that be loyall and subiect then of those that be stubburne and rebellious And as it is good policy to punishe this misliued folke so it is good diuinitie Artaxerxes writeth to Esdras after thys sort Omnis qui non fecerit legeÌ„ Dei tui et legem regis diligenter c. Who so euer Esdras sayth he doth not the will of thy God and of the king with diligence let him haue iudgement without delay whether it be vnto death or to be rooted out or to haue his goodes confiscat or to be put in prison Prison was the least punishment that Esdras should put them to Prison is the greatest punishment that we can get them to yea and so easy and so gentle a kinde of prisonment that it is much better and wealthier then many of our liberties And now to speake of that that the prince may be iust in punishing and yet be still called a milde and a mercifull Prince it is sayd of Dauid Lorde remember Dauid and all his mildenesse Yet in the 101. Psal. the sayd Dauid doth say In the morning I did kill all the sinners of the earth that I might destroy from the Citie of God all that do euill Dauid destroyed all Gods enemies her Maiestie hath destroyed none of Gods enemies Dauid did it in the morning of his kingdome it is now farreforth dayes since her Maiestie beganne to raigne and yet it is vndone Dauid thus doing was a man according to Gods hart Let no Prince looke to haue Gods hart if he do the contrary to Dauid And if a Prince lose Gods hart he loseth more then mans hart can thinke It is sayd of Moses that he was the most milde of all men that euer â—…aried in the earth yet Moses killed an Egyptian that molested his couÌ„treymen and Moses when the golden Calfe of Idolatrye was erected willed them to arme their handes and to hide their swordes in the fleshe of their neare kinsmen and to make hauocke of their liues And so there was killed thrée thousand and Moses said they had made holy their handes to god The mildest man that euer was in the world thus behaued him selfe to Gods enemies and not withstanding the iust punishment of all these Idolaters Moses shall euer kéepe still his prayse and be called iustly milde Moses Salomon that was so milde in his lawes and so milde in his sawes when as an euill hauty harâ—…ed subiecte named Adoniah through feasting and bancquetting popular behauiour had strengthened him self in frendships and partly through kinsmen and partly through frendships being drawen into a great spirit to gape for the crowne had gotten the kinges owne mother to speake for him to marry the Sunamite by whom he might make title to the crowne then milde Salomon thus answered his mother God do so and so to me if Adoniah haue not spoken this worde agaynst hys own life Now therfore as the Lorde liueth which ordayned me and set me on the seate of Dauid my father and made me an house as he promised Adoniah shall dye this daye And he sent by the hand of Banaiah the sonne of â—…ehoiada and he smote him that he dyed Salomon can not abide that Abisag should be asked to wife for Adoniah For geue him that wife and geue him Salomons kingdome Abisag is no wife for Adoniah Abisag is no wife for Adoniah Thus Salomon was wise yet Salomon coulde punishe King Dauid him selfe sayth that his song should be of mercy and iudgement so that that musicke sâ—…andeth vpon two stringes mercy one and iudgement the other King Dauid touched both the stringes and stroke them both and therfore in his regiment there was a good musicke Our Prince hath yet but stricken the one string and played vpon mercy but if she would now strike vpon both the stringes and let her song be of mercy and iudgemeÌ„t then there would be a goodly musicke in her regiment all thinges would be in a much better tune then they now are S. Ambrose in his booke of Offices saith Beatus qui tenct mansuetudinem rigorem c. Blessed is he that keepeth both mildenesse and rigorous iustice that by the meanes of one innocencie be not oppressed by the meanes of the other discipline be kept Gregory sayth Let so rigour rule mildenesse and so mildnesse beutifie rigour let the one so take his commendation froÌ„ the other that neither rigour be to rigorous nor mildenesse to loose Though I do not like the Councell of Trent nor caÌ„ speake any great good of the Bishop of Bipont because he is Papisticall yet for the execution of straite iustice doubtlesse he spake there thus very worthely Where sayth he seueritie goeth in loosenesse there edifying goeth into destruction custome into corruption lawe into contempt mercye to be laughed at godlinesse into hypocrisie preaching into silence God into the Epicure and the sauour of lise into the sauour of death Nazianzene sayth that onely force of discipline will compresse rebels And I do verily thinke that as Eleborus doth best purge the head Aloes the stomacke Tamarisc the splene so discipline is the best purger of the weale publicke Ben sira an Hebrician in his morall preceptes sayth thus Correct a wise man with a nodde a foole with a clobbe If these Northren rebels had had any sober witte in their head by this time so many noddes and so many nots would haue stayed them But it is well inough considered I thinke