who can doe it fyner if to maintaine the slewes who kéepeth a more sturre if to fauor fornication they haue no fellowes Good Orators I warrant you they are But in the defence of the Pope what is their reasons Marrie say they as in a Citie ought to bee one chiefe Mayor or Magistrate as in a shippe ought to bée one Maister as ouer a houshold ought to be one husbande and as in a Realme ought to be one ruler or Prince so in the Church amongst Christians ought to be saye they one head Uicar one Uicegerent or Regent vnder Christ Consider gentle Reader indifferently the strength of the example wey it with thine owne conscience vprightly Is it reason bicause a Prince without the assistance vnder God of others as of his counsaylers and officers can not rule well and orderlye his realme that therefore Christ without the ayde and helpe of man may not guide and rightly order his Church shall Gods infinite power bée so pinched and brought into that straightnesse as to bee compared with the miserable estate and impotencie of man shall the argument bée good bicause man maye not therefore God can not What shoulde we speake of the mutabilitie of mans hart or else of the stedfastnesse of the Lords counsell Fie vppon that man and fie vpon that spirituall man which woulde chalenge to rule the whole earth and that woulde abuse the name authoritie and power of GOD to maintaine such pride Fie vpon that tyrannicall tryple crowne chaire diademe scepter and the carying of vpon mens shoulders Fie in déede with dolor of hart I speake vpon all such popish pompe and pompeous poperie If I be earnest beare with me the cause requireth it What reason is it as though GOD were vtterly absent as though he could not be euery where present for a sinfull man to vsurp the maistrie and such a supreme maistrie ouer all ouer Princes Kinges and Emperors but we shall sée euen with our eyes this pride soone to decaye For the prowde is resisted of GOD and to the humble he graunteth his grace He putteth downe the mighty from their seats and exalteth them of low degree Whosoeuer exalteth himselfe shalbe brought lowe The bishop of Rome exalteth himselfe what then followeth therfore he must nedes be brought low And that hée doth exalt himselfe you shall sée that most euidentlye proued Christ woulde not haue neither his Apostles nor disciples to be called kings or Lords For know ye not sayth he that they which seeme to beare rule among the Gentiles doe raigne as Lordes ouer them and they which bee great among them exercise authoritie ouer them So shall it not be among you c. If that then the bishop of Rome doth contrarie vnto this contrarie vnto Christ contrarie vnto the Apostles doth he not exalt himselfe he doth not onely chalenge to be supreme in causes Ecclesiasticall but also to haue royaltie ouer the Christen people He will bée called Lorde of Lordes King of Kings yea the Pope hath saith his defender a kingly power ouer his subiectes euen in temporall things Where is Iames and Iohn the sonnes of Zebede where is your mother why come you not and craue to sit the one on the right hand of the Pope the other on the left in his glorie good God that the eyes of Christen people were once opened that they might equally discerne what it is for one and the selfe same man to be called the seruaunt O hypocrisie of the seruants of God and contrarie vnto that to vse a temporall power a kinglye maiestie ouer all to haue his sworde his scepter to haue his guilt sturrops fye to put in his holy féete and in all defyance of humilitie to haue kings and Emperors to be his footemen What reason is this Pride sayeth Ambrose hath caused angels to become deuils Pride sayeth all the worlde hath caused the Byshop of Rome to be called Pope and of a Pope to procéede further in all the degrées of Antichrist Let neither Cardinall Councell nor Doctor say who is like vnto the Pope who is like vnto the beast who is able to warre with him For as sure as God liueth Babilon that great Citie must fall the walles of Hierusalem will be raised vp falshoode must flie truth will ouercome darknesse must down the light beginneth to shine the deuil maugre his head must yeeld God will haue the field Let vs therfore neuer abuse eloquence to defende pryde to maintaine the Pope For who toucheth Pitch shall bee filed withall and he that will communicate with the prowde shall cloth himselfe with pride Neuer felt our cuntriemen neuer felt learned men greater reprofe than when by shewe of skill they haue sought to defende shadowes to defende dreames and to defende the filthie abhominable abuses of Rome Oh it was not without good cause that the Christian Poet then thus spake of Rome of the Prelacy I say vnder y e name of the Citie Si quid Roma dabit nugas dabit accipit aurum Verba dat heu Romae nunc sola pecunia regnat If we haue anye thing from Rome they be trifles It receyueth our gold and deceiueth vs. Alas onely mony nowe there raigneth And what is further sayd thereof