winde which the vngodly do licke which the Serpent doth eate euen such dust iâ—… Adam such dust is man such dust are alâ—… men and harken to it all men Rich mâ—… are ritch dust wise men wise dust worâ—… shipfull men worshipfull dust honorablâ—… men honourable dust maiesties dust ex â–ª cellent maiesties excellent dust Seraâ—… that had a thousand thousand men anâ—… Xerxes that made y sea land with ships â–ª are both of them dust Alexander thaâ—… called him selfe Gods sonne was dust Senacherib that wrote him self the greaâ—… king was dust The Bishops of Româ—… that write theÌ„ selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these be dust The Latin Doctoâ—… that call theÌ„ selues authenticall doctorâ—… magistrall doctors seraphicall doctors and irrefragable doctors dust He of Rome that called him selfe most holy most blessed Gods vicar Christes pewfellowe more then a mere man and many great names dust Man is dust all men are dust And besides that all men be dust and base and badde dust yet there is a further thing that in this dust of theirs they are full of miserie And therefore where as in the Hebrue toung a Bée hath her name of the order of her working and an Adamant for strokes bearing golde for being yelowe a Grassehopper for eating a Lambe for hauing soft woll a Doue for supplenesse a Horse for hynning and iolitie of his head a Serpent for curious marking and an Ant for gnawing man hath but two names and y one is Adam that is redde earth the other is Enoshe that is miserable And so these fathers almost in that order that I will rehearse them called their sonnes Seth called his soÌ„ne Enoshe that is miserie Enoshe called his sonne Cainan that is lamentation Cainan called his sonne Mathusalem that is pearsing death Mathusalem called his soÌ„ne Lamech that is pouertie Lea called her sonne Bononi that is my sadnesse These foreelders had foretasted in their own bodies the miseries of mans nature and not doubting but their sonnes should tast of the same they shope them names according But if men will not beleue by their own experience that men are miserable then let men listen to the voyces of men Abraham sayth now and than Domine tu â—…iuisicasti me Lorde thou hast quickned me If Abraham were now and than quickned in his life time then Abraham through miserie was now and than dead in his life tyme then Abraham had his part of miserie in his life time Father Iacob sayth Dies mei pauci sunt mali i. My yeares are but a fewe and those full of miserye Dauid calleth him selfe a dead dogge the sonne of death a worme and no man a wretch and one that is crooked euen to the end one that hath his loynes full of illusions and no health in all hys fleshe And generally of mans miserie he sayth The dayes of our yeares in them selues are three score and ten yeares but if one rub out whilest fowerscore whatso euer is more it is but trauell sorow Iesus the sonne of Sirach pronounceth in many wordes vpon mans miserie but I will make them short Occupatio magna saith he creata est omnibus hominibus c. It is a great adoe that all men haue in this worlde and a heauie yoke there is vpon all the sonnes of Adam euen froÌ„ that day that a man commeth out of his mothers wombe vntill that day that a man returne vnto his common mother the earth from him that weareth purple and beareth the crowne downe to him that is clad with meanest apparell there is nothing but garboyle and ruffle and hoysting and lingring wrath and feare of death and death it selfe and hunger and many a whip of god Salomon sayd that he was wery of his life because that all that euer he saw vnder the Sunne was nothing but vanitie and griefe of the ghost Iob sayd that he had vaine dayes and toylesome nightes When I sleepe saith he I say when shall I rise and then againe must I looke for night and be filde with sorrowe whilest it be darke The Prophet Elias sayth I haue liued inough I pray thee Lord take away my life Ionas say It is better for me to die then to liue Ieremy cursed the day that he was borne Our Sauiour Christ was sene often to wéepe but neuer to laugh Paule sayd Miserable man that I am who shall deliuer me from the prison of this death Augustine telleth of pitiful tragedies past in his youth whilest he and his mother Monacha waÌ„dred vp and downe Hierome writing of hyâ—… life with his Monkes sayth that there was forrowâ—…s in his face and Iseickles from his lippes with continuall sorrow Origine is thought of some to haue dyed for pure harty sorrowe Basill was made olde and vnprofitable before his tyme for Gods Church for trauell and for sorrow Chrysostome calleth the daies of his life the daies of hys sorow Nazianzene saith in his EpigraÌ„mes that his earthly body dyd beare downe his heauenly soule and asketh wherfore his mother did bring him forth into so blacke and miserable a day Barnard in his second booke of consideration writeth on this fashion Consideranti quid sis occurit tibi homo nudus et pauper c. Considering with thy