel
/
andre
/
&
peter
to
beare
hym
witnes
that
he
is
the
son
of
god
/
whyche
if
the
popis
proctour
beleued
to
be
true
/
he
wolde
say
that
Christis
good
doctrine
were
as
well
and
as
myche
of
god
as
the
good
doctrine
of
any
man
/
If
that
thys
saynge
of
gardiner
be
vnexamined
and
vncumpelled
to
be
recanted
as
an
abominable
heresi
that
Christis
doctrine
is
not
so
myche
of
god
/
as
any
good
thyng
vsed
or
spoken
by
any
man
is
of
god
/
then
i
say
that
he
hathe
gotten
as
they
say
in
cambrydge
agrace
ab
omnibus
/
and
a
licens
to
be
a
papist
and
an
heretik
and
that
no
mannis
accusation
agaynst
hym
shal
be
hearde
.
The
rescuer
And
hym
ought
we
to
make
author
of
all
goodnes
were
it
balaames
ass
that
vttered
it
/
If
Christ
be
preachede
sayeth
saynt
Paule
be
it
per
contentionem
or
iudicium
/
let
it
haue
place
modo
Christus
predicetur
/
Looke
vpon
the
trewthe
&
goodnes
of
the
thyng
settyng
a
parte
the
person
that
speakethe
/
precheth
/
vttereth
executethe
or
commandethe
the
same
Ne
ther
was
here
to
fore
any
man
so
mad
/
as
expellyng
a
tyrant
/
wold
cast
away
withe
hym
both
that
whiche
was
good
and
that
whiche
was
euel
also
.
The
hunter
As
we
ought
to
make
god
autor
of
all
goodnes
so
we
ought
to
be
sure
to
asscribe
and
lay
no
thyng
vnto
hym
but
it
that
we
know
for
a
truthe
is
goodnes
/
or
good
/
proue
once
that
the
popis
ceremonies
and
traditiones
ar
good
and
then
shall
i
say
that
they
cam
from
god
/
but
where
is
your
profecye
haue
from
the
begynnyng
of
your
book
x.
tymes
sayd
the
ceremonies
and
ordinances
that
i
haue
writen
agaynst
/
ar
good
good
and
good
but
other
profe
haue
ye
brought
none
/
thynke
ye
that
it
whiche
is
a
falslye
of
it self
/
shal
by
oft
repetyng
of
it
wax
true
?
Is
it
possible
to
make
of
an
euel
thyng
a
good
thyng
by
callynge
if
many
tymes
good
?
Is
the
oft
and
manyfold
rehersyng
of
any
thynge
a
sufficient
profe
of
the
same
?
other
profe
brynge
ye
non
/
allearned
diuine
shuld
haue
brought
places
of
scripture
to
haue
proued
that
the
traditiones
whiche
ye
so
oft
call
good
had
bene
good
/
as
i
haue
brought
argumentes
and
textes
of
the
scripture
to
proue
that
they
ar
nought
and
contrary
to
the
scripture
/
But
here
i
must
pardon
yow
/
for
in
dede
the
matters
that
ye
defende
ar
so
folishe
triflyng
and
so
contrari
to
the
scripture
that
it
is
no
meruel
if
ye
can
bryng
no
place
of
scripture
/
for
them
to
defende
them
with
/
And
where
as
ye
say
that
there
hathe
bene
noman
so
mad
/
as
expellynge
a
tyran
/
wold
cast
away
with
hym
bothe
that
which
was
good
and
the
bad
also
/
whether
ye
meane
of
good
profitable
/
or
good
pleasant
/
or
by
creation
/
ye
swarue
far
from
the
truthe
/
for
allmyghty
god
the
well
of
all
wisdome
/
commanded
the
childer
of
Israel
when
they
shuld
dryue
out
the
he
then
kynges
withe
theyr
folk
of
the
land
of
promis
/
to
dryue
and
put
away
with
them
/
all
theyr
lawes
ceremonies
and
traditiones
euen
then
that
were
laufull
/
were
they
neuer
so
profitable
or
pleasant
for
the
comon
welth
/
It
is
to
be
thought
that
in
so
many
citees
&
kyngdomes
that
there
was
sum
good
politike
lawes
/
and
sum
profitable
and
pleasant
for
a
comon
welthe
/
But
for
all
that
were
they
neuer
so
good
so
politike
and
profitable
/
god
gaue
the
thys
commandement
vnto
the
childer
of
Israel
concernyng
them
/
sayng
Leuitice
the
xviij
.
chapter
After
the
custom
of
the
land
of
egypt
where
in
y●
haue
dwelt
shal
ye
not
do
/
and
after
the
maner
of
the
land
of
chanaan
wher
in
to
i
shal
bryng
yow
shall
ye
not
do
/
nether
shal
ye
walk
in
theyr
laufulles
/
ye
shall
do
my
iudgementes
and
kepe
my
preceptes
and
walk
in
them
.
And
in
the
xx
.
chapter
.
Walk
not
(
sayethe
allmyghty
god
)
in
the
laufulles
of
the
nationes
which
i
shall
dryue
out
before
yow
.
Moses
goddis
true
seruant
sayethe
also
deuteronom
ij
the
xij
.
chapter
when
thow
art
entred
in
/
after
theyr
destruction
/
require
not
theyr
ceremonies
/
sayng
as
thys
folk
hath
worshippet
theyr
goddes
/
so
wil
i
worship
also
.
Thow
shalt
not
do
lykewise
vnto
thy
lorde
god
/
That
whiche
i
commande
the
/
do
thow
only
vnto
the
lorde
/
put
nothyng
to
it
nether
take
any
thyng
from
it
/
If
the
pope
your
father
and
yow
had
dwelt
in
the
citie
of
Hierico
or
hay
or
any
other
suche
lyke
whiche
moses
Iosuc
or
Dauid
destroyed
/
and
had
there
/
all
your
holy
traditiones
/
laudable
ceremonies
/
good
and
polytike
lawes
/
promoters
/
and
setters
furthe
of
goddis
honore
/
with
your
decrees
decretalles
/
councelles
and
clementines
/
shuld
Moses
Iosue
and
Dauid
haue
ben
mad
men
to
haue
destroyed
all
your
good
and
polytike
lawes
&
all
your
laudable
ceremonies
?
Make
me
an
answer
vnto
thys
question
?
If
they
shuld
haue
bene
mad
/
then
men
ar
mad
for
doyng
of
goddis
commandment
.
If
they
shuld
not
haue
bene
mad
if
they
had
destroyed
all
your
fathers
ceremonies
and
traditiones
/
whiche
were
not
expressed
in
Moses
law
/
and
had
commanded
the
peple
to
kepe
and
vse
only
suche
ceremonies
and
preceptes
as
were
conteyned
in
the
writen
worde
of
god
/
a
prince
whiche
wold
dryue
out
of
hys
realme
at
thys
howre
/
the
pope
whiche
is
agreuous
tyran
/
and
an
enemi
vnto
goddis
worde
/
if
he
droue
out
withe
hym
all
hys
ceremonies
lawes
and
traditiones
/
sauyng
only
them
that
ar
expressed
in
the
worde
of
god
/
he
shuld
be
no
more
mad
/
than
Moses
Iosue
and
Dauid
was
/
whiche
in
theyr
tyme
dyd
suche
lyke
/
The
xv
.
chapt
.
of
the
first
booke
of
the
kynges
is
playn
agaynst
yow
/
where
as
god
commandethe
Saul
to
kyll
man
woman
nuris
and
childe
/
ox
shepe
camel
and
as
/
if
that
all
thyng
be
good
that
god
hathe
created
/
the
oxen
shepe
the
camelles
the
asses
and
yong
childer
was
good
and
yit
god
commanded
them
not
only
to
be
expelled
withe
the
tyran
agag
/
but
also
to
be
destroyed
and
kylled
withe
hyme
/
them
men
may
se
how
wysely
ye
haue
spoken
when
ye
sayde
that
noman
was
so
mad
as
eypellyng
a
tyran
wold
dryue
a
way
withe
hym
bothe
it
that
was
good
and
also
the
bad
/
The
dede
of
kyng
Saul
in
the
forsayd
chapter
/
Was
miche
agreable
to
your
dede
/
in
puttyng
doun
the
pope
and
hys
popistri
/
As
god
commanded
Saul
to
destroy
agag
and
with
hym
to
destroy
all
hys
/
both
man
woman
and
child
/
ox
/
as
camel
and
shepe
/
&
yit
he
lyke
a
polytike
felow
/
kylled
not
agag
but
kept
hym
quike
and
saued
the
best
of
the
shepe
and
other
cattal
/
and
the
best
clothes
&
all
thyng
that
was
fayer
and
goodly
to
loke
to
/
so
when
ye
were
commanded
of
the
kyng
our
master
to
dryue
away
the
pope
withe
all
hys
popistri
/
ye
put
down
/
a
very
small
sorte
of
smal
abusis
/
but
the
pope
hymself
with
the
great
abuses
ye
hold
still
and
say
that
they
set
furthe
goddis
honor
/
as
Saul
sayd
that
he
kept
the
best
of
the
shepe
and
cattale
to
make
sacrifices
of
to
allmygcy
god
/
But
as
allmyghty
god
perceyuing
that
Saul
for
couettousnes
saued
contrari
vnto
hys
commandment
agag
and
the
best
of
the
shepe
and
other
bestis
/
thoghe
he
cloked
hys
fact
with
the
cloke
of
goddis
seruice
/
deposed
Saule
and
for
euer
kest
hym
out
of
hys
fauor
/
so
shuld
our
moste
noble
Prince
kyng
Henry
/
folow
god
and
do
very
well
to
depose
yow
and
make
yow
a
bisshop
quondam
for
breakyng
of
hys
commandment
/
in
holdyng
still
the
pope
and
the
greatest
abominaciones
that
euer
he
ordened
.
The
rescuer
Wherefore
seynge
in
all
hys
/
ye
hold
still
/
he
bringethe
no
other
disprofe
but
only
from
the
personage
that
hathe
vsed
them
/
i
pas
them
ouer
as
of
no
force
/
and
cum
to
hys
cokkyng
vpon
the
clergie
/
when
he
sayethe
/
What
saye
ye
gentle
men
of
the
clergie
/
concernynge
the
lawes
of
the
chirche
/
I
say
here
your
mastership
playeth
bothe
the
partes
/
and
as
he
sayd
at
gamyng
/
ye
wold
win
the
game
if
ye
played
alone
/
And
yit
haue
ye
spent
a
great
meny
wordes
in
vayn
/
ye
put
no
difference
betwene
dedes
lawes
and
ordinances
/
and
because
it
were
in
dede
a
great
foly
/
for
any
man
by
proclamation
to
cause
an
other
mannis
dedes
to
be
called
hys
/
as
ye
put
your
example
ryght
lewedly
in
sardanapalus
/
so
by
yow
it
shall
be
lyke
foly
,
to
call
and
make
an
other
mannis
lawes
and
ordinances
hys
by
proclamation
/
Vhere
in
how
miche
your
foly
is
/
ye
euydently
declare
/
that
ether
do
not
/
or
will
not
speake
the
difference
/
but
abuse
the
simplicite
of
the
reder
/
as
thoughe
dedes
and
lawes
were
all
one
/
Where
as
in
the
one
/
it
were
madnes
by
proclamation
to
make
an
other
mannis
dedes
hys
and
the
other
of
all
wyse
men
used
and
obserued
/
for
in
lawes
and
ordinances
the
Romanes
sendyng
to
the
Grekes
for
them
/
made
them
by
approbation
thers
/
And
there
is
no
comon
welthe
/
but
it
hath
taken
in
sum
poynt
example
of
an
other
/
concernyng
the
lawes
whiche
be
worthely
theyrs
/
where
they
haue
receyued
them
/
And
amongest
the
Athenienses
/
lawes
made
of
solon
/
were
not
solones
lawes
/
but
the
lawes
of
the
city
/
as
the
text
of
the
law
sayeth
/
whiche
sufficethe
to
reproue
and
confounde
thys
gentle
mannis
resonynge
/
where
in
he
wold
seme
to
excell
/
But
the
man
concludethe
that
he
wolde
haue
no
law
but
the
gospel
in
the
chirche
/
whiche
is
so
far
out
of
reson
/
that
i
will
not
reson
withe
hym
in
it
.
And
he
semethe
hym self
to
be
ashamed
of
it
/
and
/
therfore
takethe
vpon
hym
to
proue
sum
parte
of
suche
cerimonies
as
we
obserue
in
the
chirche
to
be
repugnant
to
the
scripture
.
The
hunter
As
a
fox
dar
not
aduenture
to
run
in
the
playn
way
/
for
fear
of
the
howndes
/
leste
they
shuld
catche
hym
/
but
rumneth
in
to
holes
and
ledethe
them
out
of
the
playne
way
in
to
busshes
brambles
and
thyk
thornes
/
so
do
ye
the
romish
foxis
protector
/
for
ye
leap
away
from
my
argumentes
and
answer
nothyng
to
them
/
but
ye
call
me
craftely
away
out
of
my
argumentes
to
bable
with
yow
whether
dedes
ordinances
and
lawes
be
all
one
or
no
/
wherefore
ye
lordely
reproue
me
/
But
i
ax
of
yow
whether
a
man
saynge
that
the
ordenyng
of
hally
water
to
take
venial
synnes
away
/
was
pope
Alexanders
dede
/
speakethe
good
and
true
Englishe
or
no
/
Is
not
an
act
and
a
dede
all
one
?
And
call
ye
not
the
lawes
and
ordinances
made
in
the
parlament
howse
the
actes
of
the
parlament
?
Why
may
not
i
then
call
the
popis
lawes
hys
actes
and
dedes
/
Sothe
he
nothyng
that
makethe
a
law
?
If
he
do
sumthyng
it
that
he
dothe
/
is
a
dede
/
then
if
he
orden
a
law
hys
law
ordened
is
hys
dede
/
then
will
not
thys
shift
serue
yow
/
to
trifle
about
a
worde
/
and
let
the
argument
alone
vnsoluted
/
If
thys
worde
dede
do
offende
yow
so
sore
i
wil
vse
a
terme
more
pleasant
vnto
yow
/
and
make
my
argument
thus
/
The
popis
ordinances
and
the
pope
ar
all
one
then
to
whome
soeuer
ye
gyue
and
attribute
the
popis
ordinances
hym
as
myche
as
lye
the
in
yow
ye
make
pope
/
but
ye
gyue
and
attribute
vnto
the
kynge
the
popis
ordinances
ergo
as
myche
as
lye
the
in
yow
ye
make
the
kyng
pope
/
Now
what
aduantage
haue
ye
goten
by
refusyng
the
worde
dedes
?
As
concernyng
your
examples
fet
out
of
the
ciuile
law
they
do
not
solute
my
argument
/
for
my
argument
was
thus
/
As
if
the
kyng
of
Denmark
shuld
make
a
proclamation
that
all
the
ceremonies
of
Moses
law
shuld
be
no
more
called
Moses
ceremonies
but
hys
ceremonies
/
yit
for
all
that
Moses
ceremonies
shuld
abyde
and
contynue
still
Moses
ceremonies
/
for
all
hys
proclamation
/
so
the
ceremonies
that
the
pope
hathe
ones
made
/
continue
and
abyde
still
the
popis
ceremonies
for
all
that
they
ar
commanded
by
proclamation
no
more
to
be
called
the
popis
ceremonies
but
the
kynges
ceremonies
/
ye
say
that
the
Romanes
send
to
the
Grekes
for
theyr
lawes
and
by
approbation
▪
made
them
theyrs
/
i
pray
yow
remanded
not
the
Grekes
lawes
still
theyrs
/
for
all
that
the
Romanes
vsed
the
same
lawes
?
