groundes of disputation such as are vsed ether in our church or in their owne and how far these men be groweÌ„ to a headstroÌ„g desperatnes beyond the maner of al the auÌ„cient heretikes For when S. Austin and the old fathers had to dispute with such as Donatistes ArriaÌ„s Manichees Pelagians and others they vrged them with the authoritie of Gods Church with the iudgement of the Sea Apostolike the Succession of bishops in the same with the determination of general Councels finally with the name Catholike and that which was so called of al men and the heretikes seemed to be moued therewith and acknowledge such maner of argument But the heretikes of our time conteÌ„ning impudently al these Church Sea Apostolike Succession of bishops general Councels and whatsoeuer els may be inuented are come so far that they now despise and treade vnder foote the name Catholike which the Apostles by diuine wisdome found out and by their Creede sanctified appropriated to true ChristiaÌ„s members of Christs only Catholike and Apostolike Church in so much that in the sinode holdeÌ„ at Altemburg betwene the Diuines of the Palsgraue of Rhene and the Duke of VVirtemberg when one part brought forth a text of Luther against the aduersaries they perusing the place at large and finding there the word Catholike streightwaies reiect the whole as corrupt and counterfaite because Luther was neuer vvont to vse that vvord Ista verba catholicè intellecta non sapiunt phrasin Lutheri say they and vpon this only reason conclude that booke not to haue bene made by him And yet would to God our aduersaries could be content to yelde to the very scriptures them selues such peeces I meane and bookes as they leaue vnto vs and hetherto with vs acknowledge for Canonical VVouâ—d to Gâ—d they could frame them selues humbly to admitte such scriptures when of theÌ„ selues they are playne for vs against them For so surely buâ—ldâ—d is the Catholike cause that by such helpe she is able sufficiently to defend her selfe and confound the aduersaries But whereas besides the reâ—usal of al the forenamed witnesses both of our church and of their owne as though none euer besydes them selues in particular no Saint or man ether in heaueÌ„ or earth had wit learning or grace whereas I say besides al this they expound the same scriptures by plaine partialitie fantasie frensye whereas they make them selues the only arbiters both what bookes are Canonical what Apocriphal and which is the true sense of them whereas in examining the sense they runne sometime from greeke to latin sometime from lâ—tin to greeke sometimes vrge one or other greeke example against innumerable latin sometimes prosse one or other fathers reading against al greeke commonly corrupt the sense both of latin and greeke sticke only to certaine heretical versions made by their maisters in fauour of their seueral heresies whereas they are groweÌ„ to such extreme folly hardnes impudency it may seeme nothing els but wast of vvords to deale vvith men whom contention pride ignorance malice and obstinacie against the Church and her pastors hath so pitifully blinded Novv if I may vvith the readers patience descend from this vvhich I speake generally of the English protestants to apply the same more specially vnto the party vvhose booke I haue to examine it shal both iustifie more clearly that which hetherto hath bene said touching their irreligion want of faith and withal set forth the practise of those proud and arrogant rules of answering which I before haue noted and besides shew what stuffe is contained in his booke of Antichrist wherein he so vainely and insolently triumpheth It hath bene an old disease of auncient heretikes first of al to inuade the cheefe pastors of the church that they being remoued from the gouernment them selues might more freely spoyle the flocke as witnesseth S. Cyprian And for like reason their maner hath bene more malitiously to barke at the Sea Apostolike as saith S. Austin In this as in many other mad partes the heretikes of our age haue not only matched but also far surmounted the heretikes of auncient time For when as vpon their first breach from the church spreading of this new heresie they were reproued by their cheefe pastor and gouernor vpon malice and spite and desire of reuenge they brast forth into this rayling to cal him Antichrist not meaning for al that to cal him Antichrist in such a seÌ„se as the church and faith of Christian men vnderstandeth vvhen vve speake of Antichrist vvhich shal come in the end of the vvorld and of vvhom S. Paule to the Thessalonians and the scriptures in some other places specially do meane but in such a general sense as S. Iohn intendeth wheÌ„ he saith that novv there are many Antichristes and vvho so denieth Christ to haue come in flesh he is Antichrist But the later Protestants going beyond their maisters as commonly it fareth in euery heresie to make their cause more plausible and iustifie their schismatical departure from the church more assuredly haue taken vp the proposition in the more extreme and desperate sense and now hold the Pope of Rome to be that singular Antichrist of whom S. Paule and some other of the Apostles fore-prophecied This wicked and shameles assertion being refuted at sundry times and of sundry men namely of D. Sanders not only as false vnprobable but also as heathenish vnpossible M. Whitaker hath now taken vpon him to make a reply against his argumentes and maintaine that former assertion of his brethren but after such a sort as partly argueth in him want of al religioÌ„ and conscience partly declareth him to haue deepely impressed in his harte a vvonderful pride and coÌ„tempt of al others a principal note and marke of Antichrist And to beginne vvith the later I vvil shortly runne ouer one or tvvo of the first demonstrations and M. W. ansvveres framed there vnto First of al D. Sanders disputeth that the succession of the Romane bishops can not be Antichrist because Antichrist is one man vvhich he confirmeth by sundrie good testmonies of scripture vvherevnto he ioyneth the vniuersal consent of al the auncient fathers His vvordes are Denique omnes sancti patres Graeci Latini Syri quiper tot saecula vel in Oriente vel in Occidente vel in Aquilone vel in Meridie vixerunt secundùm fidem traditionem ab Apostolâ—s acceptaÌ„ de Antichristo locuti sunt velut de homâ—ne vno Briefly al the holy fathers Greeke Latin Syrian vvho for so many ages liued ether in the East or VVest or North or South according to the faith and tradition receaued from the Apostles haue spoken of Antichrist as of one man VVhat is M. VV. answere to this After certaine cauils made to the places of scripture thus at a clappe he dischargeth the fathers writing according to the faith
vvorthely through his owne vvilfulnes be deceaued Now vvhether part fayleth in perfourmance of that vvhich it vndertaketh vvhether vve geue not The sense of holy scriptures according to the Apostolike tradition the expositions of holy fathers or vvhether he conuince vs of Desperatnes and importunitie and such contamination as he threatneth this is that vvhich the reader concerning ether side hath ro note and consider Of the vvise men thus vve say These three sages being principal men of their countrie represent the vvhole state of Princes Kinges and Emperours that vvere according to the prophecies of Dauid and Esay to beleeue in Christ to humble them selues to his crosse to foster enrich adorne and defend his church vvhere vpon it is also a very conuenient and agreable tradition of antiquitie and a receiued opinion among the faithful not lacking testimonies of auncient vvriters and much for the honor of our Sauiour that these three also vvere Kings to vvit ether according to the state of those countries vvhere the princes vvere Magi Magi the greatest about the prince or as vve reade in the scriptures of Melchisedech King of Salem many other Kings that dvvelt vvithin a smal compasse or as Iobes three frendes are called Kings These are commonly called the three Kings of Colen because their bodies are there translated thither from the East countrie Their names are said to haue bene Gaspar Melchior Baltasar In these wordes thou seest reader vpon what ground and with what moderation we speake of that matter not precisely auouching them to be Kinges in such sort as we commoÌ„ly esteeme of that name but after an other sort and some inferiour degree Albeit if we affirmed them to be as great monarkes as the Kinges of Fraunce or Spaine or the great Sophie of Persia we might so affirme for ought he bringeth to the contrarie But because M. W. maketh his first entrance with this matter as though it were so absurd let vs search out wherein lieth the great absurditie and fault committed in this note Is it trowe you in that we cal them Kinges or in that we saie they were three or in that by our reporte their names are sayd to haue bene such If because of the first let him shew his reason why that can be so harmeful what it maketh against the honor of Christ what against the veritie of the scriptures the faith of the church tradition ecclesiastical the maners of meÌ„ or any title point or dependence of Christianitie and Christian profession The like I affirme of the second the like of the thirde the like of al three ioyned together VVe cal them kinges and why not seyng the scripture wel beareth with that appellation and the auncient fathers haue so called them many hundred yeres before vve vvere borne So Tertullian in his 3. booke against Marcion calleth them so S. Cyprian calleth them in his sermon De baptismo et manifestatione Christi And S. Chrysostom proueth by scripture that they vvere kinges thus he writeth The vvisemen offered giftes to this child Christ according as the holy Ghost had testified before of them saing Esai 60. They shal come from Saba offering gold and frankencense pretious stone VVe acknovvledge that the vvise men euidently fulfilled this prophecy Dauid quoque de his ita testatur psal 71. Reges Thaersis et Insulae munera offerent Reges Arabum et Saba dona adducent Dauid also vvitnesseth of these psal 71. The kinges of Thaersis and the Isles shal offer gifts The kinges of the Arabians and Saba shal bring presents And S. Hierom applieth that text of the psalme to them in like maner And Tertullian against the Ievves vvho seemed vvith M. W. to enuie al this honor of Christ vvriteth thus Dauid also spake of this offring of gold vvhen he sayd ps 71. there shal be geuen to him of the gold of Arabia and againe the kinges of Arabia and Saba shal bring him gifts Nam et magos reges serè habuit Oriens For the East part had commonly such vvise men for their kinges S. Augustin plainely nameth them kinges so doth Claudianus so doth S. Isidorus so doth S. Remigius so doth Theopâ—ilactus so do generally the writers that haue liued in the church this later 500 yeres as we learne by S. Anselme who speaketh De istis tribus regibus Of these three kinges as of a thing most vsual vulgar And Conradus Gesnerus directeth you to certaine writers who haue made treatises De tribus Magis De tribus sanctis regibus Of these three vvise men Of these three holy kinges And among these auncient and Catholike fathers to alleage one new Zuinglius holdeth it as very probable that they were kinges Thus he speaketh of them writing vpon the 2 chapter of S. Matthew Magi saith he sunt sapientes et astrorum et omnium rerum peritissimi huiusmodi homines ferè administrationi rerum publicarum adhibuerunt gentiles Magi are vvisemen skilful in astronomy and al other matters The gentiles made such men commonly gouerners of their common vvelthes After al which for vs to cal them kings how can it in any sort be hurtful or preiudicial to any truth of Christian religioÌ„ Nay on the contrarie side whosoeuer carpeth at this certainely he maligneth the glorie of our Sauiour he secretly detracteth from his honor and malitiously pincheth and snarleth at the auncient and Apostolike church which in this sorte witnessed such prophecies to haue bene fulfilled But perhaps M. W. is offended at the number of three vvhere vpon S. Augustine so sweetely alludeth vnto the mystery of the Blessed Trinitie and that Christe was King God and yet should dye as a mortal man This is that great corruption which so greueth him But who would be greued here at except some detestable Arian Trinitarian Libertine or Anabaptist against whose religion only for ought I know that note maketh And touching the story that they were three S. Austin plainely affirmeth it Tres erant So saith S. Leo the Great and first of that name aboue a dozen times in his sermons vpon the feast of the Epiphanie And whereas the EuaÌ„gelist speaketh of them not in the dual but in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fewer they could not well be and more we neede not to beleeue except we see more reason theÌ„ yet appeareth And touching the last part vz Their names are said to haue bene such how could vve haue spoken more moderatly For who hath heard them called by any other names And I suppose they were not namelesse And if they had names why not Gaspar Melchior Baltazar rather then William Iohn and Thomas or any other that M. W. list to imagine whereas the common opinion of our forefathers maketh for the first no probabilitie or reason can be brought for the second And if M. VV. beleeue that the Ievvish Sinagoge erred not in continuing by
