of dealing which yet I so little feared as were the punishment neuer so harde were it neuer so great I was contented yea verye willing felt I my selfe to abide it But in steade of extremity it is best to confesse the troth I founde much clemencie I founde in those whome before I lytle regarded great wisedome good learning much grauitie Which thing as I did at the first in a maner vnwillinglie so rooted was the disease consider so in time how I know not I began somewhat better to lyke it So that oftentimes weying the iudgement of the learned men that talked with mée to be short waying all and indifferentlye wyth my selfe I was diuerselye minded a maruaile it was that one mynde in one bodie shoulde be so wauering my thought was mooued my hart was in a maner amazed it made me to thinke vpon the estate of Augustine who forsaking the Manichees stood at a stay somewhat doubting which way to take Here what shoulde I doe I desired méekelie that God woulde strength me in the true fayth that he woulde vouchsafe of his great mercie to open the knowledge vnto me of the right way And what folowed anone I was minded to examine better and with good héede to consider which thing hithervnto I might not away with the writings of such as before I mislyked detested abhorred Mée thought also that in reading of mans workes the Scripture onely excepted men might by good reason vse the gift that God gaue them their discretion their owne iudgement specially in things dissonant from holy scripture Yea were he Augustine Ambrose Hierome or any other were he of neuer so great antiquitie neuer so learned had he written neuer so great volumes yet lawfull I sawe it was that we might say as Papias the scholer of S. Iohn the Euangelist did say Non multa dicentibus sed vera tradentibus auscultandum est we must hearken and obey those which set forth the truth not that say or write much Wherevnto S. Augustine himselfe did also in these wordes much further me Neyther shoulde we so esteeme the writinges of men although they bee Catholique and good as the Canonicall scriptures and as though it were not lawfull for vs sauing the reuerence due vnto such to reproue some things in their writinges and to refuse it if we fortune to fynde that they haue thought otherwyse than the truth doeth allowe and the same through the deuine helpe beeing better vnderstanded by other or by vs. Againe concerning the reading of bookes or talke to be had with the contrarie side for all is one Ye coulde sayeth he at no time allowe anye thing in vs your Byshoppes with whome wee talked would neuer peaceablye reason with vs flying as it were to talke with sinners Who can away wyth this pride as though the Apostle Saint Paule talked not with sinners yea and wyth men passing euill Touching also the wryting and decrées of any Byshop yea the Byshop of Rome is not here excepted thus he sayth We may argue and doubt of the writings of any byshop whosoeuer he be but we may not so doe of the holy scripture By any thing therefore hither-vnto done iudge gentle reader indifferentlie may I for alteracion in minde of rebuke and reproch be worthily thought guiltie I follow not mine owne phantasie I wauer not with the wynde the waight of reason of authoritie doth moue me So it followeth that when I was ridde from that superstitious scrupulositie wherein with others I was before ouer fast bounde when I felt my selfe at liberty to read with iudgement and to iudge the things I read with the holy scriptures the very touchstone of truth whē I perceyued it lawfull to pervse ouer the doings of eyther side then felt I loe my minde much eased and my conscience from that lumpish burthen wherewith it was before much cumbred nowe in a maner released Then so can the right hande of the most highest chaunge all felt I my studie to prosper the blacke cloudes to vanish away and the light of the bright Sunne to shine and appeare I will not speake much of fond gloses howe vnsauerie they began nowe to seme how the one contraried the other how few or none went faithfullye to worke Of fables of dreames of spirites and spitefull deuises of iugling miracles of feyned fiers of peruerse prophecies of christianitie and godlinesse most vngodly prophaned what