Was
not
the
Romanes
and
Grekes
partners
in
lawes
togyther
when
they
vsed
to gether
the
self
same
lawes
?
then
it
folowethe
for
all
your
examples
and
by
your
examples
that
the
popis
ceremonies
ar
yit
still
hys
and
ar
occupeed
in
Englonde
and
that
(
by
your
sayng
)
the
kyngis
hyghnes
and
the
pope
ar
partners
to gyther
concernyng
ceremonies
/
for
the
after
partnership
dispossesseth
not
the
fierst
hole
awner
of
hys
former
possession
/
but
he
only
gyuethe
parte
of
hys
ryght
vnto
hym
that
is
made
afterward
partner
with
hym
.
Haue
ye
any
other
thyng
to
conclude
with
your
examples
?
If
ye
haue
/
make
your
argument
and
i
shal
shape
a
solution
for
it
as
wel
as
i
can
/
I
trow
ye
wil
not
be
so
mad
as
to
argu
thus
on
cite
may
receyne
ciuile
lawes
of
an
other
ergo
the
chirche
may
receyue
lawes
of
the
pope
/
Whiche
is
a
false
Prophete
and
a
feruent
Pharise
/
when
as
Christe
sayethe
in
the
gospel
be
ware
of
false
Prophetes
/
beware
of
the
Leuin
of
the
Pharises
/
Where
as
ye
say
that
i
speake
so
far
out
of
reson
(
where
i
say
that
i
wold
haue
no
other
law
in
the
chirche
but
the
law
of
the
gospel
alone
)
that
ye
will
not
reson
with
me
/
ye
play
as
your
brother
fox
did
whiche
when
he
cam
thorow
a
wynyarde
and
saw
that
the
grapes
were
hyer
then
he
could
reche
to
/
sayd
he
wolde
eat
no
grapes
/
so
when
as
my
sayng
is
strongely
defended
withe
goddis
worde
that
ye
can
make
no
reson
agaynst
it
/
ye
wilnot
reson
/
with
me
/
scilicet
/
becausye
can
not
.
Thys
conclusion
do
ye
hold
that
the
law
of
the
gospel
in
not
sufficient
for
Christes
chirche
to
ordre
and
ruel
it
/
except
the
popis
traditiones
be
annexed
ther
to
/
and
that
he
speakethe
far
out
of
reson
that
wold
haue
only
the
law
of
the
gospel
in
the
chirche
/
Agaynst
thys
deuelish
doctrine
of
yours
i
will
make
thes
resones
/
The
law
of
the
gospel
is
miche
more
perfit
/
then
the
law
of
Moses
/
But
the
law
of
Moses
was
sufficient
by
it self
for
all
them
that
was
vnder
it
/
and
neded
no
mannis
ordinance
to
be
added
vnto
it
/
to
order
the
iewes
that
were
vnder
the
old
Testament
/
then
is
the
law
of
the
gospel
miche
more
sufficient
by
it self
for
all
them
that
ar
vnder
it
/
and
miche
less
nedethe
any
mannis
ordinances
to
be
added
vnto
it
to
ordre
them
that
ar
vnder
the
new
Testament
/
Paule
calleth
the
law
of
Moses
a
child
leder
vnto
Christe
/
a
shadow
of
good
thynges
for
to
cum
/
and
sayeth
that
the
lawe
bringethe
nothyng
to
perfection
/
If
thys
law
neded
nothyng
to
be
added
to
it
or
mingled
with
it
the
law
of
the
gospel
whiche
Paul
preferreth
before
the
old
law
ij
Corinth
.
in
the
third
chapter
hathe
now
no
nede
of
the
bisshop
of
romis
traditiones
to
be
added
to
it
or
mingled
with
it
/
Is
not
the
lau
of
the
gospel
perfit
?
Is
not
that
the
moste
perfit
law
that
the
moste
perfit
lawmaker
makethe
?
made
not
Christe
the
perfitest
law
maker
the
law
of
the
gospel
?
To
that
law
whiche
is
perfit
in
all
poyntes
nothyng
nedethe
to
be
added
unto
it
/
Then
the
law
of
the
gospel
nedethe
not
the
popis
law
to
be
added
vnto
it
and
so
is
the
law
of
the
gospel
sufficient
for
Christes
chirche
and
Christes
chirch
nedeth
no
other
law
but
it
that
Christe
ordened
hys
self
for
hys
chirche
.
Further
more
when
as
the
end
of
a
perfit
law
of
the
chirche
whiche
alone
is
sufficiend
bi
it self
to
order
the
chirche
/
is
to
command
all
thyng
that
is
necessari
to
saluation
to
forbid
all
thyng
that
is
hynderance
to
saluation
/
to
teache
/
to
reproue
/
to
correct
/
to
instruct
/
to
make
aman
perfit
/
and
redy
to
euery
good
work
and
to
be
saluation
vnto
all
them
that
beleve
/
and
the
law
of
the
gospell
cando
all
thes
thynges
/
what
shall
we
nede
to
haue
any
other
law
in
the
chirche
seinge
that
thys
law
conteneth
all
thyng
in
it
that
is
necessari
for
the
chirche
of
Christe
/
and
hathe
all
the
poyntes
/
that
be
long
vnto
a
perfit
law
whiche
ne
dethe
no
other
law
to
be
added
vnto
it
?
Almyghty
god
told
hys
son
Christe
all
lawes
that
was
necessari
for
Christis
chirche
/
and
Christe
taught
hys
Apostelles
all
that
he
heard
of
hys
father
/
and
all
that
the
Appostelles
learned
of
Christe
necessari
for
Christis
chirche
/
they
and
the
Euangelistes
haue
writen
it
in
the
new
testament
whiche
is
the
law
of
the
gospel
/
But
the
Euangelistes
and
Apostelles
haue
made
no
mention
of
the
popis
ceremonies
lawes
and
traditiones
/
therfore
they
ar
not
necessari
for
Christis
chirche
/
but
the
law
of
the
gospel
is
necessari
alone
/
Paul
speaketh
of
thys
law
of
the
chirche
thes
wordes
/
I
am
not
ashamed
of
the
gospel
for
it
is
the
pour
of
god
to
saluation
to
all
that
beleue
.
Do
i
yit
still
speak
far
out
of
reson
when
i
wold
that
only
the
law
of
the
gospell
shuld
be
in
the
chirche
?
Christis
religion
cam
in
to
the
world
bithe
worde
of
god
and
not
by
mannis
traditiones
and
Christis
religione
hathe
from
the
beginning
been
vp
holden
withe
the
worde
of
god
and
not
with
mannis
traditiones
/
and
the
Christen
religion
is
not
grounded
vpon
mannis
ordinances
/
them
the
religion
of
Christe
shuld
continue
and
prosper
well
enoghe
as
it
hathe
don
from
the
beginnyng
to
thys
day
if
all
the
popis
ceremonies
and
traditiones
were
in
the
depest
pit
of
hell
from
whence
they
cam
/
The
ceremonies
and
traditiones
of
men
haue
euer
bene
hinderance
to
the
true
religion
/
whiche
thynges
caused
Christe
to
say
to
your
brother
pharisees
manteners
of
mannis
doctrine
as
ye
be
/
Whi
break
ye
the
commandement
of
god
for
your
tradition
?
They
worship
me
in
vayn
techyng
the
doctrines
which
ar
the
preceptes
of
man
/
then
how
far
speake
yow
out
of
reson
to
say
that
the
popis
traditiones
ar
necessare
for
Christis
chirche
/
and
to
meane
that
Christe
had
nede
of
the
popis
traditiones
and
lawes
to
ruel
hys
chirche
with
all
and
to
promote
hys
honor
/
and
to
purches
autorite
vnto
hys
Sacramentes
/
Where
as
ye
reson
that
i
seme
to
alow
all
thos
ceremonies
that
i
write
not
agaynst
/
and
only
disalow
them
that
i
write
agaynst
/
i
reson
with
yow
agayn
/
if
i
seme
to
alow
althe
ceremonies
whiche
i
write
not
agaynst
/
then
if
foloweth
that
ye
seme
to
alow
all
the
popistri
ad
superstitiones
that
your
conpapist
eccius
hathe
taught
/
with
all
other
Papistes
/
for
ye
haue
not
writen
agaynst
them
/
ye
seme
to
alow
that
i
lay
vnto
your
charge
/
that
ye
say
mes
for
to
hele
the
frenche
pox
for
mad
dogges
and
meselled
swyne
/
that
the
hallowyng
of
the
font
is
all
ful
of
blasphemie
/
that
no
preste
nether
any
man
aboue
xxj
.
may
make
an
vnlawful
vow
that
ye
hold
still
the
stewes
that
the
deuel
may
haue
a
place
in
Englond
to
be
worshipped
in
/
that
it
is
agreater
offence
for
a
preste
to
mary
/
them
to
defyle
all
the
wyues
in
hys
parish
euery
one
after
other
/
that
ye
intend
to
be
aduouterers
and
horemongers
/
that
ye
reken
it
the
deuellis
seruice
to
rede
Christes
worde
in
Englishe
when
the
prestes
rede
Omelias
Gregorij
pape
in
latin
/
that
ye
wold
forbid
Christe
to
preache
/
if
he
were
in
Englond
thys
day
/
as
he
was
in
ie
wry
/
if
he
wold
preache
in
Englishe
thos
sermones
of
hys
that
the
Euangelistes
wrote
in
Greke
/
All
thes
do
i
lay
to
your
charge
in
my
huntyng
of
the
fox
but
ye
nether
answere
to
them
/
nor
examin
them
nor
confute
them
/
as
ye
go
about
to
examin
answer
to
and
confute
other
matters
that
i
lay
to
your
charge
/
wherefore
by
your
maner
of
arguyng
which
ye
ground
vpon
thys
text
/
Qui
tacet
consentire
uidetur
,
ye
alow
and
aproue
all
thes
articles
whiche
i
haue
aboue
rehersed
.
The
rescuer
And
first
he
beginnethe
with
the
crepyng
to
the
cros
which
ceremonie
he
can
in
no
wyse
digest
/
therin
he
laborethe
stoutly
from
the
beginnyng
of
Gramner
/
to
the
end
of
Logik
.
The
hunter
When
as
the
crepyng
to
the
cross
is
open
idolatri
/
and
dedly
sin
/
it
is
to
hard
meat
for
my
maw
to
digest
/
if
that
ye
with
your
companiones
whiche
haue
dronken
of
the
hote
wine
of
fornication
of
the
hore
of
Babylon
/
wil
nedes
eat
it
and
with
that
wine
can
digest
it
/
ye
schal
digest
it
alone
for
me
/
And
whether
my
argumentes
whiche
i
fetch
not
alone
out
of
Grammer
and
Logik
but
also
out
of
the
holy
scripture
ar
stronger
then
ye
can
confute
be
made
to
no
purpos
orno
/
let
other
men
iudge
/
which
knowethe
the
scripture
/
and
we
shall
try
the
mater
here
after
.
The
rescuer
For
by
hys
resonyng
to
declare
thys
worde
worship
(
whiche
he
doth
right
worshipfully
)
it
were
idolatri
/
for
the
seruant
to
make
curtesi
to
hys
master
/
where
in
he
shuld
bow
hys
kne
/
or
the
good
man
to
kiss
hys
wyfe
/
but
to
knele
and
to
kiss
hys
superiors
hand
/
were
by
hym
foul
and
filthy
abominatione
/
for
that
were
bothe
to gether
.
The
hunter
If
that
the
master
and
the
wyfe
/
had
handes
and
could
not
fele
/
fete
and
could
not
go
/
mouthes
and
could
not
speake
/
eares
and
could
not
heare
/
noses
and
could
not
smell
eyes
and
could
not
se
/
and
were
as
braynles
and
soulles
as
your
cross
is
/
and
so
were
idoles
/
and
therfore
forbidden
to
be
worshipped
of
allmyghty
god
/
then
if
the
seruant
made
curtesi
to
〈…〉
idole
/
or
the
husbande
kissed
such
a
wyfe
/
they
shuld
worship
theyr
master
and
wyfe
vnalwfully
and
so
commit
idolatri
/
But
when
as
a
master
is
a
lyuyng
creature
of
god
and
seruantes
ar
commanded
to
honor
theyr
masters
and
to
obey
them
/
and
god
will
be
knowen
to
be
in
ruelers
/
and
that
all
masters
and
ruelers
haue
theyr
mastership
and
autorite
of
hym
/
the
outwarde
kissing
and
knelyng
of
seruantes
whiche
ar
but
tokens
of
theyr
hartes
and
inwarde
obedience
to
theyr
superiors
/
is
not
forbidden
of
almyghty
god
but
alowed
/
for
the
inwarde
obedience
is
greater
then
the
outwarde
Curtesi
/
and
if
he
alow
the
greater
he
aloweth
the
less
/
And
god
commanded
men
to
loue
theyr
wyues
/
then
when
as
kissyng
is
the
signe
or
token
of
loue
/
where
the
thyng
is
alowed
/
the
token
of
the
same
is
not
forbidden
/
Therfore
it
is
no
idolatri
for
the
seruant
to
make
curtesie
to
hys
master
/
nether
is
it
idolatri
for
the
man
to
kis
hys
wife
/
for
nether
of
thos
ij
factes
or
forbidden
/
but
seing
that
we
ow
no
loue
nor
obediance
vnto
images
/
and
the
outward
worship
is
in
expressed
wordes
forbidden
to
be
gyuen
vnto
images
in
the
second
commandment
/
in
thes
wordes
thow
shal
not
humble
or
bow
they
selfe
vnto
them
/
nor
serue
them
/
it
is
open
idolatri
/
to
make
curtesi
to
images
and
to
kiss
them
/
Where
for
it
foloweth
not
/
we
may
gyue
outward
reuerence
and
worship
vnto
masters
and
to
kynges
ergo
we
may
gyue
outward
worship
vnto
images
/
for
if
thys
be
your
argument
/
ye
meane
that
a
blynde
and
lyfeles
pece
of
syluer
or
gold
made
after
the
lyknes
of
a
mortal
man
/
by
a
mortal
man
/
is
as
good
honorable
and
as
worthy
to
be
honored
as
a
master
&
a
kynge
whiche
is
the
hyest
and
moste
honorable
〈…〉
of
goddis
makyng
in
all
thys
wyde
wo●●●
/
and
that
images
ar
as
well
/
to
be
loued
as
men
loue
theyr
w●●●s
/
and
that
god
is
as
well
to
be
honored
〈◊〉
●●ages
as
in
kynges
/
and
workethe
and
ruelethe
as
well
by
them
as
by
kynges
.
Whiche
meanyng
whether
it
be
agreinge
unto
the
scripture
or
no
/
let
them
whiche
haue
autorite
in
Englond
to
examin
suche
maters
/
iudge
and
gyue
sentence
.
The
rescuer
What
an
argument
wold
▪
thys
man
fet
out
of
a
worde
in
Greke
or
Latin
being
general
/
to
make
thereby
a
speciall
conclusion
to
hys
purpose
Scripture
vsethe
the
worde
adoro
/
as
the
worde
worship
is
vsed
in
Englishe
to
signifi
godly
honor
/
&
Ioseph
fuffered
hym self
to
be
worshipped
of
hys
brethern
/
withe
reuerent
behauour
/
and
there
is
on
worde
adoro
in
bothe
.
The
hunter
Ether
ye
write
uery
darkly
for
the
nons
/
or
ellis
your
scribe
hath
left
out
sum
thyng
for
your
reson
hangethe
very
euel
togyther
/
Howbeit
i
reken
that
thys
is
your
meanyng
.