selfe what thou art there comes before thine eyes a man naked poore and miserable mourning that he is a man blushing that he is naked weping that he was borne of a woman for therefore he was a sinner lyuing a short time and therefore he is fearefull replenished with many miseries and therfore he weepeth and is a wretch And verily and in déede he is full of many manifold miseries the miseries of the body the miseries of the hart miseries in doing miseries in suffering miseries whilest be waketh miseries whilest he sleapeth misery it is to what so euer he turnes him selfe Alas Alas euery sonne of Adam is but to much miserable Neither can Adam or Adams sonnes continue yet or goe on in this misery but they must be deliuered of that base and bad earth and of this misery that though they of their owne folly did delight in it yet it must néedes be so that there must bee a seperasion All is misery that they do enioye neither can they long enioye that misery They are ashes and they must returne agayne to ashes Iob sayth that our house of clay and our foundation of earth must be broken vp Paul very learnedly doth call the day of his death the day of his dissolution Dauid sayth that man must goe agayne into his dust Dauid dying sayth I do go the way of all earth And doo not thinke that because I say Adam is red earth and it is sayd that Adam is ashes and shall returne into ashes therefore none but red earth and red men shall dye Of a truth it is so that Adam that is red earth and Melancthon that is blacke earth and Leucthon that is white earth must dye too
buffet her husband in his members This is me thinkes a shrowde wife and most vnwomanly woman This is a woman according to that saying A woman shall hunt for the precious soule of a man that is an harlot shall hunt for the precious soule of a man. Or according to that Geue not thy substance to womeÌ„ that is to harlottes She is a woman as Antichrist is a womaÌ„ that is to witte the whore of Babylon And euen as Rome Venice Paris and Corinth when better meanes of prosperitie did want made their cities to be frequented through faire harlots and beutifull braue â—…urtisans so these Papistes haue drawen after them such a riotous route through â—…he painted brauerie of this their brothell woman The Church of Rome is a woman but an harlot but the Popes concuâ—…ine She hath womanhead but it is a â—…rothels browe She learnes of her husband but when she liste She holdes her â—…oung in respecte of her husband but I â—…ake a lie She is subiect to her husband Christ but Christ beares the strokes She is no woman nor hath any womanhead nor is she fayre or fayrest but by way of painted fayrenesse The Church of Christ is a woman hath womanhead and is fayre and fayrest of all women For her louelinesse she is called a Doue for her pretie trimnesse she is called a Roo for her fruitfulnesse she is called a Vine for her safenesse she is called MouÌ„t Sion for her holinesse she is called a Priesthoode for her royaltie she is called a Queene for her qualities she is called Sweete Comely Perfecte and most Blessed for her glittering she is called an Iuorie Tower for her brightnesse the Morning for her brauerie the Sunne and for her beutie she is here called the Fayrest of all women They say the Ceder trée is fayre to be séene amongest shrubbes and bushes the Lilie of the valleys amongest lesser flowers Mount Sion is péerelesse amongest monntaines and Ierusalem amongest cities Behemoth is marueilous in the land and Leuiathan in the sea Dina was fayrer then the daughters of the land Iudeth fayrer then any Holofernes had séene and Hester pleasing in the eyes of Artaxerxes none so fayre as the Sunamite to be found out for the contentation of King Dauid and no Church so fayre as this Church of Christ which is in true speech called the fayrest of all women not so far doth passe noble Sarai base Hagar nor Rebecca those of Abimeleckes court nor well fauoured Rachell the blere eyed Lea as this woman for her beutie surmounteth all women But the beutie of this woman is not in outward face but in inward grace Omnis decor filiae Sion abintus All the beutie of the daughter of Sion is from within her This is that woman that is clad with the Sonne Christ and therefore must néedes shine and shewe trimme This is she that is maried to Christ in mercies and pities in fayth and iustice Fayth purifieth the hart the mercy of God working by his bloudshed scoureth all filth and reformeth all the deformities by sinne in this woman This woman therfore must néedes be fayre and fayrest of all women Oh fairenesse of mans face of womans face Oh treasure for a time Oh faire fâ—…lishe vanitie A little colde doth pintch thée a little heate doth partch thée a little sicknesse doth match thée and a little of sores doth marre thée But the fairenesse of Christ in this woman or in his elect may be soyled but it will be washt it may be blacke but it will kéepe a good fauour may be made red as scarlet but it