ether for truth of doctrine sinceritie of publike diuine seruice and other policie should geue place to any church in Christendome England is not bound to the example of ether France or Scotland I say truely that vve are not bound to their examples These be al the places and corners of argumentes vvhich â—n their diuinitie by any search vve can find out For although they haue amongst them Popes I meane such ministers as affect and vsurpe Papal and more then Papal authoritie as the Tigurines against Luther and other Zuinglians against the Lutherans commonly inueigh for such arrogant behauiour and the gouernours of Berna being them selues Sacrâ—mentaries vsed to cal Caluin Pope of Geneua for his lordlynâ—s and sway which there he bare and Caluin writeth of Ioachim Westphalus that in sending forth condemnations and excommunications against the churches of his sect he passed al the Popes officers Omnes Papae scribas et datarâ—os superat and the Germane Lutheranes of one fashion accuse their felow Lutherans of an other fashion that they play the Popes and practise ouer them a nevv dominion of Antichrist and that al their doings sauour of a very Papacie and the Puritanes commonly name the Archbishop of Canterbury the perie Pope of England and D. Whitgift sheweth wel that euery Puritane minister laboureth to haue in and ouer his owne parish more then Papal iurisdiction yea that they seeke to transfer the authoritie both of Pope Prince Archbishop and Bishop to them selues bring the prince and nobilitie into a very seruitude so as the Protestant churches want no Popes but haue them after an other sort and in far more abundance then haue the Catholikes yet because these Popes of theirs differ nothing from the doctors of whom before I haue spoken no seueral or distinct kind of argument can be drawen from their primacie And as for general Councels so far are they from euer hauing any that I verely suppose they can not so much as in their fansie and imagination conceaue how any one should be euer gathered For hauing no one head amoÌ„gst them who should take order for any such assembly hauing no consent and vnitie among the members who should labour to the helping forward of such a coÌ„pany being diuided into so many churches sectes and congregations they can neuer resolue ether who should be the President in such a CouÌ„cel or who should be the actors or disputers or of what strength the Canons should be or who should haue the execution of them And when al coÌ„meth to al the libertie of the gospel which maketh euery man iudge of other fathers doctors and auncient Councels wil geue like freedom to euery particular man to take like iudgement and controle ouer the fathers of such a Councel Wherefore these being al the meanes and waies which we haue to reason or write against them and these being their fashions of answering as we find in euery Germane Zuitzer or French Protestant albeit for the readers ease and more facility of iudgement I haue exemplified the same by two or three of our English writers such as I take to be common in most mens hands if now a man list to draw these their answeres into a certaine methode we shal find that they containe for euery vnlearned bold â—angler an vniuersal forme and art of reiecting whatsoeuer Theological argument he may be pressed withal and of reducing the supreme conclusion and resolution to his owne singular fansie and wilfulnes Against many bookes of Scripture he is taught to say that they are superstitious and therefore he vvil not beleeue vvhat they teach though it be affirmed in them a hundred times Against CouÌ„cels that they are not to be admitted because by them the principal groundes of his faith are shaken Nether yet the auncient doctors vnto whom he yeldeth no more in cause of faith and religion then him self perceaueth to be agreable to scripture And touching the late doctors and writers of his owne church and gospel although in courtly and honorable termes he magnifie them far aboue the other yet nether to their iudgment wil he stand farther then he can esteeme that which they teach to agree with the canonical scripture when as in his opinion they geue the true sense and meaning thereof And vvhereas to refuse any it is sufficient to say that he vvas a man or he had some other error or some other is of a contrary iudgement which neuer wanteth amongst doctors guided by so contrary spirites or they geue the churches leaue to dissent from them vvhich I take graunted vnto me being one of the same church vvho can be so simple as to be tyed to one or other doctor hauing so manifold reasons to refuse them al And as for their martyrs whose names should be most reuerend and iudgement most weighty they also are reduced in to the same order and obedience with the rest For their martyrdom may not take avvay from the Protestant this libertie that he hath to enquire of the cause of their death or preiudice him in speaking against their errors for this is to oppose the bloud of men to the bloud of the sonne of God And those martyrs being sent out in the morning before the sunne of the Gospel vvas risen so high ouersaw many thinges which these men see now which liue as it were at noonetide in the most cleare beames light of the same gospel Which comparison expressing most apâ—ly their continual proceeding and running forward to new pointes and articles of faith alâ—o before hand instructeth their after coÌ„mers to keepe on the like course which they see these their predecessors to haue begoÌ„ne For as those Protestants who liued twenty yeres since and bragged then of the cleare light of the gospel are now cast backe by these men in to a darksome kynd of twylight vnto whoÌ„ the sunne was not yet risen so the posteritie who shal liue ten or tweÌ„ty yeres after these are by like example informed to turne ouer this present age vnto that obscuritie of the day dawning and chalenge vnto them selues the brightsomnes of the noone light And the same may euery age and sect say as it marcheth farther farther on in newnes of heresie last of al the authoritie of whole Churches and prouinces is as lightly shaken of as any of the rest for so much as England is not bound to folovv France or Germany more then France or Germany is bound to folovv England ech Sect of Protestants is as vvel assured of his doctrine and hath as good groundes and reasons for it as hath any other to chaleÌ„ge such authoritie to the church of any prouince is to bring in plaine papistry and make that Church Romish and Antichistian Iudge thou now Christian reader what hold or stay we haue in disputing with these felowes whom thou seest to cast away and refuse al
and anguish vpon euerie soule of man that vvorketh euill of the Ievv first and of the Gentil but glory honour and peace to euery one that vvorketh good to the Ievv first to the Gentil for there is no acceptiō of persons vvith God by which wordes also he clearlie refuteth that distinctiō of media and causes efficient wherein M. whit seemeth well to please him selfe and twiteth M. Martine with ignorance thereof for when he layeth in indifferente balance good workes and euill and so maketh one the cause of heauen as the other is the cause of hell to which effect the place is flat and euident M. W. must be content to geue ouer that inuention how dearely soeuer he esteeme it except he wil say that sinnes are the meanes but not the cause efficient of damnation That heauen cometh of mercy S. Paule sheweth at large in the first and second chapter to the Ephesians that it cometh of iustice the same S. Paule sheweth when he saith There is laid vp for me a crovvne of iustice vvhich our lord vvill render to me in that day a iust iudge and not only to me but to them also that loue his comming when he saith in iust iudgement God vvil render to euery man according to his vvorkes and iustice requireth that as God should punishe the vvicked so he should revvard the good it were iniustice to do otherwise as he sayth to the Hebrues That heauen commeth by adoption and of inheritance M.W. sayth it and though he proue it not we beleeue it because it is true but that it is not gotten by vvorkes and trauayls this we deny because it is false and S. Paule refuteth when he compareth the crowne of heauen to a pryce or garland which is proposed to wrestlers runners or such like thereby declaring thus much