The
angel
forbad
Iohan
to
worship
hym
and
Ioseph
suffered
hys
brethet
to
worship
hym
/
and
in
●●the
the
places
is
adoro
/
therfore
adore
signif●●●
Both
inwarde
worship
dew
vnto
god
and
also
outward
worship
/
But
what
ye
meane
more
/
i
cannot
tell
except
thys
be
your
meanyng
/
on
kynde
of
worshippynge
that
is
out
●●rde
reuerence
/
may
be
gyuen
vnto
me●
/
ergo
●●ay
also
begyuen
vnto
images
/
If
ye
meane
thus
your
meanyng
is
playn
fals
/
for
allmyghty
god
by
who
me
all
kynges
reygne
and
all
ruelers
haue
theyr
pour
/
willyng
that
it
shuld
be
knowen
/
that
all
that
haue
any
gouernance
ruel
for
au●orite
ouer
other
/
haue
the
same
of
hym
alon
and
not
of
them selues
/
will
be
honored
in
hys
ministers
whiche
ar
the
gouernors
and
ruelers
of
hys
peple
/
with
outwarde
reuerence
and
bodely
honor
/
reseruyng
euer
vnto
hym self
the
worship
which
standethe
in
puttyng
trust
of
saluation
/
and
loue
aboue
all
other
/
and
yit
/
he
will
that
the
subiectes
shall
not
only
worship
theyr
superioures
withe
out
warde
worship
/
but
that
they
shall
loue
them
withe
theyr
hartes
/
and
obey
them
faythfully
also
/
Then
when
as
Iosephis
brether
fell
down
and
worshipped
hym
for
as
miche
as
they
knew
he
was
a
prince
ordened
of
god
/
they
offended
not
god
therby
only
signifiyng
the
inwarde
obedience
and
subiection
of
theyr
myndes
/
and
Ioseph
being
goddis
minister
offended
nothyng
in
takyng
that
outwarde
worship
vnto
hym
/
whiche
was
a
token
of
the
inward
submission
of
hys
brethers
myndes
toward
hym
/
But
shall
a
Christen
man
/
to
whome
by
Chryste
/
all
the
creatures
of
the
world
the
byrdes
of
the
ayer
/
the
fisshes
of
the
water
/
and
the
beastes
of
the
erthe
ar
in
subiection
/
and
subdued
/
by
outward
gesture
or
reuerent
behauoure
/
testifi
and
witnes
that
he
is
in
subiection
and
subdued
vnto
a
mannis
handeworke
/
to
a
pece
of
molten
syluer
or
gold
?
Shal
the
lorde
of
all
the
noble
creatures
of
god
whiche
ar
in
erthe
/
bow
and
knele
to
a
vile
pece
of
syluer
or
golde
made
after
the
lyknes
of
a
man
/
beinge
but
the
creature
of
aman
?
Fie
for
shame
that
a
man
knoweth
not
hys
owne
dignite
.
Shall
aman
by
outward
reuerence
testifi
that
god
is
in
that
image
or
workethe
by
that
image
whiche
hekisseth
and
worshippethe
?
Shall
Christen
men
that
profes
the
scripture
testifi
by
knelyng
before
images
that
god
will
ether
be
worshipped
in
images
/
or
by
images
/
with
out
scripture
and
contrari
vnto
the
scripture
?
Set
then
asyde
thys
reson
we
may
gyue
outwarde
reuerence
vnto
gouernoures
ergo
we
may
do
so
to
images
/
And
if
ye
mean
that
Ioan
in
the
Apocalyps
wold
haue
gyuen
godly
inward
honor
vnto
the
angel
/
i
will
dissent
from
yow
till
that
i
se
yow
bring
better
resones
then
ye
haue
brought
yit
.
Thynk
ye
that
Iohan
that
holy
man
to
whome
god
had
shewed
so
miche
of
hys
secretes
/
was
so
mad
as
to
go
about
to
gyue
vnto
an
angel
the
godly
inwarde
worship
dew
vnto
god
alone
?
I
iudge
no
/
and
i
thynk
that
Iohan
by
hys
outward
worshippyng
whyche
he
wold
haue
gyuen
vnto
the
angel
wold
haue
shewed
that
he
tooke
the
angel
for
hys
better
/
and
superior
/
and
that
the
angel
knowyng
hys
intent
/
and
that
god
had
not
subdued
man
vnder
angelles
wold
not
that
Iohan
shuld
restifi
any
subiection
vnto
hym
by
any
suche
reuerent
behauoure
/
and
therfore
sayde
Deum
adora
,
worship
god
/
that
is
/
testifi
by
thy
fallyng
downe
and
outwarde
behauour
that
thow
art
vnder
god
and
that
he
is
thy
better
and
superiour
/
as
for
me
i
am
not
thy
superior
but
thy
felow
seruant
/
And
as
touchyng
the
nature
of
thys
worde
adoro
/
grammarianes
whiche
can
iudge
best
of
the
natures
of
wordes
/
hold
contrary
vnto
yow
/
that
adoro
is
only
taken
for
outwarde
worship
and
outwarde
gesture
/
for
thus
writeth
the
abbreuiato
▪
of
Valla.
Adorare
est
gestu
corporis
honorem
/
etiam
sine
ore
et
uoce
impendere
.
And
Valla
hys
self
sayeth
thus
Adorare
sine
ore
hoc
est
sine
uoce
fit
/
non
sine
plicatione
genuum
et
gestu
corporis
/
Elephas
et
Phenix
et
alia
quedam
irrationabilia
solem
adorare
dicuntur
.
Saynt
Ierom
vpon
the
third
chapter
of
Daniel
writeth
thes
wordes
/
Et
notanda
proprietas
Deos
coli
/
imaginem
adorari
dicunt
/
Quod
utrunque
seruis
Dei
non
conuenit
/
The
scripture
after
the
translation
of
Ierom
most
comonly
vseth
adoro
to
gyue
outward
worship
and
colo
to
gyue
godly
inward
worship
/
as
a
man
may
se
both
in
many
other
places
/
and
especially
in
the
xx
.
of
Exodus
and
in
the
v.
chapter
of
the
Deuteronomy
/
then
is
not
thys
word
Adoro
so
general
bothe
to
godly
inwarde
worship
and
to
outward
worship
as
ye
vnlearnedly
without
autorite
haue
pronunced
.
But
put
the
case
that
odoro
betokeneth
bothe
the
kyndes
of
worshippyng
/
he
that
putteth
a
negation
before
adoro
in
suche
a
mode
as
men
forbid
/
forbiddethe
nothe
bothe
the
kyndes
of
worshippyng
?
He
that
sayeth
thow
shalt
not
worship
an
image
when
worship
is
bothe
taken
for
reuerent
behauour
/
and
for
godly
inwarde
worship
/
forbiddethe
he
not
to
worship
an
image
with
reuerent
behauour
?
But
god
putteth
a
negation
before
Adoro
/
wherfor
euen
by
your
sayng
it
is
forbidden
to
giue
any
reuerent
behauour
vnto
an
image
/
If
that
i
dyd
reson
then
from
a
general
term
to
a
particular
my
argument
negatiuely
after
good
Logik
shuld
be
as
good
as
ye
made
any
thes
seuen
yeares
/
for
wher
the
generalis
denied
or
forbidden
all
the
specialles
conteyned
vnder
the
generall
ar
also
denied
and
forbidden
/
then
if
adoro
as
ye
say
be
generall
bothe
to
kis
and
to
shew
a
reuerent
behauour
/
and
to
gyue
godly
inwarde
worship
/
when
images
ar
forbidden
adorari
/
to
be
worshipped
/
then
is
both
the
outward
worschip
which
standeth
in
knelyng
kissyng
and
in
suche
other
outwarde
gesture
/
and
the
inward
worship
of
the
hart
/
is
also
forbidden
to
be
gyuen
vnto
imagines
/
How beit
i
made
no
suche
argument
before
thys
tyme
for
i
resoned
thus
a
sufficienti
diuisione
/
There
ar
no
mo
kyndes
of
worshippyng
but
ij
.
inwarde
and
outward
/
but
nether
of
them
is
to
be
gyuen
vnto
images
ergo
no
worship
is
to
be
gyuen
vnto
images
the
probation
of
thys
argument
i
fet
out
of
the
xx
.
chapter
of
Exodus
where
allmyghty
god
sayethe
touchyng
images
/
non
adorabis
ea
neque
coles
,
thow
shal
nether
bow
to
them
nor
serue
them
.
Thys
is
the
sum
of
my
argument
thoghe
i
reherse
not
the
same
wordes
/
whiche
whether
it
be
yit
soluted
or
no
let
learned
men
iudge
.
The
rescuer
I
may
not
worship
the
cros
in
the
chirche
with
godly
honor
for
it
is
agaynst
goddis
commandement
but
i
may
vse
before
it
reuerent
behauour
of
whiche
expressedly
spak
saynt
Ierom
when
he
sayd
/
Adhererem
trunco
crucis
nec
prius
dimitterem
quàm
ueniam
obtinuissem
.
The
hunter
Ye
play
with
allmyghty
god
whiche
forbiddeth
yow
to
bow
and
knele
to
images
/
as
a
certayn
crafty
boy
did
play
with
hys
Scolmaster
in
a
grammer
scoole
/
whiche
commanded
thys
boy
&
all
other
that
learned
grammer
to
speak
Latin
one
to
an
other
at
all
tymes
/
and
no
Englishe
/
Thys
boy
as
oft
as
he
was
disposed
to
clatter
Englishe
/
he
took
vnto
hym
and
a.
b.
c.
boy
and
sayde
vnto
hym
/
Robin
i
will
speak
to
the
/
and
with
thys
Preface
he
spak
English
all
the
longday
by
thys
boy
to
hys
felowes
/
and
so
mokked
the
spie
/
an
brak
hys
masters
commandement
/
But
the
master
cam
ones
in
at
the
last
and
spied
hys
craft
/
and
took
hym
and
ponisshed
hym
for
a
speaker
of
Englishe
to
hys
felowes
for
all
that
he
sayd
that
he
spak
vnto
the
a
b.
c.
boy
.
So
ye
perceyuyng
that
sum
wold
chek
yow
if
that
ye
held
alwayes
that
a
man
myght
worship
the
cross
it self
/
most
comonly
ye
say
that
a
man
may
vse
reuerent
behouour
before
the
cross
but
not
to
the
cross
/
and
that
ye
worship
not
the
cross
it self
/
but
Christe
/
whiche
is
signified
by
the
cross
/
when
as
ye
worship
the
cros
it self
and
not
Christe
/
and
sum
tyme
hold
in
playn
wordes
that
a
man
may
worship
the
cros
it self
/
with
reuerent
behauour
/
so
that
the
hart
be
away
/
as
i
shal
here
after
god
willyng
/
sufficiently
proue
it
.
Ye
say
that
ye
may
not
worship
the
cros
in
the
chirch
with
godly
honor
for
that
is
agaynst
goddis
commandment
/
If
that
ye
will
make
any
answer
to
apore
man
/
tell
me
what
is
thys
godly
honor
that
is
forbidden
/
to
be
gyuen
vnto
images
/
and
where
and
in
what
wordes
it
is
forbidden
?
Ye
meane
by
godly
honor
/
as
far
as
i
can
gather
by
your
book
/
the
inward
worshippyng
of
god
alon
/
whiche
standeth
in
trust
of
saluation
and
in
loue
aboue
all
creatures
/
for
ye
say
here
after
in
your
booke
that
true
worship
is
only
in
sprete
/
&
that
kyssyng
and
knelyng
is
not
godly
honor
.
wher
of
it
foloweth
that
your
iugement
is
that
a
man
may
worship
an
image
withe
outward
woship
that
is
with
kyssyng
of
it
withe
knelyng
and
crepyng
to
it
/
Where
as
ye
hold
that
outward
reuerent
behauour
as
knelyng
and
kissyng
is
no
parte
of
goddis
worship
ye
speake
agaynst
Christe
whiche
sayethe
Matthe
iiij
.
chapter
/
thow
shalt
humble
thy self
or
bow
thy self
down
vnto
thy
lorde
god
/
and
only
serue
hym
/
whereas
humlyng
or
fallyng
down
is
outward
worship
/
and
/
seruing
is
to
put
confidence
of
saluation
/
and
the
inner
worship
of
god
/
here
ye
may
se
that
god
requirethe
also
that
the
outward
worship
/
and
will
not
suffer
it
to
be
gyuen
to
other
than
to
hym self
and
to
suche
as
he
will
be
knowen
to
ruel
in
.
When
the
deuel
sayde
vnto
Christe
/
Luc
the
iiij
.
i
will
gyue
the
al
thes
if
thow
wil
fal
doun
&
worship
before
me
/
what
if
that
he
had
stande
by
/
and
sayd
to
the
deuel
gyue
me
al
that
/
thow
promised
Christe
/
and
i
wil
do
that
thow
requirest
of
hym
/
if
he
promisede
&
ye
fell
doune
and
worshipped
be
fore
the
deuel
/
whether
had
ye
gyuen
any
worship
dew
vnto
god
/
to
the
deuel
or
no
?
If
that
ye
say
that
ye
had
gyuen
no
worship
dew
to
god
/
vnto
the
deuel
/
then
is
it
nosin
in
your
bookes
to
knele
before
the
deuel
and
to
kis
hym
so
that
your
hart
be
away
/
&
that
a
man
may
worship
the
deuel
with
hys
body
so
that
he
worship
hym
not
with
hys
mynde
/
If
that
ye
say
that
in
fallyng
down
and
worshippyng
before
the
deuel
ye
gaue
to
the
deuel
worship
that
was
dew
vnto
god
/
them
is
worshippyng
befor
the
deuel
worshippyng
of
the
deuel
/
and
fallyng
down
&
such
other
outward
worship
is
dew
vnto
god
&
on
kynde
of
goddis
worship
/
them
is
not
alonly
the
godly
honor
whiche
is
in
the
hart
/
but
also
the
outwarde
gesture
as
bowyng
&
knelyng
worship
dew
vnto
god
which
nether
can
be
don
to
the
deuel
nor
to
any
image
with
out
dedly
sin
/
and
yit
ye
say
that
we
maynot
worship
the
cros
with
godly
honor
/
but
that
we
may
vse
reuerent
behauour
before
it
/
that
is
to
kis
it
/
to
how
to
it
and
to
crepe
to
it
/
whiche
is
no
other
thing
than
to
giue
at
the
least
unto
it
outward
worship
whiche
is
contrari
to
the
second
commandement
of
god
/
If
that
ye
wold
flie
to
thys
shift
&
say
i
worship
&
vse
renerent
behauoure
before
the
cros
but
i
worship
not
it
i
wil
proue
yow
by
the
scripture
that
to
worship
before
god
is
to
worship
god
to
worship
before
a
man
is
to
worship
a
man
and
and
to
worship
before
an
image
is
to
worship
the
image
/
before
which
it
is
down
/
Genesis
iiij
.
Pharao
made
Iosephe
cum
vp
to
hys
charet
/
an
the
crier
to
crie
that
all
men
shuld
bow
theyr
knees
before
Ioseph
/
and
know
that
he
was
made
rueler
ouer
all
Egypt
.
Mark
here
that
to
bow
knees
is
to
worship
/
and
to
worship
before
Ioseph
is
to
worship
Ioseph
/
and
that
the
cause
why
that
Pharao
wold
haue
Ioseph
worshipped
/
was
that
he
wold
let
all
hys
peple
know
that
hys
pour
and
autorite
was
in
Ioseph
/
Leuitici
the
x.
chapter
.
Nadab
and
abiu
offered
before
the
lorde
/
In
the
first
of
the
kynges
/
xxv
.
chapter
Abigael
lyghted
of
hyr
as
and
fell
on
hyr
face
before
Dauid
/
and
worshipped
on
the
ground
and
fel
down
to
hys
fete
/
ij
of
the
kynges
in
the
xiiij
.
chapter
.
The
woman
fell
vpon
the
grounde
before
Dauid
and
worshipped
hym
/
Psalm.
lxxxv
.
All
the
peple
whiche
thow
hast
made
/
shall
cum
/
and
worship
before
/
the
/
lorde
.
Esaie
.
lxvi
.
All
slesh
shall
cum
to
worship
be
fore
mi
face
(
sayethe
the
lorde
)
Apocalypsis
.
v.
The
xxiiij
.
elders
fel
before
the
lam
.