will be renued woll white and shewe white The Church of the beloued is fayre and fayrest of all women Idolatrous Churches are foule and euill fauored women and of all foule and euill fauored I thinke the Church of Rome to be one of the foulest of women The euill fauorednesse of Mahomets womaÌ„ or Church is in this euill fauored Romishe woman That euill fauored Mahomets woman or Church defendeth many wiues This Romishe Church defendeth stewes and strompets curtizans concubines and boy harlots Mahomets woman dreameth heauen to be a place goodly of riuers pleasaunt Apples young delicate women and faire fruites The Popes woman doth say and hold that S. Dorathey made baskets of Apples that came downe from heauen Mahomets woman defendeth workes The Popes woman defendeth workes That woman from the 5. chapter of the Alcaron beleueth Purgatory The Popes woman will néedes haue Purgatory Mahomets woman curseth all those that thinke not of Christ as Mahomet doth The Popes Church curseth all those that thinke not of Christ as the Pope doth Mahomet in the 15. chapter of the Alcaron alloweth no disputing in religion The Popes woman gaggeth mens mouthes lest peraduenture they speake Mahomets Alcaron was published in the night time So the Popes doctrine in the time of darkenesse Mahomet sayth Buy heauen The Bishop of Rome practiseth a sale of heauen Mahomet sayth he is bigger then all the kinges in the world The Pope â—…ayth that he is lorde of lordes and king of kinges Thus then I may say that the Popes woman or Church is as foule as the Church of Mahomet and as foule as the Church of the Iewes and who soeuer will proue this to be true shall compare her traditions and the Iewes traditions by the vew of a booke written by Petrus Galatinus of y Iewes That coÌ„parison I go by with silence for I can not tary in euery thing Againe that woman that hath a foule head is a foule woman The woman or Church of Rome hath Antichrist to her head therefore she is a foule woman That Antichrist is a foule head I proue because Christ is a fayre head Antichrist and Christ be contrary Againe that Antichrist is the head of this woman I referre me to Bullinger and Gualter that haue treated that probation to a booke called Antichristus siue de fine mundi Againe if Peter were a fayre head then this woman hath had many a long day a foule head and so hath bene a foule woman The proofe of this poynt standeth in this to shew that Peter and the Popes of long tyme haue bene contrary And it is easie to be shewed Peter is as much to say as a rocke Peter was in déede a rocke but this Pope of late daies hath bene a réede in religion or els irreligious Peter is called Symon that is an auditour of Gods word This is a corrector and burner of Gods worde Peter was Called to be an Apostle This thrusteth in by simonie and coniuring and poysoning as Cardinall Benno can tell â–ª Peter was an Apostle this an Apostaâ—… or renegate as the Apocalyps caÌ„ tell Peter was a man this is a woman Peter was a man this is a beast as the foresayd Apocalyps can tell Peter preached to the Iewes this neither to Iewe nor Gentile Peter healed the sicke and the sâ—…re this woundeth and
be but a brokeÌ„ staffe as Esay termes weake helpes and will in the end plunge mans soule in desperation in conflict and in hel Such peace tasted Franciscus Spira of that died in desperatioÌ„ tasted Ecchius of that dying vttered desperate wordes tasted Sadoletus of that dyed in a weake fayth tasted Latomus of that roared like an Oxe in his death bedde and as some thinke tasted Bish. Gardiner of Those of that Church do fremere vt vrsi do rore like Beares and those of our Church and those that be the members of our faire woman they doe as the Prophet sayth Gemere vt columbi Mourne like Doues Thei die therfore like our Sauior Christ Ego vado ad patrem taking death to be no more but a passage to the father They die like Paule There is layde vp for me a crowne of glory They die like Steuen Lord I betake my soule to thy handes They die like Polycarpus Lorde make me a partner of thy resurrection They die like Luther God is the great Byshop of my soule let him take carke of my soule They die like Caluine 〈◊〉 haue holden my peace Lorde because thou hast done this This woman this Church bringeth warre to the body and warre to the soule and therefore she is 〈◊〉 foule woman Againe if sinne do make foule and vncleane then is this woman that wayâ—… very foule and vncleane to In respecte oâ—… sinne Tertullian Hierome call Rome Babylon But if they will be so impudenâ—… as to denie their vglie monstrous racâ—… of sinne then let Barnard speake that sayth There is no healthfull place in that Church froÌ„ the toppe to the toe â–ª Nay go ye then to and speake euen ye Italian writers speake Boccas speake Petrach speake Mantuan and speake Pallengenius Howbeit it is vaine in mâ—… to bidde them speake who commonly throughout all their workes doe burste out into most bitter spéeches agaynst the enormious