that as the first is gotten by running and labouring so is the second by payne and wel working and the same our Sauiour signified when he sayd The kingdome of God suffereth violence and the violent beare it avvay The same is proued by that ordinarie phrase wherein heauen is called merces operum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hyre paiment vvages stipend or pryce of vvorks The same is proued by S. Paule whereas though the worde properly sound in the better part yet for truth of doctrine he vseth it indifferently as well for the payment of eternall damnation which sinners receaue for their iniquities in hell as the contrary payment of eternall saluation which good men receaue for their holines in heauen So he saith in the epistle to the Hebrues that all preuarication and disobedience hath receaued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iuste retribution and payment as afterward in the same epistle that Abrahā Isaac Iacob and Moyses for Christs loue susteyned all affliction hoping for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iust retribution or paiment and in the same chapter he putteth the beleefe of this pointe as a first principle in Christian religion for so he speaketh He that commeth to God must beleeue that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that vvill repay men for their good vvorkes which point sith you haue not yet learned it foloweth that you are very greene and a mere nouice in Christian religion And S. Austin whose iudgement agreeing with S. Paule I trust you will esteeme as wel as before you did Luthers in sundrie places expounding these wordes of S. Paule 2. Timoth. 4. My resolution is at hand I haue fought a good fight I haue consummate my course I haue kepte the fayth concerning the rest there is layd vp for me a crovvne of iustice vvhich our lorde vvill render vnto me in that day a iust iudge neuer maketh doubte of this veritie He vvill render sayth S. Austin being a iust iudge for he can not deny the revvarde vvhen he seeth the vvorke I haue fought a good fight that is a vvorke I haue consummate my course that is a vvorke I haue kepte the fayth that is a vvorke there remayneth to me a crovvne of iustice this is the revvard but in the revvard thou doest nothinge in the vvorke thou art a doer but not alone the crovvne commeth to thee from him the vvorke from thy selfe but not vvithout his helpe And agayne VVhy vvill God render to me a crovvne of iustice because he is a iust iudge VVhy a iust iudge because I haue fought a good fight I haue consummate my course I haue kepte the fayth therefore being iust he can not but crovvne these thinges By these vertues sayth the same doctor imparted to vs from God a good lyfe is ledde in this vvorlde and lyfe eternall the revvarde thereof is repayed in the next for here these vertues are in acte there in effecte here in vvorke there in revvarde here in office there in ende And he doubteth not to call them the very pryce whereby as I may say we buy heauen with which worde you are so much offended And that this iustice nothing diminisheth gods mercy or this purchase our adoption as you very simply imagine the same doctor in very many places teacheth To note one for all explicating the place of Timothee before touched God vvill render to me sayth he a crovvne at that day a iust iudge He said not he vvill geue but he vvill render vvhen he gaue he vvas merciful vvhen he shal render he vvil be a iudge because mercy and iudgement shall I singe to thee ô Lorde but forgeuing our offences he made him selfe a debtour of a crovvne there I obteyned mercy our lord therefore is mercifull first but aftervvardes he vvill render a crovvne of iustice Is not a crovvne sayth he els-where disputinge this matter more at large rendered as due to good vvorks yet because God vvorketh those good vvorkes in vs therefore he crovvneth vs in mercy c. This may serue to informe you a litle in the state of this question and for your further satisfaction I referre you to the Catholike new Testament in English especially those places whence you commonly fetch your arguments agaynst this necessary parte of Christian lyfe and fayth Finallie I say you vnderstand not your self and your owne doctrine when you write that such vvorkes though they be not causes efficient of saluation yet are they necessarily to be done except vve vvil be excluded from grace and glorie For how stādeth this with your doctrine of only fayth how wil that alone serue the turne if now of necessitie good workes must come to helpe forth the matter Thinke you that impertinent distinction of causa efficiens medium can serue you the whole course of your doctrine whole bookes and cōmentaries of your maisters brethren being against you some there are sayth Flacius Illyricus vvho drousely vvayghing the matter thinke this to be the cōtrouersie properlie betvvene vs the papistes vvhether good vvorks
by good vvork you may make sure your vocation and electi◠But this is more easily auoyded the any of the rest For first it standet◠vpō courtesie vvhether this epistle sha◠be autorized or no. for being doubted of in the primitiue Church by some vve may doubt of it novv This is a case ruled in the Towre disputatiōs Againe admitting the epistle for canonical the place auaileth nothing For notvvithstandinge it be in al latin copies that euer vvere manie greeke and therefore put in the first translation of the Protestants as namely that vvhich vvas appointed to be read in the english church the yere 1561 and Luther otherwise an immortal enemie to good vvorkes in his commentarie saith expressely Petrus hortatur vt vocationem et electionem nostram bonis operibus certam et stabilem reddamus Peter exhorteth that vve make our vocation and election stable firme and assured by good vvorks yet because those vvords vvant in the later greeke prints and therefore are not put in Beza his translation and therefore are left out in the later english versions this text is not scripture and so the argument taken thence is nothing vvorth This ansvvere geueth Vergerius in his dialoges against that great learned man Cardinal Hosius Hosius obiecteth vnto me that Peter saith c. Possum respondere illa tria verba nempe per bona opera non reperiri in fonte graeco I may ansvvere him that those three vvords by good vvorks are not found in the greeke foūtaine Therefore leauing this search vvee farther And to this purpose very pregnant is the place in the first epistle of the same Apostle S. Peter vvhere he exhorteth Christians to liue as be commeth men of so excellent a vocation Castificantes animas suas in obedientia charitatis Purifying their soules by obedience of charitie remembring alvvaies that God vvithout acception of persons iudgeth euery man according to his vvorkes And this place at lest conuinceth the aduersarie first that vve haue free vvil vvorking vvith the grace of God then that we purifie cleanse our selues frō sinne thirdly that good vvorkes are necessarily required of Christian men For by many diuine arguments S. Peter vrgeth this cōclusion Vt animas nostras castificemus That vve purifie our ovvne soules And against this epistle there is no exception as being neuer doubted of and therefore by the Protestants is not refused And al greeke copies haue this text most clearely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so translateth that man of god Luther Castificantes animas vestras per obedientiam charitatis Illyricus Qui animas vestras purificastis and the Tigurine translator hath the same vvords and according to this vvas translated the testament in King Edvvard his time For as much as you haue purified your soules and the first of the Quenes raigne That ye might haue faith and hope tovvards God euē ye vvhich haue purified your soules So as this place standeth strong for proofe of our faith and those seueral points which now I noted But saith my Protestant howsoeuer Luther or the Diuines in king Edwardes time or in other times and places read it should appeare that ether some greeke copies haue otherwise or at least our maisters deliuer otherwise vnto vs. For Theodorus Beza translateth it in this maner Animabusvestris purificatis obediendo veritati per spiritum which the later bible printed by C. Barker printer to the Q. maiestie and translated according to the hebrevv greeke rēdereth in