of those that haue most cause to coÌ„sider it that nodding will not serue nor becking will not serue nor checking will not serue therefore it must be a clobbe or it must be an hatchet or it must be an halter or something it must be or els of a suretie some of their heades will neuer be quiet As it is true that two and two make fower that when the sunne is in the middest of the heauen it is noonetime that euery part of the circle differeth equally from the center that when the sunne riseth it is morning so it is infallible true that no perfect Papist caÌ„ be to any Christian Prince a good subiect Euery one that is a good subiecte must be vpon a right conscience a good subiecte But all those of the Papistrie haue their coÌ„sciences sered with that hot iron wherof Paule speaketh they haue adust and corrupt consciences therefore they can be no good subiectes Againe who soeuer will be a subiectâ—… for conscience sake as all true subiectes must be that conscience must be enformed by the worde of God 〈◊〉 Papistes are not enformed by Gods word but falsly enformed therefore they can not be true subiectes Againe he can not be a true subiecte that can loose him selfe from his dutie to his Prince when he list but the Pope at all times will dispense with his and discharge them of all duties to all men therfore they can be no good subiectes but by the
They must all learne to treade the way of al earthes Yea Madams thinke it to be so as I say Red earth black earth and white earth must go Dauids way Yea verely rosiall coulers and criâ—…nson chéekes must go Dauids way must go the way of all earthes Thinke vpon your death and vpon the next life for ye must dye ye must dye there is no remedy Dauid and Iob prayed God to remember them because they were earth and ashes God him selfe doth pray and warne this forgetfull world to remember theÌ„ selues that they are earth and ashes It is sayd remember thy last end and thou shalt not sinne euerlastingly But I warne men to remember theyr beginning and they shall not sinne euerlastingly For then they shall be burthened with the remembraunce of the basenesse and badnes of their metall they shal be burthened with the remembraunce of the misery in their base and badde mettall and so be driuen for reliefe to Christ the refresher and all that come vnto him he will not cast them out And thus much vpon that poynt who was naked Now let me say a while what it is to be naked It is as I sayd to be without weapon to be without wéede So was Adam in his first state so was Adam in his best state And here the Anabaptistes a people full of frensie and furor would be glad to helpe them selues in their fancie that no man ought to weare weapon because that Adam in state of iunocencie wore not weapon And besides that that they haue this argument lest they should seme to be empty handed they alledge further reasons of this probation as thus out of Esay Mine is the vengeance I will require them Agayne out of the sayd Esay that Christes kingdom is like y waters of Shiloah which wa ters do run quietly and with out hurly burly Againe out of Michah that speres shall be turned into shares and swordes into mattockes Agayne out of our Sauiour Christ If any man geue thee a blow on the right side turne thou the left side Agayne He that smyteth with the sworde must perish with the sword Agayne Let not the cockle be pulled out till the haruest time Agayne out of S. Paul our weapons are spiritual weapons But ye shall haue answer to these argumentes out of Augustine to Marsellinus in the fifth epistle and to Faustus Manichaeus in the 22 â–ª booke and in Chrysostome vpoÌ„ these wordes do not resist the euill For I can not now my selfe stand vpon them and these reasoners them selues are so vnreasonable and so voyde of all credit that to name them and their arguments is to discredit them and their argumentes And in déede it is easy to proue the contrary doctrine to theyrs For Ecclesiastes sayth Tempus belli tempus pacis A time of warre and a time of peace Dauid sayth in the 144. Psalme Blessed is God which teacheth my handes to fight and my fingers to battayle Dauids fingers were fighting fingers yet Dauids fingers were holy fingers In the booke of Kinges Dauid sayth to Saul thou fightest the Lordes battayles And Abigail sayth to Dauid thou fightest the Lordes battayles If some warres be Gods warres then all warres are not forbidden The Baptist doth seeme to allow of souldiers for he geueth them rules of life as that they should smite no man and that they should be content with theyr owne wages Paul would haue him selfe led to Cesaria by strength of souldiers Our Sauiour doth say Geue vnto Caeser that which is Caesers That which was geuen to Caeser was tribute geuen to finde souldiers as Augustine doth often say Now reasons why there should be weapons there be many But this is the speciall reason which the Cantons where euery man weareth a weapon alledge for theyr so doing that the magistrate and countrey may be assisted and defended And if it be so that euery man do weare weapon and ought to weare weapon for the magistrate and ought not onely to weare it but also