should I say truely if we deale indifferently hauing a regard vnto the blyndnesse that raigned and vnto the enormities wherwith the world was ouerwhelmed we may well saye non est veritas non est misericordia non est scientia dei in terra there is no truth there is no mercye there is none that knoweth God vpon earth For was there any truth when toyes when stones when stickes when earth when ashes were adoured where was mercy when threatnings when force and when tyrannie preuayled who knew God when Gods worde was obscured and God himselfe scarcelye remembred when blockes were blessed when mothes and wormes when rust and canker was reuerenced Wo vnto him that sayth vnto a péece of wood arise vnto a dumbe stone stande vp For what instruction can such giue go we then vnto the former time let truth be sayde what finde we there superstition Idolatrie murther disobedience pride blindnesse deceit enuye hate whoredome and a verye heape of iniquitie This I speake not of heate but out of histories I report me also to the indifferent consciences of good people whether in the seruing of God there was any abuse yea whether any thing was almost in his right vse I report me to the whole worlde whether the church of Christ hath bene of a long time assaulted with diuerse and great offences or no whether she hath bene and that almost from the beginning besieged with auarice hypocrisie with lust and intollerable impietie to y e losse alas of many a christen soule or no. Some there were alwaies though in number fewe and though their workes were throughe the malicious pollicies of the aduersaries spoyled burnt and defaced that spake and wrote against wickednesse against sinne against abuses and against if I may vse the tearme honestly the beastlye life of the Clergie all ought to haue so done if any therefore nowe doe it shoulde he be misliked ought he to be reprehendeded is it reason that with Phocion he feele so much iniurie The Gospell was preached here in Englande euen when the foggie myst of ydolatrie was thickest which thing thoughe it appéere not so playne vnto vs why should we maruaile for were not the bookes by the aduersaries spoyled were not translations forbidden incurred not he the penaltie of the greatest excommunication who translated anye booke chapiter or sentence of the holye scripture into the englishe tongue and yet for all their burnings spoilings forbiddings and excommunicating we haue testimonies inough that the truth was here preached that
voluntarily that we resist wrong and falshood with fortitude and constancie and that wée yéelde vnto the truth not through force or friendship but willinglye And what can will some say this example make for your purpose séeing that you nowe write otherwise than you haue written how maye it defende you which now say otherwise than youhaue sayde or how shall it excuse you who nowe thinke otherwise than you haue thought what constancie will such say is this howe can your alteration so soone in mynde in iudgement be aunswered you haue either say they adiudged amisse heretofore or else you now doe so that whether it be the one or the other offended you haue you are to be blamed Alas what arrogantie were it yea what lewdenesse eyther to affirme that we haue at no time trespassed or not to acknowledge that wee haue offended when the offence was euident euident I say vnto others although not such is the blindenesse of sinners vnto vs Is there any eyther of such impudencie or else of such puritie that he will or maye in such sort obiect For be it by writing by some other déede by wordes or thought who is voyde of offence what mankinde what humaine nature our Sauiour Christ only excepted is borne frée from the bondage of sinne If we saye that we haue no sinne and that we haue not done euill the truth is not in vs and we deceiue our selues Whereas if we confesse our sinnes the Lorde is iust he is faithful to forgiue them he is ready to clense vs frō all iniquitie What then shal shame let vs from knowledging our faultes shal foolish estimation hinder vs from confessing our sinnes shal our friends shal the world shall the deuill perswade vs from detecting our trespasses GOD forbid There is a shame and there is a disorder which