these words Seing your soules are purified in obeying the truth thorough the spirit and so translateth the english bible printed at Geneua and so doth the Scottish printed at Edēborough so that these words make nothing at al ether for free wil or cooperation or value of good works Nay rather they make much for the contrary side against free wil and our working with Gods grace and proue that in our iustification we worke not but actiue are wrought we cleanse not our selues but are cleansed we are not actiue and doers but passiue and sufferers which is the very opinion of Luther and the Protestants and for such condemned in the Tridentine Coūcel Wherefore leauing this and wishing the reader to remember by this example amongst many how madly and furiously our aduersaries are bent to coyne vs a new testament of their owne who trāslate thus hauing no greeke or latin copie in the world fauouring them but euen in the very same place when they geue vs this latin yet there leaue they the greeke as they finde it agreable to our latin therefore controling them of desperate falsificatiō proceede wee to some other text cōcerning the same veritie that shal be out of S. Paule who handling the fame argument and making the like exhortation willeth the Christians not to be afraid of the aduersaries of Christ though they persecute neuer so terribly VVhich to them is cause of perdition but to you of saluatiō where he maketh good workes necessary and so the causes of saluation as sinnes are the cause of damnation But Beza replieth that the old interpreter was ouerseene translating so Quū nusquam fideliū afflictio dicatur salutis eorum causa sed testimonium Because the afflictiō of the faithful is neuer called the cause of their saluatiō but the testimonie and therefore he translateth it Inditium and the english translators his scholers a token although the first testament before noted translate it as we do a cause so doth Erasmus so doth the Tigurine trāslator And the Apostle matching sinnes with good workes these leading to heauen as the other do to hel conuinceth the sense to be so Theodoretus a greeke father gathereth so much of that word Id enim illis exitium vob is autem salutem conciliat saith he That procureth to thē destructiō but to you saluation And to passe ouer S. Primasius S. Hier. S. Aust the other latin fathers how false the reason of Beza is which moued him to alter the text hath bene shewed els where sufficiently And our Sauiour sheweth best of al other when he thus speaketh of Marie Magdalen Remittuntur ei peccata multa quoniam dilexit multum Many sinnes are forgeuen her because she hathe loued much Against which no man liuing can cauil by greeke hebrew or latin but that workes of charitie are a cause why sinnes are forgeuen and so a cause of our iustification and saluation for so saith and meaneth our Sauiour most euidently the latin and greeke word for word agreeth with this english and in hebrew the Euangelist neuer wrote But Beza hath a shift for this also thus he translateth Remissa sunt peccata eius multa Nam dilexit multum That is according to our english translation Many sinnes are forgeuen her for she loued much And what difference is there betwene
these two translations howsoeuer it seeme to thee Christian reader the difference is as great as is betwene our doctrine theirs And first they make a wilful fault and corrupt the text by making a fuller pointe then ether the greeke or latin beareth And Beza doth somewhat more desperately who maketh a downe ful point thereby more diuiding and distracting the later parcel from the former as though it contained not a reason of that which went before as it doth but were some new matter wherein he is controled of fowle dealing by his owne translation set out the yere 1556 and by the very greeke prints of Geneua Zurick Basile other Germane cities who point it as doth our latin and english But the reason of his and their turning Quoniā in to Nam Because in to For descrieth yet more their obdurate harts against Christ and his worde For where as Christ by S. Lukes reporte saith in effect thus because she loued much therefore manie sinnes are forgeuē her they by this peruersion and mispointing make a cleane different and almost contrarie sense thus because she had many sinnes forgeuen her therefore she loueth much this loue folowing was a token of the remission which she by only faith had obtained before so turning the cause in to the effect the antecedent into the consequent and hereby vtterly spilling the doctrine which Christ by his words and reason geueth and the Church of his words reason gathereth That this is the true groūd reasō why they so Luciferlike alter the speech of Christ Beza plainly cōfesseth Thus he writeth Nam dilexit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For she loued The vulgar translation and Erasmus turne it Because she loued but I had rather interprete it as I do that men may best vnderstand in these vvords to be shevved not the cause of remission of sinnes but rather that vvhich ensued after such remission that by the consequent is gathered the antecedent And therefore they vvhich abuse this place to ouerthrovv free Iustification by only fayth are very impudent and childish wherein he speaketh very truly the words and sense being so as he hath framed them But if he had not plaid the part rather of a diuel then of an heretike to alter in pointing worde and sense the speach of our Sauiour and so taught him his lesson what he should say it had not bene impudencie for vs thus to argue but it had bene more then brutish ignorance in him to haue denied that charitie is required as wel for obtaining remission of sinnes as is faith which both in this place our Sauiour most diuinely conioyneth saying of charitie Many sinnes are forgeuen her because she hath loued much and adding straight way Thy faith hath made thee safe goe in peace And so of this text gathered al the auncient fathers who were for al that nether impudent nor childish So S. Chrysostom As first by vvater and the spirit so aftervvard by teares and confession vve are made cleane And he proueth it by this place So S. Gregorie expounding the same place Many sinnes are forgeuen her because she loued much as if it had bene said expresly He burneth out perfectly the rust of sinne vvhosoeuer burneth vehemently vvith the fier of loue For so much more is the rust of sinne scoured avvay by how much more the harte of a sinner is inflammed vvith the great fier of charitie And S. Ambrose vpon the same words Good are teares vvhich are able to vvash avvay our sinnes Good are teares In quibus nō solū redemptio peccatorum sed etiam refectio est iustorum vvherein is not only the redemption of sinners but also the refreshing of iust men And S. Austin debating this storie in a longe homelie saith This sinful vvoman the more she ovved the more she loued the forgeuer of her debtes our lord him selfe affirming so Many sinnes are forgeuen her because she loued much And vvhy loued she much but because she ovved much Quare fecit illa omnia nisi vt dimitterentur sibi peccata VVhy did she al those offices of vveping vvashing c. but to obtaine remission of her sinnes I omitte other fathers al agreing in the selfe same veritie al making her loue to be a cause going before nor only an effect or sequele comming after the remission of sinnes And this was the gathering of the auncient fathers S. Chrysostom S. Gregorie S. Ambrose S. Austin c. who were euer reuerenced for holy and learned fathers by the children of Christs Catholike Church vntil this Chams broode and prophane generation inuaded their roomes who now condemne them for impudent and childish But let me with thy leaue and patience Christian reader prosecute in one worde more their wonderful tossing and turning and inuerting this shorte sentence of our Sauiour And in this one allegation which I wil now produce thou shalt see the very image of Atheisme of contempt of God and man of impossibilitie to do any good by scriptures so longe as this licence of framing new translations is allowed Thou seest what sturre Beza hath kept and to serue his turne what fowle and detestable corruption he hath vsed But to make vp the matter and reconcile Christs words a litle better to this new solifidian gospel commeth in Wolfgangus Musculus with a deeper fetch after this maner