life of the Church of Rome But admit these men had neuer spokeÌ„ any one word agaynst that church yet doo but loke ouer Bales booke of Votaries and a boke called A Cataloge of witnesses agaynst the Pope of Rome and then I doubt not but you will subscribe that this church of Rome is a most sinfull woman In the meane time vpon the witnessing of so many witnesses in great earnest I tell you that she is a most sinfull woman and therfore spiritually a most foule and deformed woman Those thinges that they obiect to our church are but freckes and speckes in comparison of the Botches and Biles of theyr owne church And for our further purgation I report me to a litle booke of Master Caluine de scaÌ„dâ—…lis nostrae ecclesiae of such reproches as may be intended against our church Now if they will say that their church is fayrer because she is trimly attired because she hath curious copes and veluet vestmentes sensing and singing and much ioly ringing it may please them to vnderstand that all this fayrenesse is not fayrenesse from within the church but an outward fayrenesse and a paynted fayrenesse And all those reasons which Peter Martyr in the booke of kings doth bring that a woman ought not to paint her face may be alleged agaynst them that they ought not to paint theyr church And if euer they will proue theyr church to be a fayre church they must first make this good that painted beawty is a good beawty And thus much haue I sayd in these two poynts that Christes church is a woman and hath womanhead that Antichristes church is a drab and a shamelesse brothell that Christes church is fayre that Antichristes church is foule And now let me speake of the church and of the authoritie of the church which I coÌ„fesse to be some because here the church or fayrest of women is asked and doth geue answer of the beloued and doinges of christ Touching theyr argumentes whereby they would geue so great an authoritie to the church they be light and nothing such as they are estéemed To come to their first argument which is Thou art Peter and vpon thee Peter I will build my church â–ª it doth not serue for theyr turne euen by the testimony of the better sort of the fathers For Augustine vpon Iohn sayth Non a petro petra sed petrus a petra The rocke taketh not name of Peter but Peter of the rocke And agayne he sayth I will build thee vpon me and not me vpon thee Such like wordes hath Origen and so Hierom to Iouianus who in an other place sayth that the church is fouÌ„ded vpon all the Apostles But they haue an vnuincible argument out of S. Augustine I would not beleue the Gospell except the authoritie of the church did moue mee I will not expound S. Augustine nor they shall expouÌ„d him but S. Augustine shall expound S. Augustine And here I let them vnderstand by S. Augustine that he vseth to spâ—…ake in the preterimperfectence for the preterplupâ—…ctence So in the first booke of his confessions and â—…enth chapt speaking of his youth he sayth thus Non enim dicerem nisi cogâ—…r Which can not be truely expounded but thus Non didicissem nisifuissem coactus I should neuer haue learned except I had bene driuen thereto Agayne in the second booke and third chap. he sayth Erubescerem for Erubescebam I should blush for I did blush soo that there hée straineth the moodes In the eight chap. he sayth Si tunc amarem poma illa qua furutus sum which cannot be expounded thus If I then would haue loued these aples which I haue stolen but thus If I had then loued those aples which I had stolen so that we must reade amarem for amassem I had loued for I should loue â–ª In the tenth chap. he sayth thus Ego solus illud non facerem which must néedes be expounded thus I would not had done so So that héere we haue facerem for feciscem the imperfectence for the pluperfectence No otherwise must néedes be sayd Euangelio non crederem that is non credidisceÌ„ The Papistes say I would not beleue the Gospell except the authoritie of the church did moue me to it I by the circumstances of that placâ—… by likenes of these other places do say it can not be expounded but thus Non crederem Euangelio id est non credidiscem Euangelio So that the mere and vnbroken sense of S. Augustines wordes be these I should not had beleued or I should neuer had beleued the Gospell except the authoritie of the church had moued me thereto So that all the authoritie that they can gayne for the church out of this place is but this The church was an introduction to Sainct Augustine to beleue the Gospell therfore it is of more authoritie then the Gospell So they may say that the starre did shew the wise men the way vnto Christ therefore the starre hath more authoritie then christ â—…o Iohn