Where
Luke
sayde
thes
shall
i
gyue
the
if
thow
wil
fal
doun
and
worship
before
me
/
Matthew
sayethe
i
will
gyue
the
all
thys
if
thow
will
worship
me
/
iij.
of
the
kynges
xix
.
chapter
.
I
will
leue
me
7000.
whos
knees
haue
not
bene
bowed
before
baal
/
By
thes
places
it
is
playn
that
to
worship
before
god
/
man
or
image
/
is
to
worship
god
man
or
the
image
that
the
worship
is
don
before
/
But
ye
knele
bow
and
crepe
before
the
cros
it self
ergo
ye
worship
the
cros
it self
/
to
kis
with
religions
behauour
is
to
gyue
outward
worship
but
ye
with
religious
behauour
kis
the
cros
it self
ergo
ye
worship
the
cross
it self
/
But
what
nede
i
any
other
witnes
to
proue
that
ye
worship
the
cros
then
your
oun
wordes
whiche
ye
syng
on
good
firday
whiche
ar
thes
crucem
tuam
Domine
adoramus
,
lorde
we
worship
thy
cross
/
Neuer
the
les
ye
wold
haue
as
long
as
ye
could
make
the
kyngis
highnes
and
all
hys
subyectes
beleue
that
ye
wold
worship
before
the
Cros
only
and
not
the
cros
it selfe
/
But
when
as
ye
ar
bet
with
argumentes
ye
leaue
of
your
dissemblyng
and
fall
ernestly
to
defend
that
the
cros
may
be
worshipped
with
reuerent
behauour
that
is
with
kissyng
it
knelyng
and
crepyng
to
it
/
for
ye
say
that
in
knelyng
and
kissyng
alone
vnderstandyng
of
the
cros
/
is
no
idolatri
/
And
that
no
vnlearned
man
in
Englond
shuld
alledge
any
scripture
agaynst
yow
/
or
shuld
percyue
that
the
worshippyng
of
the
cros
with
crepyng
and
bowyng
to
it
/
is
contrari
to
the
scripture
ye
haue
theuishly
/
roberously
/
wikkedly
&
deutlyshly
stollen
that
pece
of
the
secunde
commandment
away
whiche
forbiddethe
to
bow
or
gyue
any
outword
worship
vnto
images
.
For
thus
write
yow
in
your
new
Catechisme
whiche
ye
call
lyke
a
masker
as
ye
be
the
kyngis
booke
/
Thow
shalt
not
haue
any
grauen
image
nor
any
lyknes
of
any
thyng
that
is
in
heauen
aboue
/
or
in
earthe
benethe
/
or
in
the
water
vnder
the
earthe
to
the
intent
to
do
any
godly
honour
and
worship
vnto
them
/
Thys
is
your
translation
/
and
in
thys
book
where
in
ye
examin
me
/
ye
take
away
from
godly
honor
bowyngdown
/
fallyng
down
/
knelyng
an
kessyng
/
and
suche
other
outward
gestures
/
and
say
that
thes
ar
not
forbidden
to
be
gyuen
vnto
images
/
but
only
the
inward
godly
honour
/
is
forbidden
/
And
that
ye
myght
the
more
easely
bryng
the
lay
peple
vnto
your
opinion
ye
steal
away
as
i
haue
sayde
a
pece
of
the
second
commandment
/
for
where
as
ye
say
only
/
thow
shalt
gyue
no
godly
honor
and
worship
vnto
images
/
meanyng
therby
the
inwarde
trust
and
godly
loue
and
obedience
/
and
that
outwarde
bowyng
knelyng
and
kissyng
ar
not
forbidden
to
begyuen
vnto
images
/
The
truthe
of
the
hebrue
is
openly
agaynst
yow
/
for
thus
hathe
the
Hebrew
text
both
in
the
Deuteronomi
and
in
Exodo
Lo
chisstachaue
Lahem
velo
thaauedē
the
lxx
.
interpretoures
made
thys
text
thus
in
Greke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Saynt
Ierom
translated
the
hebrew
thus
yn
to
Latin
/
Non
adorabis
ea
neque
coles
That
is
thow
shalt
not
gyue
outward
reuerence
to
images
/
nether
inwarde
godly
worship
vnto
them
/
Leo
iude
foloweth
saynt
Ierome
/
and
pagnine
translatethe
the
Hebrew
text
thus
/
Non
incuruabis
te
eis
et
non
colestas
/
That
is
thow
shalt
not
bow
thy self
vnto
them
/
and
thow
shalt
not
worship
them
/
And
the
Greke
/
word
for
word
is
thus
/
thow
shalt
not
kis
them
nether
serue
them
/
wherforr
seynge
that
ye
haue
stollen
out
of
the
Hebrew
text
lo
thisstachaue
/
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
out
of
the
Greke
text
/
Non
adorabis
out
of
saynt
Ieromis
translation
/
Non
incuruabis
te
/
out
of
pagnines
translation
/
&
thow
shalt
not
bow
thy self
vnto
them
/
out
of
the
English
bible
it
foloweth
that
ye
ar
a
shamfup
thiefeād
haue
committed
shamful
sacriledge
or
chirche
robry
and
ar
so
myche
more
worthy
hangyng
than
any
chirche
robber
that
was
hanged
in
Englond
thes
C.
yeares
/
as
the
thyng
that
ye
haue
stollen
is
more
precious
then
that
the
other
chirche
robbers
haue
taken
out
of
the
chirche
/
in
tyme
past
I
gather
therfore
by
the
autorites
aboue
rehersed
/
and
by
thes
last
translationes
that
to
worship
before
an
image
is
to
worship
an
image
/
that
to
bow
to
an
image
and
to
kis
it
is
to
gyue
outward
worship
vnto
it
/
and
that
it
is
contrari
to
the
second
commandment
to
gyue
ether
inward
or
outwarde
worship
to
an
image
/
then
when
as
the
cros
is
nothyng
but
an
image
/
ad
ye
crepe
to
it
kis
it
and
bow
to
it
/
ye
gyue
it
outward
worship
/
and
to
gyue
ether
owtward
or
inward
worship
to
an
image
is
idolatri
/
it
folowe
the
that
in
crepyng
to
the
cros
and
bowyng
to
it
ye
commit
playn
idolatri
openly
forbidden
in
the
second
commandment
/
Hold
ye
stil
now
no
popish
doctrine
contrari
to
the
worde
of
god
?
Now
let
us
cum
vnto
the
sayng
of
saynt
Ierom
whiche
ye
bryng
agaydst
/
me
/
It
wold
haue
becumed
a
learned
Bishop
to
haue
brought
in
a
mater
of
religion
the
holy
scripture
/
and
not
a
patche
of
a
mannis
doctrine
/
ye
say
that
saynte
Ierom
sayethe
that
he
wold
cleuero
and
not
let
go
the
post
of
the
cros
til
that
he
purdressed
forgiuenes
/
Where
sayethe
Ierome
thys
?
It
is
lyke
that
ye
neuer
red
thys
in
saynt
Ierom
/
but
ether
in
the
canon
law
or
ellis
in
sum
of
your
brother
papistys
workes
/
for
ij
causes
i
reken
that
thes
wordes
ar
ether
non
of
saynt
Ieromes
or
ellis
that
ye
haue
mangled
them
/
first
because
ye
mangle
the
scripture
ye
wil
not
be
aferde
to
mangle
a
Doctor
/
and
becaus
ye
shew
no
place
where
as
Ierom
writeth
thes
wordes
/
the
second
is
becaws
i
know
that
Ierom
in
an
other
place
is
of
a
cleane
contrari
iudgment
/
And
because
ye
leaue
the
wepens
of
the
worde
of
god
/
and
feght
agaynst
me
withe
the
wepens
of
Doctors
/
i
will
answer
with
the
sayng
of
a
doctor
.
Saynt
Ierom
wrytyng
vpon
the
third
chapter
of
Daniel
sayethe
thes
wordes
folowyng
concernyng
the
worship
of
images
/
Siue
statuam
ut
Simmachus
siue
imaginem
auream
,
ut
caeteri
transtulerunt
,
uoluerimus
legere
,
cultores
Dei
eam
adorare
non
debent
,
Ergo
iudices
&
principes
seculi
,
qui
imperatorum
statuas
adorant
&
imagines
,
hoc
se
facere
intelligant
,
quod
tres
pueri
facere
nolentes
placuerunt
Deo
.
Et
notanda
proprietas
deos
coli
,
imaginem
adorari
dicunt
,
quod
utrunque
seruis
Dei
non
conuenit
.
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
/
humble
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
remembrances
/
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
Sacramentes
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
youres
is
shuld
be
a
remembrance
of
Christe
by
smellyng
of
it
?
&
that
salted
water
whiche
hath
no
smell
at
all
/
the
first
day
/
and
with
in
six
dayes
that
it
is
salted
yit
stynketh
shal
by
the
smellyng
of
it
put
vs
in
remembrance
of
Christe
?
Will
we
not
let
yow
taste
nothyng
in
memory
of
Christe
becaus
we
speak
agaynst
the
coniuryng
of
salt
/
What
shuld
we
do
with
your
salt
when
as
it
is
al
vnsauery
and
/
hath
no
taste
of
the
worde
of
god
?
Christe
sayeth
that
salt
when
it
is
vnsauery
is
good
for
nothyng
but
to
be
cast
out
of
dores
to
be
treden
with
mennis
fete
.
We
vse
to
gyue
the
Sacrament
to
all
that
wil
receyue
it
/
euery
moneth
and
in
sum
places
euery
sonday
in
the
remembrance
of
our
sauiour
Christe
and
ye
gyue
a
bit
of
comon
brede
in
the
remembrance
of
the
Sacrament
/
who
holdeth
Christis
memori
better
?
What
ie
wishe
and
dull
Pharisees
ar
thes
that
ether
wil
not
/
or
can
not
be
cantent
withe
the
holy
worde
of
Christe
and
hys
Sacramentes
to
bryng
Christe
to
theyr
memories
that
they
may
thynk
on
hym
except
they
smel
sum
thyng
to
remembr
▪
hym
and
taste
sum
thyng
also
to
remembre
hym
thereby
/
I
neuer
red
of
more
fleshy
Pharisees
in
my
lyfe
then
thes
be
.
Thes
be
the
moste
forgitful
felowes
that
i
haue
heard
of
.
To
that
where
ye
say
that
we
speake
of
a
supper
and
wold
handle
it
lyke
a
drynkyng
/
i
answer
that
we
do
not
only
drynke
but
also
eat
at
Christis
supper
/
and
so
handle
it
/
as
Christ
taught
vs
in
hys
worde
/
with
out
any
players
garmentes
or
popish
knakkes
and
folishe
iuglyng
toyes
whiche
after
the
ordinance
of
the
pope
ye
put
to
it
/
ye
handle
it
not
lyk
Christis
supper
but
lyke
a
doggis
dinner
/
and
both
do
it
and
say
it
amis
/
In
sayng
that
we
wold
haue
all
thyng
in
talkyng
and
wold
shit
vp
all
your
sences
sauyng
hearyng
/
ye
do
nothyng
ellis
but
mok
Christe
/
whiche
ordened
no
other
meanes
to
in
gendre
fayth
in
vs
and
to
call
vs
to
remembrance
of
hym
/
sauyng
only
hys
word
and
hys
Sacramentes
/
Becaus
ye
thynk
that
Chyristis
worde
and
Sacrament
ar
not
sufficient
for
the
purposes
aboue
rehersed
/
and
reken
your selues
wyser
then
Christe
/
ye
haue
for
a
great
parte
put
a
way
Christes
ordinances
and
set
other
as
ye
thynk
better
in
theyrstede
/
to
put
vs
in
remembrance
of
Christe
/
and
to
stir
vs
vp
vnto
godlynes
/
It
is
lyke
that
yf
ye
had
ben
lyuyng
in
Christis
tyme
with
your
felow
Pharises
and
had
heard
Christe
sayng
vnto
hys
Disciples
go
in
to
all
the
world
and
preache
the
gospel
to
euery
creature
/
ye
wold
haue
layde
what
meaneth
thys
man
so
ernestly
to
gyue
commandment
of
preachyng
and
teachyng
/
belyke
thys
man
wil
haue
all
thynges
don
with
talkyng
/
and
not
with
such
laudable
and
semely
ceremonies
as
Moses
and
our
for
fathers
haue
deuised
/
Where
ye
say
the
Mark
that
we
shote
at
/
is
to
extinct
Christe
and
the
orders
of
the
world
/
i
answer
▪
that
we
go
not
about
to
extinct
Christe
but
to
set
hym
vp
whome
ye
with
your
wordly
orders
haue
long
holden
down
as
mich
as
lay
in
yow
.
Christe
is
not
bilded
vpon
your
polytike
orders
of
the
world
as
ye
suppose
/
nether
at
the
fallyng
of
them
shuld
he
fall
which
is
bylded
vpon
a
stronger
fundacion
/
for
we
haue
put
down
viij
.
of
your
orders
of
the
world
/
iiij
.
orders
of
freres
/
ij
.
of
monkes
&
ij
of
chanones
/
&
yit
is
not
ther
with
Christe
extinct
but
rather
brought
more
to
lyght
/
There
remayne
yit
ij
orders
of
the
world
in
Englond
vn
put
down
/
that
is
the
order
of
pompose
&
Popishe
Bisshoppes
/
&
Greue
freres
/
whiche
if
they
were
put
doum
as
well
as
the
other
ar
put
doun
before
/
i
reken
that
there
shuld
be
no
kyngdom
in
the
world
where
in
Christe
shuld
more
reygne
then
in
Englond
.
The
rescuer
But
to
the
purpos
of
the
wordes
worship
in
English
and
Adoro
in
Latin
may
be
the
phrase
in
scripture
/
admitt
both
the
significationes
of
godly
seruice
and
reuerent
behauour
/
shall
i
say
that
wher
godly
honor
is
forbidden
reuerent
behauour
is
also
forbidden
/
and
by
alterynge
the
signification
iuggle
and
mok
with
the
peple
/
of
whiche
sort
be
manny
of
theyr
argumentes
made
/
afterward
as
i
shal
sho
in
theyr
places
.
Scripture
sumtyme
,
by
the
outer
gesture
express
in
speche
the
godly
honor
as
in
kissyng
and
knelyng
/
And
not
because
kissyng
and
knelyng
is
the
godly
honor
/
but
because
it
was
the
expressyng
of
the
inwarde
affection
/
with
whiche
when
kissyng
and
knelyng
is
ioyned
directly
to
the
thyng
kissed
or
kneled
vnto
it
/
is
in
dede
idolatri
/
But
if
kissyng
&
knelyng
be
seperat
from
that
opinion
/
then
is
it
not
idolatri
/
for
as
trew
worship
is
only
in
sprete
and
procedeth
from
the
hart
/
so
doth
idolatri
procede
from
the
hart
also
.
So
that
in
only
kissyng
or
knelyng
can
not
be
idolatri
/
as
thys
gentle
man
wold
go
about
to
persuade
by
such
Logical
collation
as
he
wolde
seme
clerkly
to
make
vpon
the
significatioo
of
the
worde
.
The
hunter
Althyng
is
to
be
vnderstand
acordyng
vnto
the
mater
that
is
in
handes
/
ye
wote
that
i
intreated
thys
question
/
whither
the
cros
myght
be
worshipped
with
knelyng
crepyng
and
kissyng
of
it
or
no
then
answer
i
that
to
what
soeuer
image
or
lyknes
the
godly
honor
is
forbidden
to
be
gyuen
/
reuerent
behauour
is
forbidden
to
be
gyuen
vnto
the
same
/
for
allmyghty
god
in
hes
wordes
forbiddeth
bothe
godly
honor
and
reuerent
behauour
to
begyuen
to
images
.
Non
incuruabis
te
eis
neque
coles
eas
,
Thow
shalt
nether
bow
thy self
vnto
them
nether
gyue
godly
worship
vnto
them
/
your
question
is
therfore
lyke
your self
vnlearned
and
ful
ether
of
ignorance
inscripture
or
of
wil
ful
malice
agaynst
the
truthe
.