First because S. Lukes words be very plaine and he can not so probably wrangle vpon thē in greeke he in his owne fansie imagineth what Christ ether did or should haue spoken in hebrew Next that fansie he putteth to be true and forthwith according to the same he correcteth S. Luke and so concludeth that al matcheth right with their Lucianical only faith For nowe by this time with his good helpe not one worde in effect stādeth as Christ spake it at least by S. Lukes reporte Thus he discourseth Ecce inquiunt manifestò datur dilectioni remissio peccatorum Ergo non sola fides iustificat c. Behold say the Papists remission of sinnes is attributed to loue ergo faith alone iustifieth not but vve ansvvere that loue in this vvoman vvas not the cause of remission of sinnes but a token declaration thereof Remissiō of her sinnes she obtained by faith in Christ Therefore vvhereas Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vvorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as vvitnesseth Suidas is a Dorical vvorde signifieth not in the imperatiue Remittantur Remitted be they but in the preterperfect tense Remissa sūt Haue bene remitted Next the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth here not the cause but the probatiō of that vvhich is put before Thirdly the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath loued is an hebrew phrase by vvhich the preterperfecttense is put for the present For the hebrevves speake thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is because she hath loued much in
into the right way as is the dutie of Christians but only to keepe mens heads in musing expectation of new bookes to make them mispend their time to keepe the printers occupied and as it were to walke and talke on a stage for no other purpose but to passe away the time This is truly to be Carnifex papiri A murderer of paper as Illyricus cōmonly calleth the Zuinglians this is in deede to be Miserabilis librifex A miserable bookevvright as Luther malapertly nameth king Henry a learned prince and of famous memory This is thoroughly to approue and iustifie that which Luther in the beginning sentenced against Zuinglius and Oecolampadius the fathers of the Sacramentarie Gospel vvhich frō thē as it may seeme hath descended to their posteritie Isti boni spiritus saith he si parū admodū rethoricantur c. These good sacramētarie sprites if they can a litle play the Rhetocians though they touch not any one argument yet thinke they of them selues that they haue ansvvered the matter passing vvel sayd much to the purpose et putant causam suam consistere in scriptione multorum librorū et in cōmaculatione pap ri and they suppose that their cause stādeth in vvriting of many bookes blotting of much paper And no doubt it proceeded of some like crafte that M.W. against vs our English translation of the Testament wrote his reprehension in latin to the end pardy that nether our common countrimen vnderstanding only the English should know those faultes which he reproueth in latin nor straūgers vnderstāding only his latin know how iustly he refelleth that which was written in English Whereby notwithstanding he might obtayne thus much that both sortes should heare tel of some errors noted and refuted but what they were and how wel how truly and substantially the refutation was made nether the one nor the other should be able to examine much lesse to iudge the rest that vnderstand both tonges vvho only may espie his vniust accusations defaultes and ignorances being not so many nor alwaies so diligent nor at any time so free as to compare his latin pretensed reprofe vvith the truth set dovvne in English For so much as the aduersaries novv against their old pretense of honoring and allovving holy scriptures cruelly punish the readers and keepers of them spoile men of the nevv Testament it self the translation and notes vvhereof they shal neuer be able to reproue as vve inuincibly to the eternal shame of heresie haue reproued theirs And yet these men that vvil not suffer our translation to be read of such as vnderstand it with fayned hypocrisie protest that it nothing harmeth their cause and wish that straungers could reade it also These Christian reader are the false fleightes of lying of dissembling of bragging of remouing groundes of disputation of denying sundry principal partes of faith of continual altering their faith of preferring thē selues before al men of taking to them selues in particular the supreme iudgement both of al scriptures the true sense thereof these be the difficulties which may dissuade and withdraw any man from writing or disputing against such sophistical wranglers yet because we may not vpō any loth somnes in our owne behalfe or lost labour in respect of thē omit to do good to others whō we may any waye profite here thou hast so much as appertaineth to the defence of the Discouerie of the Translation and Annotations of the new testament The rest shal folow hereafter if those who haue the regiment of my life studies shal thinke the tyme not euil spent in refelling so vnseemely so vnprobable and vnchristian an argument AN ADVERTISMENT TO THE READER WHEREAS of late in the Tower disputations we haue seene that learned and holy man F. Campian so much disgraced both in priuate speach and publike writing because in citing a place of Luther touching S. Iames epistle he missed the print wherin the place was to be founde the later editions of his workes differing notably from the former which chopping chaunging is cōmon to the most heretical writers of our time for feare of like inconuenience I haue thought it good amongst many to note the print of certaine bookes which in this treatise are oftē times alleaged Know thou therefore Christiā reader that in citing Luther I alwaies meane the print of Wittēberg set forth by Melanch in diuers yeres the second Tome the yere 1551. the fift 1554. the seuenth 1557. In citing Zuinglius I meane his workes as they were set forth after his death by his sonne in law Rodolphus without name of place or printer M. Foxes Actes and Monumentes I vnderstād as they were printed the yere 1563 by Iohn Day Bezaes notes vpon the new testament I meane as they were printed at Geneua the yere 1556. Sleidan I cite after the printe of Strasburg the yere 1566. Castalios bible after the printe of Basile the yere 1556. Caluins Institutions as he last of al digested them into bookes and chapters and printed them at Geneua Thus generally except I note otherwise in the margent Other bookes which haue not so much varietie although some be in more prints then one be they latin or english I commonly note not only according to the chapter but also according to the page or leafe as I do also the forenamed that thou maist with so much the more facilitie finde out the places quoted and so better iudge of the matter rreated Next whereas some are offended with vs for that in writing or speaking of them we vse the names of Sacramentaries Zuinglians or Caluinistes Puritanes and Parlament Protestantes which they say are odious nicknames found out of vs and therefore one of their writers of late chargeth vs in speaking of them to vse no other names then Christians and Catholikes for our discharge herein thus much I must signifie vnto thee that if ether truth learning would beare vs vsing such termes as they require or any reader ether Catholike or Protestant vnderstand vs we would most gladly for loue of the truth and their contentation so speake and write But now consider thou how intolerably such speaches would soūd in the eares of any indifferent reader I haue occasion sometimes to produce Luther writing Contra fanaticos Sacramētariorū spiritus against the fanatical spirites of the Sacramentaries sometimes Contra Zuinglium et discipulos eius against Zuinglius his disciples sometime D. Whitgift against the Puritanes for so he calleth them sometimes the Puritanes against him and such as maintaine the Cōmunion booke and religion of England in such sort and so far forth as is approued by Acte of parlament Now citing these writers how can we cite them without a lie if we cited them in other wordes then themselues vse If I said Luther in his booke against the fanatical spirites of the Christians Catholikes or D. VVhitg in his Defense against the