little praise I warraunt you and lesse it deserueth Quo magis appropias tanto magis omnia sordent The neerer you come to Rome the worse you will like it the more you loke on it the filthier it shall appeere What should I speake of their briberie ambicion poysoning fornication and euil liuing lothsome is the life if all were disclosed of their chiefe pastor the thing can not bée denyed his déedes be detestable Shall we graunt then by reason shall we be so vnreasonable that such a monster should be a maister and that ouer Gods annointed ouer Kinges and Princes how reuerently doth the scripture speake of Emperours and rulers how vnreuerentlye doth the bishop of Rome abuse and abase them and yet shall we followe the Pope Papam imitari debemus such is the reason that they vse Gregorie in reprouing the pride of the Bishop of Constantinople vseth this reason There were sayth he of the Bishops of Constantinople some that were great heretikes therefore if the bishop there should be called the vniuersall Patriarch the estate of Christes Church shoulde decaye Here if this reason be good we maye frame the like if it be not it is Gregorie and not I that framed it There were of the Bishops of Rome some which were great heretikes and verie lewde men therefore if the Bishop there should be the chiefe then the estate of Christ his Church shoulde decaye This is the Popes owne reason let him sée vnto it Aske of them what Anastasius Sisinnius and Iohn the twelfth of that name were They were Popes of Rome the one was an heretike the seconde was a wicked man and the thirde was a monster and a
speake it to our owne confusion to hurt our brethren to displease God Beware sayth Christ least ye iustifie your selues before men to bee praysed of them For else you lose the rewarde at your father his handes If in the defending of dreames in maintayning mans doctrine and in shadowing the truth we did so deale as we might seeme in mans sight to deserue great praise yet weying our owne workes to be weake séeing how fond it is that we defende howe hollowe is the grounde and how soone it maye be shaken what shoulde we abuse learning anye longer why séeke we to defend with eloquence with wit with subtiltie the suburbes of iniquitie the houses of harlots the shoppes of trumperie the pallaice of vanitie it is no rebuke no slaunder to turn vnto the Lord it is for our profite to get our fathers fauor againe for in steade of Acornes he offereth to féede vs with most deintie dishes in stead of cloutes and ragges he hath for vs newe clothes I say againe let vs not be ashamed S. Paule began euill yet ended he well of a persecutor he became y e seruant of God he professed he embraced he preached Christ he died in the defence of the faith God grauÌ„t that all we renouncing foolish dreames and light legendes retracting fonde assertions and rightlye adiudging of mens doinges may so doe Well to the intent it maye euidently appeare whether I am thus nowe mooued to write through feare or by a frée motion whether I am perswaded thervnto through the desire of gaine of frendship of fauor or rather in hope of a rewarde at Gods hands to be receiued with others for the knowledging and setting foorth according vnto my small talent of the truth I thinke it not amisse here this much to protest That were my iudgement at hande the place of execution appointed the maner of death determined were I already condemned yea were I warned to prepare my selfe yet shoulde feare make mee graunt no further than I would doe of frée minde no torment should enforce me to write against my faith against the thing I vndoubtedly beléeued It is true that I meaned before as I wrote I followed alwayes my conscience I hated flatterie I loued to vtter what I thought that fréely I folowed as néere as nede were my former example I woulde not graunt nor did to any thing being a prisoner whervnto I would not agree or doe not and that willingly being at liberty Let no man therfore reprehende mée in that I haue written before in one manner and now in another yea though the one be contrarie vnto the other For therein the matter being rightlye weyed is no inconstancie there is no euill meaning in neither a zeale there is in the one although not according to knowledge and a zeale there is in the other confirmed by authorities by conscience by Scripture Touching the offence in the one thoughe I might remoue the fault and laye the same in others yet to haue offeÌ„ded I knowledge I confesse I graunt Neyther yet ought any to obiect it vnto my reproche the déede was not so haynous as the repentaunce for the same may be gracious What sayth Cyprian herein what sayth S. Paule ignosci potest simpliciter erranti sicut de seipso Paulus Apostolus dicit qui primus fui blasphemus persecutor iniuriosus sed misericordiam merui quia ignorans seci He that sinneth not hauing an euill meaning may be the rather forgiuen â–ª â—…s the Apostle S. Paule speaketh of himself when before