bringeth sinne that is as Augustine sayeth when one is ashamed to renounce his wicked opinion eyther least he shoulde so séeme vnconstant or else appeare and that by his owne confession of a long time to haue erred There is also a shame that bringeth grace aduauncement as when one knowledgeth with repentaunce his misdéedes when he lamenteth and confesseth that hée hath erred For thereby winneth he Gods fauour againe thereby he entreth into estimation with all good men and godly Whether is it then a greater rebuke a more shame to confesse our selues guiltie with all men of sinne or else to continue with the wicked with the reprobate therein Cuiusuis est hominis errare nullius nisi insipientis perseuerare in errore it is the propertie of all men sayth Cicero to erre but it is the propertie onely of a foole to perseuere in his error Had not the prodigall child returned vnto his father acknowledging and confessing his fault full miserably in hunger and filthinesse had he ended his life O how oft and how earnestly doe the Scriptures erhort and perswade vs to repētance Let vs looke well vpon our owne wayes saith Ieremie and remember our selues and turne againe vnto the Lord. And as for the losse of our estimation and friendes which is the greatest block that men stumble at if we lose them for Christ his sake and his Gospell we are promised the receite of an hundreth folde we shall doubtlesse receiue life euerlasting Concerning constancy is a man defending errors though stoutly maintaining vntruthes though earnestly or suffering tormentes in the defence of falshode though as they tearme it pacientlye to be accounted for one constant or yet pacient Constancie is sayth Aristotle in things which be good and laudable Let none therefore adiudge them to be constant which eyther doe lie in prison to maintayne blyndenesse or doe suffer death to defende wickednesse Else maye you tearme the Arrians the Eutychians the Marcionistes Ebionites and such like to be men as constant pacient and vertuous as anye other For these of their owne imprisonments doe séeme to reioyce of their punishments they are thought to be glad of their death they do triumph for the truth it is say they that they suffer What shall we therefore say of them and not of them only but of the like forsooth Miranda est eorum duritia neganda patientia Their hardnesse sayth Augustine is to be maruailed at but that they are pacient is to be denied that they are constant is not to be graūted If that then there is no constancie vsed or to bee tearmed in blindnesse in error in sinne but rather stiffnesse in opinion and obstinacie which howe daungerous a disease it is S. Augustine in plaine wise doth testifie For as constancie sayth he suffereth not a man to bee depraued so stubbornesse suffereth him not to be amended If also it is no inconstancie to embrace vertue and to eschewe vice to leaue the darknesse and to leane vnto the light if it be no pacience to suffer any punishment in the defence of error dreames and deceiueable opinions if to continue in sinne to be couered still ouer with clowdes with mistes and darknesse in a maner palpable if to erre to be deceiued and to dote is euill if to be sorte for our misdéedes and to call for grace is a thing profitable for vs commaunded of God and demaunded by scriptures if we and our forefathers euen from our youth haue sinned and that vntill this daye against the Lorde if to be briefe it was no reproche for S. Paule of a Pharisey to become a follower of Christ of a learned lawyer at Hierusalem to become a learner of the Gospell of a doctor to become a disciple of a persecutour to be persecuted why alas why linger we to turne vnto the Lorde why gadde we after gloses why follow we not the Gospell Let vs of loue vnto all I saye let vs at the length nowe heare the voyce of God it is louing mercifull and full of comfort by his holye Prophete he pronounceth it why will you die sayth he O ye house of Israell I haue no pleasure in the death of him that dieth turne you therefore and you shall liue Turne so shall there no sinne doe you harme Here notwithstanding our treason we are offered frée pardon for the times past God offreth forgiuenesse our beginnings shall not be thought vpon all our former faultes are released if nowe we amende if our ending be good We stande a number in one case to striue against our Prince is not commendable to contende against our Creator against Christ is not profitable Fie on the worlde fie on the deuill they they woulde haue vs to delight in this vaine glorie of them commeth all this obstinacie Alas what auayleth vs in name to be accounted good if in deede we be euill awaye with our friendes nay away with our foes away with all such by whose meanes wée delight in our owne wayes And shall we séeke the praise of men with a sorowfull hart I