that it svvarueth from the Apostolicall doctrine and teacheth cleane contrarie to S. Paule and all scriptures if Luther flatly expresly deny it to be Apostolical and affirme it to conteyne no one title or letter of such matter as the Apostels are wont to haÌ„dle if WolfgaÌ„gus Musculus vse him so contemptuouslie as though he were some poore rascall not worth the naming and teache him what he should say and sette him to schole this being euident then F. Campions conclusion standeth strong that Luther with his complices contemne that parte of scripture howsoeuer he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strawen or wodden And therefore ether let M. VV. lyke a good childe confesse with Luther vvhom gladlie he vvorshippeth as his father and vvith the Lutherans vvhom he embraceth as his most deere brethren in Christ that this epistle is no more worth then his father and brethren make of it or if he mislike such consanguinitie as sure I am they abhorre him let him then detest them as profane and wicked men who so impiouslie reiecte the written worde of God that is the foundation as they say whereon is buylte their newe congregation and so may the reader note downe one more capital and substantiall point of dissension betwene those two churches lutheran zuinglian then heâ—herto he hath consâ—dered although nether can he so doe precisely but rather note it as a diuision amonge the zuinglians also for so muche as it appeareth by Musculus that the Zuinglians of SuitzerlaÌ„d no lesse then the LutheraÌ„s of Germanye disagree from the Englishe churche in their Canon of scripture yea the Englishe church within it self as shal appeare in the nexte chapiter CHAP. II. Of the Canonical scriptures and that the English cleargie in accepting some and refusinge others are ledde by no learning or diuinitie but by mere opinion and fantasie AFTER S. Iames foloweth a questioÌ„ proposed by M. Martin how it chauÌ„ceth that the English church doth admit S. Iames epistle which sometime was not admitted and yet wil refuse Tobias Ecclesiasticus the books of Machabees which were no farther disproued then that of S. Iames. The reason in truth is the same in effecte geuen by M.VV. because these later contayne such proofe of the Catholyke religion as by no sophisticatioÌ„ can be eluded S. Iames they thinke is not so flat but shifts they haue to ridde their handes of him well inough So much writeth Caluin Some there are that thinke this epistle not vvorthie of authoritie but I because I see no sufficiente cause vvhy it should be reiected gladly vvithout controuersie embrace it for vvhereas the doctrine of free iustification semeth to be refuted in the second chapiter in his place I shall easelie ansvvere that matter As if he had sayd that therefore he admitted it because he had found out a quidditie to auoide that hard obiection agaynst only faith which answere notwithstaÌ„ding because it is false peeuish sophistical and cannot abide the tryall as wel proueth Illyricus Pomerane Musculus they therfore thought the other way more cleanlie rather vppoÌ„ preteÌ„ce of some doubte made in the primitiue churche cleane to shake it of with the rest then vppon a vaine toy which must in fine shame it selfe make hazard of their solifidian iustificatioÌ„ which must needes come to the grounde if this Apostle retaine his old credite This I say in deede is the reason but because thus to haue spoken plainlie had geuen a sure demonstratioÌ„ to the reader that they make no more account of scriptures then of fathers no more reckning of Iames or Peter then of Gregorie or Austin if they be against their conceaued heresies therefore M. VVhit semeth to shape a more cleanlie answere and this yt is All the church saith he reproued not the epistle of Iames and they that reproued it vvere moued so to doe by no sure reasons but these bookes vvhich you name Tobias Ecclesiasticus the Machabees the vvhole churche of old reiected nether vvere they vvritten in the Hebrevv tounge vvhereas no bookes of the old testament vvere Canonicall but onlie those vvhich the lord commended to the old churche Two reasoÌ„s he seemeth to geue the first that no bookes in the olde TestameÌ„t are Canonicall but such as were written in the Hebrew the proofe wherof consisting onlie in M.VV. authoritie without ether reason or probabilitye or Doctor or Councell if I oppose against him S. Augustine with the catholike churche of that age I trust the reader wil not greatlie stagger which syde he ought to take and if this reason hold I marueile what shall become of Daniel a great parte wherof is held of them for Canonical yet is not writteÌ„ in the Hebrew His other argument is of more force that the vvhole primitiue church refused the bookes of Machabees Iudith Tobie but certaine onlv that vppon no good reason refused S. Iames. These two partes if he proue and shew this difference he sayth somewhat I wil be of iudgement as he is if not whereof I assure my self then as before so here styll lust and fantasie ruleth them in mangling thus the scriptures not reason diuinytie let vs see how he proueth that the whole churche reiected the former S. Hierom sayth the church readeth the bookes of Iudith Tobias the Machabees but reckeneth theÌ„ not amongst canonicall scriptures This for them how may we fynd now that not the whole churche but some particuler men and they not vppon any good reason refused S. Iames For this part we must credit M.VV. vppon his worde for besyde his worde reason or coniecture he yeldeth none but coÌ„trariwise to disproue this his distinction and approue that without reason or conscience he and his fellowes haue made choyse of the one with condemnation of the other thus to do M.VV. him selfe ministreth vs mattet abundant for thus he wryteth in his first booke in iustifiynge frier Luther against S. Iames. Luther vvas not ignorante vvhat the aunciente church iudged of Iames his epistle Eusebius doubted not to vvrite of that epistle expresslie I vvold have all men to knovv that the epistle vvhich is ascribed to Iames is a bastarde epistle vvhat could be writteÌ„ more plainly but perhaps Eusebius pleaseth you not geue me a reasoÌ„ vvhy heare then Hierome vvhom you knovv to have bene a Priest of the Romane Church The epistle of Iames is auouched to have bene set forth by some other in his name the one affirmeth it to be a counterfeite the other saith it is supposed to have bene published not by the Apostle but by some other vvhy then are you angrie vvith Luther vvhom you see not suddenlie or rashlie first to have begon to doubâ—e of that epistle but therein to folovve the iudgement â—â—stimonie of the auncient Church Let vs now ioyne together these two proofes of M. VV. with consideration what thence
verū est c. Sotus braggeth that he taketh nothing frō Christ but rather glorifieth him but the contrary is true that Christ by him and his felovves is iniuried vvith great cōtumely For to attribute vnto Christ that not only he by his death hath deserued the expiation of our sinnes but also hath imparted that merite vnto our good vvorks this is to attribute much more to Christ then ether he acknovvlegeth or the thinge it selfe can suffer and it is comtumelie not onlie to detract from the glorie due to any thing but also to ascribe to much praise and glorie to it and the lavv of God manifestlie signifieth that in seruice of God it is a sinne to decline not onlie to much tovvardes the lefte hand but also to much tovvardes the right Thus he howbeit Andreas Fricius the Kinge of Poles Secretarie a great learned and zelous Zuinglian disprouinge both the one and the other both M.VV. the Zuinglian and Brentius the Lutheran geueth vs testimonie that in this parte our doctrine is sincere and holdeth the iust and goldē mediocritie and bendeth to much nether to the one hand nor yet to the other for thus he writeth Although Christ take not avvay all infirmitie from such as be regenerate yet renevving them by his spirite and planting in them vertues of nevv life and imparting to them merite and his iustice most truelie and vvith singuler fruite he is sayd to liue in them anh by this meanes the glory of Christ is not obscured but clarified the Crosse of Christ is not euacuated but made more copious the price of the bloudshed for vs is not diminished but increased vvhereas that vvhich by his ovvne nature is not so great by his goodnes is accōpted for such so far he truely and