I was a blasphemer a persecutour and one that did wrong but I obtained mercy bicause I did it through ignorance No man therfore that I may vse S. Augustines words except he be rash will finde fault and reprehend me bicause I rebuke and blame mine owne faults What should I be so arrogant as to confesse that I was neuer ignorant or shoulde I in well doing bée ashamed to do that which Augustine and others haue done Let him sayth he that might not attaine vnto the chiefe and first point of wisedome endeuor to obtaine though the seconde part of modestie that hauing spoken some thinges to be repented he may be sorie and knowledge that such things ought not to haue bene sayde S. Augustine was not ashamed so to doe and shoulde I if all the Prophetes if all the Apostles if all the Doctors haue so done were it not a thing insolent yea a thing impudent for vs so not to doe Let others estéeme their credite as they sée cause I will saye what I thinke by the meanes of man I will neuer bee smothered in ignorancie I will fréelye speake my conscience no terror no threatnings no death shal let me Were I enclosed vp with Pantaleon or shot into y e hart with Praxaspis sonne yet dreames shall be dreames truth shall be truth a spade shall be a spade I can giue it none other name I neuer laboured for gaine I neuer looked for glorie what I did was done fréely it was and it is done of a good meaning and voluntarily For mine owne part I beare euill will to none I wish well to all and that faithfully vnfeynedly Though I think otherwise than they doe if I thinke the truth and if good causes doe moue me therevnto why shoulde anye blame mée why shoulde they rebuke him which yeeldeth vnto truth and giueth place to reason authorities and holye scripture But what was the cause and how came to passe wil some say this sodeine conuersion obiections I know will be deuised flowts will be framed iestes toyes for ydle walkers idle dreamers there are inough will be inuented The conuersion sir is not so sodain as of such who say Masse in y e one day subscribe to the contrary in the other And yet I speake it not to reprehend them for S. Paule I knowe was conuerted in a moment sodainelye going by the way to Damasco Whether they be likewise coÌ„uerted in déede or no betwene God and them I leaue it I will be no iudge But what I coulde hereof saye and what I knowe for some causes I will omitte What made me to alter my mynd and how it happened you shall briefely heare Heare me then I pray you without parciallitie Hauing alwayes from my childhood detested this way which to doe well we must tearme the reformation and cleansing of Christianitye from vnprofitable cloddes from wéedes and bryars wherewith the house of God was in a maner ouergrowne hauing oft heare in talke as to many can witnesse resisted the same hauing passed ouer the Seas moued with a vayne zeale to chunne it and hauing at the length by translations toyes wrytten against it I returned priuilie as occasion serued me into Englande againe of that minde to depart hence as soone and as secretly as I coulde In the meane tyme I was aprehended and so committed to prison Being then there and looking for some extreme kinde
very Epicure Liberius likewise was an horible heretike an Arrian yet B. of Rome I report of them as I finde it in the bookes written by the Popes owne friends Thus for my parte touching reason they finde me so reasonable that I answere and yet vse their owne reason But shall we nowe sée what authoritie they haue for reason wée perceyue they haue none and who the chiefest champions be that defende this primacie you may not thinke but that there are many of them yet what they are that is to be considered They be no Apostles nor yet disciples of Christ they bée the Popes of Rome themselues their Cardinals their Bishops their Doctors their dearlings their hirelings they be those whose necks were vnder the yoke either therevnto allured through gifts faire promises and flatterie or forced throughe feare or through ouermuch simplicitie blinded and seduced who so drewe forth and vphelde the pompous chariot of iniquitie And that I sée me not to vtter vntruth that the thing may appeare they were Stephanus Iulius Pelagius Symmachus with such like all being bishops of the Sée of Rome The case in controuersie is their owne they maye not bee their owne iudges in that their owne lawe is against them For I am sure indifferent Reader that in a controuersie betweene thée an other thou wouldest not willingly be tried by the defendant thine aduersarie And could the Pope except he were his owne iudge maintaine his primacie No. And therefore being better aduised they make this law that the Bishop of Rome may iudge all but he may be adiudged of none And who made it Innocētius Antherius Gelasius And what were they Bishops of Rome If therefore they prouided for their owne preferment coulde you blame them Naye you may in no wise blame them though they carie these bée