particular Synodes or general Councels yea many times commonly before the vniuersal and Catholike Church the holy scriptures and Spirite of God him self So that as the first of these two that is their mutability in faith withdraweth me froÌ„ al dealing with them as men altogether irreligious vnchristian and godles so the second that is the want of al sound arguments of disputation as much discourageth me from writing vnto them as men altogether vngrouÌ„ded vnlearned contentious such as loue to mainteine an endles talke of al things but haue no order or forme to coÌ„clude resolue of any thing These two partes I wil declare and make manifest by a fevv examples In England what point of religion is by statute more carefully prouided for by seueritie of punishment more vrged by preaching or writing more aduaunced by al meanes possible more beaten in to the heads of the subiectes then the Princes supremacie in causes ecclesiastical for denial whereof so many true and faithful subiectes in our memory haue suffered death Yet on the coÌ„trary syde the subiectes of Scotland were wel allowed to restraine or to speake playnly to keepe in captiuitie their owne Soueraine for intermedling in the Churches affaires as appeareth by their Iustification not long sithence published in their language where the author thereof and the ministers vse these wordes The discipline of the kirke was openly impugned vvhen as the king by the persvvasion of the enemies of the kirke vvas induced to make him self and his priuie councel iudges in the cognition of matters mere ecclesiastical and concerning the doctrine of the preachers and to take vpon him vvhatsoeuer iurisdiction the Pope vsurped there in of old yea and more ouer to discharge the general assembly al pastors vvithin this realme to proceede to the sentence of excommunication also to suspeÌ„d the same At the last some preachers haue bene stopped by commaundement c. This is the faith gospel in Scotland and in England how freely the Puritanes inueigh against that spiritual primacie let their bookes coÌ„monly printed testifie namely the great volume of M. Cartewright against D. Whitg wherein at large he discourseth that that part of the English faith carieth with it infinite absurdities is against the doctrine of the Apostles monstruous in diuinitie iniurious to Christ against the primitiue and Apostolike Church and the vvritten word of God yea vvhere he pronounceth boldly that whiles the common protestantes of England go about to gratifie princes with this spoile of Christ they leaue theÌ„ no place in the Church of Christ Touching the doctrine of baptisme then which nothing is more necessary as being the gate of al other sacrameÌ„ts and the first entrance of christianitie the Communion bookes commonly printed coÌ„mend and allow this faith That by that sacrament children be regenerate and graffed in to the body of Christes congregation and made partakers of the death of our Sauiour And the minister chargeth the people preseÌ„t not to doubte but earnestly to beleeue that Christ vvil sauorably receaue those present infants vvith the armes of his mercie that he vvil geue vnto them the blessing of eternal life and make them partakers of euerlasting ioye Yet coÌ„trarywise in the Tovver disputation the doctors there teach That al those vvhich are baptised are not the sonnes of God because they haue not al the spirite of adoption and children baptâ—sed if they be not gods elect baptisme can not make them his children and so many dying immediatly after baptisme are notwithstaÌ„ding assuredly damned The Communion booke turned into latin and printed at London by Thomas Vautrollerius the yere 1574 Cum priuilegio Regiae Maiestatis wherein they would seeme to notifie their faith to the rest of Christendome touching priuate baptisme ministred in houses by lay men or womeÌ„ in case of necessitie willeth al men to assure them selues that a child after that sort is lawfully and perfitly baptised And touching the parties ministring that sacrament it saith Ego vos certiores facio quod rectè praestitistis officium vestrum in bacre etc. I assure you you haue vvel performed your duety in this matter and kept a right order in the baptizing of this infant vvho being borne in original sinne and the vvrath of God novv by the lauer of regeneratioÌ„ in baptisme is ascribed into the nuÌ„ber of Gods children and made heyre of eternal life Yet M. VVhitaker in this booke teacheth the contrary and saith it is the heresie of the Pepusians and Marcionites to permit womeÌ„ such authoritie euen in case of necessitie which he calleth fained and imaginarie thereby signifying plainly that he beleeueth with the Anabaptistes that baptisme is not necessarie for the washing away of original sinne And the CommunioÌ„ booke also imprinted three yeres after vz the yere 1577 by Richard Iugge printer to the Quenes Maiestie Cum priuilegio Regiae Maiestatis drawing neere to the doctrine of the Anabaptistes and the practise of the church of Geneua where such priuate baptisme is vtterly disliked quite abolished altogether leaueth out that whole Tracte of priuate baptisme The same first booke published in latin touching the sacrameÌ„t of Confirmation containeth this good catholike doctrine that Confirmatio illis adhibetur qui iam baptizati sunt vt per impositionem manuum et orationem vires et defensionem accipiant contra omnes insultus peccati mundi et diaboli Confirmation is applied to them vvhich are novv baptized that by imposition of hands and praier they may receaue strength defense against the inuasions of sinne the vvorld and the deuil In the later Communion booke these wordes as likewise the whole Tracte appertaining to CoÌ„firmation is cleane omitted The reason whereof can be no other then that the Church of England in this point hath altered her faith and ioyneth more neerely then heretofore to the order of Geneua where as witnesseth M. Cart. though it were somtimes allowed yet afterwardes vpon better aduise M. Caluin cheefe Superintendent there thrust it cleane out of the church Touching the article of Christes descending into hel the Communion booke and Creede turned into ryme and sung commonly in their congregations beareth the word in hand that they beleeue as doth the Church catholike yet others by publike writing and disputation refelling that article geue vs iust occasion to suppose that they beleeue vvith Caluin in that point vvho acknovvlegeth no other descent of Christ into hel but his paine vpon the Crosse vvhere yet aliue he vvas damned in soule or as he speaketh sustayned the paines of a damned spirit vvithout any difference but that his torments were not eternal as theirs are In their Communion they sing and say publikely That Christ is the only begotten sonne of God begotten of his father before al vvorldes God of God light of light very God of very God of
which they receaued of Apostles VVe repose no such confidence in the fathers vvritings that vve take any certaine profe of our religion from them because vve place all our faith and religion not in humane but in diuine authoritie If therefore thou bring vs vvhat some one father hath thought or vvhat the fathers vniuersally al together haue deliuered the same except it be approued by testimonies of scriptures it auaileth nothing it gaineth nothing it conuinceth nothing For the fathers are such vvitnesses as they also haue neede of the scriptures to be their vvitnesses If deceaued by error they geue forth their testimonie disagreing from scriptures albeit they may be pardoned erring for vvant of vvisedome vve can not be pardoned if because they erred vve also vvil erre vvith them The fathers for the most part thought that Antichrist should be but one man but in that as in many other things they erred ether because they yelded to much to the common opinion concerning Antichrist ether because they vveighed not the scriptures so diligently as they ought c. In these his vvordes Christian reader thou maist see the very image principal part of Antichrist For preferring him self before the vniuersal primitiue Church of al the fathers then vvriting and expounding the scriptures teaching Antichrist to be one man According to the faith receaued of the Apostles he manifestly preferreth him self before the holy Ghost the ruler and dirâ—ctor of the Apostles and that Apostolical Church according to Christes most assured infallible promise vvhat is this els but to extolle him selfe aboue God Super omne quod dicitur Deus vvhich is one of the special markes of Antichrist And yet this Antichristian arrogancy in treading vnder his feete al fathers al churches al antiquitie is the very maine grouÌ„de of al the rest of his answeres As for example M.D. Sanders second demonstration is this The Church of Rome can not possibly be the Seate of Antichrist because it is that Seate vvhich hath most faithfully kept diligently enlarged the faith of Christ against al Antichristes This he proueth by S Ignatius S. Policarpus S. Ireneus Tertullian Origen SS Cyprian Athanasius Ambrose Hierom Optatus Austin Ciril Prosper Gregory c. by al good and learned vvriters that florished vvithin the first six hundred yeres That it coÌ„tinued the same faith and departed not from it in any point the last nyne hundred yeres he proueth by S. Isidorus by Theodorus by S. Beda Regino S. Lanfrancus Rupertus S. Bernard the general Councels of Laterane of Lions of Vienna of Constance of Florence the most sufficient authoritie that caÌ„ be alleaged in the vvorld Now vvhat is M.VV. ansvvere to this The fathers of the first six hundred yeres he graunteth to haue spoken truely for so much as al this vvhile that Church was very pure excellent and maintained inuiolably the faith deliuered by the Apostles S. Peter and S. Paule and briefly vvas of al other Churches most notable and florishing omnium ecclesiarum praestantissima florentissimaquè But touching the later nyne hundred yeres he maketh so great a difference as betvvene the hovvse of God and a den of theeues betvvene a liue man and a dead carcas Thus he speaketh Although the auncient Romane Church receaued Christ most of al and those that vvere in the societie of the Romane Church defended the Christian faith most valiantly yet these prayses appertaine nothing to the present Romane Church vvhich refuseth Christ him selfe furiously assaulteth the Christian faith I am vides Sandere tuae demeÌ„strationi securim esse inflictam quando a prima ecclesia Romana quae fuit optima et purissima tuam hanc distinguo c. Novv thou seest M. Sanders thy demonstration knocked on the head vvith a hatchet vvhereas from the first Romane church vvhich vvas best and purest I distinguish this thy Romane church vvhich a man may truly caâ— the synagoge of Satan Now this being in deede the very hatchet of his ansvvere as he calleth it and vvhereby he choppeth of the necke of D. Sanders demonstration and vvhich therefore it principally standeth him in hand to proue let the reader consider if he bring any probabilitie any argument storie father Councel authoritie any kind of reason other then his ovvne naked and peeuish asseueration Only he varieth as boyes in grammar scholes that his assertion by many pretie phrases as that Rome is degenerated into a bastard faith that our Popes are altogether vnlike to the auncient Popes that novv there is an other forme of faith in Rome an other religion that our Popes possesse the same place vvith those auncient but haue lost their faith many hundred yeres since that in the Romane church novv nothing remayneth of old Rome besides the name that of old soueraine vvas the authoritie of the Romane Sea amongst al people both for the goodlynes of the citie and puritie of religion and constancie of the men but novv none of these thinges remayneth c. Thus in euery page welnye he affirmeth sayth telleth vs againe againe that thus it is departed and thus it is degenerated and thus it hath altered the faith and is become the synagoge of Antichrist Against vvhich ridiculous and childish babling vvhen his aduersary obiecteth those Confessors Martirs Historiographers Sayntes that liued since S. Gregories time together vvith the general Councels the very flovver of Christianitie he vvith one railing blast turneth them al a side sayng he admitteth them not because they al more or lesse receaued the marke of the beast Aske him a reason why he so rayleth consider what authoritie he opposeth against these reason thou findest none authoritie thou findest none Only as kings and princes ratifie their edictes and Proclamations with their owne only name Teste meipso so this man confirmeth his answeres with the sole authoritie of Guilielmus VVhitakerus which being put in the fronte of euery answere is in deede the very pith and effect of al the answeres folowing And therefore whereas he saith If vve shal receaue for vvitnesses al those men 〈◊〉 to Antichrist vve shal neuer haue end of contending I say if it may be lawful for euery heretike thus to deare with such wodden or leaâ—en hatchers to cut of the synewes of such strong and forcible demonstrations thus so answeare reason with rayling and graue authoritie with Luciferlike arrogancy if the Trinâ—tariaÌ„s Lutherans Anabaptistes or ArriaÌ„s may haue like libertie to auoyde the whole army of Christes Catholike Church Arrianisme wil neuer be rooted out Lutheranisme wil neuer haue end the Anabaptistes and Trinitarians can not possibly be maystred the worst of these being able to say for him selfe at the least as much as doth the Zuinglian in defence of his Zuinglianisme And this is the verie forme fashion maner and substance of his