according to gods word and therefore by your warrant I may not thinke otherwise if a thousand Caluins and thousandes of any other protestantes should striue to perswade me the cōtrarie much lesse can I be moued with such seelie and pitifull sophismes as you shuffle together for thus you goe on Atque hic insultas c. And here you triumph S. Paul saith our suffering vvith Christ is necessarie to saluation M.VV. saith it is a derogation to Christes suffering vvho M. Martine may not vvonder at your egregious subtiltie but I ansvvere heauenly lyfe and glorie is the gift of God ergo it is not gotten by our trauayls and the Apostle calleth vs heyres of God coheires of Christ ergo the kingdome commeth to vs freelie by inheritance and adoption in Christ. hereof it folovveth that our sufferinges are not the efficient causes of saluation and glorie as you M. Martine foolishly reason yet are they necessarily to be vndertakē of vs except vve vvil be excluded from grace and glorie c. if you could haue distinguished the meanes frō the causes efficiēt you vvould neuer haue reasoned thus Certainly M. W. if some aduersary would haue made a booke in mockerie of your diuinitie I thinke he could not possiblie haue more disgraced you then you shame your selfe you heape vp absurdities together so grosse and so thicke one in the neck of an other that whereas I should by appointment haue gone thorough with this pamphlet in a few howres I weene I shal not riddle my handes of it in many dayes When Stancarus the Archheretike of Polonia began to breake from Caluine in the article of the blessed Trinitie and Caluine ether through malice or ignorāce fel into greater wickednes in that mysterie then he and amongst other raylinges and scorneful reproches obiected to him his studie in Peter Lombard the Maister of the sentences Stancarus after much spoken in the commendatiō of that writer comminge at length to Caluin and the great Rabbines of your new Church God saith he hath deliuered you vp into a reprobate sense so as you say teach vvrite and persuade others such things as are naughtie vvicked and heretical for I tel you one Peter Lombard is more vvorth thē a hundred Luthers thē tvvo hundred Melancthons then three hundred Bullingers then foure hundred Peter Martyrs then fiue hundred Caluins vvho al if they vvere pounded together in a morter there vvould not be beaten out of them one ounce of true diuinitie especiallie in the articles of the Trinitie the incarnation the Mediator and the Sacramentes I wil not applie this odious comparison against the Englishe writers of our tyme. but this I protest in my cōscience touchinge you that I suppose neuer mā of any account set penne to paper to publish a thinge in printe to the vew of the world who vttered such notorious ignorance as euery where appeareth in this your discourse whether the fault be in me that I haue not hetherto so narrowly examined others as I haue now cause to examine you or whether the thinge in truth be so as I imagine or whether you in your other writinges vtter more substantial matter in this through much hast haue ouershot your self as canis festinans caecos parit catulos I see that much you couet to be counted a quick dispatcher of bookes or whatsoeuer els may be the reason for scarce any sentence haue you geuen forth which carieth not with it some marke to the shame of the maker In this paragraph you cōmit as many errors as lightly you may For first you vnderstand not M. Martin Secondarily you vnderstand not S. Paule alleaged by him Thirdlie you vnderstand not S. Paule alleaged by your selfe Fourthlie you vnderstand not the state of the question of which you talke And last of al you vnderstand not your selfe the doctrine of your felowes You vnderstand not M. Martin whē you make him to conclude that good workes be the causes efficient of saluation because they be necessarie to saluation M. Martine maketh no such argument nether hath he in that place any cause to talke thereof and so that distinction of causae efficientes media is pulled in by you to make a shew whē it needeth not M. Martins argument is this plainly you say good workes are iniurious to Christes passion he proueth they are not because the scripture requireth them and that as necessarie to saluation And how can you be so blynde as not to see this argument good workes are necessarie to saluation therefore they derogate nothing from Christes passion for cleare it is if they derogate from Christes passion they sette vs forwardes to damnation helpe vs nothing towardes saluatiō You vnderstand not Sainte Paule alleaged by M. Martine when you make sporte with the argument drawē from the Apostles wordes and would seeme to shake it of so lightly for though M. Martine not talkinge of that question which you for ostentation of a litle skil now hale in vrged not the place so farre as to proue workes the causes efficient of saluation yet the place proueth it
presence VVell it may be that an other opinion more agreable to mans reason may please an idle mind especially if the opinion be furnished and commended vvith argumeÌ„tes vvel handled But vvhat shal become of vs intentation vvhen our coÌ„science shal be called to accompt vvhat cause vve had to dissent from the receaued opinion in the Church Then these vvordes This is my bodie vvil be thunderboltes So Ioachimus VVestphalus in his Apologie against Caluine answering this very argument the body of man is circumscribed in a place therefore at one time it can not be but in one place therefore not in al places vvhere the supper is ministred Is not saith he this Geometrical argumeÌ„t fetched froÌ„ Euclides demonstrations the piller and vpholder of all these Sacramentaries Doth not this vphold the building of their syllogismes vvhich corrupt verie many places of scriptures Most truly is verified of the Sacramentaries that memorable saying Take from heretikes that vvherein they agree vvith Philosophers and they cannot stand Take from the Sacramentaries that vvhich they dravv from Philosophie and hovv smal a quantitie vvill remaine of the great volumes of al the Sacramentaries Hovv long vvil it be before the doctrine of Berengarius fall to the ground VVel and truly vvrote Tertullian that Philosophers are the Patriarches of heretikes For philosophie brought forth all heresies and she begat the error of Zuinglius Finally because the English church in their Apologie acknowledgeth Luther for a most excellent man sent from God to lighten the vvhole vvorld and M. VV. saith that they vvorshippe him as their father in Christ I answere as that excellent man of God and their father answered long ago His discourse being longe I wil gather shortly the summe of it set it downe in his wordes If M.VV. would be better satisfied I remitte him to the maine worke First he confesseth this argument to be fundamentum quod habent omnium praecipuuÌ„ the chief ground foundation of the Sacramentaries But he asketh vvhat scripture they haue to proue that these tvvo propositions be so directly contrary Christ sitteth in heauen and Christ is in the supper whereas they can bring none he concludeth The contradiction is in their carnal imagination not in faith or the vvord of God vvhich teacheth no such matter Next vvhere-as Gods povver surpasseth al cogitatioÌ„ vvorketh that vvhich is to our reason incomprehensible and vvhich only faith beleeueth and the same God said This is my body vvhich shal be deliuered for you hovv can I persvvade my conscience saith he that God hath nether meanes nor abilitie to do as his vvordes sound Then he sheweth that although in the mind of man these thinges are contrary yet in the mind of God they worke no more repugnance then Mary bringing forth in her virginitie is against that vniuersal sentence Increase and multiplye or this proposition Christ is God ouerthroweth this other that Christ is man Out of which thus premised he falleth in to a vehement exhortatioÌ„ that al ChristiaÌ„s beware of the Sacramentaries in this kind of argument for so much as directly thereby they draw men to Paganisme and infidelitie the principal partes of our faith being in like sorte subiect to the controle of carnal reason humaine philosophie Boni isti Sacramentarii saith he sua nausea aditum parant ad Christum Deum ipsum omnes articulos abnegandum c. These good SacrameÌ„taries by their lothsomenesse make