their owne wordes an innumerable sort of people with them by heaps into hell And why bicause they doe iudge al but none maye iudge them I vse Christen reader no deceit they be their owne words wey thē with indifferencie I aske no more it shall doe thée good so to doe Doubtlesse it is both a pleasure and also a great griefe vnto him that hath eies and vnderstanding to sée their lawes to beholde their authorities a pleasure it is for that he seeth their fonde iuglinges being himselfe free from their filthie bondage and trumperie A great griefe it is to see men and those men which be our brethren and are called Christians to be so much giuen to blindenesse addicted to follye and so further such subiectes vnto the seruitude of so intollerable a wickednesse Wel consider we more of their lawes and let vs consider them indifferentlye For at the first beginning of their pontificall prowde kingdome they thought good to ordeine lawes that so vnto vs at this time their aunswere for lacke of reason and scripture might yet be Nos legem habemus c. We haue a law ▪ and by this law we defend our doings and fréedome by this we rule by this we raign And what be their lawes ouer vile to abhominable I warrant you They be these The Pope be he neuer so euill yet must you coniecture and ghesse him to be good Though we know him to be lewd yet lo we must ghesse that he is not so O execrable blindnesse The Pope graūteth the authoritie of the sword that is of a Princely gouernement Is not this a passing pride The Pope is not only in spirituall causes the chiefe but also in temporall O mightie ioly Monarch The Pope hath all lawes O hollow place and not holie conteyned within his breast No man maye hate him Take héede of that you may not mislike him He may dispense in things contrarie vnto the Apostles No maruaile for that is the right propertie of Antichrist All questions concerning faith he must determine And must he be the very touchstone shall holye scripture be so excluded His mynde is to bee preferred before all the bishops In déede that is the next waye to reigne Of manslaughter or adulterie he may in no wise be accused No though he be neuer such a whoremonger though he murther neuer so many Yea and that we should go into hell in déede there to beare him companie their law is that we must follow him we must kill if he kill we must do as he doth Et sperent te tartararegem Must wée serue him in hell He may not looke for Rhadamanthus place he is no such Executor of iustice Let him take heede that he come not vnder Tisiphones handes With the rest of their lawes what shoulde I trouble thée they are if it maye be than these a great deale worse I will not much scan vppon their impietie there is no person that can reade the thing vprightlye considered but will and may regarde them accordingly Onely thus much I say if pride if couetousnesse if desire alone and onelye to raigne hath bene the grounde and was the verie cause why such lewd lawes were made if Sathan was the subtile secretary therin why trouble we our selues why torment we our consciences why care we ought for them we see his authoritie let his pardons alone haue not to doe with his dispensations Papa quandoque nimium papaliter dispensat The Pope thus saieth his owne Lawyer doth sometimes too popishly dispense What authorities the bishop of Rome hath specially to maintain his estate you haue heard Now what authorities be against him let his friendes be contented to heare I will be briefe I wil not be partiall To begin I néede not with the primitiue estate of Christ his Churche wherein we can finde no such primacie no superiority amongst the Apostles who then all hauing receyued the holye ghost alike did preache the Gospell and so faithfully did set forth the truth without pride without chalence of the highest roome or once mention of any supreme heade to be had or exercised among them Let the Popes owne authorities preuayle let his euidences be seene are not the wordes thereof these Although Peter Iames and Iohn were preferred by our Sauiour in a maner aboue the rest yet claymed not they any glorie or title of primacie and shal then the Pope claime that which Peter neyther would nor could not In the time first of Cyprian we reade that certaine lewde Priests being worthily condemned by the Bishops of Aphrica ranne to Rome that by the Bishop there they might haue the matter farther discussed Ciprian findeth great fault with the hearing of them and writeth thereof vnto Lucius then bishop of Rome saying that vnto euery bishop a portion of Christes flock is committed who shall render accordingly an account for the same and that therefore these men ought to be tried as in dede they were in Aphrica and that by and vnder their owne bishops he writeth likewise at large concerning the same and