in persecuting Iacob and making his father sadde Whether Hosius and Harding who say the sentence agaynst Christ was â—…ustly geuen and one Vause that writeth a Cathechisme from Louane and hath wiped out the second of the ten Commaundementes and diuided the last into twaine or the Iesuites that beginne to count Sainct Lukes and S. Markes Gospells as hangbies and make Sainct Paules writing to be but Scripture at their lust I say whether that Hosius Harding Vause or the Iesuites haue frontem meritricis or no Whether that Doctour Sanders that hath written one booke de duabuâ—… missis in vno templo simul celebrandiâ—… and hath brought not one iote or smal tittle of Scripture to make for his purpose do not represent the state of aâ—… Papisticall writers whose custome iâ—… not much to meddle with Scriptures â–ª Whether that the Papistes as thâ—… worlde now is coulde for any money be hyred to let passe poysoning and man killing sith that these be the greaâ—… test schole poyntes of their Church These questions haue their edifying and ediâ—… more ritchly then these schoâ—… questions But the question of principâ—… litie is thus Whether is thy beloueâ—… gone Our questions must be of the gâ—… inges of the beloued and the doinges of the beloued of Christes iourneyes and Christes ghestes And as questions may and must be asked so it must be for learninges sake so then learning ought to be in all states ages And where as he said Verilie ignorance is the daÌ„me of all deuotion I say to the coÌ„trary verilie ignorance is not the daÌ„me of right deuotioÌ„ certainly the Scriptures in all corners of theÌ„ do excite all kinde of people to knowledge Esaie sayth An non quesitum ibit populus ad Deum suum Shall not the people goe to seeke after their God Againe The people that sit in darkenesse see a great light Againe The earth shall be filled with much knowledge Againe Christ sayth to all that receaue the Communion Mortem eim annunciabitis c Ye shall shewe forth his death till he come How can they shewe forth or talke of his death except they haue knowledge Againe Cauetâ—… de Pseudoprophetis Take ye heede of â—…alse Prophets How caÌ„ they take héede except they haue learning Againe it is sayd Nonne legistis Haue ye not red Peter sayth Regale sacerdotum sumus We are a kingly Priesthoode We are all Priestes and Priestes must be learned Againe it is sayd in the Canticles Sinescis te O formosissima mulierum egredere a me If thou knowest not thy self O thou fayrest of women get thee froÌ„ me Paule sayth Omnia probate Proue all thinges It is sayd of Christian people Ne simus paruuli intelligentia Let vs not be little ones in vnderstanding Againe Unus loquatur alter diiudicet Let one speake and the other iudge How can those iudge that haue no learning Peter willeth euery man to be readie to render a reason of his fayth It iâ—… sayd in Genesis that Abraham went to the hill of Moreth that is to the hill oâ—… shewing So we must search the Scriptures till God be shewed vnto vs and there we must farie Sainct Iohn saythâ—… Omnes erunt dociles Dei They shall be all Gods scholers Againe Si quis voâ—… luerit voluntatem eius facere c If any man will do his will he must know oâ—… his doctrine Againe This is eternaâ—… life to know thee and whom thou haâ—… sent Iesus Christ. Againe I write vnto you my little sonnes I write vntâ—… you fathers I write vnto you younge men I write vnto you childreÌ„ Againe he writeth vnto a chosen Lady and to her children which abide in the libertie So that he writte to all states and sectes to the entent they should haue knowledge In the Actes of the Apostles when Paule preached the people opened their bookes and conferred the places S. Hierome sayth that ScripturaruÌ„ ignorantia est ignorantia Christi the ignoraunce of Scripture is the ignorance of Christ. S. Hierome writte to Paula to Eustochium and Marcella women S. Hierome saith Let the Plough man holding the hale sing some Psalme of Dauid S. Hierome translated the Psalmes into the Sclauonian toung Origine in an Homilie of the booke of Numbers sayth That the deuill possesseth all their soules that liue in ignoraunce The sayd Origine did alwayes wishe that he could poure all his knowledge into all kinde of meÌ„ Tertullian writte a booke of a learned argument vnto his wife Ambrose did instruct Monacha S. Augustines mother in religion Augustine writeth in the Psalme that the kingdome of ignoraunce is the kingdome of errour Other men may coniecture more But these two causes I thinke to be the speciall two causes why that the world liuing as it were in a warre of ignorance doth call such so much euill peace The one cause is the vulgar translation of the Bible the other the worshipping of God in a straunge toung Touching the vulgar translation that is the matrix and conceptorie place of very errour and ignoraunce Hence Dunce hence Dorbell hence Houlcotte Briccot Tappar Cappar Ecchius Pighius Coclaeus and Hofmiester haue founded and finde out many a fonde argumeÌ„t Hence wrangle the Iesuites hence wrastle the Sorbonistes hence the horne of Rome is most loftilie exalted This is thrust vpon the world by the Inquisitors of Spaine dubbed onely good and authenticall by the Councell of Trent and who soeuer will not receaue this he standeth