to draw it at the magistrates voyce and to do as it is said in the 3. booke and 4. chap. of Esdras If the the king alone say do kil they do kill If he say do forgeue they do forgeue If he say smite they do smite If he say banish they do banish If he say cut vp they do cut vp I say if the people ought thus to doo for the prince and magistrate to draw theyr weapon in his cause and to lay downe their life at his foote how much more ought the magistrate for his owne cause and for all their causes to beare weapon not to beare it in vayne but to purpose For some one stroke at some one time to some one person from the princes hand doth let many thousandes of vuffâ—…ts and blose which otherwise must be dealt els where beare them of who can But they will tel me which they tell the prince commonly that she hath a goodly amiable name for mildnesse and that now to draw the sword in this sort were the losse of that commondation It is to be hoped that notwithstanding the loue and delight in names and titles that the prince will doo no more then that which by Gods word she can and to the health of her selfe and her countrey she may These great merueilers at mildnesse must remember that mildnes to some is oft times vnmildnes and crueltie to many other And I dare warrant the prince this before God and man that it is both good policie and good diuinitie to punish Gods enemies and her enemies and that her maiestie punishing euen to the vttermost Gods enemies shall neuerthelesse by Gods word reteine the name of a mild and mercifull prince She may be iust seuere and yet she may be mercifull and mild this is it that I will defende It is good policy to punish them as I thinke Vlisses in whom the poetes did fayne to be a whole formâ—… of policy when Troy was taken and Andromaca mother to Astianax was a great suter that the boys should not be cast downe headlong from the turrettes top that he should not be put to death of truth woman sayd he thy teares do moue me much but yet the teares of al my country women ought to moue me more to whom this boye in time may bring much indamagement In this saying is two argumentes the one the teares of moe ought to moue more the other the teares of countrifolkes then of foriners of true subiectes then of false rebelles Thus thought Vlisses thus thought wise Vlisses It is to be thought that now to her maiesty there wil be mourning moning for husbaÌ„des and sonnes for kinsmen and frendes mens eyes will be moysted with teares and wemens chéekes will be bedewed but the prince shall doo well to remember that Vlisses sayd The teares of moe ought to moue more and a greater regard ought to be had to the teares of those
his learning at Sir Iohn Cheekes féete Baldwinus his learning at Caluins féete and Fredericus Staphilus at Melanctons féete Saunders and the Iesuites haue their Grecismes and their Hebraismes by immitation of Musculus Our Erasmus set Latin a flote our Reucliâ—… hatched Hebrue our Budaeus gageâ—… Gréeke our Melancton regendred arteâ—… and sciences Papistes from vs ye hauâ—… had it or by our examples ye haue spyeâ—… it It is ours it is ours it is all of it ourâ—… Crowes leaue your cackling or geuâ—… you home agayne your borrowed fetherâ—… But admit we were men of no laudabâ—… learning and that we could not rightly pleade it yet Quis tulerit Gracchum de seditione loquentem Varrem de furto Who can brooke that Gracchus should speake agaynst sedition Varres against theft or Papistes agaynst ignoraunce The chiefe Rabbie and most frolicke diuine of all their side Hosius how hath he concluded of this saying Obey those that be ouer you therfore Prelates must bée princes Or how can he be learned that thought king Dauid to be vnlearned For geuing his iudgement vpon Dauids psalmes he sayth thus Scribimus indocti doctique poemata passim we write poemes of all handes learned and vnlearned as though Dauids psalter were an vnlearned Poesy What learning is there in rearing vp of this argument Caiphas prophesied once therfore what so euer the bishop of Rome speaketh is true Or this argumeÌ„t The gates of hell shall not preuaile against the church therfore the church can neuer be vnder foote Yet S. Paul saith I am sure that no creature can seperate me from the loue of God. And yet though God loued Paul well Paul was vnder foote Or this argument Heretickes haue alwayes appealed to the scripture therefore who so euer appealed to the scripture are heretickes So drunkardes are commonly drunken with wyne therefore all that drinke wyne are drunkardes Or thys argument Christ did sit downe with his twelue disciples onely when he sayd Bibite cx hoc omnes therfore the clergy onely ought to haue the cuppe geuen them And so this prophane bishop wretch might vrge onely to the clergy Edite ex hoc omnes eate ye all of this So onely the clergy should be partakers of the bread too The Councell of Constaunce and the Councell of Basill doo reach the tuppe to the Laitie Or this argument He is blessed that is alwayes fearefull therfore a man ought to haue a fearefull and a trembling fayth Or what learning was it in him to say that Commune and Catholicum were not all one and