much reprehending it vnto Cornelius Now what authoritie or what grounde of supremacie a fewe disobedient and conuict Priestes coulde purchase vnto the Sée of Rome iudging vprightly I sée not But if they be either s ignorant or s arrogant as to frame vppon these runnagates their right and vsurped title let them then and wyth good indifferencie consider how Dioscorus their Pope of Rome being excommunicated and yet touching no matter of faith did appeale for so they thēselues name him vnto the Pope the Patriarch of Constantinople Here we finde another Pope and vnto whome their Pope of Rome hath appealed Touching the time of Constantine it was he not Siluester it was the Emperour and not the bishop of Rome that made lawes in defence of the Christians it was the Emperor that condemned the writings of Arrius it was he that called from banishment Porphyrius and it was onely he that then made an edict against heretikes But if they will haue it that Constantine did ordeine y e bishop of Rome to be the chiefe then let them goe forward in their historie wherein they shall finde how at that time this voyce was hearde hodie venenum ecclesiae est immissum nowe doth poyson enter into the Church And that this voyce was true you shall well proue if you examine throughlye the whole doings of Siluesters successours For O Lord what crueltie was amongst them what ambition what symonie what disobedience what heresie was amongst them Come wée then vnto the Emperour Iustinianus his time For concerning Marcellus and Anacletus if the decrées in their names set forth be theirs as in déede they seme not to be they were bishops of Rome and therefore is their authoritie contrarie vnto the scripture in aduauncing themselues nothing worthie of anye reasonable man or of anye indifferent Christian to bée estéemen And before we speake of Iustinianus you must vnderstande that there were in his time and vnder him among others fiue especiall Cities that is Rome in Italy Constātinople in Thrace Alexandria in Aegipt Antioch in Siria Hierusalem in Iudaea ▪ Of these fiue there were fiue chiefe fathers or Patriarches euery one hauing a 〈◊〉 and a seuerall authoritie in causes spiritual such I meane as Archbishops should haue euery one within his owne and proper Prouince Neither did anye one Patriarch either intermedle with the iurisdiction of the other or clayme a Primacie the one aboue the other They were seuerall Cities seuerall Prouinces seueral Patriarches seuerall in authority equall in dignity And that this is most true the wordes of Iustinian himselfe shall testifie who hauing next vnder Christ a kinde of supreme authoritie made certaine Ecclesiasticall lawes to gouerne and rule them all So that some lawes being made concerning the Clergie for the due execution of the same he sendeth his especiall commaundement vnto the sayd fiue Patriarches in these wordes Iubemus igitur beatissimos Archiepiscopos patriarchas hoc est senioris Romae Constantinopoleos Alexandrinae Theopoleos Hierosolymorū c. we wil therfore that the most holy archbishops and Patriarches that is to say of old Rome Constantinople Alexandria Antioch and Ierusalem c. He writeth not to one alone least that one shoulde chalenge a superioritie Where was then therfore of Rome the supremacie certaine bisshops he had vnder him so had the rest this was all his authoritie Iustinian his style vnto the bishop of Rome was this Ioanni viro beatissimo ac sanc̄tissimo Archiepiscopo Patriarchae veteris Romae To Iohn the most blessed man and most holy Archbishop Patriarch of old Rome And here least any may gather any thing by these wordes most blessed most holy you shall heare in what order he writeth vnto the Bishop of Constantinople weygh both the styles and you shall sée Constantinople to haue the greater reuerence his wordes vnto him be these To the most holy Epiphanius and most blessed Archbishop of this holy royall Citie and vniuersall Patriarch Yea Iustinian in playne words sayth that Constantinople Est sanctissimamaior ecclesia is the most holy worthier Church Iustinian no man can well denie it was then vnder Christ in earth if they will terme it so the supreme heade he then and none other made lawes and the same aswel spirituall as temporall Unto the Clergie these were his words we commaund we will not suffer we ordeine we streightlye prohibite we appoint we will we bidde These be wordes of greater authoritie than the bishop of Rome ought to vse they be wordes by authoritie commaunding him And that the Pope ought not to vse them Gregorie in manifest words beareth witnesse for writing vnto the Bishop of Alexandria thus sayth he Which word of bidding I woulde to bee farre from my hearing for I know who I am and who you are In calling you are my brethren in maners my fathers therfore I badde not but endeuored to shew what things seemed profitable Princes maye vse these words bidding c. in them they be tolerable and therefore the same Gregorie writing vnto the Emperor sayth Quantum ad me attinet serenissimis iussionibus obedientiam praebeo In that which appertayneth vnto me I yelde render due obediēce vnto your