wise they became fooles Arnobius sometimes an heathen afterwards a Christian saith of his former state Venerabar O caecitas nuper simulachra modò ex fornacibus prompta in incudibus Deos malleis fabricatos c. I worshipped of late O blindnes Images newly taken out of the fornace Gods forged on the Anuiles and framed with hammers so truly may it be said of the Papists they worshippe O blindnes Images newly taken out of the fornace crucifixes forged on the Anuiles and framed with hammers and to blocks and stocks without sense as if there were some power present in them they kneele they pray they craue grace of them Your vaunt of the peerles and vnmatchable learning on your side doth neither ouerthrow mine assertion if it were true and yet all men know it to be vaine and childish boasting Our ministers as you say dare not open their mouthes if they should appeare with you in schooles or matters of learning yea they scarce vnderstand the verie ordinarie termes of the learned sciences which you professe not onely our students and young men but our Doctors of Diuinitie yea our publike readers as some of you boast and crake as you can stoutly do no men better doe scarce vnderstand your course of Diuinitie what it meaneth Is it not thinke you a clowdie and Owle-like Diuinitie that is couered with such mistes of subtilties and sophistications as that professed deuines men richly furnished with deepe knowledge of tongues and artes are scarce able to vnderstand the ordinarie termes I will say more for you which in my conscience I am perswaded is true that if Peter and Paule those blessed Apostles were now aliue and should come into your schooles to heare your Lectures of scholasticall Diuinitie and the rest together with your other exercises and disputations they would maruel and be astonished at your strange Diuinity which they vnderstand not say as the Apostle speaketh of those which heare praiers preaching in an vnknown tongue that you are out of your wits surely they would neuer acknowledge it to be consonant to that diuinity which they in their diuine Epistles commend to the Church of Christ. For it is true that a learned man hath written that of two distinct good things Diuinitie and Philosophie your schoolemen haue made a third bad compound being neither sound Diuinitie nor pure Philosophie But Sir I haue granted onely by way of supposition that which in truth is not to be granted that your men are so superiour to ours in learning that a few of yours are able to hold at schoole all our sun-shine Clergie at this day as you please to terme them for terme of life and after A proud assertion without any shadow of proofe at all for reproofe whereof I will take a short view eyther of the depth of your learning or goodnes of your cause Iohn Hus commeth voluntarily to the Councell of Constance there to tender a reason of his Doctrine and to defend publikely his assertions How learnedly doe these graue Fathers refute him they clap him fast in prison load him with chaines and fetters not onely not being conuicted but not so much as heard yea though he came vnder the Emperors protection and had his safe conduct the Pope himselfe hauing likewise consented vnto it Martin Luther goeth to Wormes by disputation to defend his Doctrine aud though his friends perswaded that he should not expose himselfe to so manifest perill because the Papists had oftentimes broken their promise yet so assured he was of the goodnesse of his cause that he neither feared the learning nor might of his aduersaries though neuer so many but he answered his friends that he would enter that Citie in the name of the Lord Iesus though he knew there were as many diuels set against him as there were tiles vpon al the houses of the Citie Afterwards before the Emperor himselfe and the whole states of the Empyre he maintaineth his doctrine answereth the aduersaries and with the Emperors fauour departeth in safetie though full sore against the minds and wils of sundrie Papists Againe vnder safe conduct he goeth to Augusta there to render a reason of his assertions to Cardinall Caietan who on the Popes behalfe and at his commaundement proposeth three things to Luther First that he should be better aduised reuoke his errors secondly he should promise hereafter not to publish or repeate them thirdly he should abstaine from all things which might trouble the Church Luther standeth to iustifie his assertions offereth there and else where to defend them sendeth in writing a defence to the Cardinall iustifying his opinions by the Scriptures In a word the Cardinal would not heare Scripture but willeth him to come no more in his presence vnlesse he would recant yet staied he there fiue daies after expecting whether the Cardinall would call him to any further disputation