As
concernyng
iugglyng
withe
the
signification
of
wordes
/
whiche
ye
lay
falsly
vnto
my
charge
/
he
that
knoweth
your
maners
and
myne
bothe
/
wold
thynk
that
yow
ar
the
ryght
iugler
and
not
i
/
ye
iugled
ouce
at
poulis
cros
in
an
open
audience
/
deorsum
in
to
retrorsum
,
and
in
your
institution
of
a
Christen
man
ye
iugled
quite
away
from
the
second
commandment
non
incuruabis
te
,
and
out
of
the
properties
that
belong
to
a
Bisshop
ye
iugled
away
unius
uxoris
maritum
esse
,
on
palme
sonday
ye
iuggle
wylow
bowes
in
to
date
trees
/
who
is
nou
the
iuggler
?
If
that
kyssyng
and
knelyng
be
no
godly
honor
but
only
the
expressyng
of
the
inwarde
affection
/
when
as
goddis
honor
is
goddis
seruice
/
then
it
foloweth
that
knelyng
and
kyssyng
for
as
miche
as
they
ar
not
goddis
honor
they
ar
not
goddis
seruice
/
then
they
that
knele
to
the
cross
on
good
friday
and
kiss
it
serue
not
god
/
there
with
/
why
call
yow
then
thys
crepyng
and
knelyng
goddis
seruice
?
Whi
compel
ye
theu
all
men
to
the
crepyng
to
the
cross
as
to
goddis
seruice
when
as
here
in
thys
booke
ye
grant
that
it
is
non
of
goddis
seruice
?
Where
as
ye
say
that
when
kyssyng
and
knelyng
is
directly
ioyned
with
the
inward
affection
to
the
thyng
kissed
or
kneled
vnto
/
it
is
idolatri
but
if
knelyng
and
kissyng
be
seperated
from
that
opinion
it
is
no
idolatri
/
I
ax
yow
if
that
ye
shuld
kys
the
kyngis
hand
&
kneled
to
hym
with
your
inward
affection
ioyned
direct
vnto
the
kyngis
hyghenes
/
shuld
ye
commit
idolatri
in
dede
?
If
ye
dyd
the
same
vnto
Christe
shuld
ye
also
commit
idolatri
in
dede
?
If
that
ye
answer
that
ye
meane
of
kissyng
of
images
and
knelyng
to
them
/
then
haue
ye
declared
playnly
at
length
that
it
is
no
idolatri
to
kis
an
image
it selfe
and
to
knele
to
it self
/
if
the
inward
affection
be
away
from
the
kissyng
and
knelyng
/
but
i
haue
proued
before
that
knelyng
and
kyssyng
of
images
is
worshippyng
of
images
/
therfore
ye
hold
that
it
is
no
idolatri
to
worship
images
with
outward
reuerence
/
so
that
the
hart
be
separat
from
the
worshippyng
.
A
litle
before
lyke
a
crasty
for
ye
sayd
thes
wordes
i
may
vse
reuerent
behauour
before
the
image
of
the
cross
/
as
thoghe
ye
wold
not
that
certayn
wyse
men
shuld
know
that
yow
held
that
the
cros
it self
shuld
be
worshipped
/
&
now
ye
say
that
when
kissyng
and
kneling
is
seperate
from
the
opinion
/
scilicet
of
the
cross
/
then
is
it
no
idolatri
/
that
is
to
wit
to
kiss
the
cross
it self
and
to
bow
to
it
/
your
mynde
is
knowen
for
all
your
dissemblyng
and
your
crafty
maskyng
/
All
thoghe
i
haue
fufficiently
before
confuted
thys
your
opinion
that
aman
may
worship
images
with
outwarde
worship
whiche
ye
call
reuerent
behauour
/
withe
the
autorite
of
the
second
commandment
of
god
which
forbiddeth
both
the
worship
of
the
hart
and
of
the
body
to
begyuen
vnto
images
yit
i
will
bryng
an
example
out
the
holy
scripture
to
streyngthen
and
make
more
clere
my
former
confutation
.
Nebuchadnezar
as
it
is
writen
in
the
third
chapter
of
Daniel
/
made
agolden
image
lx.
cubites
hie
/
and
six
cubites
brode
/
and
commanded
all
men
that
were
with
in
hys
dominion
in
payne
of
dothe
to
worship
thys
image
with
outwarde
worship
infallyng
down
before
it
/
and
makyng
such
gestures
as
worshippers
of
images
vse
to
make
/
But
Sadrach
/
Mesach
/
and
Abednego
wold
not
worship
it
/
the
kyng
sayde
vnto
them
.
Is
it
trew
that
ye
do
no
godly
seruice
vnto
my
god
/
nether
wil
worship
the
golden
image
whiche
i
haue
set
up
?
If
that
ye
wil
yit
fal
down
&
worship
the
image
which
i
haue
made
(
ye
shal
haue
pardon
)
but
if
ye
wil
not
worship
it
/
the
same
houre
shall
ye
be
casten
in
to
aburnyng
fornace
of
fyre
/
to
whome
they
answered
/
o
kyng
we
wold
that
thow
shuld
know
/
that
we
do
no
godly
honor
to
thy
goddes
/
nether
/
will
we
worship
with
outward
worship
the
image
that
thow
haste
set
vp
.
And
then
the
kyng
caused
them
all
iij.
to
be
casten
in
to
the
burnyng
furnace
/
but
god
delyuered
them
wonderously
out
of
the
fyre
safe
and
sound
/
Now
do
i
ax
yow
whether
thes
iij.
men
myght
haue
gyuen
reuerent
hebauour
as
bowyng
kissyng
&
knelyng
to
thys
image
/
with
out
dedly
sin
/
&
myght
haue
directed
they
:
hartes
vnto
god
/
that
the
kyng
knew
not
of
/
and
so
haue
escaped
the
burnyng
fornace
/
or
no
?
If
ye
answer
that
they
myght
haue
gyuen
reuerent
behauour
vnto
the
kyngis
image
with
out
dedly
sin
and
myght
haue
directed
the
inward
worship
of
theyr
hartes
vnto
the
lyuyng
god
/
that
the
kyng
knew
not
of
/
and
so
with
out
ieperdy
myght
haue
escaped
the
fornace
/
then
was
thes
iij.
euel
men
/
and
dyd
break
goddis
commandment
/
which
sayeth
thow
shalt
not
tempt
thy
lorde
god
/
that
is
thow
shal
not
put
thy self
in
ieperdy
where
no
nede
requirethe
/
and
thow
shal
require
no
miraculous
help
of
god
where
as
theyr
ar
naturall
meanes
enow
.
But
if
ye
answer
that
all
thoghe
they
had
directed
theyr
hartes
vnto
god
that
neuer
the
less
they
could
not
with
out
dedly
sin
haue
kissed
that
image
and
kneled
bowed
and
gyuen
out
ward
worship
vnto
it
/
and
that
they
were
alowed
of
god
because
they
wold
in
no
wyse
worship
that
golden
image
/
then
ye
do
noughtely
and
displease
god
in
doing
it
to
an
image
that
good
men
and
alowed
of
god
had
leuer
be
burned
in
a
fornace
of
fyre
then
to
do
to
an
image
/
They
wold
not
worship
a
mannis
image
with
outwarde
reuerence
/
and
ye
both
do
outward
reuerence
vnto
images
and
in
payn
of
death
compell
other
men
as
Nebuchadnezar
did
/
to
worship
a
mannis
image
.
If
the
iij.
iewe●
that
chused
rather
to
be
burnt
then
to
worship
a
mannis
image
/
were
of
god
/
then
ye
that
both
worship
your selues
/
and
compell
other
/
in
payne
of
burnyng
to
worship
a
mannis
image
/
with
outward
reuerence
/
ar
of
the
deuel
/
If
ye
excuse
and
say
that
it
is
not
alone
a
mannis
image
but
bothe
goddis
image
and
mannis
/
i
say
that
the
image
of
god
in
the
seconde
commandement
is
as
myche
forbidden
to
be
made
and
worshipped
with
any
kynde
of
worship
as
mannis
is
/
for
thes
ar
the
wordes
of
the
second
commandment
/
thow
shalt
make
the
no
grauen
image
nether
any
lyknes
of
of
any
thyng
in
heuen
aboue
nether
in
earth
benethe
nether
of
any
thyng
that
is
in
the
waters
vnder
the
earthe
thow
shalt
nether
humble
thy self
vnto
them
nether
shalt
thow
do
any
godly
seruice
vnto
them
god
is
in
heuen
therfore
hys
image
is
as
wel
forbidden
to
be
made
(
if
it
were
possible
to
make
an
image
of
hym
)
and
to
be
worshipped
with
outward
reuerence
as
amannis
images
which
is
in
earth
is
forbidden
to
be
made
&
worshipped
.
Haue
ye
not
now
seduced
the
hole
realme
teachyng
all
men
there
in
that
they
may
worship
the
cros
with
outward
reuerent
behauour
as
with
knelyng
and
kissyng
when
as
it
is
proued
open
idolatri
?
Where
ye
say
as
trew
worship
is
only
in
sprete
/
and
procedeth
from
the
hart
so
doth
idolatri
procede
from
the
hart
also
/
it
foloweth
that
all
your
sensyng
/
knelyng
crowchyng
/
crossyng
/
syngyng
of
messes
dirges
mattens
and
euensonges
which
ar
don
in
and
by
the
body
ar
no
tru
goddis
seruice
but
fals
seruice
.
And
agaynst
your
comparison
i
set
thys
comparison
that
foloweth
here
/
As
the
chefe
confessyng
of
Chyiste
is
in
the
hart
and
with
good
warkes
&
not
withstandyng
if
a
man
wil
not
confes
Christe
,
to
be
the
son
of
god
with
hys
mouthe
when
the
confession
of
the
mouth
is
required
/
but
deni
Christ
with
hys
mouth
/
or
confesseth
an
other
to
be
Christe
then
Iesus
/
Christ
shal
deni
hym
before
hys
father
in
heuen
/
so
althoghe
the
worshippyng
of
an
image
with
the
hart
be
the
wors
idolatri
/
yit
for
all
that
/
the
outward
worshippyng
of
an
image
with
the
body
with
outward
gesture
must
nedis
be
idolatri
/
for
what
soeuer
is
contrari
to
the
second
commandment
must
nedis
be
idolatri
/
but
to
bow
and
knele
vnto
an
image
is
contrari
to
the
second
commandment
/
therfore
it
is
idolatri
where
soeuer
ye
fayn
your
hart
to
be
/
Answer
me
if
it
pleas
yow
to
thys
question
/
Denied
peter
Christe
with
hys
hart
/
or
with
hys
mouth
alon
?
If
he
denied
hym
with
hys
mouth
alone
and
yit
that
denying
was
dedly
sin
/
then
if
a
man
shuld
worship
an
image
with
hys
body
alone
and
not
with
hys
hart
he
shuld
committ
dedly
sin
for
as
Christe
will
haue
both
the
confession
of
the
hart
&
also
of
the
mouth
/
so
dothe
he
forbid
both
to
worship
an
image
with
your
hart
and
also
with
your
body
.
Where
ye
say
that
in
only
kissyng
and
knelyng
cannot
be
idolatri
i
grant
it
is
true
as
long
as
they
ar
applyed
to
nothyng
/
but
when
kissyng
&
knelyng
ar
applied
to
images
wherto
god
forbad
them
to
be
applied
/
in
only
kissyng
of
images
&
knelyng
to
them
/
may
idololatri
be
committed
.
But
teach
vs
now
great
master
doctor
how
can
a
man
break
goddis
commandement
/
and
yit
loue
god
with
hys
hart
and
haue
hys
hart
with
god
?
When
as
Christe
sayeth
he
that
loueth
me
will
kepe
my
worde
/
Then
how
can
a
man
break
thys
commandment
/
bow
not
thy self
vnto
images
and
yit
loue
god
with
hys
hart
whos
commandment
he
breake●h
with
hys
body
?
Let
therfore
learned
men
iudge
how
wisely
yow
haue
made
your
distinction
inseparatyng
the
breakyng
of
godpis
commandment
from
the
hatred
of
god
/
Is
a
mannis
hart
theyr
where
he
hateth
?
Nay
A
manys
hart
can
not
be
with
hym
whome
he
hateth
/
But
a
worshipper
of
images
with
bowyng
&
knelyng
hatethe
god
wihls
he
breaketh
hys
commandment
/
therfore
/
the
hart
of
hym
that
boweth
and
kneleth
vnto
images
can
not
be
with
god
.
The
rescuer
And
yit
to
streyngthen
hys
argument
he
bringeth
in
the
deuellis
sayng
as
he
doth
in
other
places
to
set
furth
hys
madnes
/
but
what
shuld
i
resone
with
thys
man
of
crepyng
to
the
cross
/
that
goeth
about
to
proue
ryght
wisly
/
that
we
may
haue
no
images
at
all
which
if
he
cold
do
/
it
shuld
serue
wel
for
hys
purpos
to
proue
that
we
ought
not
to
worship
the
cross
/
if
he
could
proue
that
antecedent
,
hys
consequent
were
insoluble
.
The
hunter
They
that
in
Englond
had
leuer
eat
accornes
then
good
wheat
brede
&
wil
not
change
theyr
olde
mumpsimus
with
the
new
sumpsimus
thynk
that
ye
ar
the
greatest
clerk
in
Englond
/
but
euery
man
that
is
not
blynde
may
se
that
ye
ar
shamfully
vnlearned
in
diuinite
/
and
not
able
to
answer
any
thyng
apparently
wel
to
an
argument
/
and
therfore
trifle
lyke
a
wanton
boy
and
/
answere
neuer
a
worde
to
my
argument
/
And
becaus
all
men
may
se
your
hye
learnyng
i
wil
reherce
my
argument
/
that
they
may
compare
it
with
your
answer
.
If
it
be
not
lawful
to
make
an
image
and
to
haue
an
image
it
is
not
lawful
to
worship
an
image
had
and
made
.
But
the
scripture
forbiddeth
to
make
and
haue
images
/
then
myche
more
it
forbiddeth
to
worship
them
/
Thys
was
my
argument
/
and
thus
did
i
proue
by
sufficient
autorite
of
the
holy
scripture
that
it
was
not
lawful
to
make
and
to
haue
images
.
It
is
writen
xx
.
chapter
of
Exodus
/
Thow
shalt
make
the
no
grauen
image
nether
any
lyknes
of
any
thyng
that
is
in
heuen
a
boue
nether
in
earthe
benethe
nether
of
them
that
ar
in
the
waters
vnder
the
earthe
/
thow
shalt
nether
bow
thy self
vnto
them
nor
do
any
seruice
or
godly
honor
vnto
them
.
The
same
wordes
ar
writen
in
the
fift
chapter
of
the
Deuteronomi
And
Leuitici
the
xxvj
.
it
is
writen
make
yow
no
idoles
nether
any
grauen
image
/
nether
set
vp
any
standyng
image
for
yow
/
nether
shal
ye
set
any
figured
stone
in
your
land
that
ye
may
worship
it
/
Allmyghty
god
sayeth
also
Deuteronomij
the
iiij
.
chapter
thes
wordes
by
hys
seruante
Moses
.