accursed froÌ„ the face of the sayd Councell with the fearce thunderbolt of Anathemysation Besides that this translation taketh away and addeth to the text moe then many hundreds of wordes There is no leafe throughout the whole Testament but it hath in this translation some great and greuous errour Whereas the Hebrue translation sayth Melchisedec protulit â—…aneÌ„ And so sayth Ambrose he brought forth bread Iosephus sayth he ministred bread The vulgar translation sayth He offred vp bread And hereupon they would deuise their Masse offertorie The Hebrue translation sayth Osculemini filium Kisse the sonne The vulgar translation sayth Apprehendite disciplinam Take ye discipline The Hebrue translation sayth Filij hominum vsque quo gloriaÌ„ meam in ignominiaÌ„ Sonnes of men how long shall my glory be turned into reproch The vulgar translation sayth Sonnes of men how long will ye be of an heauie hart The Hebrue translation doth say The kinges of hostes are fled are fled the she dwellers in the houses haue deuided the spoyles The vulgar translation sayth The kings of vertues of the beloued of the beloued c. The Hebrue doth say Ye haue slept amongest the middest of the pottes The vulgar doth say Ye haue slept amongest the middest of the Clergie The Hebrue doth say To enuie fatte hilles The vulgar doth say To looke vpon lumpishe hilles The Hebrue doth say I will turne thee from Basan I wil turne thee froÌ„ the depth of the sea The vulgar doth
say I will turne thee from Basan I will turne thee into the depth of the sea The Hebrue doth say The Crow went going forth and came againe The vulgar doth say The Crow went forth came not againe The Hebrue doth say In all the land of Aegypt there shall be bread The vulgar doth say In all the land of Aegypt there shall be hunger The Hebrue sayth They haue possessed me froÌ„ the beginning The vulgar sayth God created me from the beginning The vulgar translateth that worde to bowe downe vnto these wordes to make Adoration Hence springeth their seruile Adoration The vulgar translateth the word fitte into the word worthy Hence coÌ„meth their fansie of condignitie The Gréeke sayth Gather not to your selues golde and siluer The vulgar saith Possesse ye nor golde nor siluer Hence riseth their fansie of wilfull frierishe pouertie The Gréek sayth I would you were without carefulnesse The vulgar sayth I will haue you without carefulnesse Hence sprong the fansie against mariage of some This vulgar translation is as I say the broode mother of many errours And therefore that great costly edition of the Bible in the Hebrue and Gréeke toung to be Printed from Louane if it haue this vulgar translation adioyned vnto it I aske quid Saul inter prophetas What doth this base translation amoÌ„gest such precious touÌ„ges Their new Concordance which they say likewise is towardes and all the bookes that they all write are all nought voyde of Gods meaning and Gods diuinitie if they be founded or grounded out of this vulgar translation Concerning the seruice to be had and the worshipping of God to be in a straunge toung that is in déede a thicke bushell to hide the candle or rather a leude effectuall meanes to plucke away both the candle and the candlesticke making the house of Iacob Gods church as Egipt full of darkenesse euen to be groaped with our féete Most certayne it is that S. Paul doth beate out the matter wonderfull towardly for vs He will néedes driue it to this that Gods worship should be in such sort that the people may perceaue it and say Amen Iust of that minde is Iustinian the Emperour who made an Edict to that purpose Iust so is Chrysostome so Hyerom and so Basill Augustine vpon the psalmes sayth It behoueth vs after mans maner and not after the fashion of byrdes to sing for Iayes Vssells and Rauins are taught to pronounce they wot not what Of a trusty troth euen their owne Masse booke doth geue vppe euidence against them selues and will néedes likewise proue that the people ought to vnderstand the contentes of the Masse The Masse booke sayth let vs praye The Priest sayth the Lorde be with you The Masse booke biddeth the people answer The Masse booke biddeth them lift vp their hartes The priest sayeth pray for me brethren and sisters How can the people pray how can they answer how can they pray for the priest except they haue vnderstanding Iustinus Martyâ—… sayth Vbi sacerdos gracias agit populus vniâ—…ersus claâ—…at Amen When the priest geueth thankes all the people crye Amen Chrysostome sayth that the priest â—…nd the people talke together in their miâ—…eries This vnknowne toung of theirs â—…ust néedes be that Babylonicall confusiâ—…n For the confusion of Babell is not â—…n the many tounges but in vnknowne â—…péeche which is not vnderstanded Christ â—…ayth in S. Iohn Vos adoratis quod nesciâ—…is you adore you wot not what So â—…ay it be sayd to these you chaunt you â—…ot not what ye pray ye wot not what â—…e prattle ye wot not what It is not â—…afe enough to meane