that vices when they are common cannot be called catholicke â–ª Doctor Saunders hath a trim head and a pure fine wit as they say But let them take a tast how learnedly he hath behaued him selfe in hys reasoning in his booke of Transubstantiation as in this argument Man was forlorne for eating with his mouth therfore man must be saued by eating with his mouth therfore there must be Transubstantiation Agayne the Romane bishops sent the Eucharist to stranger bishops abrode therefore it was an holy thing and therfore it was transubstantiated or ells it could not be holy and worthy the sending Agayne the Apostles were simple men and Idiotes sayth he therefore they could not vnderstand this proposition this is my body if the signe were taken for the thing Agayne Vlpian the Lawyer sayth the names of thinges be vnchangeable therefore the wordes must néedes be as they are spoken and written By this pritie deuise he may banish all figuratiue speach from the scripture Agayne the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a figure in English is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of turning but God is not turned sayth he therefore he vseth no trope in this place or figure This argument if it were marked would be laughed at with an whole monthes laughter In his fourth booke he commeth of with argumentes more then a good pase â–ª God is omnipotent Ergo there is transubstantiation Agayne Christ spoke these wordes in the night time therefore the matter was great and it could not be great except there were transubstantiation Agayne there were twelue disciples the number was great therefore the matter was great then it must néedes be transubstantiation Agayne Christ desired to eate it therefore it was a great matter therfore it was transubstantiation Agayne Christ loued them in the end in pertaking it therefore there was transubstantiation Agayne Christ washed feete set downe rise vp girded him selfe washed and dryed therefore the matter was great therefore transubstantiation Agayne their Parlar wherein they supped was néere to the mount Syon therefore a great matter therefore transubstantiation Agayne he blessed it therefore he transubstantiated it Agayne the people say Amen which is it is true or I would it were true therefore the bread was truely transubstantiated Agayne Abell offred a sacrifice and then after was offred therefore Christ was offred in the Masse Agayne he sayth if the bread be but a figure then none can be condemned for eating of a figure Yet as I remember the Propitiatory or Arke of couenant was but a figure yet he smarted that abused that figure Agayne the Apple of the knowledge of good and euill was but a figure of good and euill yet it was not very good for him that abused that figure I tell them it is death to abuse such figures Now good people doo not these Doct. Sanders arguments smell freshly of learning Was not that Pope learned that sayd fiatur for fiat and that Pope that translated Cephas a head Was not Petrus a Soto diuinely learned when he sayd the spirites of generall Councells ought not to be tryed Notwithstanding these wordes be generall Try the spirites whether they be of God or no. What bookes in all christendome haue bene writteÌ„ with so sléeke and sleight a diuinitie as those bookes of B. Osorius Sir Tho. More is alwayes wrangling and iangling harping and â—…arping about No and Na yea and yes the word and that word an Elder and an Elder sticke And as Rachell mourned for hir children because she had them not so Sir Thomas More might mourne for more diuinitie because he had it not D. Fisher hath alleged many thinges most vnproperly out of the vulgar translation It is easie to be shewed his doctrine is not learned and therefore ought not to carry credit with meÌ„ of learning What grouÌ„â—…nes is it in that fatte Ecchius to proue a sacrifice out of the hebrue word Gnasha or Sanders out of this cuÌ„faciaÌ„ vitula profrugibus to proue a sacrifice It must néedes be for lacke of learning that that Lordly préest bishop Gardiner alledged the third booke of S. Augustine de sermone Domim in monte and yet there were but two bookes written that he alledged Theophilus Alexandrinus for Theophilactus there being hundreds of yeares bâ—…twixt their ages I say it must néedes bâ—… lacke of learning for his soothing pagâ—… say that his memory was
infinite so thaâ—… he could not perdy forget him self What â–ª was it learning in Doctor Smith to alledge the councell of Nice for Transuâ—…stantiation and than not to be able tâ—… show one word for that purpose â–ª Agayne that Doctor Ogelthorpe sayd openly in great assemble Ostende mihi qualis 〈◊〉 corpus qualis est corpus Is it not learnedly concluded of Prierias The church founded pardons Ergo the church is greater then Christ Is it not excesse of learning that maketh Durand and the rest of their rationals thus to dispute God made heauen and earth in the beginning and not in the beginnings therfore the Pope must be soueraigne Or thus God made two lightes a greater and a lesse therefore the Pope is bigger then the Emperour as the Sunne is bigger then the Moone Or thus princes shall