Ye
cam
and
stood
vnder
the
hil
/
but
the
hil
burned
in
afyre
to
the
middes
of
heauen
/
where
was
darknes
cloudes
and
mist
/
and
the
lorde
spak
vnto
yow
out
from
the
middes
of
the
fyre
/
and
ye
heard
in
dede
the
voyce
of
the
wordes
but
saw
no
image
sauyng
the
voyce
alone
/
Therfore
euen
as
ye
loue
your
own
soul
so
diligently
take
ye
hede
(
for
ye
haue
sene
no
image
at
all
on
that
day
that
god
spak
with
yow
in
the
hill
/
out
of
the
middes
of
the
fyre
)
lest
by
chance
ye
shuld
do
amis
in
makyng
yow
a
grauen
image
what
soeuer
lyknes
it
beareth
of
aman
or
a
woman
/
or
the
lyknes
of
any
beste
that
is
on
the
earth
/
or
the
lyknes
of
any
fethered
fowel
in
the
ayer
or
the
form
of
any
thyng
that
crepeth
vpon
the
erthe
or
the
lyknes
of
any
fish
that
is
in
the
waters
vnder
the
earthe
/
And
leste
thow
shuld
lift
vp
thy
eyes
in
to
heuen
and
se
the
son
and
the
moune
&
the
sterres
with
the
hole
company
of
heuen
and
fall
down
/
and
shew
reuerent
behauour
or
do
any
godly
seruice
vnto
them
/
which
the
lord
thy
god
hath
gyuen
vnto
all
peple
that
ar
vnder
the
hole
heuen
.
And
in
the
xxvii
.
Acursed
be
the
man
who
so
euer
he
be
that
maketh
ether
a
grauen
or
a
casten
image
/
the
abomination
of
the
lorde
/
the
werk
of
the
artificer
/
&
setteth
it
in
a
pryuy
place
.
The
wyse
man
in
the
xiij
.
chapter
of
hys
book
curseth
also
bothe
the
image
and
the
image
maker
.
Thus
dyd
i
reson
with
yow
with
thes
places
of
holy
scripture
/
Whiche
places
if
ye
wold
haue
ansuered
to
i
shuld
haue
obteyned
it
that
i
desyred
that
is
/
that
thes
places
at
the
leste
proued
substancially
that
it
is
not
lawful
to
make
any
image
and
to
gyue
any
worship
at
al
to
it
/
nether
knelyng
nor
bowyng
nether
any
inwarde
worship
of
the
hart
/
for
euen
so
ernestly
as
the
images
ar
forbidden
to
be
made
so
er
nestly
ar
they
forbidden
to
be
worshipped
with
outwarde
gesture
and
with
inward
honor
/
If
that
ye
had
answered
that
images
had
ben
forbidden
to
be
made
ether
to
be
worshipped
with
outward
worship
or
with
inwarde
/
i
wold
haue
concluded
that
when
the
image
of
the
cros
is
an
image
that
ye
do
wrong
to
make
it
/
and
to
gyue
any
worship
at
all
vnto
it
/
ether
inwarde
or
outwarde
/
But
ye
knowyng
aforehand
of
thys
conclusion
/
&
wantyng
wepens
to
auoyd
it
/
answer
nothyng
to
my
argument
/
but
say
that
if
i
could
proue
my
antecedent
that
we
myght
haue
no
images
that
then
it
folowed
that
we
myght
not
worship
the
cross
/
as
ye
wold
haue
sayd
/
so
long
shall
it
be
lawful
to
worship
the
cross
as
ye
cannot
proue
that
ye
shuld
haue
no
image
/
but
that
shal
be
euer
vnproued
/
therfore
for
euer
shal
it
be
lawful
to
worship
the
cross
.
Then
seing
that
i
perceyue
that
ye
will
not
leue
the
worshyppyng
of
images
so
long
as
ye
haue
them
/
to
dryue
away
the
worshyppyng
of
images
i
am
compelled
to
labor
to
proue
that
we
that
ar
Christen
men
shuld
haue
no
images
at
all
in
the
place
of
worshyppyng
/
&
prayer
/
namely
theyr
where
as
images
haue
ben
worshipped
may
be
worshipped
/
&
in
such
places
where
as
the
worshippyng
of
images
with
outward
gesture
is
ernestly
defended
/
ye
say
that
if
i
could
proue
my
antecedent
that
my
consequent
were
insoluble
/
Is
ther
any
more
sufficient
probation
than
the
holy
worde
of
god
is
?
I
haue
brought
vj.
places
out
of
the
worde
of
god
wher
in
all
men
ar
forbidden
to
make
images
/
then
haue
i
sufficiently
proued
that
it
is
not
lawful
to
make
images
.
If
ye
require
the
sum
of
altogether
in
an
argument
thus
do
i
make
my
argument
/
What
soeuer
allmyghty
god
forbiddeth
is
vnlawful
/
but
almyghty
god
forbiddeth
to
make
images
/
therfore
it
is
vnlauful
to
make
images
/
can
ye
haue
any
playner
forbiddyng
them
thys
is
/
non
facies
tibi
sculptile
,
how
shalt
make
the
no
grauen
image
?
Is
not
my
antecedent
yit
proued
?
Now
let
vs
se
what
places
of
scripture
ye
can
bryng
to
proue
that
Christen
men
may
haue
images
.
In
your
institution
wrytyng
vpon
the
seconde
commandment
ye
say
thes
wordes
/
Thow
shalt
not
haue
any
grauen
image
to
the
intent
to
do
any
godly
honor
vnto
it
.
By
thes
wordes
we
ar
not
forbidden
to
make
or
to
haue
similitudes
or
images
/
but
only
we
be
forbidden
to
make
or
to
haue
them
to
the
intent
to
do
godly
honor
vnto
them
/
as
it
appareth
in
the
xxvj
.
chapiter
of
Leuiticus
.
Thes
ar
your
wordes
All
that
ar
learned
men
may
se
how
shamfully
ye
play
the
thief
here
and
how
vnlearnedly
ye
handle
the
scriptures
for
thes
wordes
of
the
xxvj
.
chapter
of
Leuiticus
/
non
facietis
ut
adoretis
,
ar
no
other
wise
to
be
expounded
then
thes
wordes
of
the
iiij
.
chapter
of
the
Deuteronomi
/
non
uidist
is
imaginem
ne
forte
decepti
faciatis
,
ne
adoretis
&
colatis
.
Therfore
wher
allmyghty
god
sayeth
thow
shalt
make
the
no
image
that
thow
may
worship
it
/
is
as
miche
to
say
as
thow
shalt
make
the
no
image
leste
at
any
tyme
/
thow
may
chance
to
worship
it
/
Exposition
of
scripture
bi
it self
hathe
hither
to
allwayes
bene
alowed
of
wyse
and
learned
men
/
and
is
and
will
be
alowed
/
then
if
ye
be
learned
and
wise
ye
will
alow
thys
my
exposition
/
But
i
pray
yow
where
learned
ye
thys
new
Logik
of
a
negatiue
antecedent
to
bryng
in
an
affirmatiue
consequent
?
for
thus
ye
gather
i
may
not
make
an
image
to
worship
it
ergo
i
may
make
an
image
/
scilicet
to
be
a
laymannis
boke
/
There
is
a
father
which
hath
a
childe
which
hathe
wounded
hym self
oft
tymes
with
a
sharp
poynted
knyfe
/
he
forbiddeth
hys
sone
to
weare
any
more
a
sharp
poynted
knyfe
/
leste
he
shuld
hurt
hym self
ther
with
/
the
child
with
the
next
money
that
he
gitteth
byeth
hym self
a
sharp
poynted
knyfe
/
&
weareth
it
/
the
father
blameth
the
childe
for
breakyng
of
hys
commandment
the
child
alledgyng
that
he
weareth
hys
knyfe
to
defend
hym self
from
dogges
/
sayeth
that
he
breaketh
not
hys
fathers
commandment
/
and
that
he
weareth
the
knyfe
not
to
hurt
hym self
with
all
/
but
to
defend
hym
from
dogges
ther
with
.
Whether
breaketh
thys
child
hys
fathers
commandment
or
no
?
Whether
shuld
thys
argumente
of
the
childe
folow
wel
or
no
?
I
am
forbidden
to
wear
a
sharp
poynted
knyfe
leste
i
shuld
hurt
my self
with
all
/
ergo
i
may
wear
a
sharp
poynted
knyfe
to
defend
my self
with
all
.
Ther
is
an
other
father
whiche
hathe
many
sonnes
/
and
he
sayeth
vnto
hys
sonnes
i
commande
yow
all
in
the
name
of
god
that
none
of
yowly
with
any
of
my
seruantes
leste
ye
catche
the
pox
of
them
/
Iudas
lyethe
with
dromo
whiche
hathe
the
frenche
pox
as
all
the
other
seruantes
haue
/
when
the
father
blamed
Iudas
for
lyinge
with
dromo
/
were
thys
excuse
of
the
childes
to
be
alowed
or
no
?
father
ye
forbad
me
to
ly
with
any
of
your
seruantes
to
the
intent
that
i
shuld
catche
the
frenche
pox
/
but
ye
forbad
me
not
to
ly
with
the
seruantes
to
learne
of
them
/
all
be
it
dromo
haue
the
pokkes
and
many
haue
taken
the
pox
of
hym
/
i
am
not
such
a
fool
as
to
take
them
of
hym
i
can
kepe
my self
wel
enoghe
/
Moreouer
Dromo
is
wel
learned
and
can
teache
me
many
good
lessones
and
your
steward
both
counseled
me
and
commanded
me
to
ly
with
hym
that
i
myght
/
as
i
lay
with
hym
/
learn
to
speake
latine
/
Wold
not
a
wise
father
say
thow
foolish
boy
/
why
haste
thow
broken
my
commandment
?
Art
thow
wiser
then
i
am
?
how
canst
thow
lye
with
hym
that
hathe
the
french
pokkes
runnyng
vpon
hym
and
not
be
infected
ther
with
?
How
canst
thow
auoyde
the
pox
and
ly
with
hym
/
the
whiche
thyng
all
other
that
lay
with
hym
hyther
to
could
not
auoid
?
What
promis
or
priuilege
hast
thow
mor
then
other
/
granted
the
of
god
/
that
thow
may
ly
with
hym
with
out
ieperdy
when
all
other
take
the
pox
of
hym
?
When
thow
haste
no
promis
nor
priuilege
of
god
/
and
hast
put
thy selfe
in
ieperdy
of
takyng
the
pox
with
out
any
nede
/
thow
haste
both
broken
goddis
commandment
in
temptyng
of
god
and
also
myn
which
for
bad
the
to
ly
with
any
of
my
seruantes
/
As
for
the
stewardes
counsel
&
commandment
it
is
not
to
be
kept
when
my
commandment
is
contrari
.
As
touchyng
the
learnyng
that
thow
sayest
thow
may
learn
of
hym
/
what
madnes
is
it
to
learne
it
of
an
vnlearned
pokky
driuel
withe
in
auoidable
ieperdi
of
the
frenche
pox
/
that
thow
mayst
with
out
ieperdy
learn
of
they
elder
brother
/
whome
i
haue
apoynted
to
be
thy
Scoolmaster
who
is
an
hunderd
sold
better
learned
then
dromo
is
/
Thynk
ye
then
that
thys
vse
of
images
in
the
chirche
which
hathe
bene
the
occasion
of
mich
abominable
idolatri
as
the
images
lately
burned
and
broken
in
Englond
do
testifi
/
will
be
alowed
of
god
the
father
in
the
day
of
iudgement
?
i
thynk
no.
Was
not
images
in
the
chirche
a
certayn
season
before
they
were
worshipped
?
And
fell
not
the
peple
by
hauynge
of
them
to
the
worshippyng
of
them
?
then
can
they
not
be
h●d
with
out
ieperdy
as
the
images
lately
broken
in
Englond
bear
witnes
/
If
they
were
no
peril
of
idolatri
in
hauyng
of
images
what
neded
Iohan
to
haue
sayd
in
hys
first
Epistel
beware
of
images
/
The
wise
man
sayethe
that
images
ar
made
to
the
iniuri
of
god
to
be
stumblyng
blokkes
or
mous
trappes
for
mennis
soules
/
and
to
snare
the
fete
of
the
simple
in
/
and
that
/
Initiuns
scortandi
excogitatio
simulacrorumest
,
&
corundem
inuentio
uitae
corruptela
,
Neque
erant
ab
initio
nec
in
aeternum
manebunt
.
The
fyndyng
out
of
images
is
the
begynnyng
of
fornication
/
and
the
inuention
of
the
same
is
the
destruction
of
lyfe
/
Nether
haue
they
bene
from
the
beginnyng
nether
shal
they
continue
for
euer
.
Then
the
chirch
can
not
haue
images
with
out
ieperdy
.
And
that
we
nede
no
images
in
Christes
chirche
it
is
casy
to
proue
for
the
scripture
teacheth
the
chirche
all
thyng
that
is
necessari
for
it
/
What
thyng
can
a
blynde
bloke
or
stone
do
withe
ieperdy
but
a
preacher
of
goddis
worde
can
do
the
same
?
Can
an
image
teache
any
example
of
faythe
of
hope
charite
/
humilite
/
liberalite
patience
or
of
any
other
vertu
but
a
Christen
preacher
both
can
do
the
same
&
dothe
the
same
manyfoldes
myche
better
&
with
out
any
peril
of
spiritual
fornication
/
How
can
an
image
teache
faythe
with
hyr
example
whiche
hathe
non
at
all
/
&
when
as
true
faythe
cummeth
of
hearyng
of
goddis
worde
how
can
the
dum
image
teache
fayth
whiche
cannot
speak
one
worde
of
god
?
How
shal
the
image
teach
'
charite
that
loueth
no
man
?
How
shal
the
image
teach
humilite
that
boweth
to
no
man
/
or
liberalite
that
gyueth
nothyng
?
or
patience
whiche
suffereth
nothyng
?
Then
if
ye
wolde
let
the
scripture
go
abrode
in
to
euery
mannis
hande
/
and
make
your
prestes
as
diligent
in
preachyng
as
they
ar
bysy
in
vnprofitable
playes
&
shewes
of
ceremonies
/
or
if
ye
wold
admitt
none
to
be
prestes
but
suche
that
were
as
able
to
teache
/
as
blynd
images
ar
/
we
shuld
nede
no
images
at
all
in
the
chirche
/
no
more
then
/
ther
was
in
the
primatiue
chirche
.
Then
when
as
images
cannot
be
in
the
chirche
without
ieperdi
of
idolatri
as
ye
bear
witnes
your self
which
wil
so
long
gyue
outward
worship
vnto
images
whiche
is
idolatri
/
as
ye
haue
images
in
the
chirche
/
and
we
nede
them
not
/
and
may
want
them
well
/
and
to
put
one self
in
ieperdy
where
no
nede
is
/
is
to
tempt
god
/
&
that
is
sin
/
it
foloweth
that
it
is
not
lawful
to
haue
images
in
the
chirche
/
namely
where
theyr
worship
is
defended
and
where
men
haue
vsed
and
vse
still
to
abuse
them
/
and
gyue
to
them
outwarde
worship
as
ye
do
.
Thes
few
reasones
haue
i
brought
be
caus
i
wold
not
be
long
/
i
could
haue
brought
out
examples
out
of
histories
&
alowed
writers
and
out
of
the
ciuile
lawes
of
Emperoures
to
haue
proued
that
images
haue
bene
forbidden
to
be
in
the
chirche
/
but
i
differ
them
vntil
an
other
tyme
/
If
i
se
not
the
abuses
of
images
taken
away
intendyng
to
bryng
them
with
all
the
reasones
that
i
can
make
.
Brynge
ye
now
as
many
resones
for
the
hauyng
and
outward
worship
of
images
as
i
haue
brought
agaynst
them
or
ellis
chyde
out
your
parte
/
or
procure
that
my
book
may
be
forbidden
to
be
red
that
ye
ned
to
take
no
suche
importable
payne
vpon
yow
or
ellis
grant
that
ye
haue
bene
deceyued
and
defended
vnlawful
doctrine
.
The
rescuer
And
so
is
not
hys
last
concludyng
argument
/
whiche
he
calleth
hym self
not
easy
to
assoyle
/
whiche
is
thys
we
myght
not
worship
the
angel
Peter
and
Poul
being
the
better
/
ergo
not
the
cross
beinge
of
less
estimation
then
Peter
or
Paul
/
I
to
assoyl
the
matter
easely
say
the
man
vseth
sophistri
in
the
worde
worship
/
for
if
he
take
worship
to
signifi
reuerent
behauour
then
i
say
that
the
antecedent
is
fals
/
and
if
he
will
it
signifi
godly
honor
it
is
trewly
sayd
/
but
nothyng
to
the
purpose
/
.