hebrue nor yet the hebrue bible true by which she might once againe mende and correct the latin And here let the reader waigh whether we thinking of the Church as we doe thinking of Christes promise and the assistance of the holy Ghost as christian faith teacheth vs whereby we are most assuredly perswaded that she neuer erreth nor euer can erre damnably whether we I say haue not great reason to support our opinion which here we defend Caluin in his Institutions recounting certaine causes why the auncient writers speake so reuerently and yeld so much to the Romane church amongst other putteth this for one That vvhereas the churches of the East part and of Greece as also of Africa vvereful of tumultes and dissensions amonge them selues the Romane church vvas more quits then other and lesse troublesome For as the vvesterne people are lesse sharp quick of vvit then they of Asia and Africa so much lesse desyrous are they of nouelties This therefore added very much authoritie to the Romane church that in those doubtful times she vvas not so vnquiet as vvere the other and the doctrine once deliuered to her she held and retayned more fast then did all the rest This grace of constancy in the faith and truth once receaued when as the aduersaries yeld to the Romane church and reproue the Oriental and greeke church for lightnes inconstancie mutabilitie in the same kind we who beleeue the same grace of god to haue stil remained haue iust occasion to thinke that she was as tenax as constant in preseruing the truth of the bibles as of other parts of religiō wherein by Caluines verdite she excelled al churches vnder the sunne And if the greeke churches then in that prime flower were so mutable and incōstant and so far inferior to the latin in this respect especiallie of holding fast matters of religion once deliuered vnto them with what iudgement or conscience can we magnifie the later ages of those Greekes who much more haue deflected from the Catholike Apostolike faith haue more decayed in learning vertue and al good qualities haue degenerated almost in to a barbarisme and are now fallen in to such miserie ignorance and slauery as euerie man seeth much lesse can we mention in this comparison the Iewes Synagog who hauing the maledictiō of god vpō them as many times our Sauiour foretold in the gospel are not only quite destitute of the graces of god but also for the most part seeme altogether void of the giftes of nature of vvit iudgement policie and ordinarie humane discourse But al this vvil M.W. say is but coniecture and as probablie he disputeth against it for the contrarie part that in the hebrue and greeke there is no corruption For if it be so that the Ievves and heretikes haue laboured so much herein vvho can doubt but they haue attempted this especially in these places and sentences of scriptures vvhich the Church of Christ most vsed for confirmation of her faith and religion There are most euident testimonies of scriptures by vvhich the Ievves and all heretikes are refuted tel vs vvhat in them haue those men peruerted but that they remaine vnto vs safe and sound Neuer vvould other Ievv or heretike corrupt the scriptures except he thought that might be to him some vvaie commodious for the mainteining of his monstruous opinions VVherefore seing those places are safe by vvhich the Ievves are refelled and the heretikes of al times are killed this must needes seeme a fained tale vncredible and false vvhich you bring that the fountaines are corrupted To satisfie M.W. longing who would so faine know wherein the Iewes or heretikes haue falsified the bibles I wil seuerally geue him examples some sithence S. Hieroms tyme and some before and acknovvledged by S. Hierom him self from whom M. W. taketh most in commendation of the hebrue fountaines And that those fountaines are somewhat infected and degenerated from that puritie which they had in S. Hieroms time and before I proue by euident reason manifest experimentes plaine confessions of our more learned aduersaries First touching the hebrue S. Hierom read and translated according to the ordinarie reading and pointing of his time Esaie 9. Puer datus est nobis et filius natus est nobis et vocabitur nomen eius admirabilis consiliarius Deus fortis pater futuri saeculi princeps pacis A child is geuen to vs and a Sonne is borne to vs and he shalbe called Admirable a Counseller God Strong Father of the vvorld to come Prince of peace And in his commentarie expressing euerie word he maketh no doubt of any other reading Forsake the latin and go to your Iewes and their hebrue fountaines now and what find you pro thesaur◠carbones Thus. Puer datus est nobis et filius natus est nobis et vocabit nomen eius qui est admirabilis consiliarius deus fortis et pater aeternitatis vel futuri seculi principem pacis VVhereby is taken from Christ as principal a testimonie of his diuinitie as any we find in the old testament And whence cōmeth this alteratiō but from the iniquitie of the Iewes who haue altered the passiue vocabitur into the actiue vocabit geuē other pointes then were vsed or read in S. Hieromes time And this Luther confesseth manifestly Totus hic textus miserè sceleratè saith he a Iudaeis est crucifixus c. This vvhole text is miserably and vilanouslly crucified depraued and corrupted by the Ievves For as the child him self vvas crucified of them so by the same men both this place and his scripture or scripture appertayning to him is daily crucified The prophete attributeth six names to the child and sonne the Ievves reade the first fiue in the nominatiue case the sixt in the accusatiue and they al expound it of Ezechias vnder whom God gaue that great victorie against Sēnacherib And in the same place The text seemeth to haue bene corrupted by those that put to the points The letters vvhether ye reade them vvith pointes or vvithout pointes are alone and the grammer doth beare it vvel but the Ievves most pestilent men oft tymes corrupte sentences of the prophetes by their pointes distinctions But let it suffice vs that the Chaldee interpreter and the 70. thinke as vve do Thus Luther condemning of vile corruption on your pure originals geuing withal this general rule that the Iewes most pestilent men haue no conscience in that foule abusing and altering and crucifying the scriptures no more then they had in crucifying Christ and that therefore he preferreth the Septuaginta and Chaldee interpreter before al the hebrew copies VVhich reason touching Luther and the Protestantes is nothing at al. For the Chaldee interpreter is no more the hebrevv original then is Luthers translation And the translatiō of the 70. which is now extant besides that it is ful of diuersitie
418. They leaue corrupte the greeke 420. vsq ad 427. They interprete at pleasure greeke latin and euerie tong els 429.430 their straunge interpretations of scripture pa. 324.382.429.430.424 of fathers 217. Their maner of arguing 225. of one figuratiue speach they conclude as many as they list ibi et 226. The foly thereof 226.251.252 The agrement betwene the Protestants of our time and old heretikes pa. 430.431 they are most desyrous of noueltie 455.456.457 they mocke at the Prophetes and sundry writers of scripture 458. their preaching a verie mockery of scripture 458.459 they proceede to infidelitie pa. 2.3 559.560 et pref pa. 21.22 they make thēselues supreme iudges of scripture al other authoritie pa. 54 pref p. 19 20. c. they are obstinate in what soeuer absurditie they once take 237. they honour the Iewes more thē S. Paul 325 326. or the Church of Christ 353. like to the Iewes in malice against the Sea of Rome 329.330.331 they vse more reuerence to the images of beastes thē of Christ 514.515 Be they neuer so cōtrarie they are all assured of the truth pref 32. The Protestants allow all Sectes to rebelle for their seueral heresies pref pag. 16.17 R The Rabbines of the Ievves not to be folowed in the sense of the hebrue wordes pa. 434. the Protestants translating after them translate wickedly 434.435 They corrupt the text of scripture by mispoynting it 314.315 Power to Remitte sinnes geuen to the English ministers by act of Parlament pa. 79.80 M. Iewels chalenge touching the real presence artic 5. answered pa. 182. vsque ad 196 the Zuinglians most vsual and popular argument against it 178. answered at large 179. c. the first heretikes of the English church approued it 182. Many things in scripture as vncredible as that 183.184.186 the Zuinglians argument against the sacrament is the roote of Paganisme 184.185.193.199 It ioynerh them to the Anabaptistes Ebionites Nestorians 185.187 It is reiected by the auncient Fathers 188.198.199 Condemned by the Lutherans 189.190 answered at large by Luther 191.192 he supposeth it to proceede rather from Turkes then Christians 194.195 In the sacramēt al humane philosophical reason must yelde to faith p. 188.189.190.192.198.199.201.202 Scriptures and fathers for the real presence S. Luke 235.236 Ieremie 342.343 S. Chrisostom S. Leo. 238. S. Ciril 200. Heretikes for the real presence Melanchthon 190. Westphalus 190.191 Luther 221. Caluin 223. The ground of the Sacramentarie diuinitie p. 191. The Sacramentaries infidels 193. Infidels their forefathers in mocking Christians for their beleefe in the sacrament 222. how they deale with the fathers 193.194 no one father euer was of their religiō 167. See more in Supper The sacrament a figure ioyned with the veritie pa. 223.224 The Romane Church constant in holding fast the doctrine once deliuered pa. 300.301 pure for six hundred yeres after Christ in pref pa. 47. It can not be proued that she euer changed her faith ibid. 47.48.49.55.56 S Christ sacrificed at his last supper pa. 62. the sacrifice of the Church deduced thence 62.63 sacrifice offered by S. Austin for the dead 66. sacrifice for the dead and in the honour of Saints was vsual in the primitiue church 70.71 Christ a priest in respect of the churches sacrifice 530.531.532 In the church we see Christ sacrificed 217 218.219.220 True sacrifice in the church 214.215.229.230 Melchisedechs sacrifice See Melchisedech M. Ievvels chalenge touching the sacrifice artic 17. ansvvered by the chiefe protestants pa. 70.71.72 Saintes heare our praiers pa. 500.501 Sundry bookes partes of scripture denied by the protestants pa. 26. vsque ad 32. et 401.402 they refusing the authoritie of the church beleeue not the scripture 33.34.35.36 they open the vvay for euery man to deny vvhat he listeth 402.403 A part of S. Iohns gospel doubted of 364. S. Peters second epistle 441.415 the epistle to the Hebrues denied ibidem See S. Iames. S. Luke scripture made ridiculous vvhē it commeth to profane handeling 498. somevvhat is the vvord of God besides scripture 36.37 Scripture corrupted by heretikes in fauour of their heresies 176.177 in Genes against the sacrifice pag. 59.60 in S. Peter against freevvil and good vvorkes 416 417. Christs vvordes in S. Luke notably corrupted for the same purpose 420.421.422 Esai translated detestably agaistn Christs incarnation 439. S. Peter corrupted to make God the author of sinne 451.452.453.455 S. Paul against Christs diuinitie 315. Act. 3. against the real presence 174.179.180 against the immortalitie of the soule 273.274 scripture falsly interpreted by heretikes is the vvord of the Deuil 180.50 The protestāts by their exāple make the text of scripture very vncertaine pa. 241.242.243 one yere canonical the next yere not 366. It is not to be altered vpon one doctors reading 244.245 the partialitie of heretikes choosing precisely one or other reading because it best serueth their heresie 246.247.248.249 they apply scripture to proue any thing be it neuer so vnreasonable 255. to proue Atheisme 408.409 Bookes of scripture faithfully kept by the church though the hebrue text be false 346.347 heretikes may not prescribe the church in what tonge to keepe them 347.348 Stancarus iudgement of the principal Protestant writers pa. 96.97 The Septuaginta interpreters condemned by Luther pa. 305. The Zuinglians true opinion of their Supper p. 209. it differeth nothing from common breakfasts 209.210.211.213 it is no more the body of Christ then a paynted scutchion is king of France 210. only bread 210.214.222 the Supper of the Sacramentaries hath no vse of Christs wordes 257. their arguments against the words of Christ in S. Luke foretold answered by Luther 258.259 T Tradition of the Church necessary pa. 36. S. Hierom author of the common Translation of the nevv Testament vsed in the Church p. 294.295 by appointemēt of Pope Damasus 294. it is approued by the Councel of Trent 281.389 It agreeth with the auncient greeke 372.373 commended for synceritie by the Protestant writers 374.375 defended by them preferred before al nevv 383.387.388.389 preferred before the greeke 393. not to be corrected by the reading of some doctor 394.395 M.W. argument against the same 391.392 the answere 392.393 c. English translations of the nevv Testament al approued by M.W. pa. 262. his wickednes therein 263.264 Such translations leade men to Atheisme 271. are condemned by the learned Protestants 271.272.273.274.275.436 for Hel they trāslate Graue most wickedly 272. thereby mouing men to thinke that the soule is mortal 273.274 A briefe sūme of damnable faultes cōmitted by those translators 278.279 English Translations made in schisme al naught 385. English Translations leaue the hebrue 312. differ notably one from an other 321. Protestante Translations of the new Testament all partial in fauour of their peculiar heresies pag. 365. Luthers condemned by Zuinglius 376.377.378 Al Zuinglian translations condemned by Luther 378.379 that of Basile condemned by Beza 379. item Castalios 380. Caluins corrupteth the text 381. Bezaes most variable and