eate the fat things of Ashur therfore princes sonnes must be Cardinals to haue rich temporalities in the church Or thus Iacob layd his handes thwartlinges or a crosse vpon Ephraim and Manasses therefore the wodden crosse is venerable Or thus when one shall go ouer vnto the Lord let his couering be remoued therfore he that becommeth a priest must shaue his crowne Or thus The Lordes is the earth and the roundnes thereof therefore the Oste must be round Or thus the Ethnickes must licke the dust of Israels feete therefore all men must kisse the Popes féete Or thus he shall sprinckle many nations therfore there must be holy water Or thus we sinne by word worke and hart therefore we must say thrise Kyrielison Or thus the Law goeth before the Gospell or Iohn before Christ therfore the Epistle must be red before the Gospell Or thus the Gospell lightneth the world therfore waxen Tapers must be lightned before the reading oâ—… the Gospell â–ª Or thus the Lord paised the earth with thrée fingers therfore we ought to crosse our selues with thrée fingers Or thus God sayd to the north wynde geue therfore the Gospell must be red with the priestes face northward â–ª Or thus A smoke came vp from the prayer of the sainctes Apoc. 8. therfore there must be sâ—…nsing in the church Or thus Mary went not forth to méetâ—… Christ ergo there must be close Nunnes Or thus Elias went to sée Gilgal Bethel and Ierico therfore there must bâ—… pilgrimes Or thus the féete of those that preach peace are beawtifull therfore Bishops must weare purple sandals Oâ—… thus the rocke was Christ therfore thâ—… altar must be of stone Oh high mistâ—…ries of learning and profound depthes of learning and surpassing fathers in respect of learning Should we not now strike downe and sacrifice a great huge forfatted bull to these worthies of learning Or should we not take a shril trompet and blow vp from a lofty Theatre All haile Learned doctors Uenerable doctors Reuerent doctors Doctorall doctors Doctorly doctors Irrefragable doctors Impregnable doctors Seraphicall doctors Angelicall doctors Magistrall doctors Illuminate doctors Autenticall doctors c. But sée the learning of these doctors in the epistles of obscure men and in a dialogue betwene Reuclin and Erasmus Thus haue I spoken good people of questions that they may be asked and that they may not be asked That they should be asked for learning that learning should be that ignoraunce is hurtfull that the aduersaries are vnlearned or learned by vs Touching the vnlearned state of their Clergic which hath bene now many a yeare I may well say that which Rabbi Aggai sayd of the vnlearned Iewes Our foréelders sayd he plowed and sowed made furrowes and mowed made flowers and threshed winded and grinded baked and set bread before you but ye Iewes ye had no mouth to eate it So of these Papistes they had Augustine and Chrysostome the Gregories Basill Theophilact and the rest that plowed and sowed made furrowes and mowed c but their mouthes were stopped with steples they had no mouthes to eate it England to thée as thou now art thou hast euen at this day plowers and sowers flowerers and mowers threshers winders and grinders bakers and bread makers bread of zealous doctrine and bread of life Open thy lippes God send thy lippes open O England God send thée good England God send thée mine owne deare countrey lippes to be opened mouth to receaue this bread chappes to conteine it teeth to chewe it palate to taste it toung to support it and to order it throate to conuey it stomacke to welcome it to disgest it to turne it into an heauenly iuice to supernaturall humor to spirituall bloud to life to blisse to spirite to comfort and ioye Fayrest of all women whether is thy spouse gone Here is to be noted that the Church is a woman and that she is fairest of womeÌ„ and of the authoritie of the Church because the question is demaunded of the Church in this place And first that the Church is a woman I will go by the fower Hebrue names of a woman onely I will compare the Church with a woman as she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The appetite of a woman ought to be to her husband the appetite of the Church ought to be to christ The woman bringeth forth her children in sorrow and paine the Church bringeth forth in gréefe of members and losse of limnies A good woman must call her husband Lorde a good Church must call Christ and make Christ her Lorde A good woman must be obedient to the voyce of her husband learne of her husband at home the Church that is good must be ruled by Christ and not rule Christ Christes scholer and not Christes scholemaister Where it is said to Abraham Abraham heare the voice of thy wife The Papistes must consider that Christ doth not ouersée him selfe as Abraham did and therefore needes no aduertisement from his wife the Church Againe women be fearefull so Ieremy sayth The strong men of Babell shall be fearefull like women so the Church and euery member of the Church is fearfull So it is sayd Feare not Mary Feare not Ioseph Feare not Abraham Ieremy be not afraide of their faces and to Sainct Paule amongest the Corinthians Be not afrayde It was great shame in the olde time for a woman to be barren it is great shame for any Church not to teach the lawes of God to their sonnes and their sonnes soÌ„nes for that engendreth new churches It is as I say the Church of Christ is a woman and hath womanhead towardes her beloued The Church of Antichrist or Rome is a drab and hath no womanhead but fornication betwixt her pappes and adulterie betwixt her scirtes And euen at the last Councell of Trent they called the Pope the spouse of the Church I require all that â—…e of honestie what womanhead there is in that to haue two spouses at once to commit adulterie witâ—… Images to ouerrule the wordes of her husband to adde and take to and fro the wordes of her husband to burne