The
hunter
If
that
to
say
that
a●
man
vse
the
sophistri
in
a
worde
not
able
to
proue
it
/
were
a
sufficient
solution
of
an
argument
indede
it
were
an
easy
thyng
to
solute
an
argument
/
but
it
is
not
so
easy
to
solute
my
argument
as
ye
thynke
ye
know
that
i
disputed
withe
yow
before
of
outward
worship
/
of
the
cros
/
&
that
ye
wold
haue
it
gyuen
to
the
cross
and
that
i
held
that
it
shuld
not
be
gyuen
to
the
cros
your
distinction
is
therfore
vayn
and
interlaced
with
a
lye
/
And
as
for
my
antecedent
i
proue
it
thus
/
No
trew
seruant
of
god
forbiddeth
any
thyng
that
is
lawful
/
but
Peter
Paul
and
the
angel
forbad
men
to
fal
down
before
them
ond
to
do
suche
outward
worship
vnto
them
as
ye
do
to
the
cros
/
and
they
were
trew
seruantes
of
god
/
therfore
it
was
not
lauful
for
men
to
fall
down
before
them
and
to
do
suche
outward
worship
vnto
them
as
ye
do
vnto
the
cross
/
Moreouer
/
ether
must
ye
say
that
Cornelius
&
Iohan
were
damnable
idolaters
/
or
ellis
that
they
gaue
only
outward
worship
vnto
them
whom
they
took
not
for
god
but
for
/
theyr
superioures
set
in
hyer
dignite
autorite
then
they
were
/
for
to
fall
down
before
a
man
or
angel
and
to
gyue
to
the
man
or
the
angel
godly
honor
is
playn
idolatri
/
whiche
honor
if
Cornelius
or
Iohan
haue
gyuen
vnto
Peter
and
to
the
angel
/
it
can
not
be
denied
but
they
were
idolaters
.
The
rescuer
For
nether
Paule
nether
the
cros
can
be
worshipped
with
godly
honor
.
The
hunter
If
that
a
calf
made
of
gold
may
be
worshipped
with
godly
honor
/
and
an
other
man
may
be
worshipped
with
godly
honor
/
the
cros
and
Paul
may
be
worshipped
withe
godly
honor
but
the
golden
calf
that
aaron
made
was
worshipped
withe
godly
honor
exodi
the
xxxij
when
as
the
peple
sayde
vnto
it
Behold
o
Israel
here
ar
thy
goddes
whiche
haue
brought
the
out
of
Aegypt
.
That
images
haue
bene
worshipped
with
godly
honor
/
also
it
is
playn
by
the
first
chapter
of
the
Epistel
to
the
Romanes
.
Where
as
it
is
writen
/
When
they
beleued
that
they
were
wise
/
they
were
made
/
fooles
&
haue
changed
the
glori
of
the
in
corruptible
god
/
by
the
lyknes
of
an
image
of
a
corruptible
man
.
In
the
xij
.
chapter
of
the
actes
the
peple
whiche
spak
thus
of
Herodis
voice
/
It
is
the
voice
of
god
&
not
of
man
/
gaue
vnto
hym
godly
worship
/
&
becaus
he
gaue
not
the
glori
vnto
god
he
was
eaten
to
deathe
with
wormes
.
Then
may
the
image
of
the
cross
and
Paule
be
worshipped
withe
godly
honor
/
furthermore
what
shuld
allmyghty
god
nede
to
forbid
men
to
gyue
godly
honor
vnto
men
and
images
if
men
&
images
cold
not
be
worshipped
(
as
ye
say
)
with
godly
honor
?
Let
them
that
haue
autorite
to
inquere
of
heresies
loke
whether
thys
mannis
sayng
is
heresi
or
no
/
If
it
be
holden
stifly
it
must
nedis
be
heresi
for
it
is
contrari
to
the
open
text
of
the
scripture
.
The
rescuer
In
speakyng
agaynst
holly
water
/
whiche
he
entendeth
to
impugne
/
the
mannis
malice
putrefieth
for
lak
of
salt
/
whiche
he
cannot
abyde
to
be
sanctified
by
the
inuocation
of
the
name
of
god
.
The
hunter
?
In
my
former
book
/
i
haue
sufficiently
confuted
the
deuellish
coniuryng
of
hally
water
/
and
vncouered
the
crafty
iugglyng
of
the
papistes
/
whiche
on
while
/
sayd
that
they
held
it
stil
in
the
chirche
in
the
remembrance
of
Christes
blood
/
and
an
other
while
/
to
dryue
deuelles
away
/
to
put
venial
synnes
away
/
and
to
heal
all
syknesses
.
The
caus
whye
that
thys
proctor
of
the
pope
manteyneth
thys
hally
water
so
er
nestly
is
/
because
hys
holy
father
alexander
ordened
it
and
commanded
all
popishe
prestes
as
gardiner
is
to
make
it
not
to
be
a
remembrance
of
Christes
bloode
and
of
our
baptim
but
to
purge
men
from
sin
as
hys
wordes
that
ordened
it
do
testifi
in
the
boke
of
the
popis
decrees
/
Aquam
sale
conspersam
▪
populis
benedicimus
&c.
We
bliss
water
sprinkled
withe
salt
for
the
peple
/
that
they
sprinkled
with
it
/
may
be
hallowed
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
man
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
content
to
be
taught
that
that
ye
can
not
as
year
arrogantly
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
coniuryng
of
the
deuel
out
of
water
and
salt
/
and
say
in
Greke
the
worde
of
your
occupation
Exorcizo
,
●e
that
is
i
coniure
the
or
charge
the
/
whiar
ye
ashamed
to
be
called
a
coniurer
?
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
them
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
garment
/
why
he
made
hys
garment
an
other
god
/
&
when
Christe
answered
to
diuers
theyr
faythe
made
them
hole
/
he
made
euery
mannis
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
body
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
/
and
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
w●●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
man
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
inuocation
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 for
?
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
than
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
wepen
.
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
vnknowen
.
If
ye
take
it
(
as
it
semeth
ye
donot
)
that
in
on
kynde
of
brede
only
ishole
Christis
body
&
blode
/
them
hathe
the
lay
men
nothyng
taken
from
them
/
but
reuerently
absteyn
from
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
commanded
that
anl
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
from
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
sententiarum
,
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
/
than
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
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
vnder
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
men
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
●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
recyuyng
the
Sacrament
vnder
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
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
/
them
haue
the
lay
men
nothyng
taken
from
them
/
to
whiche
sayng
i
answer
thus
/
Whatsoeuer
of
the
Sacrament
the
prestas
haue
that
the
lay
men
haue
not
/
the
prestes
haue
stollen
from
them
/
but
the
prestes
haue
the
blissed
and
hallowed
cup
of
Christes
bloud
/
that
the
lay
men
haue
not
/
ergo
the
prestes
haue
stollen
it
from
the
lay
men
/
Euery
sacrament
hathe
hys
element
&
with
out
it
it
can
not
be
a
Sacrament
/
but
ye
haue
that
/
&
the
lay
peple
haue
it
not
/
ergo
also
that
haue
ye
stollen
from
them
/
If
ye
vnderstand
not
thes
argumentes
i
wil
declare
them
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
/
Then
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
amannis
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
remembrance
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
ordinance
of
Cyriste
/
More
ouer
how
can
he
haue
lyke
sruyt
/
that
kepeth
but
half
the
commandment
/
with
hym
that
kepeth
the
hole
commandment
?
He
that
receyueth
only
vnder
on
forme
/
kepeth
but
half
of
the
commandment
/
which
is
accipite
&
commedite
&
leueth
our
the
other
half
of
the
commandment
/
bibite
ex
hoc
omnes
hoc
facite
&c.
Drynk
ye
all
of
thys
,
&
do
thys
as
oft
as
ye
shal
drynk
do
it
in
the
remembrance
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
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
Euery
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
vpon
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
Euery
vnlearned
oldwyfe
can
say
so
as
ye
haue
now
sayde
that
i
haue
made
my self
wrong
principles
but
a
learned
man
shuld
haue
proued
it
and
not
haue
sayd
it
as
lone
/
let
the
wise
reder
compare
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
vnto
all
them
that
can
stil
in
Logik
or
haue
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
vpon
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
reken
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
from
/
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
haue
left
it
to
the
iudgment
of
euery
man
/
that
euery
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
lentes
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
vnder
bothe
the
kyndes
/
be
also
holden
in
Englonde
for
thes
ij
.
haue
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
haue
bene
that
haue
probablely
douted
.
But
what
so
euer
the
Romanes
haue
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
haue
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
haue
thes
traditiones
and
ceremonies
spak
Latin
or
no
/
whether
the
olde
Romanes
spak
Latin
or
no
/
i
reporte
me
vnto
all
them
that
ar
learned
and
haue
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
quicunque
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
haue
all
the
translatores
bothe
Erasmus
Ierom
/
and
all
other
deceyued
vs
which
haue
all
translated
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
vnder
Ioanne
paleologo
Emperour
of
Constantinople
and
eugenio
Bisshop
of
Rome
declareth
playnely
that
the
Grekes
wer
vnder
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
,
totiusque
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
Ioannes
Paleologus
the
Emperour
&
bissarion
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
when
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
haue
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
lykwis
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
haue
left
the
Bisshop
of
Rome
haue
also
left
syngyng
in
Latin
in
theyr
chirches
.
The
contrari
where
of
i
haue
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
haue
in
the
noyse
of
the
organes
/
which
if
the
player
haue
no
other
shift
/
may
fortun
be
furnisshed
with
the
descant
of
o
lux
in
the
stede
of
te
Deum
/
Vnto
whome
they
wold
answer
that
at
the
begynnyng
they
wer
of
wraghtonis
opinion
/
but
sence
they
haue
consydered
that
the
learned
parte
of
the
chirche
singeth
in
a
learned
tong
to
prayse
god
in
all
thyng
/
And
vpon
the
same
reason
they
vse
also
all
semely
wyses
of
instrumentes
with
laudate
Deum
in
sono
tubae
,
vnto
omnis
Spiritus
laudet
Dominum
,
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
haue
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
haue
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
haue
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
haue
writen
one
word
of
that
mater
/
if
the
laite
of
Englond
myght
haue
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
vpon
sum
College
of
Scolares
or
vpon
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
haue
a
chirche
as
i
haue
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
euery
sonday
there
is
a
godly
sermon
made
by
one
of
hys
prechers
in
that
chirche
/
&
after
the
sermon
/
all
that
can
syng
both
men
&
childer
sing
Psalmes
in
theyr
mother
tong
in
duche
and
not
in
Latin
/
But
a
none
after
that
song
syng
the
priestes
&
queristers
an
other
song
all
in
Latine
/
secundum
ordinationem
Papae
,
What
if
thys
Bisshop
cam
to
bon
and
chanced
vpon
thys
sorte
of
Papistes
/
shuld
he
worthely
blame
the
gospellerres
for
the
Papistes
papistrie
/
Myght
he
honestly
say
to
them
in
Englond
that
wold
haue
all
the
seruice
in
Englishe
/
what
will
ye
run
be
for
the
gospellers
of
Germani
?
i
harde
of
late
in
Germany
seruice
song
in
the
Latin
tong
.
What
if
Brentius
and
oseander
hold
with
yow
(
that
i
beleue
not
)
that
the
sounde
of
the
organes
is
goddis
honor
&
seruice
/
and
that
a
man
may
be
edified
by
sayng
or
hearyng
that
he
vnderstandeth
not
/
what
haue
i
to
do
with
Brentius
which
am
not
sworne
to
Brentius
nether
to
any
man
/
or
to
any
mannis
doctrine
/
sauyng
only
to
the
doctrine
of
Christe
.
It
is
great
honeste
for
yow
to
hold
and
theache
such
doctrine
as
when
as
it
is
writen
agaynst
ye
can
not
defend
it
but
ar
fayn
to
sende
to
the
gospellers
of
Germany
to
fet
help
to
assoyl
the
argumentes
made
agaynst
it
.
But
to
that
particle
where
ye
say
that
god
vnderstandeth
the
childer
syngyng
in
the
Latin
tong
which
they
vnderstand
not
/
and
mean
theyr
by
/
that
the
prayers
of
them
that
pray
not
with
hart
as
popiniayes
speake
/
and
wote
not
what
they
say
/
ar
pleasant
and
acceptable
vnto
god
/
i
answer
that
Christe
alledgyng
the
sayng
of
Esai
the
Prophete
/
mislyketh
such
prayers
in
thes
wordes
/
Thys
peple
draweth
nere
me
and
worshippeth
me
with
theyr
lippes
but
theyr
hartes
ar
far
from
me
/
Paule
also
in
the
xiiij
.
chapter
of
the
first
Epistel
to
the
Corinthianes
in
thes
wordes
testifieth
that
the
prayer
that
is
spoken
in
a
strange
tong
whiche
he
that
prayeth
vnderstandeth
not
/
is
of
no
effect
&
nought
worth
/
If
that
i
pray
in
a
tong
/
my
breath
prayeth
/
but
my
mynde
hath
no
profit
Erasmus
Expoundeth
thes
wordes
thus
in
hys
Paraphrasis
/
If
that
i
pray
in
a
tong
that
the
peple
vnderstandeth
not
/
for
an
example
in
the
afrike
tong
among
the
Grekes
/
ye
rather
if
that
i
shuld
speake
a
langage
whiche
nether
i
nor
other
that
ar
by
me
vnderstand
/
(
as
certane
do
which
vse
to
sounde
/
the
song
that
they
haue
learned
in
a
strange
tong
which
they
vnderstand
not
them selues
(
my
brethe
&
wynde
bringeth
furth
the
wordes
that
pray
/
but
my
soul
or
mynde
hath
no
fruit
there
of
.
It
is
shame
for
a
bishop
to
haue
no
other
reson
to
defende
hys
harteles
prayer
than
the
old
dotyng
wyues
haue
/
when
they
ether
cannot
or
will
not
learn
theyr
Pater
noster
in
Englishe
/
for
thus
sayethe
the
old
wife
/
ich
hop
that
god
vnderstandeth
my
prayer
in
Latin
as
weleas
in
Englishe
/
And
all
is
good
that
is
don
for
a
good
intent
.
Where
as
ve
answer
in
the
gospellers
name
more
lyke
a
piper
then
a
preacher
that
therfore
now
god
is
praysed
&
honored
with
the
sound
&
pipyng
of
the
organes
becaus
it
is
writen
in
the
old
Testament
/
Laudate
Dominum
in
sono
tubae
omnis
Spiritus
laudet
Dominum
.
Where
is
your
memory
master
Bisshop
/
haue
ye
forgotten
that
ye
sayde
concernyng
the
worshippyng
of
the
cros
that
all
true
honor
of
god
is
only
in
sprete
&
procedeth
from
the
harte
?