one substance vvith the father Yet M.W. defending the Autotheisme of Caluin and affirming Christ to be begotten not of his fathers substance but of his person and to be God of him selfe not God of God besides the abominable heresie vvhich in so sayng he maintaineth he also manifestly gainsaith the publike confession vvhich in their Communion booke they seeme to holde In Germany it is lawful for the Lutheranes to take armes and wage battayle and bid defiance and renounce al obedieÌ„ce to the Emperour likewise for the Gewes in Flanders the Hugonots in France against their seueral princes and the principal diuines yea Luther him self that Elias Apostle and Euangelist after long deliberation wel liked that the Protestants should in warlike maner bande them selues against the Emperour and those that died in such warres were of the chiefe preachers accounted for Saintes and martirs And it was resolued by al the states Ecclesiastical and Temporal of the Lutheran religioÌ„ against Charles the Emperour that Quia religioni molitur exitium atque libertati causam praebet cur ipsum oppugnemus bona conscientia CuÌ„ enim in eum casum res deuenit licet resistere sicut sacris prophanis historiis demonstrari potest Becaue the Emperour intendeth the ouerthrovv of religion and libertie he geueth vs cause to vvarre against him vvith safe conscience For vvhen the matter coÌ„meth to that issue it is lavvful to resist as it may be proued both by sacred and prophane stories And Beza in his epistle to the Quenes maiestie holdeth those FreÌ„ch Protestants who died in warre against their king for Saints Martirs vvho by their bloud consecrated happely to God the first foundation of Christian religion vvhich vvas then to be restored in Fraunce And vvhat preacher vvas there in England of any name vvho in publike sermons commended not their cause as iust agreable to al lavves humane and diuine and therefore in al respectes allovvable Likevvise M. Fox doth extolle and magnifie the most barbarous and Turkish factes committed by the BohemiaÌ„ heretikes rebelling against their Prince for the gospel and religion of Iohn Husse For whereas the Emperour Sigismund being then in Germanie had said That he vvould shortly come into Bohemia and rule the kingdome after the same order as his father Charles had done before him the Hussites or Protestantes I vse M. Foxes ovvne vvordes vnderstanding thereby that their sect and religion should be vtterly banished vvhich vvas not begonne during the raigne of the said Charles they rebelled out of hand which rebellioÌ„ in his whole storie he much coÌ„mendeth So that the Lutheranes of Germany mâ—y lawfully take armes against their Emperour for defense of Lutheranisme and the Caluinistes of FraÌ„ce may warre against their King to bring into that realme the religion of Caluine and the Hussites of Bohemâ—a may rebelle against their soueraine Prince for the religion of Iohn Husse and Hierom of Prage far more differing from the Protestante then from the Catholike and by like right and reason euery other sect may do the like for furthering increasing their seueral faithes and religions And yet in England inâ—ocent men who neuer in fact attempted ought and neuer in word approued any such disloyaltie against the Princes estate being draweÌ„ by craftie circumuention to say that in certaine cases as if the Prince should fal to professioÌ„ of Arrianisme Turcisme or Atheisme the subâ—ecte might vvithdravv his obedience vvere therevpon defamed for heynous traytours and the same imagined supposal published at the time of their death as a matter deseruing most extreme punishment In Quene Maries time the English Protestants retired to Geneua set out sundry bookes wherein by manifold textes of scripture both of the old testament the new they excluded womeÌ„ froÌ„ al regiment Princely iurisdiction euen in matters temporal which they accounted called monstruous vnnatural against the law of God and man and therefore in no wise to be suffered Yet al this notwithstanding the next yere folowing the same men found it agreable to al scripture and al lawes that a woman might haue supreme authoritie not only in matters temporal and ciuil but also in spiritual and ecclesiastical and by terrible punishmeÌ„t euen of extreme and exquisite death were content to bynde the subiectes generally to this point of beleefe yet with this distinction that the Nobilitie and Barons of the realme should be exempted from the same as though they might haue a faith dâ—uers from others of the same realme or one and the selfe same faith might be necessarie and not necessarie true and false enlarged and restrained according to the diuers degrees of nobilitie and coÌ„munaltie Briefly concerning the whole forme of their ecclesiastical Seruice in the first Communion booke it is thus appointed that The minister at the time of the Communion and at al other times in his ministratioÌ„ shal vse such ornamentes in the church as vvere in vse by authoritie of Parlament in the second yere of the reigne of King Edvvard the sixt I appeale now to the knowledge of euery man how wel that acte of Parlament is obserued through out the realme in how many Cathedral or parish churches those ornamentes are reserued whether euery priuate minister by his owne authoritie in the time of his ministration disdaine not such ornamentes vsing only such apparel as is most vulgar prophane I omit other particular differences of feastes of holy daies of crossing in baptisme of communicating the sicke c. in which their continual alteration is wel knowen by their dayly practise and their verie Communion bookes printed in diuers yeres Only I wish the reader of his owne wisedom and consideration to marke the general chaunges which from time to time our realme hath fallen into since this schisme first began there In the later yeres of king Henry the eight we were touchâ—ng many pointes Catholikes as the Parlament holdâ—n the yere 1540 doth testifie wherein by authoritie of Parlament these articles were accorded and agreed vpon That there is the real presence of Christes natural body and bloud in the most blessed sacrament vnder the formes of bread and vâ—yne That the Communion in both kindes is not necessarie ad salutem by the lavv of God to al persons That priestes after the order of priesthod by the lavv of God may not marry That vovves of chastitie or vvydovvhead made to God aduisedly ought to be obserued by the lavv of God That priuate Masses are to be continued and admitted in the kinges English church congregation as vvhereby good christian people do receaue both many and goodly consolations and benefites and it is agreable also to Gods lavv That auricular Confession is expedient and necessary to be retained and continued vsed and frequented in the church of God In the same Parlament and
by the same authoritie Euery man sayng publishing preaching teaching affirming declaring disputing arguing or holding opinion against the first of these articles is adiudged a manifest heretike c. misbeleuers in the other are with great rigor corrected and reformed This was the state of religion left by king Henry after whose death in the time of his sonne vpon very â—ight occasion was quite disanulled al this that the father had by parlament Actes and statutes so carefully established For streight vpon his fathers funerals king Edward saith M. Fox being but a child of nine or ten yere by the instinct of his vncle the Lord protector and Cranmer by consent of parlament did first abolish these six articles and then set forth a second booke of Reformation and after that a third as the religion had dayly more encrease more perfite then the first vnder the title and authoritie of his name After which sort the Zuinglian religion being placed with much dissension and alteration held out for the time of that Prince and was of the next with like authoritie of ParlameÌ„t reiected abolished But being restored againe in the beginning of the Q. Maiesties reigne from that tyme hetherto how the body of the realme hath more and more degenerated from that Zuinglianisme to Puritanisme which as D. Whitg wel proueth is the very next degree to Anabaptisme what infinite numbers in euery shyre as their owne writers record are ioyned to tâ—e Familie of loue which is a mere abnegation of Christianitie what swarmes of Atheistes haue sprung vp with which as D. Whig telleth vs their English congregation is râ—plenished this I leaue to the knowledge remembrance experience and eye sight of the discrete reader If I should note the varietie and difference betwene our Protestantes and the Protestantes of other nations as of Germany Polonia Zuitzerland and France I should neuer make an end because most true it is there is no one article of faith ether touching the blessed Trinitie Christes incarnation and passion resurrection ascensioÌ„ touching the person of the holy Ghost or touching his office there is no one sacrament as the Eucharist Baptisme Forgeuenes of sinnes in penance confession of sinnes to a priest Holy orders there is no one rite or ceremonie ether touching gouernement or diâ—cipline of the church wherein they disagree not These few examples which I haue brought conteining matters of such weight That princes are heads of the church and are not that baptisme remitteth sinnes and remitteth not that priuate baptisme is lawful and vnlawful Confirmation allowed and disallowed Christs descending into hel graunted and denied that he is God of his father and yet is God of him self that al kinds of Religions may for their conscience sake take armes against their prince yet Catholikes may not in any case or for any cause make supposal of such a matter that women are barred by the law of God from exercising authority ouer men euen in matters ciuil and agâ—ine that women by the law of God haue supremacy ouer the cleargy bishops and archbishops eueÌ„ in matters most diuine spiritual that copes and such like ornamentes are to be vsed in church seruice and are to be abolished and burned as monumentes of Idolatrie that by like authoritie of parlaments diuers and contrary faithes are confirmed and ratified These few examples I say al appearing manifestly in the practise and behauiour of one litle Iland and in the compasse of a few yeres al notoriously to be seene in perusing a few english bookes and writers declare sufficiently how true that is which D. Whiteg affâ—rmeth of the Puritans and we find as true in all sortes of Protestants that commonly such as once diuide them selues from the Church fal from errour to errour vvithout stâ—y they declare sufficiently how true that is which I affirme â—â—at these meÌ„ haue no certaintie or stabiliâ—ie of faith therfore hard it is foâ— vs to know what to refâ—â— or dispute aâ—aâ—nst whereas we find such continuâ—l chaunge and varietie Yet al this notwithstanding albeit they haue one faith for Germany an other for Engâ—and and in England one for the South an other for the North one for the fathers reigne an other for the sonnes one for the brother an other for the sister and vnder the â—ame Prince one for the beginning of her reigne an other for the time ensuing one for the nobilitie an other for the commonaltie one for the publike church another for their priuate houses one in their CoÌ„munion booke an other in their seueral writinges although they haue Annuas and menstruas sides as S. Hilary and S. Basil said of the Arrians euery yere and somtimes euery moneth a new faith yet gladly could we deuoure the paine to finde out and learne such their yerely monethly faithes that by refelling them we might saue those christian sowles which through the same monethly dayly and hourely perish euerlastingly had we not a far greater dâ—fficultie in learning out what maner of argumentes are of force and allowable amongst them for refuâ—ing of the same Among Catholikes in al scholes and Vniuersities in al bookes writings argumentes drawen from the scriptures of God from the Traditions of the Apostles from the Authoritie of the Catholike Church of general Councels of the auncient Doctors fathers of the supreme Pastors of the Church geuing sentence definitiue in any controuersie these al and singular are of such weight and estimation that ech one coÌ„uinceth the aduersarie part and no Catholike dare euer resist or oppose him self if he heare the voice and sentence of any one of al these and besides these other argumentes in diuinitie we can not possâ—bly deuise any Vse any of al these in disputation with the Protestant he careth not for them nether wil be bound to them farther then it liketh his owne lust and fansie Approue the Inuocation helpe of Angels by the authoritie of Tobias the free wil of man by the booke of Ecclesiasticus they answere Litle care vve for the example of Raphael the Angel mentioned in Tobie nether acknovvledge vve those seueÌ„ Angels vvhereof he speaketh As litle accompt make I of the place of Ecclesiasticus nether vvil I beleeue the freedom of mans vvil though he affirme it a hundred times And as for the Traditions of the Apostles besides the written word it is their very profession to contemne them and who is there of them al that euer wrote any booke of câ—mmon places who hath not a large treatise particularly against them Alleage against theÌ„ general Councels they answere If this be a sufficient profe to say such a CouÌ„cel decreed so such a doctor said so there is almost nothing so true but I can impugne nothing so false but I can make true and vvel assured I am that by theâ—r meanes the principal groundes of our faith may be