maiesties most roial biddings cōmaundements I would to God in hart I wishe it that as the Pope did here vnto the Emperor so al we would do vnto our most gracious souereigne and most royall Princesse the Queenes Maiestie and so vnto hir successors You see that there is no cause but we shoulde doe it there is no reason no authoritie to the contrarie Let any indifferent man reade the Chronicles yea let him reade their owne writings and it shal be euident that the Bishops of Rome had not the title of any such Primacie vntill at length thorow pride and ambicion contrarie vnto all custome and good order they vsurped that authoritie Symmachus and Laurentius being both at one time chosen Bishops of Rome tantaest discordia fratrum after much strife and controuersie were faine to go vnto Rauenna there to abide the iudgement as in déede they did of Theodoricus the king Pelagius the second how was he chosen absque decreto Principis contra consuctudinem without the decree of the Prince agaynst all custome Here they see that it was contrarie vnto all former example that the byshop of Rome shoulde be chosen against the decrée and will of the Prince Bonifacius the third did will that the election of the B. of Rome shoulde consist and be determined by the iudgement of the Prince of the Clergie and of the Laitie that for good causes But Phocas they saye marke well when their kingdom began cōmaunded at the request of the B. of Rome that all Churches should be obedient vnto y e Romain church And yet was the authoritie of y e bishop notwithstanding so smal y t he should be suffred to do nothing without y e
wherin he then shall stande of the iust iustice iudgement of God O how comfortable is this doctrine how farre passeth it al their painted fires and feyned flames of Purgatorie You sée now that the Scripture admitteth no such place you see the right meaning aswell of the Prophet as also of the Apostle You sée that their two chiefe and onely places doe serue so to their purpose that they stand plainely and altogither against them Howe shall then poore Purgatorie stande how shall the Pope mayntayne his chiefe Farme Howe shall therein his might his gaine be befended to what purpose shoulde we cloke the matter anye lenger his euidences be all naught his writings be counterfeyte his lease is antedated his witnesses be prooued partiall and periured his Lawyers haue lost their credite his interest is not good it is the Lord of hostes that sueth him the iudgement se iudice must passe against him But we see say the Purgatorians the name of Purgatorie often set forth by auncient writers And what I praye you of that what gathered they what meaned they by that name forsooth so farre were they from confessing anye such Purgatorie fire which now men so foolishly séeke to defende that some sayde the tribulation of this life and world must trie mens faith and works some said the griefe of mind in loosing that which they ouermuch loued was the burning fire of mans affections some woulde haue the grieuous vexation of departure out of this life to be a Purgatorie paines some construed the text of the fire of conflagration that shall purge the workes of many in the latter daye Here who is so blind who is so senselesse but maye vnderstande that the scope of their Pargatorie was in thys present life and that it did nothing concerne in any one point any payne in the world to come what should I wade herein any further what should I vse any more wordes with one especiall place of S. Augustine I will ende For the soules sayth he of the godlye being separated from the bodye be in rest but the soules of the wicked doe suffer paynes vntill the bodies of the one may be reuiued vnto euerlasting life and of the other vnto eternal death which is called the seconde By this he maketh but two estates of the soules departed the one now in paines who at the daye of iudgement shalbe damned and the other now in rest who then shall be saued So is their Idea Idiot dreamings of Purgatory by authorities by scripture disproued The next thing wherof we mean to treate is the sacramēt the holy remembrance of the body and bloud of our sauiour Christ which how it hath bene abused of how long a time and by whom we meane here by the assistance of God whose cause especiallye it is to expresse set forth and declare Wherein if any of our elders eyther simply or ignorantlye haue not helde and obserued that which our Lord and sauiour hath taught vs the Lords pardon may extende vnto their simplicitie but we which are nowe warned by our Sauiour and instructed may not loke for forgiuenesse If we wilfully will refuse the knowledge of the truth and the right vnderstanding of Gods holye mysteries Manifolde were the errors wherwith men haue bene blinded touching the holy supper of our Lorde touching the Cōmunion of his bodie and bloud But bicause I haue purposed to be brief I wil rather labor to shew the light right sense therin of holy scripture