be but a brokeÌ„ staffe as Esay termes weake helpes and will in the end plunge mans soule in desperation in conflict and in hel Such peace tasted Franciscus Spira of that died in desperatioÌ„ tasted Ecchius of that dying vttered desperate wordes tasted Sadoletus of that dyed in a weake fayth tasted Latomus of that roared like an Oxe in his death bedde and as some thinke tasted Bish. Gardiner of Those of that Church do fremere vt vrsi do rore like Beares and those of our Church and those that be the members of our faire woman they doe as the Prophet sayth Gemere vt columbi Mourne like Doues Thei die therfore like our Sauior Christ Ego vado ad patrem taking death to be no more but a passage to the father They die like Paule There is layde vp for me a crowne of glory They die like Steuen Lord I betake my soule to thy handes They die like Polycarpus Lorde make me a partner of thy resurrection They die like Luther God is the great Byshop of my soule let him take carke of my soule They die like Caluine 〈◊〉 haue holden my peace Lorde because thou hast done this This woman this Church bringeth warre to the body and warre to the soule and therefore she is 〈◊〉 foule woman Againe if sinne do make foule and vncleane then is this woman that wayâ—… very foule and vncleane to In respecte oâ—… sinne Tertullian Hierome call Rome Babylon But if they will be so impudenâ—… as to denie their vglie monstrous racâ—… of sinne then let Barnard speake that sayth There is no healthfull place in that Church froÌ„ the toppe to the toe â–ª Nay go ye then to and speake euen ye Italian writers speake Boccas speake Petrach speake Mantuan and speake Pallengenius Howbeit it is vaine in mâ—… to bidde them speake who commonly throughout all their workes doe burste out into most bitter spéeches agaynst the enormious life of the Church of Rome But admit these men had neuer spokeÌ„ any one word agaynst that church yet doo but loke ouer Bales booke of Votaries and a boke called A Cataloge of witnesses agaynst the Pope of Rome and then I doubt not but you will subscribe that this church of Rome is a most sinfull woman In the meane time vpon the witnessing of so many witnesses in great earnest I tell you that she is a most sinfull woman and therfore spiritually a most foule and deformed woman Those thinges that they obiect to our church are but freckes and speckes in comparison of the Botches and Biles of theyr owne church And for our further purgation I report me to a litle booke of Master Caluine de scaÌ„dâ—…lis nostrae ecclesiae of such reproches as may be intended against our church Now if they will say that their church is fayrer because she is trimly attired because she hath curious copes and veluet vestmentes sensing and singing and much ioly ringing it may please them to vnderstand that all this fayrenesse is not fayrenesse from within the church but an outward fayrenesse and a paynted fayrenesse And all those reasons which Peter Martyr in the booke of kings doth bring that a woman ought not to paint her face may be alleged agaynst them that they ought not to paint theyr church And if euer they will proue theyr church to be a fayre church they must first make this good that painted beawty is a good beawty And thus much haue I sayd in these two poynts that Christes church is a woman and hath womanhead that Antichristes church is a drab and a shamelesse brothell that Christes church is fayre that Antichristes church is foule And now let me speake of the church and of the authoritie of the church which I coÌ„fesse to be some because here the church or fayrest of women is asked and doth geue answer of the beloued and doinges of christ Touching theyr argumentes whereby they would geue so great an authoritie to the church they be light and nothing such as they are estéemed To come to their first argument which is Thou art Peter and vpon thee Peter I will build my church â–ª it doth not serue for theyr turne euen by the testimony of the better sort of the fathers For Augustine vpon Iohn sayth Non a petro petra sed petrus a petra The rocke taketh not name of Peter but Peter of the rocke And agayne he sayth I will build thee vpon me and not me vpon thee Such like wordes hath Origen and so Hierom to Iouianus who in an other place sayth that the church is fouÌ„ded vpon all the Apostles But they haue an vnuincible argument out of S. Augustine I would not beleue the Gospell