this else to say than if one haue true faith it is impossible but he hauing time should haue good works What doth he else here but exhort them to shewe their fayth by their workes to shewe that they haue true fayth I will be briefe and so bring them herin to knowledge the truth Whatsoeuer purifieth the heart by that a man is iustified but fayth purifieth y e hart therefore by fayth a man is iustified Howe commeth a man to be iustified Marrie as S. Augustine sayth non per suas vires nequeper literam ipsius legis quod fieri non potest sed per fidem not through his owne strength not through the letter of the law which can not be but by faith What further testimonies theÌ„ nede we why should any arrogaÌ„tly arrogate vnto himself any supererogatioÌ„ We knowe sayth S. Paule that a man is not iustified by the dedes of the law but by the faith of Iesus Christ And therfore we haue beleued on Iesus Christ that wée might be iustified by the saith of Christ and not by the dedes of the law for by the dedes of the lawe no fleshe can be iustified These authorities bee so full agaynst the aduersaries the places bée so playne that will they nill they they must yéelde and therefore in these wordes they subscribe These witnesses doe not onely moue but also so farre further that we must confesse that wee haue the remission of our sinnes and iustification through faith by Christ Yea and that before faith there was in vs no good workes whereby we should deserue that faith which is the free gift of God Now we here sée that in this they confesse y e truth and that they knowledge the Scriptures if theÌ„ they afterwards deny it be that to their own daunger not to our deluding be it to their owne perill not to our poysoning if they to shewe their follye or to vtter their arrogancie doe passe this scope séeking by wresting the scriptures by shifts and subtilties to shadowe the truth let that redounde to their false dealing not to diminishe out faith to their iugling not to our vndoing Let this be vnto thée Christen Reader a watch worde wander not wyth them into the wyldernesse â–ª staye with the Scriptures at the standarde of truth let Paule perswade thée let not the Pope allure thee let an Apostle of Christ â–ª instruct thee let not an Apostata deceiue thée This much of iustification The next thing and the last which we nowe will defende is mariage wherein sayth S. Augustine if puritie bee kept damnation is not to be feared Deus masculum foeminam propagandi generis causa nuptiali castitate coniunxit GOD sayeth he coupled man and woman togither for the increase of mankynde in chast wedlock But what will one saye néede you to write in y e defence of mariage is there anye man that maye or meanes to impugne it yes Else had not the holye ghost spoken in Paule that in the latter times some shoulde giue héede vnto the spirite of errour and deuilish doctrine of them which speake false through hypocrisie and haue their consciences marked with an hote yron forbidding to marrie We wil therfore bring forth y e testimonies of holy scripture and that from the first institution of mariage against this deuilishe doctrine against these spirites of error against such as forbid to marrie After that Heauen and Earth the Sea and all that in them is were made after the creation likewise of man the Lord God cast a slumber on Adam and of one of his ribbes he made a woman and then he sayde For this cause shall a man leaue his father and mother and cleaue vnto his wyfe and they shall bee one flesh Such was the first estate of mariage it was instituted in Paradyse Here is no exception of anye man no excluding of