than to ouerthrow which is very soone done the foolish opinion of some grosse and carnall Cauphernaites Neyther yet may I altogither omit as occasion serueth to speake of the fonde iudgement of such who cannot be contented to enioye the benefites of Christ his bodie and bloude except they further O wicked follie maye teare him with their teeth and more than deuour him with their mouthes Vnto these doth S. Augustine speake To what purpose preparest thou thy teeth and thy bellie beleue and thou hast eaten Neither yet let any here suppose that I adiudge it not néedfull to eate those holye signes as things instituted by our Sauiour for vs to take and receiue in his remembrance But that the aduersaries maye throughlye be satisfied that the indifferent and welwilling maye rightly be instructed shall we sée in what wise S. Paule receiued this institution at our Lords hands That which I deliuered you the same I receiued sayeth he of the Lord. For the Lorde Iesus the same night in which hee was betrayed tooke Bread gaue thanks and brake it saying take and eate this is my bodye which shalbe giuen for you this do ye in the remembrance of me After the same maner he tooke the Cuppe when supper was done and sayd this Cup is the new testament in my bloud this doe as oft as you shall drinke it in the remembrance of me For as often as you shall eate this Breade and drinke this Cup you shall shewe the Lordes death vntill he come Therfore whosoeuer shal eate the Bread and drinke the Cuppe of our Lord vnworthily he shall be guiltie of the bodie and bloud of our Lord. Wherefore let a man examine himselfe and so let him eate of that Breade and drinke of that Cuppe Thus farre speaketh S. Paule and that verie plainly Nowe come we then to the search of the text And first let those who will acknowledge there no breade way but indifferently the words as they stand Christ tooke Breade he gaue thanks and brake it What brake he Breade Who will denie it He sayde that it was his bodie That is true but howe not fleshly but spiritually It is sayth Christ the spirit that quickeneth the fleshe profiteth nothing the wordes that I spake vnto you are spirite and life Lo how euidently he aunswereth the cogitations of such as thought that they should haue eaten him carnally Hence it is that S. Augustine thus saith The first heresie sprang amongest the Disciples of Christ as it were through the hardnesse of hys words For when he sayd except one will eate my fleshe and drinke my bloud he can not haue lyfe euerlasting They here not vnderstanding sayde one vnto another this is a hard saying who can eate him and whiles they thus said they separated themselues from him and he remayned with twoo disciples whom when the other were gone he instructed It is the spirite sayth he which giueth life the flesh profiteth nothing The wordes that I spake vnto you are spirite and life You haue vnderstoode spiritually so they are spirite and lyfe You haue vnderstoode carnallye so yet are they spirite and lyfe But vnto thee they are not spirite and life which vnderstandest them not spiritually Vnderstande yee spiritually the wordes that I spake vnto you You shall not eate thys bodie which you see neyther shall you drinke the bloud which those that crucifie me shall shed I haue cōmended vnto you a kinde of
of Christians acknowledge y e truth that you sée embrace true and playne doctrine detest falshood abhorre foolish wrangling and wicked wresting of Scriptures Hither vnto haue we spoken of the abuses of the Church of Rome of the vsurped supremacie of their painted vaine Purgatorie and of their carnall vnderstanding of Christ his wordes spoken at his last supper But nowe wee will brieflye treate of the translation of holy Scripture into the vulgare tongue of singing of Psalmes and of such like things as they shal occurre which now are by Satan reprooued by his ministers repugned and by his chiefe defenders resisted And herein that I maye be indifferent I will vse such authorities as let Satan doe his worst must néedes be allowed Much a do many now make bicause they sée the holy Scriptures to be in the English tongue and that to the comfort and saluation of many a thousande But what trow yée is the cause that they finde themselues therein so much grieued Oh therein lieth the verie whole matter therein hangeth all the marring and making of their market For if the people once perceiue what superstition is will they thinke you be superstitious if they perceyue what Hipocrisie is will they be Hipocrites if they sée how hainous Idolatrie is wil they then succor Idolators if they beholde what blindenesse is will they delight in darkenesse if they doe vnderstand the ignoraunt abuses of times past will they perseuer still in ignorancie if they were deceyued blinded and moste shamefully abused will they then any longer followe dreames or delight in the couetous deuises of men when holy scripture is heard reade vnderstanded then are errors afraid