whereof when he heard nothing in all that space he departed At the assemblie at Spire when Simon Grinaeus heard Faber Bishop of Vienna vtter sundrie absurd errors in his Sermon he goeth friendly to him and telleth him he was sory that a man of such learning and authoritie should openly maintaine such errours as were both contumelious against God and might be refuted by the manifest testimonies of the Scriptures and as he would further haue proceeded to the refuting of his errors Faber breaketh off his talke faineth as though he had been sent for by the King and had now no leasure to reason with him in the matter but maketh shew that he was desirous of acquaintance and longer talke with Grinaeus and to that end prayeth him the next morning to come to his Chamber Now what was the sequele of the disputation or conference appointed by this learned Bishop The Bishop complaineth to the King the Serieants were sent to apprehend Grinaeus and carrie him to prison whereof he being warned a little before by a reuerent aged man was by his friends immediatly conueyed ouer the Rhene and so escaped who if he had been taken as the Serieants were to search the house for him almost assoone as he was out of doores what would further haue ensued of this pretended conference is not hard to gesse To be short you may not forget in what a pittifull taking your Cardinall of Lorrayne was in the Colloquie of Poissy when he wished that either our side had been dumbe that day or all they deafe and these few examples either proue your vaunt of your learning to be so farre greater then our side to be but friuolous and vaine which you can hardly yeeld vnto or at the least our cause to be better then yours which we rather challenge The truth of the generall proposition concerning the darkenes of those times being thus opened I shall the lesse need to insist vpon the particular absurdities wherewith this fellow faith they are vniustly charged For
to giue ouer their olde impudent proposition That ignorance of the Scriptures is the mother of Popish deuotion For what meant the so strict forbidding to laye men the reading of the Scriptures in the vulgar tongue but that their deuotion should not growe of the knowledge but of the ignorance of the Scriptures flat contrarie to our Sauiours commandement giuen to the vnlearned multitude of the Iewes Search the Scriptures for in them you thinke to haue eternall life and they are they that testifie of me where the reason annexed to the Commandement sheweth to whom the Commaundement appertaineth euen to as many as it concerneth to seeke after eternall life and to know Iesus Christ and him crucified which is the laytie no lesse then the Cleargie contrarie also to the Apostles exhortation to the Colossians being laye men Let the word of Christ dwell plenteously in you Whereupon Chrisostome noteth Audite seculares omnes comparate vobis biblia animae Pharmaca c. Heare you secular or laye men euery one get vnto you Bibles the Phisicke of your Soule if you will nothing else at the least get you Testaments the epistles of Paul the Gospels the Actes to be daily and diligent instructors to you In a word contrarie to the spirite of the same Apostle in the Epistle to the Hebrewes who reproueth them that they were like vnto Children and vnexpert in the word of righteousnes whereas they ought to haue their wits exercised therein But ignorance of the Scriptures better pleaseth you in the people and shall leade them to such deuotion as maketh more for your aduantage Hence hath growne your deuice of fides Implicita a faith wrapped and folded vnder the obedience of the Church namely that it is sufficient though they knowe not distinctly what they ought to beleeue but obediently submit their vnderstanding to the Church beleeuing as the Church beleeueth though what the Church beleeueth they knowe not This Carbonaria fides is highly commended by Cardinall Hossius who farther teacheth the simple laye man that he should thinke it went very well with him if he could say by heart the Lords praier the Articles of beliefe and the ten Commaundements though he knew not the meaning of the words As for other knowledge if any asked him a question hee should answere that hee did beleeue the Catholike Church And this ignorance of the Scriptures as a fruitfull mother hath brought forth many a blinde daughter of gainfull deuotion to your kitchin what greater deuotion was either then esteemed to be or indeed what acte more for your aduantage then the building of Monasteries and Nunneries and the endowing them with great lands and reuenues And this deuoute daughter mother Ignorance of the Scriptures brought forth which as for the most part they were builded by Kings and great States vpon some great murder either by wane in the field