any woman no cause is here shewed no prohibition is made but that all men maye marrie This holye institution was so allowed of all and euery where with such sinceritie receiued that if a man should be fouÌ„d lying with a woman that had a wedded husbande then they both shoulde be put to death The Prophet Malachie doth bitterly reproue him that putteth awaye or despiseth his wife Neither in Moyses nor yet in Malachie can we finde anye one worde to prohibite matrimonie Reade from the first of the Genesis vnto the last of the Apocalipse reade the first reade the last you shall finde in no place mariage prohibited or any kinde of person of what calling so euer excluded O how godly is the state of mariage set forth and howe to marrie in Tobias O that aswel the maried as the vnmaried woulde reade and well weigh it Consider chaste Sara who though she kept not companye with those that passe their time in sport yet an husband consented she to take not for hir pleasure but in Gods feare The Chamber vndefiled is commendable the estate of mariage is honorable But amongst whom amongst a sort a certaine a fewe No. Inter omnes amongst all This is spoken vniuersallye not particularlye If amongst all then why forbiddeth the Pope to marie why defendeth he that deuilishe doctrine why maintaineth he in any rather fornication than lawfull coniunction with what face can he set forth that it is lawfull for one to haue loco vxoris si coniux dâ—est concubinam in the steade of a wife and if he haue no wife a harlote If the Reader be indifferent then will hee deale indifferently For my part I promise before hand I will not be partiall I like the vnmaried I mislike not the maried I commend both if they follow their calling But yet be he Priest or anye other person the flesh is frayle if he cannot abstaine let him marrie For it is better to marrie than to burne it is better to haue an honest wife than a wicked harlot it is better to liue in holinesse than in whoredome If one marrie onelye to aduoyde fornication non tamen ideo nuptiae malae iudicantur yet is not mariage therefore counted euill Well when began this deuilish doctrine through which men are prohibited to marrie had it anye place within y e compasse of holy scriptures No. And that the Pope knoweth well ynough The question was moued in the Councell of Nice there they laboured that Priestes mariages shoulde not be lawfull But at that time stoode vp Panutius the confessor he there expressed the Scriptures he perswaded the whole Councell he caused them to reuoke their opinion so was it left in euery mans will mariage was still lawfull What was not this a decrée of their owne If anye doe this thinke of a maried Priest that he ought not by the meanes of his mariage to minister the Communion and so doth therfore mislike his ministring let him be accurst Here is the
authoritie and Scripture you haue bene tyed Farewell and iudge of me as these my writings deserue Examini iudicio verae ecclesiae quae fidelium sanctorum electorum societas est communio constans fide spe dilectione ac spiritu Christi hoc ego opusculum humiliter ac demissè subijcio I doe with humilitie and lowlinesse submit this small worke to the iudgement and examination of the true Church which is the society and communion of the faithfull holy and elected the same being knowen and agreeing in fayth hope charitie and the spirite of Christ Appollodorus Good men vse fewe wordes neyther needeth the truth much babling ¶ A Copie of a Letter sent by the Emperor vnto the Pope ¶ Fredericke by the grace of God the Romaine Emperour alwayes imperiall vnto Adrian bishop of the catholike Church sendeth greeting willing him to stand vnto all those things which Christ began to doe and to teache THe law of Iustice doth restore vnto euery maÌ„ that vvhich is his ovvne neyther doe vvee anye iniurie vnto our parentes vnto vvhome vvithin this our Realme vve doe exhibite due honor and from vvhoÌ„ as our progenitors vve haue receiued the dignity of our realm and crovvne Is it founde that Siluester Byshop of Rome in the time of Constantine the Emperor had any Kingly possession or authoritie for thorovv the permission of the Emperors godlye affection the liberty of the church vvas graunted