lewd men amazed the deuil himself astonied This moued our forfathers to take great paines that y e scripture might be translated out of one tongue into another that so the more might vnderstand them that so the more might haue reade theÌ„ And touching any fault in our English translations if in some some thing be amisse who will maruel was not the truest auncient translation in the Latine corrupted and violated Doth not S. Hierome himself so say but I will answere such as pretende faults in our translation reade in the Church and except he defende himselfe well he is like to feele and yet I shall deale with him friendly of hys owne blowes And first I demaunde of him whether in a translation he would obserue the true sense or else séeke for y e Noune substantiue for Genders and Cases as hée hath done in the iudgement of all learned and good men the meaning of the author is to be folowed the hunting after words is not to be liked But what blameth he in our translation forsooth we haue not rightlye translated sayth he this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It should sayth he be englished in the sixt of Iohn to worke as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worke the meate Oh sir and why not labour for the meate what I praye you is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it not victum quaerere to labour for ones liuing you see herein your ignorance your wylfulnes the one or both you sée our true dealing vnderstanding plainesse To the rest Qui manducat me ipse viuet propter me How englisheth he this Marrie he that eateth me he also shall liue for mee And what Englishe giue we vnto it he that eateth me shall liue by the meanes of mee I praye thée Christen Reader consider this and sée who goeth néerest vnto the text yea who hath the right meaning he or we Doe not we liue by the meanes of Christ what liue we for him and is not he liuing fie why erre ye so much by the meanes of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why speake ye here so much of the Accusatiue case hath it not the selfe same signification sometimes in the Genitiue Againe Qui manducat hunc panem hee that eateth saye we of this bread Hee that eateth sayth he this Bread What difference I pray you is here what fault is in our traÌ„slation yea it is true sayth he himselfe to saye he that eateth of thys Breade Is it true why iarre you then why séeke you a fault where none is Also Cum accepisset Iesus panem gratias egisset fregit dedit discipulis ait Iesus sayth he hauing taken Bread giuen thanks or blessed brake and gaue to the Disciples sayd Sée so to speak it how vnsauery how without sense he translateth Iesus say we tooke Bread and when he had giuen thankes he brake it and gaue it to the Disciples and sayd How sayest thou indifferent Reader who hath here the plaine sense of Christ his words plainly vttered he or we but he findeth fault with this worde it and why bicause it is Christ his meaning and so it ouerthroweth all his writing Let him for he hath had to doe with his Pronounes and Rules as late as I though yet I teach let him I say aske this question whom or what and he shall find that it answereth vnto this question But he is accurst which moueth such childishe iangling specially treating of the mysteries of God Further. Hoc facite make sayth he this thing This saye we doe ye Doest thou gentle Reader vnderstande the Latine if thou doest without anye doubt thou must néedes detest his quarelling But will he compell me to doe as he doth to fall a construing facite doe ye hoc this What blame finde you in this what shall no shame moue you shall reason condemne you shall no honestie worke in you well what followeth in meam commemorationem for sayth he the remembrance of me In saye wée the remembrance of mee O Lorde howe playne this is be not these the English phrases for a mans sake in a mans remembrance and not in a mans sake for a mans remembraunce Who then giueth the truest English we or you Let vs go forwarde Communicatio sanguinis Christi communicatio corporis Why maymeth he the sentence why bicause the Cup and the Breade may not like him The sentence is this Calix benedictionis cui benedicimus nonne câ—mmunicatio sanguinis Christi est panis quem frangimus nonne participatio corporis domini est The Cup of blessing which wee blesse is it not the partaking of the bloud of Christ and the Breade which we breake is it not the partaking of the body of Christ What fault woulde he finde here Marrie that we Englishe it partaking and haue not they themselues translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be participatio is it not so in the old translation what then can they make of participatio but partaking what remayneth wee being manye are one Breade Of sayth he the one Bread And what sayeth their owne translation vâ—us panis one Breade Good God! is it not a shame for one that would teach to be blamed in the thing which he himself blameth I know