The
organes
haue
no
hart
nort
sprete
therfore
theyr
can
cum
no
true
honor
or
worship
from
them
to
god
/
therfore
the
sound
of
the
organes
is
no
true
worship
or
honor
of
/
god
/
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
haue
spiritual
worship
/
rede
Paul
to
the
Hebrewes
&
there
shall
ye
learne
that
/
thes
shaddoes
of
pypyng
and
lutyng
ar
taken
away
&
that
god
requireth
the
thynges
selues
and
not
the
shaddoes
/
prays
god
with
all
the
poures
of
your
harte
/
and
let
them
be
bent
ernestly
to
the
kepyng
of
goddis
commandment
thank
hym
with
al
the
hole
harte
and
then
haue
ye
done
that
the
instrumentes
did
signifi
/
Rede
also
the
v.
chapter
of
amos
the
Prophet
whiche
speaketh
thus
of
the
abrogation
of
thys
kynde
of
worshippyng
/
Take
away
from
me
the
noyse
of
your
songes
/
and
i
wil
not
heare
the
songes
of
your
harp
/
Playng
on
the
organes
is
ether
a
moral
Precept
or
a
ceremonial
/
if
it
be
a
morall
Precept
it
perteyneth
vnto
al
men
at
thys
hour
/
and
all
men
ar
bound
to
play
on
the
organes
or
to
prayse
god
with
theyr
sound
in
payn
of
damnation
/
If
it
be
but
a
ceremoniall
Precept
we
ar
no
more
bound
to
kepe
it
then
to
offer
vp
lambes
/
and
calues
/
for
he
that
sayd
prayse
god
in
organes
and
musical
instrumentes
sayd
as
wel
bring
vnto
god
the
childer
of
Rammes
/
Take
a
calf
out
of
the
hyrde
for
sin
/
&
a
ram
to
be
a
burnt
Sacrifice
/
both
with
out
spot
and
offer
them
vp
before
the
lorde
.
Then
will
i
nether
admit
your
witles
&
vnlearned
solution
/
nether
of
your
handes
nor
theyrs
if
they
were
so
made
to
make
any
suche
solution
.
The
rescner
It
appereth
that
the
man
is
afrayed
to
be
called
heretike
before
he
were
answered
/
and
he
wolde
haue
sum
delay
to
know
whether
he
wold
stik
in
it
/
who
shal
answer
hym
that
thynketh
noman
hath
wit
but
hym self
/
noman
learned
but
hym self
/
as
thys
proud
arrogant
/
presumptuous
foole
doth
in
thys
litle
booke
/
Se
what
herbes
grow
in
gardiners
gardin
/
Pryde
maketh
hym
forgit
what
he
sayeth
in
the
begynnyng
the
middes
/
and
the
endyng
.
When
he
hath
condemned
our
ignorance
/
then
he
wolde
go
to
scool
with
vs
and
abyde
our
answere
/
He
may
assoyle
it
thus
/
in
thys
part
of
hys
book
hys
sprete
speaketh
mekely
/
in
the
other
parte
of
hys
book
where
he
is
so
vehement
the
fleshe
bresteth
furthe
/
after
which
solution
it
shuld
appere
/
the
man
hath
a
great
dele
of
fleshe
and
litle
sprete
in
goddis
seruice
/
And
in
redyng
of
the
bible
the
man
is
all
fleshe
/
and
still
very
angri
with
the
Latin
tong
/
where
in
i
remit
hym
to
hys
brethern
Brentius
and
oscander
that
named
holy
man
/
which
ij
.
becaus
in
dedes
they
disagre
from
thys
mannis
opinion
i
thynk
they
can
easely
satisfice
hym
with
wordes
/
where
in
i
trust
he
will
be
content
/
And
of
them
who
hathe
pleynty
/
borow
so
myche
of
the
sprete
as
where
with
to
tempre
hys
gross
carnalite
/
to
dissent
there
in
both
from
vs
and
them
.
The
hunter
I
desyre
the
good
reder
to
rede
ouer
the
argumentes
which
i
haue
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
vnto
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
euery
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
vnto
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
haue
fasshoned
the
argument
in
thys
wise
/
for
it
hath
no
sequence
in
it
/
And
the
father
that
hath
but
childer
in
the
maior
/
i
haue
gyuen
hym
a
Realm
and
hys
childer
prestes
in
the
minor
.
And
then
in
the
conclusion
/
i
haue
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
then
he
gathered
thes
conclusiones
/
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
haue
trewly
rehersed
my
communication
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
vpon
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
vnto
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
haue
bene
oft
before
thys
tyme
at
stryfe
yet
could
we
neuer
debate
the
mater
and
bringe
it
vnto
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
/
Euen
so
thys
fox
gardiner
perceyuyng
hymself
so
far
vnder
Bucer
in
learnyng
as
a
fox
is
vnder
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
vpon
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
than
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
command
/
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
vpon
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
vnto
alisius
went
to
the
first
parte
of
the
chapter
/
out
of
owr
purpose
/
which
the
sayd
alisius
vnderstood
so
folishly
that
there
vpon
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
haue
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
haue
assoyled
your
argument
/
let
them
iudge
whiche
haue
red
my
former
book
/
But
lest
i
shuld
dissemble
your
argument
/
and
pretend
as
i
red
it
not
as
ye
haue
done
to
shamfully
oft
in
thys
book
of
youres
/
I
will
answer
to
your
argument
and
if
god
will
/
assoyle
it
also
.
Therefor
let
vs
reherse
your
argument
where
with
ye
wold
haue
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
vnto
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
commande
them
to
theyr
profit
to
the
glori
of
god
&
to
the
welthe
of
hys
Realm
/
But
if
ye
make
no
exception
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
vs
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
long
as
they
lyue
/
I
deny
your
minor
/
&
put
yow
vnto
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
haue
shewed
vs
the
place
and
haue
made
an
argument
ther
of
/
Why
haue
ye
not
shewed
vs
the
text
/
that
maketh
so
mich
for
your
purpose
?
Belyke
ye
wold
as
gladly
haue
shewed
it
as
ye
did
shew
vs
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
vpon
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
vpon
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
haue
heard
the
Doctors
now
let
vs
se
what
resones
we
can
fet
out
of
the
Scripture
/
What
so
euer
autorite
of
order
or
commandment
Paule
gyueth
vnto
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
haue
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
haue
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
giue
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
haue
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
when
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
then
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
vnto
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
euery
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
.
Then
is
not
the
forbiddyng
of
prestes
mariages
the
law
of
god
/
but
contrari
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
haue
not
the
gift
of
chastite
.
If
that
ye
say
all
that
will
/
may
haue
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
vnto
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
when
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
vnto
hym
for
hys
saluation
.
Then
when
as
the
gift
of
chastite
to
lyue
honestly
with
out
a
companion
/
is
not
necessari
vnto
saluation
/
for
many
men
haue
bene
saued
with
out
that
gift
/
god
by
the
forsayd
promis
is
not
bound
to
grant
euery
one
it
that
ax
it
of
hym
.
And
that
euery
man
is
not
ordened
to
receyue
that
gift
/
Christe
our
sauiour
beareth
witnes
/
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
gyuen
/
And
Paule
in
the
seuent
chaprer
of
the
.i.
to
the
Corinthianes
/
sayeth
i
wold
all
men
were
as
i
am
/
but
euery
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
/
haue
not
the
gift
of
chastite
/
nether
can
haue
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
from
hym
with
an
hote
burnyng
yron
/
sed
Galba
negabat
,
sayd
Borace
/
Galba
wold
none
of
that
/
because
he
ether
intended
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
haue
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
vpon
consyderation
may
be
good
in
sum
/
shal
be
absolutely
allowed
in
all
/
They
that
commanded
virginite
moste
/
wold
not
haue
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
vnto
all
then
that
haue
learned
Logik
or
haue
any
natural
wit
.
I
will
forme
my
argument
ones
agayn
that
they
that
haue
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
commandment
ouer
.
Then
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
haue
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
haue
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
vs
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
haue
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
vnto
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
vpon
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
vnto
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
haue
maried
/
if
the
Prince
had
not
forbidden
it
.
If
i
proue
that
prestes
may
not
mary
/
becaus
of
theyr
vow
do
i
therfore
grant
that
the
vow
falyng
they
myght
mary
?
If
i
took
vpon
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
vpon
a
mercat
day
set
one
of
hys
seruantes
on
the
brydge
to
stop
euery
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
haue
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
euery
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
haue
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
euery
one
that
shall
be
subdecone
decone
and
Preste
to
vow
chastite
.
Then
when
it
is
the
kyngis
commandment
that
thys
vow
shall
be
required
/
which
wold
not
haue
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
them
it
/
th
if
the
kyng
wold
not
forbid
it
it
shuld
not
be
vnlawful
/
&
ye
say
that
it
is
vnlawful
also
becaus
they
haue
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
/
when
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
/
haue
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
mention
that
the
forbidding
of
the
Prince
hyndereth
them
to
mary
.
Bere
do
ye
play
as
a
fox
doth
when
he
is
chaced
out
of
on
hole
which
rumneth
in
to
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
haue
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
haue
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
men
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
vpon
whom
soeuer
the
lote
falleth
/
Christe
commandeth
in
euery
Christen
Realme
that
hys
gospel
shal
be
preched
/
and
hys
Sacramentes
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
vnto
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
when
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
mustav-
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
doum
/
the
port
culles
&
killed
an
c.
of
our
men
/
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
haue
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
euery
mothers
son
/
They
perceyuyng
that
they
can
hold
the
citi
no
longer
grant
the
captayne
hys
requeste
and
gyue
vp
the
citi
vnto
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
euery
on
of
them
swear
vnto
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
long
as
they
lyue
/
They
do
sweare
/
May
all
thes
if
they
will
auoyd
the
oth
of
bondage
?
is
theyr
one
among
al
thes
that
can
chuse
but
he
must
be
a
bondman
?
Non
at
all
/
so
can
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
vnto
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
them 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
haue
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
vnto
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
argumente
as
i
haue
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
comonly
to
do
when
ye
haue
no
argument
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
commande
/
it
was
before
a
sin
a
fore
god
to
do
the
contrari
/
for
he
sayde
Princes
myght
only
commande
that
god
had
ordened
/
to
be
commanded
/
where
in
he
swarued
from
that
he
had
first
granted
me
/
where
vpon
i
resoned
/
i
haue
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
vs
here
of
Martine
buceris
mynde
/
A
learned
man
in
Scripture
wold
haue
tolde
vs
hys
mynde
/
and
not
haue
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
euery
mater
/
them
thes
ij
.
textes
honor
thy
father
&
mother
/
&
euery
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
when
any
man
can
to
hym
to
haue
any
thyng
paynted
/
sayd
euer
out
of
season
/
will
ye
haue
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
&
sklanderous
mire
of
your
lyes
/
folowyng
in
thys
poynt
certayn
vnclean
byrdes
/
whiche
when
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
/
vnder
colour
to
hunt
the
fox
/
and
ranchseth
and
halloweth
at
euery
dere
.
The
hunter
I
neuer
knew
a
ryght
der
hauyng
such
a
long
tale
as
ye
haue
and
so
gorgious
/
nether
Peter
nor
Poule
nether
any
good
Bisshop
had
at
any
tyme
suche
a
pompose
tale
as
ye
haue
/
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
generation
/
There
ar
many
/
in
Englond
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
dryue
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
haue
red
my
booke
can
bear
me
witnes
that
i
haue
not
writen
one
worde
agaynst
god
/
or
any
law
or
ordinance
that
god
made
/
where
vpon
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
&
ordinances
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
ordinances
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
haue
offended
nothyng
agaynst
the
kyngis
style
for
i
haue
gyuen
as
myche
vnto
hym
in
my
booke
as
may
be
gyuen
vnto
an
erthly
man
/
And
thoghe
i
haue
not
writen
the
same
wordes
that
ye
haue
writen
i
haue
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
haue
red
my
booke
can
testifi
the
contrari
/
for
i
call
yow
only
theues
whiche
haue
stollen
away
Christis
blissed
chalice
from
the
lay
peple
/
and
not
them
which
haue
the
theft
committed
agaynst
them
.
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
haue
gyuen
outward
worship
vnto
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
taken
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
haue
proued
ones
that
ye
haue
sayd
so
oft
/
that
the
ceremonies
which
i
haue
writen
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
content
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
content
let
it
be
so
/
i
make
suite
that
prestes
may
haue
wyues
/
&
ye
haue
made
suite
that
prestes
may
thrise
with
out
peril
of
lyfe
ly
with
hores
/
whose
suite
is
more
honest
?
I
can
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
loue
as
wel
as
yow
/
but
i
wold
haue
it
spoken
to
them
&
before
them
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
platform
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
haue
restored
agayn
to
the
chirche
by
yow
and
your
fellowes
that
haue
stollen
them
out
of
Christes
Chirche
&
in
the
stede
of
them
haue
set
in
the
chirche
a
playn
boyes
play
of
vayne
ceremonies
&
haue
filled
the
chirche
/
with
candelles
/
tapers
/
images
/
salt
/
water
/
asshes
/
bowes
/
and
a
great
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
haue
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
euery
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
vnder
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
haue
set
no
name
at
all
/
and
yit
ye
will
be
no
masker
/
I
haue
set
my
surname
vnto
my
worke
/
wher
by
my
ancettores
haue
bene
named
in
tyme
past
/
what
if
sum
haue
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
haue
vsed
before
me
/
therfore
?
Your
ancettoures
haue
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
/
&
from
thence
forth
were
called
Robin
gardiner
/
myght
not
ye
call
your self
knowyng
thys
/
steuen
Raker
?
Then
why
ar
ye
so
offended
that
i
name
my self
as
i
know
my
ancettores
haue
bene
named
in
tyme
past
?
I
am
as
well
knowen
in
Englond
by
my
name
.
W.
Wraghton
to
be
a
trew
man
as
ye
ar
knowen
by
your
name
steuen
winton
in
Germani
to
be
a
popish
heretike
.
The
rescuer
But
what
so
euer
the
kynred
name
of
the
man
is
he
may
haue
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
hundes
with
them
/
nor
yit
defende
him self
with
them
/
as
soun
as
he
beginneth
to
run
away
/
casteth
the
space
of
iij.
pases
from
hym
/
so
hote
dung
vpon
the
hundes
that
folow
him
that
wheresoeuer
it
lyghteth
it
bringeth
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
runneth
way
&
dare
not
trye
the
mater
with
autorite
argument
or
reson
/
all
to
defyleth
me
with
the
dung
of
hye
niknames
/
and
sayeth
that
i
may
haue
names
cnow
/
as
wors
lyghtly
no
man
can
deuise
/
Of
whome
may
i
haue
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
vnto
your
vocation
/
and
therfore
ar
more
busy
then
i
/
i
gyue
yow
that
name
again
for
tythe
/
tyl
ye
haue
turned
your
conditiones
/
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
haue
spoken
of
heretike
/
But
he
may
not
so
be
called
till
the
book
be
ansured
/
therfore
he
hath
made
a
speciall
request
/
as
i
haue
before
noted
/
But
now
master
hunter
your
houndes
haue
ron
at
ryot
/
and
leuyng
the
fox
yerned
/
only
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
reconciliation
to
bothe
theyr
fauoures
than
your
vndiscrete
suit
in
thys
huntyng
hath
deserued
.
The
hunter
I
desyred
yow
goodman
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
haue
called
me
now
twyse
Heretike
and
neiher
haue
ye
answered
to
my
argumentes
nether
shewed
me
what
Heresies
i
held
nether
haue
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
haue
taken
it
in
a
custom
to
call
men
Heretikes
god
will
take
it
for
no
sin
?
Is
sin
no
sin
becaus
it
is
of●
vsed
?
Well
ye
ar
a
man
in
autorite
&
may
do
what
ye
list
/
and
no
man
can
haue
any
ryght
where
ye
beare
ruel
.
I
must
seke
therfore
for
ryght
of
an
hyer
pour
/
But
now
haue
ye
sayde
that
ye
can
say
to
defend
the
fox
&
that
he
is
not
in
Englond
/
how
be
it
ye
haue
profited
nothyng
at
all
for
ye
haue
nether
proued
by
reson
nor
scripture
that
the
popis
Soctrine
which
ye
haue
taken
in
hand
to
defende
/
is
good
or
agreyng
with
the
worde
of
god
.
Nether
haue
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
conclude
in
thys
booke
as
i
dyd
in
my
former
.
Who
soeuer
holdeth
still
the
pepis
doctrine
contrari
to
the
worde
of
god
/
holdeth
still
the
pope
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
/
them
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
knowen
/
The
officers
of
Englond
&
gouernoures
vnder
the
kyng
/
were
not
Christis
frendes
&
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
.