except the authoritie of the church did moue mee I will not expound S. Augustine nor they shall expouÌ„d him but S. Augustine shall expound S. Augustine And here I let them vnderstand by S. Augustine that he vseth to spâ—…ake in the preterimperfectence for the preterplupâ—…ctence So in the first booke of his confessions and â—…enth chapt speaking of his youth he sayth thus Non enim dicerem nisi cogâ—…r Which can not be truely expounded but thus Non didicissem nisifuissem coactus I should neuer haue learned except I had bene driuen thereto Agayne in the second booke and third chap. he sayth Erubescerem for Erubescebam I should blush for I did blush soo that there hée straineth the moodes In the eight chap. he sayth Si tunc amarem poma illa qua furutus sum which cannot be expounded thus If I then would haue loued these aples which I haue stolen but thus If I had then loued those aples which I had stolen so that we must reade amarem for amassem I had loued for I should loue â–ª In the tenth chap. he sayth thus Ego solus illud non facerem which must néedes be expounded thus I would not had done so So that héere we haue facerem for feciscem the imperfectence for the pluperfectence No otherwise must néedes be sayd Euangelio non crederem that is non credidisceÌ„ The Papistes say I would not beleue the Gospell except the authoritie of the church did moue me to it I by the circumstances of that placâ—… by likenes of these other places do say it can not be expounded but thus Non crederem Euangelio id est non credidiscem Euangelio So that the mere and vnbroken sense of S. Augustines wordes be these I should not had beleued or I should neuer had beleued the Gospell except the authoritie of the church had moued me thereto So that all the authoritie that they can gayne for the church out of this place is but this The church was an introduction to Sainct Augustine to beleue the Gospell therfore it is of more authoritie then the Gospell So they may say that the starre did shew the wise men the way vnto Christ therefore the starre hath more authoritie then christ â—…o Iohn
the eleuenth chap Assumam mihi duas virgas I will take to me two whippes that is many whippes But what is Gods backe That which the prophet Nahum sayd in his 3. chap. to Niniuy Uox flagelli et vox impetus rotae The voyce of a whippe and the voyce of a rumbling wheele the praunsing of horses the iumping of chariotes The horsemen lifting vp both the the brandishing blade of the sworde and the glistering speare many men wounded many corpses and carcases without number But what is Gods backe That which the prophet Malechy sayd in hys third chapter Accedam ad vos in iudicio I wil come vnto you in iudge ment and I will be a swift witnesse agaynst al of you But what is Gods backe That which I will tell you Our wickdnesse shall eate vp this best religion eate vp our best most deare and naturall prince eate vp all our good counsellors all our wyse and faythfull preachers and eate vp all that good is in this common wealth This is Gods backe This this good christians is Gods heauy backe Heauy it is God wott to those that shall féele it â–ª and I dare not say to England that it will be any lighter because England will be come no better But when that heauinesse shall come vpon England which hath come vpon other realmes for the same causes that it may worthely come vpon England let England then remember it was foretold her that God had a heauy backe And let no man here present or where so euer else thinke that it was womanish or childish in hagar to wéepe Quia vidit tergum Dei â–ª because she did see Gods backe for if God doo turne his backe so long vpon England as he hath turned his face vpon England Quis mirmidanuÌ„ dolapuÌ„ue aut duri miles â—…lissi temperet a â—…achrimis What Mirmadon souldier is he or what souldier of Dolap land or which of flintie Vlisses souldiers that shall be able to forbeare wéeping Nay it will wring teares from the eyes of the most retchlest Atheistes and obdurable Papistes in all this realme be they neuer so forlorne and flintie But these thinges be heauy things and matters of wéeping howbeit if men will reforme themselues to do better I will speake more chéerie and swéeter For if Adam will know the basenesse badnesse of his metall the misery that he hath in this base and badde fleshe that long he can not tarie in this base bad and miserable fleshe if being thus heauie and ouerloden he will resort vnto Christ the comforter if as God hath permitted the vse of weapon to man so weapon may be worne vnshethed to the strengthning of the realme and warres may be fought that Gods prayses may be quietly celebrated in great congregations if Princes and Magistrates will weare their weapons to purpose and draw them out for Gods sake if the safetie of the people may be minded and names of mildenesse and mercifulnesse not blind Princes eies and withdraw them froÌ„ their duties if Gods enemies and lawlesse leude persons may be punished if Papistes who be so may truely be taken to be greatest traytors to God and greatest to the Prince and féele and be fed accordingly if men will labour to lead such liues that they nede not to blushe if those which haue loued euill will fall to some honestie and blushe and be ashamed of that which is past and likewise shame to do the like hereafter if they will so runne to all Gods coÌ„maundementes and so intirely and without hypocrisie with zzeale and courage of spirite professe God with all the functions of body and soule as they ought to do then no more of Gods backe we may dry vp our teares God him selfe most willingly will do away his own backe â—…arken O louing and loued Christian brethren we shall escape Gods backe Gods heauie backe we shall sée Gods face Gods cherefull face as the Prophet Dauid sayth We shall see the braue beutie of our God. 