peace vvas restored what Princelye thing soeuer your popedome is knovvne to haue the same you do hold through the liberalitie of Princes Therfore vvhen vve vvrite vnto the Bishop of Rome by good right and of olde vve doe vvrite first our ovvne name and that he so doe as the rule of iustice is vvriting vnto vs vve graunt Pervse the chronicles and if you haue neglected the thing you reade that vvhich vvee alledge you shall finde it there But of those vvhich belong vnto God by adoption and doe holde anye Kingly thing of vs vvhy maye not vve demaund homage and othe due vnto a prince seeing the appointer of vs and of you receyuing nothing of a man that is a king but yeelding euerie good thing vnto al payd for himselfe and for Peter the tribute due vnto Caesar giuing therby vnto you example to do the like and so he teacheth you saying learne of mee for I am meeke and humble in heart VVherefore let such eyther restore vnto vs our princelye possessions or if they adiudge these things profitable let them pay vnto God that vvhich is Gods and vnto Caesar that vvhich is his Also vnto your Cardinals the Churches be shut the cities are not open and that bicause vvee see them not to bee preachers but spoylers not peace-makers but mony catchers not the redressers of the vvorld but the vnsatiable scrapers of gold Yet vvhen vvee shall perceyue them to be such as the churche requireth vvhen they proue to be peacemakers vvheÌ„ they vvill giue light vnto their countrie and vvhen they vvill assist the cause of the humble in equitie then loe shall vvee ayde them vvith necessary stypendes and safecoÌ„ducts But you haue not a little offended agaynst humility vvhich ought to be the keper of your vertues meeknes vvhen you set forth vnto secular persons such questions as are very small furtherance vnto religion VVherefore let your fatherhoode foresee vvhiles you moue thinges vvhich vvee adiudge vnvvorthy least you bee an offence vnto those vvho as vnto a latevvard shoure are desirous to yeelde their eares vnto your mouth For vve can not but aunsvvere the things vvee heare vvhen vvee see the detestable beast of Pryde to haue crept euen vnto the seate of Peter And in thus doing vve doe alvvaies vvel prouide for the peace of the Church Fare you alvvays vvell FINIS Seene and allowed according to the order appointed Anno. 1568. Aeneas Sylae lib. 3. c. Note An obiection The answere Aug. lib. 20. de ciuitate dei 1. Iohn 1. Ecclesi 4. Aug. Ecclesi 4. Philip. 12. Cicero Ieremie 3. Marc. 10. Eth. lib. 7. Lib. de patientia Augustin Ezechiel 18 Hieronym Math. 6. Cyprian 1. Tim. 1. Aug. lib. retract â–ª Ibidem An obiection â–ª An answere Act. 9. c. Li. confes 6. Eccl. hist â–ª lib. 3. Fortun. Ep. Aug. exhort Lib. 2. de vnico baptisme Psal 77. Osee Abac. 2. Const prou Oxon. Statut. Henrici 4. Cyprian c. Io. Peckham Cant. Archiep. Greg. Maur Aug. Ibidem Gregorie was chosen Anno domini â–ª 591. Gregor Archiep. Cant. Io. Peckham Gregor Venantio c. De consid ad Eug. Supremacy Salomon 1. Pet. 4. Luc. 1. Luc. 14. Marc. 10. Ambrose â–ª Apoc. 13. Ecclesi 13. Mantuan Ibidem Prou. 20. 1. Pet â–ª 2. 1. Tim. 2. 1. Reg. 12. 24. q. 1. haec est fides c 35. q. 9. veniam Ex dictis Bonifaciâ— Ibidem Ex decret Ibidem Ibidem Ibidem Ibidem Ibidem Ibidem Ibidem Ibidem Barthol Brixiensis Clomens Imperator Petro glorios prep Iustin. Ioanni viro c. Iustin Anâ— thenio sanctiss c. Gregorius Eulogio episcopo Alexandrino Idem Mauritio Augusto Nauclerus Anno domini 604. Greg. Eulogio Anastasio Greg. Ioanni episcopo Constanti Esay 14. Luc. 2â— Marc. 10. Math. 20. Esay 14. Math. 16. Behold how this place is abused Ambrose Esay 6. Marc. 1. Ioan. 21. Note how this place is peruerted Math. 10. Math. 17. Wey howe this place is wrested Dem. ex orat de fal legat Cicer pro M. Caelio Luc. 22. Se howe this place is misvsed Marc. 14. Ibidem Luc. 22. Ibidem Ioan. Esay 14. An obiection Ioan. 7. An answere Actes 7. Ioan. 7. Ieremi 5. Dist. 38. c X. q. 1. placuit Ierem. 8. An obiection The answere Isidor Chrysost Herodian Anno domini 194. An obiection The answere Philip. 2. Symmachus papa Gregorie Concil To letan Purgatory Arist. Allen in the defence of Purgatorie Malach. 3. Titus 2. 