answere to the next demonstration where to S. Austin and S. Hierome reaching Peters chayre and succession of Priests in that Sea to be the very rocke vvhich the proud gates of helâ— ouercome nor which thing they affirme vpon manifest warrant of Christes wordes he answereth vpon warrant of his owne vvord that that succession of priestes is not the rocke the gates of hel haue prevayled against that church so as the faith vvhich somtimes florished there novv appeareth no vvhere in it long since is departed into other places Whereas D. S. replâ—eth this to be false and and that church euer to haue reteyned the same true faith and neuer to haue brought in any heresie or made any chaunge of doctrine vvhich he proueth by al historiographers that euer liued in the church Eusebius Prosper Beda Regino Marianus Scotus Schafnaburgensis Zonaras Nicephorus Cedâ—enus Sigebertus Gotfridus Viterbiensis Trithemius and many others against them al this only censure he opposeth Historias vestras Sandere non moramur vve regard not M. Sanders your stories and yet him selfe for his ovvne side bâ—ingeth not so much as one story So that against scriptures reason councels fathers old and nevv historiographers al kynd of vvriters him selfe euer cometh in as an omnipotent and vniuersal Apostlâ— Doctor Father c. as though in his only vvord consisted more pith then vvas in al mens that euer liued since Christes time And now somwhat farther to descrie the incredible vanitie folie pride and selfe loue of the maÌ„ let the reader note the grosse and barbarous impossibilitie of that paradox vvhich by this his supreme authoritie he vvould defend He graunteth the Church of Rome to haue bene pure godly christian for six hundred yeres after Christ as before hath bene declared VVhen then grew it to be so impure wicked and Antichristian ten yeres after For thus he writeth Six hundred and ten yeres after Christ or there about Bonifacius the third gouerned the Romane church VVhat vvas he to ansvvere truly very Antichrist In which wordes ioyned together thus much he saith in effect That whereas within the space of ten or twelue yeres before the Romane church was religious and euangelical in such sense as they vnderstand it that is abhorred the Popes vniuersal iurisdiction as Antichristian and limited his power within the precinctes of his owne Patriarkship reuerenced euery prince as supreme head of the church within his owne dominion detested the sacrifice of the masse as iniurious to the death of Christ acknowledged no iustification but by only faith allowed mariage of priestes and religious persons as agreable to the libertie of the gospel held for sacramentes none other but Baptisme the Eucharist and Baptisme an only signe not remitting synnes and the Eucharist a sole figure from which the truth of Christes body was as far distant as heauen is from earth and so forth according to the rest of the articles of their reformed faith within the decourse of so few yeres al these thinges were turned vpside downe the contrary faith planted in steede thereof That is the Romane church of late so sound and perfite sodaynly became most corrupt and impure she approued the vniuersal authoritie of the Romane Bishop and appointed no boundes or limites to his iurisdiction which was mere Antichristian she tooke from Princes their Supremacie she brought in the sacrifice of the masse and highly aduaunced it against the death and sacrifice of Christ she acknowledged iustification to proceede not of only faith but of workes also she established the single life of priestes and votaries and condemned their mariages as sacrilegious and execrable for two sacramentes she admitted seuen to baptisme she attributed remission of sinnes and in the Eucharist she beleeued the real and substantial veritie of Christes presence so forth according to the articles of Catholike religion or papistrie as these men terme it Now whereas thus much is comprised in their paradox of making the succession of the Romane bishops Antichrist whereas such weight lieth in the matter which of it selfe to common intendement is so absurd vnreasonable and in deede vnpossible whereas we also bring forth Fathers Councels and Doctors auouching the contrary gather thou Christian reader whether vve haue not iust cause vtterly to discredite them in this so blunt sensles assertioÌ„ vntil we see their Chronicles their monumeÌ„ts their aÌ„tiquities some maner warraÌ„t besides their owne in a matter of such importance Whereas they allow vs no such and yet chalenge to be credited vpon their owne vvord assure they selfe reader their dealing in this behalfe is not only foolish vnlearned and ignorant but also inhumane furious and diabolical Notwithstanding whereas M.W. besides those former profes which to any indifferent man may seeme more then sufficient requireth of vs farther declaratioÌ„ that in these later ages the Romane church hath not departed from that faith which in her first time she professed to content him if any thing mâ—y content him and make more euident the inuincible equitie of the Catholike cause I wil proue the same by such â—istoriographers as him selfe I trust wil allow for vpright and nothing fauorable to our cause Those witnesses I meane to be first of al him selfe and then Iohn Calum Peter Martyr Martin Luther Flacius Illyricus with such other pillers founders of his owne congregation Out of him self this I gather That to haue bene the true and Christian faith which the Romane church maâ—ntained the first fiue hundred yeres at what time that church vvas must pure excellent preserued inuiolablâ— the faâ—th deliuered by S. Peter and S. Paule This proposition is commonly found almost in euery page of M.W. answere to the second DemoÌ„stration Out of the other Caluin Luther c. this I gather that the Romane church in her first primitiue puritie maintained and beleeued the Popes Supremacie the sacrifice at the masse the same to be auailable for the dead priesthode the real presence c. no lesse then we do now This thou shalt find witnessed by their seueral confessions and approued at large hereafter in places conuenient The conclusion hereof rising is this first that these are no pointes of false or AntichristiaÌ„ doctrine but such as Peter Paule taught the primitiue Romane church Next that the later Romane church hath not departed from the former but hath kept inuiolably the self same faith without chaunge or alteration And so the false supposal whereupon this booke standeth being by such euideÌ„ce refuted the rest of the building must needes come to ground Now I say farther that this point which M.W. taketh for a most certaine and cleare veritie that is the fal of the vniuersal church for after the fal of the Romane church they can shew none that stoode and it is their general both preaching and writing that she corrupted the whole world with her errors and her
apostasie from Christ these later hundred yeres vpon which as I haue said dependeth the verie substance of this his booke is an absurditie in Christian religion so foule monstruous and abominable that it can not be defended of any man except he first of al deny the very incarnation of Christ his preaching his death and passion his eternal kingdome priesthod the sending of the holy Ghost the entier summe of all whatsoeuer hath bene written by the Apostles or foretold by the prophetes For to what end was Christes incarnation but to ioyne him selfe vnto a Church from which he would neuer be separated To what end was his preaching but to erect and instruct such a Church To what end his death and passion but to redeeme sanctifie such a Church leaue vnto it an euerlasting remedie to blot out her sinnes and offences How is he an eternal king who hath not an eternal people obeyng him and obseruing his lawes how an eternal priest whose priesthod and sacrifice for so many hundred yeres was applied to none auailed for none and to what puâ—pose was the holy Ghost sent but to remayne vvith the church for euer and leade her into al truth And vvhat is the summe of the gospels but a declaration that Christ by him self by the holy Ghost by his Apostles founded such a church in vvhich his wil should euermore be openly preached his sacramentes rightly euermore ministred true faith and religion alvvaies preserued a certain vvay for conuerting infidels to the faith for coÌ„futing errors and heresies be continued and al true ChristiaÌ„s maintained by lawful pastâ—rs in vnitie of his true faith against al blastes of vaine doctrine euen vntil his coming to the general iudgement Finally that such a citie and common welth it should be so coÌ„stant so stroÌ„g so vnmoueable that it should vpholde the glorie and name of Christ â— gainst Princes against Potentates against Kings and Emperours against al the force of the world the deuil though they al with might and mayne applyed their whole power to the suppressing and rooting out of it And the self same is the effect of al the auncient Prophetes that the preachers of Christes catholike church should neuer cease day nor night to preach the truth that howsoeuer darknes couered al other nations yet the light there of should neuer be extinguished that the spirite of God and truth of doctrine should neuer depart from it but remayne in it froÌ„ one generation to an other euen for euer that it should neuer be brought in to a narow roume as was the synagoge of the Iewes but should be diffunded thorough al prouiÌ„ces of the earth that the course of heauen of the sunne of day and night should rather faile then priests and preachers of the new testament that albeit other monarchies had an end were altered as the Assyrians the Persians the Macedonians the Romanes yet this should neuer suffer any such a teration but should stand vnchangeâ—ble for euer Wherefore to affirme that this Church hath failed is to affirme that Christ his Apostles Prophetes are al liers that what soeuer is written in the old and new testameÌ„t is all vaine and fabulous For touchâ—ng the straunge deuise of an inuisible church which some of them haue of late imagined it is nothing els but a mere poetical fansie a fansie vvhich consisteth only vpoÌ„ their ovvne vvord and credite for profe vvhereof they neuer yet brought any scripture couÌ„cel father doctor chronicler or writer nor euer shal be able a fansie by which any sect neuer so horrible may defend them selues to be a Church as wel as they a fansie framed and patched together of mere contrarieties and contradictions a fantastical opinioÌ„ which being long since abandoned of the learned protestants in other countries as most vvicked and pestileÌ„t is novv I knovv not vpon vvhat miserie and necessitie receaued of our English Diuines VVhensoeuer vve thinke of the church saith Melanchthon let vs beholde the company of such men as are gathered together vvhich is the visible church nether let vs dreame that the elect of God are to be found in any other place then in this visible societie For nether vvil God be called vpon or acknovvledged othervvise then he hath reuealed him self nether hath he reuealed him self els vvhere saue only in the visible church in vvhich only the voice of the gospel soundeth Nether let vs imagine of any other inuisible church but let vs knovv that the voice of the gospel must sound openly amongst men according as it is vvritten Psal 18 Their sound is gone forth in to al the earth Let vs knovv that the ministery of the gospel must be publike and haue publike assemblies as it is sayd Ephes 4. Let vs ioyne our selues to this company let vs be citizens and members of this visible congregation as vve are commaunded in the 25. and 83. Psalme VVhich places and other the like speake not of Platoes Idea but of a visible church c. And in sundry other places refelling this mad fansie he euer concludeth Necesse est fateri esse visibilem Ecclesiam de qua filius Dei c. It is of necessitie that vve confesse a visible church whereof the sonne of God saith Matth. 18 Dic ecclesiae Tel the church vvhereof Paule saith 1. Cor. 4 VVe are made a spectacle to the vvhole vvorld to angels and to men VVhat a spectacle I beseech you is that vvhich is not seene and whereunto tendeth this monstruous speach vvhich denieth the visible church Delet omnia testimonia antiquitatis abolet iudicia facit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitam illam Cyclopum politiaÌ„ in qua◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt est apud Euripidem It abolisheth al testimonies of antiquitie it taketh avvay al iudgementes it causeth an endles confusion and induceth a common vvelth of vnruly ruffians or Atheists vvherein no one careth for an other And Caluin interpreteth the article of our creede Credo Ecclesiam CatholicaÌ„ of the Catholike visible Church saith furthermore that the knowledge therof is so necessary that there is no hope of life by grace in this world except we be conceaued brought forth nourished aâ—d ruled by her so long as we liue Adde quod extra eius gremium nullae est spâ—randa peccatoruÌ„ remissio neque vlla salus teste Iesai c. 37. vers 32. Ioel. ca. 2. v. 32. Ezechiel ca. 13. v. 9. psal 106. v. 4. Adde here vnto that out of the lap of this visible church no pardon of synnes is to be hoped for nor any saluation as vvitnesse Isaie Ioel Ezechiel and the Prophete Dauid And OecolaÌ„padius writing vpoÌ„ the Prophete Isaie and those wordes ca. 2. Fluent ad eum omnes gentes Create is the dignitie saith he of the Christian church aboue the synagoge of the Ievves in that it shal