well that I can tel â—…hem In the first chapter of the prophet â—…say it is sayd I am full of the fatnesse â—…f tuppes In the 43. chapter it is sayd â—…hou offeredst me no sacrifice and â—…hou didst not gloryfie me with thy â—…urnt offringes They offred whileâ—… God was full weary yet they offred â—…othing because they offred not as God â—…ommaunded them For so he sayth him â—…elfe I made thee not to serue in oblaâ—…ion and I did not weary thee with â—…rancumsence Saule intended well but â—…hat ended not well Gedion made an Eâ—…hod of the Kinges that was in the eares â—…f the people but it was a cord both to him and to his house Bishop Leo in a sermon he made de passione Domini of our Lordes passion sayth that Peter in cutting of of Malchus eare had intent good enough but he must smart with the sworde because he had smit without knowledge with the sworde Doctor Sanders in an Oration that he made in the face of Louane hath much wrested his wit to proue that those thinges which are done in the Church ought to be donâ—… in the latin toung The argumentes that this Doctor bringeth are but few and those but fond and except a couple and scarse too that couple are worth y re citall The one is this out of Paul Nam tu bene quidem gratias agis sed alter non 〈◊〉 â–ª dificatur c. Thou doest well geue thankes but in the meane time an other is not edified That which the Apostle sayth to be well done sayth Sanders these youngling diuines call vnprofitable But let this olde Sanders that semeth for age to be crooked in diuinitie harken to S. Paul. I had rather sayth he speake ten wordes to the instruction of others then ten thousand with a toung This olde Doctor this good â—…huser Master Sanders taketh that which is ten thousand times worse and â—…eaueth that which is ten thousand times â—…etter so choisly hath he chosen in thys â—…ase But his choise is not S. Pauls choise and therefore we are youngling diuines â—…y his verdict for chusing as Paul did An other argument groweth from Master Sanders Paul went ouer many counâ—…ries as Pamphilia Capadocia Phrygia c. but he spake not sayth he to eâ—…ery one in diuers touÌ„ges therfore some were spoken to in an vnknowne toung which was not their owne This is the â—…ne force of Sanders most fine witte in â—…nding out fetches and winding in stuffe â—…o strengthen and fortifye Antichristiaâ—…isme and Papisme But why could not Paul do it Say good Doctour Sanders â—…f thou béest a good Doctor why would â—…e not doo it say Doctour Sanders if â—…hou béest a good fellow Certainely Fredericus Furius a man of as great doctorship as Doctor Sanders a Spanyard dedicated his booke to Cardinall Burgensis 〈◊〉 Spanyard telleth vs a tale of quite coÌ„â—…rarieties For sayth he Andrew Peters â—…rother preached vnto the Scythi Sogdiâ—…ni and Sacci in their toung Iacob 〈◊〉 the twelue trybes in their toung Barthelmew to the Indians in their tounâ—… Thomas to the Parthians in their tounâ—… to the Meades in their toung to tâ—… Persi Hercani Bracchi in their tounâ—… But put case Fredericus Furius weâ—… a tounglesse man and had now yet saâ—… nothing I wene that place of
his learning at Sir Iohn Cheekes féete Baldwinus his learning at Caluins féete and Fredericus Staphilus at Melanctons féete Saunders and the Iesuites haue their Grecismes and their Hebraismes by immitation of Musculus Our Erasmus set Latin a flote our Reucliâ—… hatched Hebrue our Budaeus gageâ—… Gréeke our Melancton regendred arteâ—… and sciences Papistes from vs ye hauâ—… had it or by our examples ye haue spyeâ—… it It is ours it is ours it is all of it ourâ—… Crowes leaue your cackling or geuâ—… you home agayne your borrowed fetherâ—… But admit we were men of no laudabâ—… learning and that we could not rightly pleade it yet Quis tulerit Gracchum de seditione loquentem Varrem de furto Who can brooke that Gracchus should speake agaynst sedition Varres against theft or Papistes agaynst ignoraunce The chiefe Rabbie and most frolicke diuine of all their side Hosius how hath he concluded of this saying Obey those that be ouer you therfore Prelates must bée princes Or how can he be learned that thought king Dauid to be vnlearned For geuing his iudgement vpon Dauids psalmes he sayth thus Scribimus indocti doctique poemata passim we write poemes of all handes learned and vnlearned as though Dauids psalter were an vnlearned Poesy What learning is there in rearing vp of this argument Caiphas prophesied once therfore what so euer the bishop of Rome speaketh is true Or this argumeÌ„t The gates of hell shall not preuaile against the church therfore the church can neuer be vnder foote Yet S. Paul saith I am sure that no creature can seperate me from the loue of God. And yet though God loued Paul well Paul was vnder foote Or this argument Heretickes haue alwayes appealed to the scripture therefore who so euer appealed to the scripture are heretickes So drunkardes are commonly drunken with wyne therefore all that drinke wyne are