1. Cor. 3. Ibidem Ibidem Allen. c. Lib. de ciuit dei 13. cap. 8. The supper of our Lord. Cyprian August I. Cer. II. Ioan. 6. Aug. in exposition Psalm 8. The body of Christ is not consecrated nor yet the bread Aske them then what is consecrated Sand August In Epist. ad Ephesios Augustin Of the translation of holy scripture into the vulgar tongue Hieron Hieron in praefat in lib. Iudith Ioan. 6. Hieron Hieron in PentateuchuÌ„ Moysi Ibidem Ibidem Ibidem Rom. 10. Esay 55. Act. 8. Psal 18. Valla. 1. Corin. 14. Iudg. 5. 1. Corin. 14. Ephes 5. Coloss 3. Psalm 9. Ad parentiam comit Arrian Concil Toletan An obiection The answere Iohn 6. Ephes 4. Aug. lib. de baptism peruul Act. 15. Ibidem An objection The answere Sand. Ibidem Ex decret Ex decret c. Hard. Ibidem In Eunuch Aldiberto regi Anglorum Aug. interrog ad Gregor 1. Cor. 7. An obiection The answere in Salust Laert. li. 6. Fasting Esay 58. Ibidem Daniel â— Math. 6. Ibidem Ex â—…ecret Hieron Prayers 1. Cor. 14. Augustin Ex constitut Math. 6. Ibidem Penance Leo. Ambros in serm quaedrages Ibidem Aug. ad FelicianuÌ„ Psalm 32. Psalm 34. Math. 3. 4. Daniel 9. 1 â–ª Tim. 2. Hieron Almes Gregor Antiochen episcopo Idem Syagrio epis Ibidem Augustin Gen. 4. Eccle 34. Prouerb 15. Luc. 12. AdGal 6. An obiection The answere Peckham Cantuar. Lindewode An obiection The answere Heb. 11. Ibidem Iustification Rom. 3. Rom. 4. Augustin Ad Iren. Iam. 2 Act. 15. De spirit â–ª litera Gala. 2. Alfons Virues Hispanus Mariage De bono vid. Idem contra aduers legum prophet 1. Tim. 4. Gen. 2. Deut. 52. Malach. 6. Tob. 6. Ibidem Hebr. 13. Ibidem Isidor de dist nou vet testamen 1. Cor. 7. Hieron Tripart hist. Concil Gangren Anno domini 1073. Damas Hieron Math. 8. Leo. 9. contra epistolam Nicet Abbatis De bono coniug ad Iul. Nauclerus Canon Apostolorum Syn. 6. Theotist patrit Hieron in Leuit. Math. 16. 1 Nauclerus Ioan. 10. Stobaeus serm 34. Nauclerus
sacrament which being spiritually vnderstanded doth quicken you but the flesh profiteth nothing But as they vnderstode so they aunswered For they vnderstoode fleshe as that which is solde and broken in the shambles But Christ perceyuing this sayde This offendeth you bicause I sayde I giue you my fleshe to eate and my bloud to drinke If therefore you shall see the sonne of man ascende thither where hee before was what is this Here lo hath he plainly declared that which before had moued them here he opened whence they were offended here in deede and plainly if they had vnderstoode it But they thought that he would giue his bodie vnto them He sayd that he would ascend into heauen and that all whole When you shall see the sonne of man to ascende where he was before truly then shall you specially see that he giueth not his bodie in such maner as you thinke or then you shall vnderstande that hys grace is not consumed with mouthes Vntill the ending of the world the Lord is aboue but yet here is notwithstanding with vs the grace of the Lorde for the bodie wherein he rose can be but in one place yet his grace his Godhead his diuinitie is spreade euerye where O howe plaine howe full howe manifest be these wordes the naturall bodye of Christ that was borne of the virgin Marie is and must be in one place and that in heauen vntill the ending of the world therefore his naturall bodie can not be here also in earth it can not be in the material Church on the altar in y e Priests hands Concerning their consecration transubstantiation I aske of them what they do consecrate whether it be bread or y e Lords body if it be bread then is it not y e bodye of Christ if it be his body can they make it holyer at one time than at an other is his bodie at anye time vnholye Herevnto they may neuer well aunswere their in instanti may stand nothing to their purpose I am loth here to heape the innumerable heresies wherein they are which would defend this carnall eating Their inconstancie their disagréementes their errors be maruailous For example and that I séeme not to belye them I will betray one of their absurdities It is in question amongst them so carnall they be such Cauphernaites they are whether the bodie of Christ may be receiued with his deitie and soule or not H sayth that neither the soule nor deitie is there receiued others as B do saye that in receiuing the body