that these thinges shal be performed hereafter or haue bene already or God is to be accused of lying If a man ansvvere me that they haue bene performed I vvil demaund of him vvhen If he say in the time of the Apostles I vvil demaund hovv it chaunceth that nether theÌ„ the knovvledge of God and true religion vvas altogether perfite and aftervvardes in so short a space vanished avvay vvhich vvas promised to be eternal and more abundant then the fluddes of the sea Which argument of his if we marke wel and euery part thereof it is easely perceaued that he concludeth those thinges not to haue bene performed in the Church of the new testameÌ„t which al prophetes foretold should be performed at the comming of the Messias For whereas he driueth the summe of al to one of these three necessary consequentes ether that God is a lyer ether that the Church erected by Christ should euer stand in the sight of the world and euer florish with most abundaÌ„t knowledge of the wil of God or that such a Church shal be founded hereafter by the Messias and then remoueth the first which the nature of euery man abhorreth to heare then denieth the second according to the general scope of the protestants doctrine which affirmeth the Church for these thousand yeres passed to haue bene drowned in palpable darkenes superstition and idolatry what remaineth but to approue the third vz that the things foretold to be wrought by the Messias are not yet accomplished but shal be hereafter which is as much as in euideÌ„t termes to say that the Messias is not yet come or Christ is not the true Messias who hath performed nothing of that which was his part and office according to the oracles of the Prophetes This if I would prosequute at large by shewing into vvhat straightes and shameful and miserable shiftes some principal Protestants for example Caluin and Luther disputing vvith the Iewes haue bene brought by reason of this detestable supposition that the church so many hundred yeres hath failed the reader could not but abhorre and detest euen to the gates of hel this damnable heresie which vpon pretense of reforming the church and making al thinges pure and perfite doth in deede ioyne with the Turkes and Iewes and thrust men headlong to the very denial of Christes Incarnation And most certaine it is we can neuer against the Iewes maintayne Christ to be the true Messias if we put this paradox of the Protestants to be true that Christes church within so few yeres after his departure was suppressed trode vnder foote by the Pope And this one reason to passe by al other wil iustifie the same to their eternal confusion that whereas by the incarnation and coÌ„ming of Christ the church of Christians should be enlarged infinitely in al kingdomes prouinces and cities aboue the sinagoge of the Iewes which after that time should be narrow contemptible remayning in a few and nothing comparable to that other by the Protestants faith this is turned cleane contrarie For in any age or time of these later thovvsand yeres it is easie to shew by sufficient authoritie of cronicles histories that the Ievves haue had their knovven and visible sinagoges in the most notable places and prouinces of the vvorld in Greece in Constantinople in Germanie in Mantua in Venice in Paris in England in Spaine in Portugal vvhereas for many ages they can not name vnder the cope of heauen any kingdome prouince citie tovvne village house or sheepecote where the church of christ hath appeared if we esteeme the same according as they now by their preaching and writing describe it And therefore whereas M. W. obiecteth commonly that Doctor Sanders denying the Pope to be Antichrist and defending that an other shal come hereafter withdraweth men from consideration of the true Antichrist to a false and fayned one on the contrary side let the reader take this for a veritie as certaine and sure as the Gospel that he and his vpon such pretense of a false and imagined Antichrist of late daies conceaued and brought forth in the faÌ„tastical braines of a few heretical miscreantes vpon pretense of bringing men a neerer way to heauen then euer their forefathers went vpon pretense of framing a church more pure more sincere more perfite Apostolical then was in the world before I say vpon these false and lying reasons they withdraw men froÌ„ the only true auncient Catholike Apostolike church wherein they were baptised to their manifold scattered diuided apostatical congregations they leade men out of the way where only saluarion is to be looked for and place them there where remaining they are most certaine and assured of euerlasting damnation of body and soule Yea as appeareth by the course of their doctrine the drift of their preaching and writing and experiment of their brethren vnder the veile and shadow of this their Antichristian doctrine they induce meÌ„ to beleeue that al scripture is false that the prophetes were lyers that the Apostles were deceauers that Christ was a false teacher and seducer not the Messias described by the prophetes that Iudaisme standeth vpon better groundes then Christianisme which conclusion they can neuer avoyde except first they abandon and reuoke this their doctrine of Antichrist suppressing the Church as false and execrable And as for the Popes of Rome whom this man wil needes haue to be Antichrist this I dare say boldly and stand to the arbitrement of any reasonable and indifferent Protestant that by experience knoweth Rome and England the demeanure of the bishops who of late haue gouerned there as for example Pius 4. Pius 5. and Gregorius 13. and our Superintendents who in the same tyme haue ruled in England Let Antichrist be described in such sort and with such qualities as the scripture describeth him Afterward let there be laid in equal balance that which the world knoweth by publike vew and experience to haue bene in the foresaid bishops their feare of Gods iudgement testified by their whole order of life their much praier their infinite almes their iustice towards al their singular care to remedie the vvoundes of the Christian vvorld and gather into one the scattered flocke of Christ vvherein they haue spared no trauail or charges Lay vvithal the publike and knovven losenes in many of our English SuperinteÌ„dents the contempt of Gods iudgementes so much as may be gathered by their external behauiour maner of liuing their oppressioÌ„ of the poore their infinite auarice their few prayers their lightnes their carnalitie and whatsoeuer els is better knowen to the people where they liue then to me let these thinges I say be weighed by the iudgement of any reasonable Protestant and I doubt not but he wil confâ—sse that if in the tyme of the forenamed Popes the Sea of Rome was possessed of Antichrist in the same season many bishops Seas in England were possessed of double and
Christians and Catholikes who could ether perceaue what I meant or who would not iudge that I did them great iniury in making them to write against Christians which none do but Iewes Turkes or against Catholikes vvhich none do but heretikes and Apostataes And marueil it is that the name of Protestātes is novv grovven into so great dislike vvhich hitherto hath bene so magnified in bookes pulpits and ordinarie phrase of talke and vvhich M. Fox in his huge volume of Actes and Monumentes alvvayes vseth as most proper to their gospel maketh it opposite sometimes to Papistes somtimes to Catholikes which he vseth for one But the truth is those that professe the English faith and religion ether haue no name at al to be knovven by but the common name of heretikes vvhich is to general and vvould be to odious or their most propre name is Zuinglians or Sacramentaries For to cal them Catholikes and Christians besides that it is false and ridiculous and may vvith like probabilitie be chalenged of euery other kind of secte Lutheran Brentian Arrian Puritan besides that their greatest vvriters mocke and scorne at the name Catholike as Popish and superstitious besides this I say it expresseth not that particular religion in vvhich they differre from the rest of the Christian vvorld for vvhich vve vvrite against them and for vvhich the Lutheranes oppose thē selues against them and vvhich by their name ought specially to be signified The name of Protestantes which commonly they vsurpe is wrongfully chalenged of them as which duely only belongeth to the Lutheranes who for opposing them selues against the decrees of the Empyre Emperour touching Catholike religion and protesting that they would stand in defence of their owne according to the Confession exhibited at Auspurg were first for their so doing and protesting named Protestantes as much to say as men that stood and protested against the Catholike faith for their priuate in such sort as hath bene noted From which Confession of theirs as likewise from al other communion those of the English religion vvere by the name of Zuinglians expresly excluded And briefly that no other name can be duely applied vnto them besides the name of Zuinglians by this reason it may playnely appeare When they brake from the rest of the Christian vvorld vvhich they say vvas couered vvith palpable darkenes and betooke them selues to that light of the gospel vvhereof novv they so much brag and boast vvho vvas their maister ringleader and Apostle therein but Huldericus Zuinglius So much they vvrite most euidently in the Apologie of their English church In the middest of that darknes say they those most excellent men Martin Luther and Hulderike Zuinglius sent from God to illuminate the vvhole vvorld first came to the Gospel Missi à Deo ad illustrandum terrarum orbem primū accesserunt ad Euangelium Now whereas them selues al other name those gospellers which folow Luthers sense and interpretation by the name of Lutherans they vvho prefer Zuinglius before Luther and professe them selues to haue receaued the light of the Gospel from him hovv should they be called but Zuinglians not only for like reason vvhich hath bene vsed in al times and ages from the first beginning of the primitiue Church vvhere the Secte-maisters haue geuen appellation to their after-commers as in Marcion Valentinus Carpocrates Nouatus the rest but much more and especially because them selues chalenge him for their maister in their particular faith and religion And therefore it can not be avoided but as Luthers scholers are called Lutherans so Zuinglius disciples ought of like right to be called Zuinglians And to end this quarel our aduersaries them selues who haue written of these matters shal serue to quite vs of al fault M. Fox in his storie when soeuer he speaketh of that sect vvhich him self best-liked ordinarily calleth them sometime Protestants sometime Hussites sometime at large men forward in promoting the proceedings of the gospel sometime more briefly Gospellers And writing precisely of the diuision betvvene Luther and Zuinglius he saith VVith Luther in the opinion of the Sacrament consented the Saxons vvith the other side of Zuinglius vvent the Heluetians and as time did grow so the diuision of these opinions increased in sides and spread in farther realmes and countries the one part being called of Luther Lutherans the other hauing the name of Sacramentaries So in Sleidan vve haue very common the name of Zuinglians and Sacramentaries as likewise he calleth the other part Lutherans and their religion Lutheranisme and euen so they termed them selues It were tedious to iustifie this out of Luther Zuinglius especially al historigraphers of our age And in truth it is much like as if a man should light a candle at noone-tide Wherefore in this we must desyre our aduersaries to beare with vs if we speake not only as al Catholikes but as al Protestants as Luther as Sleidan as M. Fox as generally al writers in their bookes and volumes are accustomed to speake and as the world of thē hath learned and as the aduersaries them selues by al reason induce vs to speake and as of necessitie we must speake if we wil speake and be vnderstoode Touching any other fault I shal be ready ether to defēd it or to correct it to correct it if it be noted against me iustly to defend it if it be obiected vndeseruedly this I protest not only in words as cōmonly do al Protestantes but in simplicitie of truth as meaning to performe the same And therefore willingly I submit what so euer I haue written to the iudgment of al Catholikes symply and with out exception to whom iudgment of these matters appertaineth to the iudgment of al Protestants euen of M. W. him selfe so far furth as he shal geue censure of it and refel it by the written word of God expounded according to the analogie of faith A TABLE OF THE CHAPTERS Chap. I. Of Luthers contemning S. Iames his Epistle and calling it stramineam Pag. 1. Chap. II. Of the Canonical scriptures and that the English cleargie in accepting some and refusing others are lead by no learning or diuinitie but by mere opinion fantasie Pa. 19. Chap. III. How M.W. defendeth Luther preferring his priuate iudgement before al auncient fathers and Doctors Pag. 42. Chap. IIII. Of priesthod and the sacrifice continued after Christ in the state of the new testament and that it derogateth nothing from Christ Pa. 56. Chap. V. Of Penance and the value of good workes touching iustificatiō and life eternal Pag. 82. Chap. VI. How vnreasonably M.W. behaueth him self in reprouing and approuing the auncient fathers for their doctrine touching good workes Pag. 114. Chap. VII Of M. Iewels challenge renewed by M. W. and the vanitie and falshod thereof Pag. 129. Chap. VIII Of Beza corruptly trāslating a place of scripture Act. 3. and of the real presence Pag. 169.