a vvay to denie Christ and God him selfe and al articles of our faith and truly for a great part they haue already begoÌ„ne to beleeue nothing For they bring themselues vvithin the compasse of reason vvhich is the right vvay to damnation and them selues knovv that these Ethnicall cauils ether are nothing vvorth against this article or if they coÌ„clude ought against this they do the like against al. For the vvord of God is foolishnes to mans reason 1. Cor. 1. and they vvould neuer haue vttered this if they had any regard of the scripture and vvere not their harts ful of infidelitie so as their mouth speaketh of the abundance of their hart After this he noteth the vnequal dealing of the Sacramentaries This truly saith he is vvorthy of admiratioÌ„ that none of the fathers vvhereof there is an infinite number did euer speake so of the Sacrament as do the Sacramentaries but cleane contrary Yet notvvithstanding if perchauÌ„ce they fal vpoÌ„ some odd place in a doctor that soundeth tovvardes their opinioÌ„ as vvhere S. Aug. saith corpus Christi in vno loco esse potest here saith Luther by reason of their preiudicate opinion they snatch at that make much of it vvhereas othervvise against the saings of all the fathers they are most stiffe and stubburne and sensles more vnmoueable then is any rocke amiddest the sea and though the fathers all vvith one mouth affirme yet the Sacramentaries harden them selues to deny them Last of all against Zuinglius and Oecolampadius vsing in their bookes the selfe same reasons which M. W. vseth here and triumpheth so insolently he concludeth as I conclude against him If these be the grounds and reasons vvhich should certifie vs of truth approue our faith and confirme our conscience then truly vve are in euill casâ— If a man had deliuered me such bookes vvithout title and name and I knevv not othervvise such excellent and learned men to haue bene the authors of them I should surely haue thought that some iâ—sting Comediant or Turkish vagabond had made them in despite and derision of Christians Verily I see not hovv they can be excused vvith any probable pretence as many other heretikes haue had For it appeareth that they play vvith Gods vvord of vvilfulnes malice And I thinke it can not be that such cold toyes and bablinges should in deede moue a Turke or a Ievv much lesse a Christian But that great lothsomenes and disdaine of the sacred supper and immoderate greedines to defend their opinion maketh them so mad or giddie that vvhat-soeuer they take hold of though it be but a stravv yet they imagine it to be a svvorde or a speare and that at euerie stroke they kill thousandes This is the terrible argument so magnified by M. W. quod impetus nostros non pertimescit that feareth not our forces an argument which plucketh vp the verie rootes of Christianitie gain saith many places and histories of the Scripture and maketh frustrate the testameÌ„t of Christ an argument carnal ethnical and for such contemned of the auncient fathers and condemned by the late heretikes of greatest learning an argument which Luther would neuer beleeue could proceede but from a Turke had he not seene it in the bookes of some of the Zuinglian Sect vsurping the name of Christians such an argument as he accompteth them heretikes wilful and inexcusable who are ought moued therewith finally such an argument
order begone that is first particularly I wil write downe the argument which he fathereth vpon vs then the reason as we gaue it out by conference whereof the indifferent reader shal be able to iudge ether of our ignorance or his impudencie Thus he procedeth VVise men must needes much more abhorre from your religion vvhen they shal finde you thus to gather of the scriptures Christ and Peter vvalked on the vvaters ergo the body of Christ may be shut vp in a litle bread Our wordes are these VVhen not only Christ but by his povver Peter also vvalketh vpon the vvaters it is euident that he caÌ„ dispose of his ovvne body aboue nature coÌ„trarâ—e to the natural conditions thereof as to goe through a doore Iohn 20. to be in the compasse of a litle bread Ephiphan in Aâ—nchorato Let M. VVhitaker shew the reason why the one folovveth not as vvel as the other vvhy he vvil more abridge Christs povver and bynd him to the rules of nature in the Sacrament then in that miraculous entring to his disciples or vvalking on the vvaters Aâ—beit if he had aduisedly considered the note he might haue perceaued the same to coÌ„sist not so much in our collection as in the authoritie of Epiphanius vvho maketh the case of Christs being in the Sacrament so cleare that he accounteth M. VV. and his felovves for their infidelitie in that behalfe reprobates from the face of God and sure of eternal damnation Excidit a gratia et salute in the place before quoted Peter vvalked on the waters Ergo the Pope of Rome hath authoritie ouer al the church This application as S. Bernard and Catholike men vse it is no more reprouable then that of our Sauiour As Moyses exalted the serpent in the desert so must the sonne of man be exalted Or that of S. Paule Abraham had tvvo sonnes Ismael and Isaac one of the bond vvoman according to the flesh and one of the free vvoman by promise And as then he that vvas borne according to the flesh persecuted him that vvas after the spirite so novv also But for a man to folovv M. VV. example and make Christ or S. Paule to argue after his paterne thus The serpent vvas exalted in the desert Ergo Christ must be hanged on the crosse or Abrahams tvvo sonnes could not vvel agree but Ismael vexed Isaac Ergo the Ievves must vexe and persecute the Christians this in old time vvould haue bene accounted diuinitie fit for Lucian and such like scorners hovvsoeuer it be novv vsed of these nevv gospellers in great sadnes Thus staÌ„deth our note Peter saith S. Bernard vvalking vpon the vvaters as Christ did declared him self the only vicar of Christ vvhich should be ruler not ouer one people but ouer al. For many vvaters are many peoples Bernard lib. 2. de considerat ca. 8. See the place hovv he deduceth from Peter the like authoritie and iurisdiction to his successor the bisshop of Rome The good Samaritane said to the host vvhatsoeuer thou shalt supererogate I vvil restore it to the. ergo there are vvorkes of supererogation This argument foloweth wel inough and it is S. Augustins conclusion not ours This is the annotation S. Augustine saith that the Apostle 1. Cor. 9. according to this place did supererogate that is did more then he needed or vvas bound to do vvhen he might haue required al duties for preaching the Gospel but vvould not li. de op Monach. c. 5. VVhereof it coÌ„meth that the vvorkes vvhich vve doe more then precept be called vvâ—rkes of Supererogation and vvhereby it is also euident against the Protestants that there be such vvorkes See Optatus li. 6. cont Parm. hovv aptly he applyeth this parable to S. Paules couÌ„sel of virginitie 1 Cor. 7. as to a vvorke of supererogation Christ vvas transfigured ergo he geueth vs his body in forme of bread and vvine This is M. VV. scoffing not our arguing we only deduce hence that Christ may so do as not being bound to philosophical rules or conditions of nature which is cleare and manifest not that for this cause he doth so which is foolish and impertinent See the first argument Our wordes are Marke in this TraÌ„sfiguration many maruelous points As that he made not only his ovvne body vvhich then vvas mortal but also the bodies of Moyses and Elias the one dead the other to die for the time as it vvere immortal thereby to represent the state and glorie of his body and his Saintes in heauen By vvhich maruelous transfiguring of his body you may the lesse maruel that he caÌ„ exhibite his body vnder the forme of bread and vvine or othervvise as he list Saintes in heauen are like vnto Angels because they vse not mariage ergo they can heare the praiers of al men euery vvhere succour vs. This consequent consisteth of two partes the one is the falsificatioÌ„ of Christs reasoÌ„ the other is like falsificatioÌ„ of our argument drawen theÌ„ce For nether Christ said Saintes are like vnto Angels because they vse not mariage but contrarywise they vse not mariage because they are like vnto Angels nether inferre we their abilitie of hearing or succouring vs for that false cause vvhich M. VV. assigneth but because