drunkardes Or thys argument Christ did sit downe with his twelue disciples onely when he sayd Bibite cx hoc omnes therfore the clergy onely ought to haue the cuppe geuen them And so this prophane bishop wretch might vrge onely to the clergy Edite ex hoc omnes eate ye all of this So onely the clergy should be partakers of the bread too The Councell of Constaunce and the Councell of Basill doo reach the tuppe to the Laitie Or this argument He is blessed that is alwayes fearefull therfore a man ought to haue a fearefull and a trembling fayth Or what learning was it in him to say that Commune and Catholicum were not all one and that vices when they are common cannot be called catholicke â–ª Doctor Saunders hath a trim head and a pure fine wit as they say But let them take a tast how learnedly he hath behaued him selfe in hys reasoning in his booke of Transubstantiation as in this argument Man was forlorne for eating with his mouth therfore man must be saued by eating with his mouth therfore there must be Transubstantiation Agayne the Romane bishops sent the Eucharist to stranger bishops abrode therefore it was an holy thing and therfore it was transubstantiated or ells it could not be holy and worthy the sending Agayne the Apostles were simple men and Idiotes sayth he therefore they could not vnderstand this proposition this is my body if the signe were taken for the thing Agayne Vlpian the Lawyer sayth the names of thinges be vnchangeable therefore the wordes must néedes be as they are spoken and written By this pritie deuise he may banish all figuratiue speach from the scripture Agayne the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a figure in English is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of turning but God is not turned sayth he therefore he vseth no trope in this place or figure This argument if it were marked would be laughed at with an whole monthes laughter In his fourth booke he commeth of with argumentes more then a good pase â–ª God is omnipotent Ergo there is transubstantiation Agayne Christ spoke these wordes in the night time therefore the matter was great and it could not be great except there were transubstantiation Agayne there were twelue disciples the number was great therefore the matter was great then it must néedes be transubstantiation Agayne Christ desired to eate it therefore it was a great matter therfore it was transubstantiation Agayne Christ loued them in the end in pertaking it therefore there was transubstantiation Agayne Christ washed feete set downe rise vp girded him selfe washed and dryed therefore the matter was great therefore transubstantiation Agayne their Parlar wherein they supped was néere to the mount Syon therefore a great matter therefore transubstantiation Agayne he blessed it therefore he transubstantiated it Agayne the people say Amen which is it is true or I would it were true therefore the bread was truely transubstantiated Agayne Abell offred a sacrifice and then after was offred therefore Christ was offred in the Masse Agayne he sayth if the bread be but a figure then none can be condemned for eating of a figure Yet as I remember the Propitiatory or Arke of couenant was but a figure yet he smarted that abused that figure Agayne the Apple of the knowledge of good and euill was but a figure of good and euill yet it was not very good for him that abused that figure I tell them it is death to abuse such figures Now good people doo not these Doct. Sanders arguments smell freshly of learning Was not that Pope learned that sayd fiatur for fiat and that Pope that translated Cephas a head Was not Petrus a Soto diuinely learned when he sayd the spirites of generall Councells ought not to be tryed Notwithstanding these wordes be generall Try the spirites whether they be of God or no. What bookes in all christendome haue bene writteÌ„ with so sléeke and sleight a diuinitie as those bookes of B. Osorius Sir Tho. More is alwayes wrangling and iangling harping and â—…arping about No and Na yea and yes the word and that word an Elder and an Elder sticke And as Rachell mourned for hir children because she had them not so Sir Thomas More might mourne for more diuinitie because he had it not D. Fisher hath alleged many thinges most vnproperly out of the vulgar translation It is easie to be shewed his doctrine is not learned and therefore ought not to carry credit with meÌ„ of learning What grouÌ„â—…nes is it in that fatte Ecchius to proue a sacrifice out of the hebrue word Gnasha or Sanders out of this cuÌ„faciaÌ„ vitula profrugibus to proue a sacrifice It must néedes be for lacke of learning that that Lordly préest bishop Gardiner alledged the third booke of S. Augustine de sermone Domim in monte and yet there were but two bookes written that he alledged Theophilus Alexandrinus for Theophilactus there being hundreds of yeares bâ—…twixt their ages I say it must néedes bâ—… lacke of learning for his soothing pagâ—… say that his memory was