or priuately committed at home so the cause was as in stories may be seene Pro remedio animae meae pro remissione redemptione peccatorum meorum c. For the reliefe of my soule for the redemption and forgiuenes of my sinnes c. Which blasphemous derogation to the death and passion of Christ Iesus the knowledge of the Scriptures would haue quicklie discouered Yea how Deuotion hath been separated from knowledge not in your laye people alone but in your Priests too whilest deuotion hath been so tyed to their daily saying of their Maâ—tins and euensong which without deadly sinne they may not leaue vnsayd whiles in the meane time they vtterly cast aside the Apostles commaundement Giue attendance to reading exhortation and doctrine in the answer of Iohn Lambert to the 25. Article to him obiected may partly appeare I will onely adde this one testimonie that by the confession of some of your owne coate which haue made any conscience of their carriageâ— may appeare how carefullie your deuoutest Fryers haue been to couple knowledge with their imagined deuotion Franciscus Sampson generall of the order of the Friers Franciscans reprouing both their ignorance and carelesnes hath these words Pratres mei dilectissimi à primordio nostrae Religionis floruit conscientia c. My beloued brethren in the beginning of our Religion there flourished conscience but our beauty by little little sliding away the first sillable was taken away and there remained Scientia science or knowledge but now our sinnes so deseruing the first sillable is againe taken away and we remaine Pura entia stipites statuae meere things which haue a being euen very stockes and blockes To adde further proofe in a case so manifest were to light a candle at noone day yet this I will adde ex abundanti If publike praier in the Church and congregation of the faithfull be a chiefe and principall part of Deuotion made you not Ignorance the mother of their Deuotion when as ye would not allow their publike praiers in a tongue that the people vnderstoode Yea your Cardinall Hossius vseth this reason to proue that the Church seruice should be in the Latine tongue rather then the vulgar because saith he since some vsed the vulgar and knowne tongue in Church seruice Deuotion hath not onely not been increased but diminished And our Countrey man but the Popes Champion D. Stapleton in an English booke that he writeth against Bishop Iuel confidently affirmeth that Deuotion is not furthered but hindered by a tongue that is vnderstoode In a word D. Cole Deane of Paules and one chosen not onely to maintaine the Papists assertions against the Protestants in the disputation at Westminster but appointed by the Bishops and other his Colleagues to be the mouth for them all whose speech in the end they all being asked did auow to be the mind and saying of them all euen he in that honorable assemblie of the Councell and Nobles and frequent concourse of the Commons did with great vehemencie maintaine this proposition in these words I say Ignorance is the mother of Deuotion And so Sir Encounterer you must be forced to take it both for a maxime minime though minimè tibi placet to confesse a truth The second fayned position wherewith it pleaseth this deepe Clerke to charge me is because I say your Syde holdeth that it is not for lay men to meddle in matters of Religion c. And for this after your olde railing fashion you charge me with subtiltie and impudencie my subtiltie you say I shew in this word meddle which may either signifie that lay men must not determine or define of matters of Religion or else not to meddle or care for Religion at all And surely Sir though I may giue you good leaue to take it in which fence you will for in the former sence you will not deny but that euen Princes are restrained to doe any thing in causes of Religion within their own dominions without
learning is not verie great or their cause is bad Iohn Hus. Martin Luthers offer to dispute at Wormes He goeth to the same end to Augusta Simon Grinaeus at Spire Colloquie of Poissy Particular absurdities of Poperie Heresie with the Papists to reade the Scriptures in vulgar tongueâ— An obiection answered D. Rayn de Idol eccl Ro. lib. 1. cap. 1. The Sorbonists oth For reading of the Scriptures in vulgar tongues men were called before the Biâ—shops Act. Mon. ex Regist. Lin. Act. mon. aeâ— testim D. Outredi Ibidem pa. 863. A godly Booke seller in France 1. Mach. 1. Ignorance with Papists the mother of Deuotion Doctor Fulke Scripture forbidden to be read Iohn 5. Coloss. 3. Chrisost. in epist. ad Coloss. â—om 9. Fides implicita Ignorance a fruitfull Mother for the Papists Act. Monu pag. 139. Deuotion separated from knowledge in many of the Popish Cleargie 1. Tim. 4. D. Rayn de Eccl. Rom. lib. 2. cap. 5. 