they are aduaunced vnto the state and condition of angels as sayth our Sauiour whose office â—s to succour and ayde men as in the scripaure we find euery where and the very English Communion booke doth teach and allow The difference is as great as if wheÌ„ one argueth thus N. is a man therefore he hath a head an other should inuert it after this sort N. hath a head therefore he is a man The first is true as any may perceaue the second is false as whereby an asse or a goose is proued to be a man This is our note As Christ proueth here that in heauen they nether mary nor are maried because there they shal be as Angels by the very same reason is proued that Saints may heare our praiers and helpe vs be they neere or farre of because the Angels do so and in euery moment are present vvhere they lâ—st and neede not to be neere vs vvhen they heare or helpe vs. Ioseph vvrapped Christs body in sindoâ— ergo Christs body on the altar must be layd in pure linnen I know not what M. W. disliketh in this argument whether the real presence of the same body on the altar which vvas in the sepulcher or the linnen vsed at the altar as it was in the sepulcher or the relation from one to the other Because ech part is warranted in the Annotation by sufficient authoritie I thinke it needeles to adde any more vntil I better know the pointe whereat he is offended This is the note This honour and duty done to Christs body being dead vvas maruelous grateful and meritorious And this vvrapping of it in cleane sindon may signifie by S. Hierom
vvorst of al other 381.382.383.384 he then most busily corrupteth scripture vvhen it is most to the dishonour of Christ 384.385 M. W. inuectiue against the late Catholike translation of the new Testament 444. it is mere histrionical 445.446.448 in condemning it he reproueth himself 447.454.455 the hypocrisie of his accusation 449.450 Notable bragging and lying 459.460.461 how weakely he iustifieth his inuectiue 462.463 he obiecteth only two faults 263.264 both false and if they were true of no importance 464.470.472.473 What they are in particular 464. his vnconscionable dealing 472.473 What is principally requisite in a Translator of scripture pa. 371.372.375 Translations more autentical then the original pa. 290.291.306 V Of the name Vniuersaliâ— See Primacie W Arguments that Good vvorkes are not the cause of saluation pa. 95. refuted at large 99.100.101 c. Good vvorkes in Christians are cause of saluation pa. 99.100 vsque ad 106. 418.421.422.423 as euil workes are cause of damnation 104.105.106.107 See Heauen Good vvorkes are in no respect necessary to saluation by the Protestants doctrine pa. 110.111.113 their argumentes prouing the same 112.113 The fathers doctrine touching good vvorkes set downe by M. W. pa. 115. the wickednes thereof 116.118.119 they are therefore condemned by Luther as verie Iewes 120.121.122 M.W. notable wrangling pa. 14.15 his manifold ouersights 97.98 he vnderstandeth not the Protestants doctrine of only faith 109. he commonly contradicteth him self 23.25.114.115.123.126.319 he proueth the English ministers to be Antichrists for sayng Communion 127.128 how fondly he answereth a place of S. Chrysost 204.206.211.212 his straunge assertion that only the hebrue text is scripture 286.287 Refuted 287.288.289 he calleth S. Austin a Sorbonist for his doctrine touching the value of good workes p. 543.545.546 and by like reason al the Apostles and Prophetes pag. 545.546 his arrogancie in condemning al doctors 495.496 et praef pag. 44.45 The summe of his answering D. Sanders consisteth partly in preferring him self before al other pref pa. 42. ad 51. partly in leauing out the substance of D.S. arguments ibid. pa. 75. vsque ad 81. Z Zuinglius the Apostle of the English church pref pa. 89.90 Zuinglians notable lyers pag. 525.526.555 and braggers 554. their maner of writing pref pa. 81.82 The faultes correct thus Pa. 4 linea 13. for charged reade charging Ibidem in many copies wanteth a marginal note Contra Campian pag. 11. Pa. 41 li. 26. Estaticus reade Ecstaticus Pa. 85. lin 6. Christ reade Christes Pa. 145. lin 18. forth reade forth Pa. 195. l. 17. argumenr reade argument Pa. 328. li. 8. for the two hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where also in some few examples the later hebrue word is diuided which should be ioyned Some other faultes there are of like qualitie especially of one letter for an other as s for f and r for t and in one place of some copies is vvhich for vvhich is al which considering the ordinarie difficulties of printing where straungers are the workers coÌ„positors correctors besides other extraordinarie mishaps I trust the Reader of his curtesie wil easely pardon Whom I request if by reading hereof he fynde ought for the encrease of his faith towardes Christ and his Church Catholike euen for loue of the same Christ and Church to help me with his prayer FINIS Contra Sand. pa. 5. in fine Ib. pa. 6. in principio M.W. knoweth not wel what that Antichrist is against whom he writeth Lucian de vera historia lib. 1. Cyclades Lucians historical verities the Protestants Euangelical verities are of like nature and probabilitie Much good time spent in reading or refuting heretical bookes 1. Tim. 6. Tertul. de praescript Heretikes are generally proude and ignoraÌ„t 2. Timoth. 6. v. 4. W. contra Sand. pag. 250. See after chap. 7. pag. 130.131 Whit. contra Camp pag. 154. Ibi pag. 153. Fulke con Mart. pag. 64 65. in sine Supra pa. 4. A strange proposition to say the church is Antichrist In the Protestants faith there is no cercertaintie In their writing and disputing there is no ground That the Protestantes haue no certaine fayth The Prince supreme head of the church The Prince not supreme head of the church A declaration of the iust c. Printed by special commaundement and licence â—no â—532 a pag. 411. Cart. in his second reply b 412. c 413. d 414. Ibi. 419 Communion booke in the forme of publike baptisme Baptisme remitteth sinnes Baptisme remitteth not sinnes Tower disputatioÌ„ the second day Priuate baptisme allowed Priuate baptisme disallowed M. W. contra Sander pag. 276.278 Ficta quaedam necessitas Great difference and coÌ„trarietie in the Communion bookes The sacrameÌ„t of confirmation admitted Refused T.C. pa. 174 apud Whitg pag. 785. Christ descended into hel Christ descended not into hel Carlile Caluin Instit aedit anno 1553. ca. 7 ¶ 28. et in postre aeditione l. 2. c 16. ¶ 9. Christs diuinitie graunted Christs diuinitie denyed M. Whit. contra Campian pag. 25.2.153.154 Sleid. Coâ—â— 17. an 1546. Rebellion against princes iustified and commended Ibidem lib. 8. an 1531. fol. 124. Ibid. lib. 22. an 1550. fol. 411. Sleid. li. 18 anno 1546 fol. 320. Beza ad D. Elizabeth Angl. Regi in praefat noui testament aedit 1565. Fox Actes and monumentes pa. 250.255.257 Ibi. pa. 251.252 a pa. 250. ad 260. Vbi supra pag. 250. Ibi. pag. 260 Gilbie Goodman c. WomeÌ„ may beare no rule ouer men in matters temporal The boâ—kes were pâ—inted at Geneua the yere 1558. yere 1559. Women may beare rule ouer men in al matters temporal and spiritual The Communion booke in the beginning before morning praier Copes and such like ornaments approued CoÌ„demned General chaunges and contrarieties in faith Foâ— actes monumeÌ„tes pag. 586. Real presence CommunioÌ„ in one kynd Mariage of priests vnlawful Vowes of chastitie Priuate masse Auricular confession These articles were according to the law of God in king Henries time Ibi. pag 587 The same articles were contrarie to the law of God in king Edwards time Fox vbi su in historia Cranmeri pag. 1473. A realme pitifully ordered where a chyld of 9 yeres old may by order of law ouerthrow al religion Chaunge vpoÌ„ chauÌ„ge D. Whitg Defensâ—a pa. 31. vsque ad 51. Ibi. pag. 178 Infinite difference betwene our English protestants and those of other nations Whit. Def. Tract 1. p. 74 A rule most assured Groundes or heads of disputation In the protestants writing or disputing there is no grouÌ„d Scripture denyed Whit. contra Camp pag. 17. Traditions of the Apostles denyed General Councels denyed T.C. pag. 16. apud D. Wh. Tract 2. p. 95 Of this see more chap. 3.5.7.17 after in the praeface Auncient doctors of the Catholike Church denyed Whit. coÌ„tra Sand. pa. 92. then we perceaue to be agreable to scripture Si vel intogrum patruÌ„ Senatum in nos commoueris D.