〈◊〉 â—…al sée it clap our haÌ„des to haue séene it We shall haue as much blessednesse in seing ioying in our noble Queene as euer 〈◊〉 Salomons seruantes had â–ª in seing the face of their soueraigne master Gods word shall ruÌ„ne our sunne shal rise our sunne shall set no more we shall wash our waies with butter hony and oyle wil gush out of our stony rockes Our peace shall be like a floud and the iustice of the land shall be like gulfes of the sea the seede of our people shall be as the heares of their head as the starres of the skie as the sand of the shores as the grasse of the ground our race shall neuer be raced out Our soule shall be led into a faire gréene field and Christ our great shepeheard wil make vs draw neare to the waters of comfort he will make vs lye down on the soft wholesome grasse he will take vs and féede vs and we shall be fedde full euen in the fatte mountaines of Israell he will kisse vs with a kisse of his owne mouth his right hand will take holde on vs and his left hand will vpholde vs he will call vs his beloued and let vs sleepe as long as we list we shall sléepe in great safetie for the Sunne by the day time nor y vs by the night time we shall though it be 〈◊〉 the Cockatrice and wâ—… â—…rample on the Dragon 〈◊〉 the 〈◊〉 Lion. God will so rauish vs in tâ—…â—…weetenesse of his ointmentes that our dayes shall be as the dayes of heauen The wisedome of God will delight to play amoÌ„gest the sonnes of men the strength of God will be the chariots and knightes of Israell It is in vaine for man to be agaynst vs for he will be our Emanuell that is God with vs To whome the prince of peace the father of eternitie the glorious messenger of the great coun cell be all honour and dominion both now and euer more Amen The argument or occasioÌ„ oâ—… thâ—… place of Script Gods word makes noble men and gentlemen Diuision The Sorbonistes Latin. Duke Alua. Gen. 36. A brow of dishonestie D. Coâ—… Two speciall causes of Papistiâ—…all ignoraunce Faultes in the vulgar translation in the Bible Good intent is not inough D. SauÌ„ders behauiour The Papistes haue not had nor haue the best learned men on their side Sanders sayth earnestly that Caluin is vnlearned Let him go about to shew how and he shall be answered Naâ—…istes had liued still without learning if it had not bin for protestantes Those argumentes are to be found out gathered by Iacobus Anderae Sanders reasoning The groundes of papistry The second part The church and a woman compared The names of Gods church in scriptures The beutie of y church The first reason to proue the church of rome foule Mahomets the Popes churches foule alike The Iewes church and Popes church foule alike The secoÌ„d reason The third reason Contrarietie betwixt old young Peter The same reason other wayes proued The deuill and hys pope semblable The fourth reason tâ—… proue â—…er foule The fifth reason The authoritie of the church I would not beleue the Gospell c. Marâ—…e this aunswere throughout I should not had beleued the gospell c. The Church an hiâ—… Citie Gods church not mounting but miserable How gods church is mounting famous Christ prayed c. Tell the church The church a pillor Where was your church The Church of Rome not the church Argumentes The aunswere of the Church of Rome in speciall pointes of beliefe The â—…nswere of the church Sinnes of this time Papistes sinnes Protistantes sinnes Sinnes of great men Sinnes of clergy Sinnes of Magistrates Catholicke sinnes Psal. 50. The boyes of Christes Hospitall The beggars outcry or rather the outcry of the beggars Ezech. 34. A man A Lily Pride dashed Salomon The deuision The first part who is naked The basenesse of man. All is dust In this our dust is much miserie Eccles. 40 Man can not coÌ„tinue in his base misery The second part what it is to be naked The Anabaptistes reasoning agaynst warre Reasons for warre Psal. 144 Poâ—…icy diuinitie would haue misedocrs punished I. Esd. 7. The prince may punish iustly and yet be milde and mercifull Psal. 101 3. Reg. 2. Psal. 101 In his Morals The first reason Papistes can not be good subiectes The second The third The fourth The fifth The sixt That Adam was without apparell Apparell diuided Mat. 11. Practises in kinges houses are not presidentes The condition of all Preachers that preach the truth Amos. 6. Gods backe Leuit. 26. â—…ac 3. Ierem. 5. Iich 1. Sophoni 1 Nah. 3 Malac. 3. An abridge ment of the 〈◊〉 All these speeches are in the prophets