1 Conscientia 2 Scientia 3 Entia Publike praier or deuotion in an vnknowne tongue Hossius de sacro vernacule legendo Art 3. pa. 75. See the 27. article betwixt B. Iewel and Harding How the Papists allow lay men to meddle with matters of Religion To meddle with Scriptures is to examine by Scriptures the doctrine taught Act. 17. 1. Iohn 4. Chrysost. in 2. Cor. hom 13. Papists forbid Lay men thus to meddle with Scriptures and why Paraleip Abb. vrsperg pa. 448 In lex Expurg cuâ— vt si Ber. c About Thomas Becket The ground of Beckets quarrels with his King Becket goeth inta France against the kings will Beckets words to the Earle of Leicester The King and Nobles adiudge Beckets a traitor The controuersie between Becket and the King put into the French Kings hands The Kings officer Proud Beckets refusall The letter of the Empresse Two Cardinals censures of Becket About Beckets sainting Ex. Auentino Disputation about Becket at Paris Argument of miracles Popish miracles threefold 1 Onely in shew Act. Mon. pag. 733. Ex Pencero Munst. Caâ—ione aliis 2 Wrought by Sathan 2. Thess. 2. Math. 24. Deut. 13. 3 Falsely deuised Beckets miracles Act. Mon. pa. 204. Miracles not rare amongst the Papists D. Rain ex breuiario Rom. ex vita Thâ— â—ius operi Romae editis prefixa D. Rain ex seuerinâ— Large talke betweene Hiacinthus and an image of Alablaster The Pope will be obeyed commanding either disloyaltie or blasphemie Blasphemy by the Pope commanded Portiforium ad vsum Sarum in festo S. Tho. Caenâ—uar Disloyaltie by the Pope commaunded About Pardons and Indulgences Indulgences grounded neither vpon Scripture nor vpon ancient Fathers Councels condemne the abuses of the Popes pardons Ex Chemnicio de Indulgentijs The complainâ— of the Germaine Princes Tecelius Pardous for sinnes to be committed Parry Caines spirit Absolution Simon a Monke Iacobus Clemens The conclusion Iustification by faith Esay 30. Iob. 1. This bloudie mate falsely chargeth me with bloud-thirstines â— Sam. 18. Aug. in Psal. 37 Her Maiesties marueilous deliuerance in Queene Maries time Her Maiesties deliuerance and Dauids compared Her Maiestie vniustly troubled in Queen Maries daies A ridiculous argument Causes concurring to her Maiesties preseruation M. Hales Oration The fretting of the Papists against her Maiestie now being Queene Hester 6. About annointing Psal. 150. Luke 2. About D. Storie Psal. 5. 59. Stories words The interpretatioÌ„ of them Stories iudgement Martyrium Ioan Stor Angl. pro ecc Rom. primat The Bull of Pius Quintus Master Iuel Bullenger Whether any man may depose Kings Dan. 2. and 4. Luke 1. 1. King 14. 1. King 19. Prou. 8. August in Psalm 47. 1 2 Rom. 13. Valentinian Theodosius Sigebert in Anno 1088. Aug. contraliterai Petil. lib. â— ca. 92. Psal 140. Iere. 10. Iudges 5. Traterous practises of some Papists Fond amplifications of punishments inflicted on papists A vaine colour Protestants not to be compared with Papists in rebellion 2 King 11. Lib. conform in initio About the two Earles insurrection Francis Throgmorton and Charles Paget About the late Earle of Northumberland and the Earle of Arundel The substance of the Encounterers conclusion Bishop Gardiner and Cardinall Allen compared Bishop Gardiner A short view of Gardiners milde nature Gardiners hard dealing with Marbeck Heresie for lay men to meddle with the Scripture Gardiners argument to proue an heretike Doctor Tailor Gardiners milde Rhetorike Master Philpot Boner vnwilling to meddle with Master Philpot Boners speech concerning Gardiners being dead Gardiners ioy for Bishop Ridley master Latimers death with God his suddaine stroke vpon him Gardiners desire of reuenge against the Duches of Suffolke Boners description of Gardiner About Gardiners seeking Queene Elizabeths life A weake Apologie The misterie of his tale of a misterious bracelet Gardiner confesseth the wrong imprisonment of Ladie Elizabeth D. Weston Gardiner vnwilling to haue the Ladie Elizabeth cleered The bringing in of the Spaniard Gardiners booke de vera obedientia with Boners proface Gardiners Sermon in Queene Maries time vpon Rom. 13. The A.B.C. to the Pope and his Clergie in Hen. 4. time Gardiner put out of King Henries Will. King Henrie the eyght not minded to reconcile himselfe to the Pope as Gardiner saith but quite contrarie About King Henries diuorce from his first wife with Gard. iudgement of it Cardinall Allen. Allens iudgement of Pius Quintus Bull. Parsons and Campions faculties Saunders Rebellion in Ireland A similitude alleadged for Allens defence examined 1 The Pope no way our father 2 Your elder brethren yeeld not due reuerence to the Queene their mother 3 Your yonger brethren are the elders agents against the Queene Paines practise against her Maiestie Heskets treason Treason against the Queene made a point of the popish faith and religion Allen perswadeth it to be honorable to kill the Queene Parrey resolued by Allens booke to kill the Queene The grouud of this Encounter The Pope will not disclaime his title of vsurped Supremacie The Pope will be no Protestant but may be an heretike Marcellinus Honorius Liberius Stephanus Iohan. 