Chap. IX Wherein is refelled M.W. answere to certaine places of S. Chrysostom touching the real presence and sacrifice Pag. 203. Chap. X. Of the place in S. Lukes Gospel cap. 22. corrupted by Beza Pag. 231. Chap. XI M.W. general answere to the booke of Discouerie and of the notable impietie committed by the translators of the English Bibles Pag. 260. Chap. XII M. W. reasons against the latin bible are answered and the same bible is proued to be in sundrie places more pure sincere then the hebrue now extant Pag. 280. Chap. XIII Of the puritie of our latin testament in respect of the greeke copies now extant Item a comparison of our translator with other of this age with an answere to those obiections which M. W. deuiseth against him Pag. 360. Chap. XIIII That to leaue the ordinarie translation of the bible appointed by the Church and to appeale to the hebrue greeke and such new diuers translations as the protestants haue made is the very way to Atheisme and Infidelitie Pag. 406. Chap. XV. How M.W. inueigheth against the new testament lately set forth in this college with a cleare refutation of such faultes as he findeth in the translation thereof Pag. 443. Chap. XVI A defence of such faultes as are found in the Annotations of the new testament Pag. 474. Chap. XVII Of certaine blasphemies contained in the Annotations pag. 527. The Conclusion Pag. 548. A REFVTATION OF M. WHITAKERS REPREHENSION OF THE LATE ENGLISH TRANSLAtiō and Catholike Annotations of the new Testament and of the booke of Discouery of hereticall corruptions CHAP. 1. Of Luthers contemning S. Iames his Epistle and callinge it STRAMINEAM AMONG sundrie cōtrouersies raysed by the Protestants in our dayes one and that of greate weyght and consequence is the Canon of holy Scriptures that is what bookes are to be admitted into diuine and supreme authoritye and as certaynlye wrytten by inspiration of the holy Ghoste to be receaued without any doubte or contradiction In examininge which question the behauiour of our aduersaries deserueth diligent consideration For as in the beginning they much praysed the Fathers Church Councels of the firste fiue hundred yeares not for any respecte or reuerence they bare vnto them but by so doinge to discountenance and thrust out of credite the Fathers Church and Councels of the later thowsand by whom they saw most euidently their heresies to haue bene condemned so not long after for lyke purpose they made vaūt of the scriptures agaynst those very first and moste auncient Fathers not for any iuste honor or regarde which they had of the scriptures but by that meanes to disgrace the Fathers and ease them selues of answering their authoritye when soeuer they should be pressed therewith For that in deede they accompte not of the very scriptures more then of the Fathers but turne them ouer for vs to defende no lesse then the Fathers time and experience hath shewed their publike wrytinges professe as by that which hereafter ensueth shall manifestly appeare and M. Whitaker though in worde he would fayne dissemble the matter yet in facte and truth playnly declareth so much which being so let the Christian Reader as in other things so in this especially note the proceeding of that which these men call the gospell the grosse impietie wherevnto it tendeth and in to what open profession of infidelitie in a shorte space it is likely to breake out which in the compasse of so few yeares is growen to such a head that now already they dare as boldly call in question and deny partes of the holy scriptures as not long sithence they made the like quarels against the wrytings of the auncient Fathers Let the Christian Reader note I say not their wordes but their doinges not their coūterfeit dissimulatiō in speach pulpit sometyme vsed but their euident practise reasons asseuerations published in bookes confirmed by arguments deduced by necessarie coherence from their doctrine and many wayes expressed by them selues in sundry their Cōferences Institutions and disputations and he shall easely perceaue our aduersaries after denyall of the Fathers Councels Tradition and the authoritie of the Church Catholike now at this present to stand vpon lyke deniall of the written worde the Apostles Prophets so as they leaue no one ground whereupon a christian man can rest his fayth or stay him selfe Thus much I gather not onely by the writinges of sundry other Protestants whereof some I shall touch hereafter but euen of M. Whitakers discourse in defence of Luther about S. Iames Epistle whose words and reasons for this purpose and the Readers better intelligence I will sett downe and prosequute somewhat the more at large And firste of all concerning S. Iames his Epistle M. Martin reproueth M. Whitaker for denyinge that Luther called that Epistle stramincam and in so cleare a case charged Father Campian with a notorius lye It is easie to gesse sayth M.W. vvhat a fellovv vve shall fynde you in the reste vvho are not ashamed in the very beginning to lye so egregiously When F. Campian replyed that it was in some one of Luthers first editions though otherwyse altered in the later nether so sayth M.W. Praefationem illam purgatam esse dixisti quam tamen constat nullo vnquam verbo mutatam esse You saye that preface vvas corrected vvhereas it is certayne that there vvas neuer anye vvorde changed in it Now this being the faulte which M. Martin layeth to M. W. see how wel he defendeth himselfe First because after he had read ouer all Luthers prefaces vpon the new Testament as he sayth he found none such there of he inferreth He is not to be accounted impudent as you call me vvho denieth that to be true vvhich he knovveth not to be true but he that to deceaue others defendeth that as false vvhich he knovveth to be most true but I am so farre from acknovvledging this to be true that I neuer thought it to be more false then I thinke it novv I will not wrangle vpon the definition of impudency but whether this dealing be not moste shamelesse and detestable in a Christian let any man of indifferencie iudge First it can not be excused of grosse and insolente boldnesse and rashnesse vpon the vew of one onely edition to deny so peremptorily a thing obiected so often by so many learned men of name and for ought I coulde yet reade or heare neuer denyed by the Lutherans especially whereas withall nothing is more notorious then the manifold alteratiōs which Melanchton and those of VVittenberge haue made in Luthers works corrupting deprauing putting in and taking out so much and so far forth as pleased their chāgeable humor where of the zealous Lutherans in a synode holden at Altemburg by procurement of the Duke of Wirtemberg and Palsgraue of Rhene lamentably complayne Electorales say they Lutheri scripta enormiter quám faedissimé deprauant ita vt post obitū Lutheri c. The
Stinckfâ—ldius and their scholer vvhether they be at Zuruke or in vvhat place else soeuer vnder the sâ—nne Thus Luther If you know this Maister Whitaker as you wil seeme to be ignorant of nothing what maketh you so busily to defend Luthers barbarous and proude vauntes as though he were such a piller without whom your church could not stande But belyke it is sufficient that he was an Apostata frier as were the founders of your gospel that he with you agreed in rayling at the Pope and Sea of Rome and so for his agreeing with you in these smaler toyes you care not for his disagreeing from you in those weightie matters Wel be it as you liste and perhaps you haue more reason then I perceaue otherwise you shall neuer be able to iustifie this demeanure in the sight of any man endued with common sence Let vs heare how conningly you cure this stinking sore for nothing stinketh more before the face of God and man then a poore contemptible wretch so Lucifer-lyke to prefer him selfe before inumerable excellent learned and glorious Saintes of God What distinction haue you to saue Luthers honestie Forsooth this In certaine cases Luther might more esteeme of his ovvne iudgement then of Austine Ciprian or a thousand Churches For if that vvhich Luther taught vvere agreable to Gods vvord then Luthers iudgment vvas to be preferred before the contrarie iudgment of al men and Churches Here M. VV. thinketh he hath spoken much to the purpose and therefore aduaunceth him selfe alofte Scripturam Lutherus protulit cuinullus mortalis resistit quaeque tandem Pontificiis decretis pesteÌ„ atque exitium afferet Luther brought vvith him scripture vvhich no mortall man can vvithstand and vvhich at length shall be the bane and distruction of the Popish decrees That I may the better conceaue this distinction and ether yelde to it if it stand with reason or discouer the vanitie of it if it fal out to be but a peeuish battologie of wordes as I trowe it will proue let me require a playner explication of that parte Luther might vvell prefer his iudgment before a thousand Austines Ciprianes and Churches if he spake vvith scripture Is this the meaning that in case and controuersie of religion if a thousand Ciprians that is all the Fathers teach vs one thing and bringe scriptures for them and one father Luther teach vs the contrarie and bringe scriptures for him may Luther in this case preferre his owne iudgement before al those Fathers if so as the speach it selfe is so monstrous execrable as the deuil him selfe can not open his mouth into more horrible pride so what heresie what Apostasie what Atheisme in the church can euer be coÌ„trouled if this rule be made currante why shoud Arrius yelde to the Councel of Nice Nestorius to the Councel of Ephesus Macedonius to the CouÌ„cel of Constantinople seinge they brought scriptures for them and by this rule ought to haue preferred their priuate iudgment before those byshops as Luther his offpringe doe theirs before the Councel of Trente or will he say that if perhaps a thousand Austines and Churches teache some doctrine without the writteÌ„ worde of God that is citing no text for it Luther against the same bring the written worde that is some texte of the scripture after his seÌ„se in this case he may better esteeme of himselfe then of al the rest But first he can neuer geue instance that ether the auncient fathers did so in their tymes or that we do so now for howsoeuer in the Councels of Nice of Ephesus of Chalcedon the byshops stoode much vppoÌ„ the traditioÌ„ of their elders ea que sunt patrum teneantur say they sic credere à sanctis patribus edocti sumus let vs hold fast the fayth and decrees of our fathers thus to beleeue vve haue bene taught by our holye fathers yet they waÌ„ted not scriptures as nether did the fathers in the Councel of Trent nor we at this day in our controuersies with the protestantes And if those auncient fathers had alleaged no direct euident place against Arrius Nestorius Eutyches yet notwithstanding the Christian people were bound to beleeue them grounding them selues only vpoÌ„ the Catholike vniuersal fayth of the churches which were before them as they did in the question of our B. Ladies perpetual virginitie And albeit the heretike brought some clauses of scripture for the coÌ„trary part yet ought al faithful men to yeld no more credit thereto theÌ„ to the deuil when he alleaged scripture against our sauiour because as the deuil so al heretikes may vse scripture against the true sense and meaning thereof the vniuersal church caÌ„ neuer teach or beleeue so as by Christ him self