they receiue also the deitie and soule O Lorde what intollerable what horrible controuersies what hainous absurdities be these It were hartilye to be wished of euerie honest hart that these would giue ouer thus carnallye to grinde vpon Christ his soule vppon his bodie and deitie And if they cannot be quiet without altercation in the true faith then it is rather to bée suffered that they wrangle as a number of them do and haue done about sum es fui hic haec hoc qui quae quod c. For by the one they set forth much and outragious impietie by the other they bewray but their iangling nature and great follie For is it not méere childishnesse for them to deale as one of them doth in this matter With it sayeth he agreeth hoc this with it quod the which it commeth after the verbe est is and goeth before the verbe datur is giuen Good God what a doe is this how is a Doctor here troubled in finding out in one little sentence the nowne substantiue Oh it is easie to make great volumes they maye soone make such bookes they may stuffe them without study with Gēders Cases Articles Pronounes Verbes Participles with construing with parsing with iffes with andes with asking and aunswering with trifling and lingering with light questions common talke and controlling Well Christ saye they said this is my body why shall not we then beleue him forsooth that you would beleue him we verilye doe wishe and that you woulde take heede of that herefie which happened as it were through the hardenesse of his wordes amongst his owne disciples we earnestlye admonishe perswade and exhort you It is vndoubtedly true that the holye Communion doth consist of twoo things of the visible kinde of Elementes of breade and wine and of the inuisible grace Of which twoo things the spirituall body of Christ consisting is receyued of the worthie receyuer to his comfort and saluation Neyther yet may you here thinke that his spirituall bodie consisteth of breade but that by the receyuing of breade we be made to vnderstande of the receit of his spirituall fleshe and by the receiuing of wine we are certified to receaue and all for our instruction his spirituall bloude or if you will haue it brieflier to receyue his bodye and bloud spiritually And that this is the Catholike faith S. Hierome shall beare me witnesse Two wayes is the flesh of Christ and his bloud vnderstanded either that spirituall and diuine whereof he sayth my flesh is meate in deede and my bloud is drinke in deede and except you will eate my flesh and drinke my bloud you shall not haue lyfe euerlastyng or else that fleshe which was crucified and that bloud which was shed with the speare of the souldier What words can be playner than these who is so simple but may now sée of what fleshe and of what bloude Christ ment when he sayde My fleshe is meate in deede here further to aunswere such who thinke it to be his carnall bodye bicause he sayde this is my bodie I thinke there is no reasonable bodye that will suppose it néedefull Yet to auoyde all that the aduersaries maye alledge whereas he calleth it once his body he many times nameth it bread so doe the Apostles so doe the Doctors His body it is in respect of his spiritual flesh and bloud which then the faithfull doe receiue but bread and wine it is in respect of the Elementes which we eate taste off and digest Also whereas the Doctors doe somtimes not speake of the bread and wine but of the verie bodie of Christ quod in ipsae veritate spiritualiter manducatur bibitur which in deede is spirituallye eaten and dronke that do they y t rather to moue men to lift vp their hartes to stirre them from the thinking on those signes to think vpon the thing signified to remember that it is not in the bread fixed which must féede vs but that by faith we be fed from aboue from heauen whence we receiue of the Lord the Cup of the newe Testament whence wée receiue verilye Christ his bodie by whome we liue and are made flesh of his fleshe So haue you here sufficiently shewed vnto you the right meaning of the Lordes supper you haue in fewe wordes the effect of the same and the testimonie therein aswell of Scripture as of the Doctors Doe ye therefore the partes
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