22. The Iesuites The Sorbonists iudgement of the Iesuites Iesuites practises Parrie hartened by Iulio Palmio a Iesuite Yorke and Williams set on by Holte a Iesuite Patricke Cullen Sauage perswaded by D. Guifford Posseuine Wal-poole France iudged the Iesuites The chiefe vow of Iesuits Sacriledge to vow simple obedience to man The scope of their vow The conclusion Te rayling of N.D. Iames. 3. An outward ciuill conuersation Ciuill honesty to be found amongst Infidels Turkes True faith not without good workes Dissimulation taught by Papistes 1 2 3 Dissimulation of some Papists manifested The threefold accusation examined 2 The hurt Recusants do Forcing to do against Conscience Moderate punishment for Religion lawfull Comparison tweene our punishment of Recusants those of former times The Papistes hands deepe in this transgression 2 The hurt Recusants would doe Barbarous railing against Henrie Earle of HuntingdoÌ„ 3 Dissimulation in sundrie Papists Cardinall Allen inciteth to Rebellion Dispensation of Gregorie 13 to Parsons and Campion 3 All Recusants not charged with dissimulatioÌ„ or rebellious mindes â—â—e Papists 〈◊〉 â—at the 〈◊〉 de 〈…〉 1 2 3 4 5 6 The truth of my position iustified Rebellion cunningly broached Abraham and Lot Ieremie Iere 9. Ieroboam Iehu Athanasius Obedience in temporall Princes This is N.D. his spirituall conceite as you may reade in his booke pag. 83. The translation of S. Peters words freed froÌ„ corruption The Popes Crowne may not be touched Archprelate How Christ and his Apostles were Priests and Archprelates 1 Christ gaue no Superiority to Peter Luke 22. 2 Peter neuer challenged anie such Act. 15. 3 The Apostles acknowledge no superioritie in Peter The Popes spirituall supremacie without good warrant The Popes temporall Supremacie His temporall Supremacie neuer acknowledged The Popes intollerable pride The Pope a bloudie monster The Popes bloudie humour against the Queene What iudgement is to be had of this Encounterer Whether the Pope be Antichrist How farre England standeth beholding to Rome 1 2 Elutherius acknowledge the Kings Gods Vicar in his owne kingdome 3 1. Thes. 1. The cause of libertie of speech vsed against Spaine The Encounterers iniurious rayling Of the Spanish Nation Not all Spaniards charged Experiments of the Spaniards pride crueltie c. N.D. maliciously slaundereth his natiue countrie No cause to except against our free speech of Spaniards The person of the discouerer considered The Taxes Papists the only contemners of princes Reuel 52. About Lopus His sute to the Lords The conclusion
as children nourisheth vs with the knowledge of the Rudiments and principles of Religion the foode of the soule which doth farther strengthen vs with increase of deeper knowledge is no longer as of late times like a sealed booke which being deliuered to one that can reade and he willed to reade it he answereth he cannot because it is sealed but we haue it in our owne mother language permitted vnto vs that euery one may priuately exercise himselfe in the reading thereof and for the confirmation of his faith in the points that he is taught publikely by the mouth of the Preacher may with the men of Berrhea daily search the Scriptures to see whether those things be so or not which triall the doctrine of Rome will hardly submit it selfe to And this dutie of searching the Scriptures at home priuatly Chrisostome requireth at the hands of his Auditors Idque semper hortor c. and this I alwaies exhort and will not cease to exhort that you be not onely attentiue here to those things which are taught but that when you are at home you daily intend the reading of the holy Scriptures and so I take it that Saint Iohn setteth down three steps or degrees whereby we are to climbe vp to blessednes first priuat reading secondly publike hearing thirdly fruitfull practising of those things which by reading and hearing we learne Blessed is he that readeth and they that heare the words of this prophesie and keepeth those things that are written therein Thirdly this is also a great blessing that we haue our publike prayers in the Church in our owne tongue that the people may vnderstand what the Minister prayeth and keeping silence while he is speaking may still haue their minds and vnderstandings accompanie the voice of the Minister and in the end may ioyntly answere Amen Euen as not a Clerke alone for the people as New Rome hath taught but the whole people for themselues were accustomed in Saint Ieromes time as he witnesseth Tota Ecclesia instar tonitrui reboat Amen The whole Church like a mightie thunder doth sound out Amen This also Augustine acknowledged to be a great blessing Beatus populus qui intelligit Iubilationem c. Blessed is the people that vnderstandeth the ioyfull song let vs runne to this blessednes let vs vnderstand the song let vs not sing it without vnderstanding Of this the Apostle most diuinely treateth in the 1. Cor. 14. which though the Rhemists doe miserablie striue to shake off as Master Whitakers learnedly sheweth yet Cardinall Caietan ouercome with the euidence of truth plainely confesseth as in the end of that Controuersie Doctor Whitakers alleageth him Exhac Pauli doctrina c. By this doctrine of the Apostle we haue to vnderstand that it is better for the edification of the Church that the publike praiers which are made in the hearing of the people should be vttered in a tongue common both to the Clerkes and people then to be vttered in Latine Hence it followeth that we learne to exercise our selues in workes of true pietie such as by the word of God we are assured are acceptable with him not putting holines in workes of mens deuising as superstitious obseruation of daies with like difference of meates in gadding on pilgrimage and such like of which may be said that which the Lord spake in Esay Who hath required these things at your hands Whence it hath come to passe that many liuely members of Christ Iesus being colde naked and hungrie haue been neglected while it was thought an holier worke to shrine in gold and siluer the bones of dead men as Erasmus in his Colloquie or dialogue of peregrination for Religion sake doth note That the golden shrine of Thomas Becket was beset with Diamonds Carbuncles with pearles and rare precious stones Vilissima pars erat aurum the basest part was gold But we blessed be God haue learned to make the will of God reuealed in his word the Rule and Squire of our obedience studying to walke in his waies and to keepe his commaundements both of the first and second table according to that of our Sauiour If you know these things happie are ye if you doe them wherein we are taught to striue against two extremities First proud presumption before God that we put no opinion of merit in our workes but referre them partly to the glorifying of our good God according to that Let your light so shine before men c. partly to the assuring our selues of our election by the fruits thereof as Peter exhorteth Make your election sure by good works acknowledging that of Bernard Bona opera sunt via regni non causa regnandi Good workes are the way wherein we must walke to the kingdom of Heauen but not the cause wherefore we shall obtaine the kingdome Secondly before men we must auoide hypocriticall ostentation that we vaunt not of our vertues as the Pharisee O God I thanke thee I am not as other men extortioners vniust or euen as this Publican c. But according to the rule of the Apostle in meekenes of minde euery man to esteeme other better then himselfe we must turne our eyes inward looking vpon and censuring our owne imperfections and indeuoring to practise that good lesson Nosceteipsum For very true it is that Chrisostome hath speaking of Christian humility Esto multum adifices habeas elecmosynas preces ieiunia c. Be it you build much you vse almes fasting and prayer and all other vertues without this foundation of humilitie they are all in vaine yea adde continence virginitie contempt of riches Omnia prophana sunt impura abominabilia absque humilitate They are all prophane impure and abominable without humilitie Father the entrance of our peaceable Salome to the Crowne what Halcyon daies hath it brought to the poore afflicted Church of Christ â— The little barke of Christ Iesus before tossed with the waues and stormes of furious and bloodie persecution hath now found some repose and rest vnder her gracious and benigne protection so mercifully hath Christ rebuked the stormes and windes when the shippe was in danger of drowning and there is followed a great calme Not onely they that were openly knowne to abhor the Romish Idolatrie refusing to bowe the knee to their blocke-almightie as some then called them and to honor a peece of a Cake as their Creator were by heapes brought to the fire but so violent was the furie of that Wooluish Sinagogue against the poore Lambes of Christs fold that through inforcement and by vertue of their oath were compelled to accuse against the law of nature the wife the husband one brother another c. as in a table of persecution vnder Bishop Longland of Lincolne doth appeare the bloody rage of this persecution sparing neither man woman nor child wife nor maide lame blinde nor creeple But of this what should I say more of which