we are assured And this case in effect coÌ„meth to one issue with the former for geue this scope to an heretike that all the Bishops Churches Fathers may erre he alone if he can alleage a text may therefore rightly contemne al other in respecte of him selfe as euery Sectmaister doth and hath done where is the Churches quietnes what order is there for coÌ„tinuance of fayth to what ende was the comminge of Christ to what vse the sendinge of the holy Ghost Or perhaps M. W. wil say posito per impossibile that all the Churches fathers teach against scripture Luther alone teache with scripture then lo Luther maye thinke him selfe a better man then they all and this is true this I graunte as in like maner I confesse that if the heauen shoulde falle we knowe what woulde folow And yet of these two suppositions the Spirit of God putteth the later to be more possible that the course of heauen shal soner alter then the Catholike Churche of the new TestameÌ„te fal frome Christe to Apostasie But it may be M.VV. wil say I scanne his wordes to narrowlie his meaning is plaine that whereas Luther bringeth scriptures against vs that is against all the Austines and Ciprianes of the Catholike Church all the Byshops now liuinge he maye well truste his owne iudgmente if this be the meaning yet stil al commeth to one ende and whie may Luther so do more then Caluine whie Caluine more then Muncerus whie a ZwingliaÌ„ more then a Puritane Anabaptiste or Trinitarian Or what assurance hath he more then those other But if Luthers iudgment bringinge scriptures with him be so forcible against vs may not we trow you Lutherize a litle after your example and say the same against you As for example Luther hath made a booke entituled defensio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verborum coenae accipite comedite hoc est corpus meum contra fanaticos SacramentarioruÌ„ spiritus In that booke not very longe or large yet contayninge more substaÌ„ce then some whole volumes of his do his principal conclusion risinge vpon this texte of scripture and grounded vpon many texts of scripture beside is that he and his vvill
and maye retaine external peace and ciuil concord vvith the Zuinglians in matters temporal but quoad spiritum eos ad extremum vsque halitum deuitabimus arguemus damnabimus pro idololatris verbi Dei corruptoribus blasphemis deceptoribus c. touchinge the soule and matters spiritual vve vvil auoide thē as long as vve haue a day to liue vve vvil reproue and condemne them for idolaters corrupters of Gods vvorde blasphemers and deceauers and of them as enemies of the Gospel vve vvill sustaine persecution and spoile of our goods vvhat-soeuer they shal do vnto vs so lōge as God vvill permitte And in the same leafe it foloweth immediatelye aptlye may vve say to these men offeringe vs peace as Christe saide to Iudas in the garden Iudas vvith a kysse betrayest thou the sonne of man So this is the very peace and kisse of Iudas for offeringe vs their friendship they vvoulde vvithal obtaine of vs to holde our peace and in silence beholde the fyers and slaughters vvhereby they thrust headlong infinite thousandes of soules dovvne to hell Here is Luthers iudgmente and that with scripture for againste al communion with the Zuinglians he in this place vrgeth the wordes of our sauiour Math. 10. vers 34. Luk. 14. v. 26.2 Cor. 6. v. 14. Eph. 4. v. 5. May Luther now prefer his iudgmente thus qualified before a thousande Caluines a thousand Peter Martyrs or who-soeuer els be the greatest doctors of your congregatiōs before all Zuinglian churches Or if Luther may so do may not we do the like and thinke of you as he doth and that by vvarrante geuen vs from your ovvne mouthe Maye vve not saye to you vpon like grounde Scripturam Lutherus protulit cui nullus mortalis resistit c. Luther hath brought scripture vvhich no man can vvithstand and vvhich at lenght shal be the bane and ouerthrovve of all the Zuinglian and Caluinistical opinions Now if which is the extreme refuge you wil say that Luthers iudgmēt against you is not agreable to scripture and therfore not so deepely to be accompted of then see I beseeche you how finely and suttely you haue fet this matter about for now the sense of your distinctiō is that whē Luther affirmeth any thing agreable to the scriptures by iudgment of your selfe he ought to esteeme more of it thē of a thousand Austines a thousād Ciprianes an innumerable cōpany of catholike churches And thus whiles you first geue Luther power to iudge ouer al Fathers Doctors and Councels and then make your self iudge ouer Luther to approue reproue him as you please who seeth not that in fine you make your self supreme iudge of altas before of scriptures so now of Fathers and Councels old and new Catholike and heretike no lesse of your owne doctors then the auncient fathers and doctors of Christes church which is in deede the verie last refuge and extreme resolution of all your new diuinitie Finally because it greeueth me to spēde time in such vnreasonable pelfe may it please you at your better leysure to consider the sense of this parcel to put it downe somewhat more intelligiblie and if you can so do and saue your selfe from the note of much foly for from beinge an heretike by Luthers iudgment what soeuer the answere be you shall neuer saue your selfe you shal performe a matter of more difficultie then perhaps you are aware of In the meane season as it standeth it carieth with it grosse faultes as manie welnie as it hath lines whether you oppose Luther to the auncient primitiue Churche as it seemeth and as doubtlesse he meante or to the catholike churche of our time whiche you woulde inferre or to your owne deuided Zuinglian congregation which by like sequele doth folow or whether you consider Luther in this case only as one principal author of your Gospel so make this priuiledge common to him with other or rather consider him singularly by himselfe because he was the first that brake the yse and opened the waye to this soule Apostasie which is now so far spread or finally whether you thus aduaūce Luther but euer holdinge the raynes in your owne handes which I weene must be your laste refuge and final determination CHAP. IIII. Of priesthode end the sacrifice continued after Christ in the state of the nevv testament and that it derogateth nothing from Christ THE difference betwene you M. Martin aboute priestes is no priuate but a general controuersie betweene all Catholiks and Protestants your minister like termes of Baalites and Antichristian sacrificers I cōtemne am cōtente to dissemble many breaths more stronge and ranke then this we muste gladly abide or els we are not such as by Goddes mercy we hope professe our selues Comfortably saith our sauiour the disciple is not aboue his maister nor the seruante aboue his lorde if they haue called the goodman of the house Beelzebub hovv much more them of his housholde therefore feare ye them not For to comforte our selues withal if we be Baalites and Antichristians in respecte of oure priesthode then certainly Christe is the capitaine Baal Antichriste from whom our priesthode descendeth And that will I proue in few principally and first by your owne wordes secondarilye by manifeste deduction out of the scriptures A priest you define thus Sacerdotes ii verè propriè sunt qui sacrificia faciunt qualis fuit Aaron Aaronis filii Melchisedechus quem illi adumbrabant Christus Priestes truly and properly are they that offer sacrifices such as vvas Aaron and the sonnes of Aaron Melchisedech and Christe vvhom they prefigured Those that offer sacrifice you acknowledge to be priestes truly and properly not onlye by abuse of speeche as in this place againste S. Austine you falsly cauille In the number of such priestes that offered sacrifice you reckē Melchisedec after him Christe of vvhom Melchisedec vvas a figure This you woulde neuer haue said had you bene skilful ether in your owne diuinitie or in the faith of the Catholike Church for although hetherto we haue many wayes laboured and vsed all possible meanes of proufe that Melchisedec offered sacrifice yet we could neuer obtaine so much of your brethren because they wel saw that therein was included the manifest confirmatiō of the Catholike faithe touching priesthod the vtter ruine of your Geneuiā Ministerye For if Melchisedec sacrificed then was it in bread and wine for other sacrifice of his neuer man imagined and the scripture proueth it inuincibly which mencioneth that no other nor by worde sillable or title geueth the leste insinuation of any besides Then how necessarilie it muste folow that Christe sacrificed in like maner and how from him power to do the same is deriued vnto priestes of the new testament this shal be shewed hereafter First of all that of Melchisedecs sacrifice beinge most certaine of you graunted and of vs beleeued
downe in forme by M.W. the Minor is the conclusion of the last argumēt and so proued sufficiently alreadie then I hope the Conclusion will stand wherefore leauinge this matter for M. W. to scanne and to recorde with him selfe who is that Baal founder of the priesthode of the new testament now may we vew with better iudgment how substantially he answereth S. Austines place de Ciuitate dei where S. Austine doth distinguishe betweene all Christians vvho are vnproperly called priestes because of their mistical Chrisme and vnitie vvith Christe others qui proprie iam vocantur in ecclesia sacerdotes episcopi that properlie are novv called in the Church priestes and byshops and properlie such are they by M. W. definition which properly offer sacrifice M.W. āswereth that the name priest vvas of olde tyme after a more peculiar sorte applied to the pastors and ministers that handled the vvorde and sacramentes but there vvas an abuse in so speakinge then you agree not with S. Austine who teacheth that propriè in proprietie of speach they were so called who if they had then to execute no other priestly function then haue now the Englishe ministers as M. W. supposeth or wolde pretend I graunte the worde prieste could not be applied to them but as abusiuely as if one woulde cal a ciuil magistrate by that name or one of the Quenes Readers in the Vniuersities For preachinge of the worde ministringe of some one or other sacramente although in the Catholike Church it be done by priestes yet properlie that is not the reason why they are called by that name but the true reason is that which M.W. rendereth quia propriè offerunt sacrificia because properly they offer sacrifice Now that S. Austine meante of priestes in this sort that himselfe was such a prieste to passe ouer many pregnante and euidente places in him for breuities sake I refer you to the knowen story of his mothers death Where she firste of al in her death-bed requesteth that her sonne vvould remember her at the altar of God When after her death the corps beinge brought into the Churche and placed beside the graue before the tyme of burial prayers were sayd the sacrifice of our price and redemption offered for her when afterwarde S. Austine in his moste deuoute zelous praier made to God for her reckneth this to her singuler commendacion that at her departure she tooke no care for costlie maner of burial or sumptuous monumente but only desired to be remembred at thy altar ô Lorde from vvhence she knew vvas dispensed that holy sacrifice vvhereby vvas blotted out the handvvrittinge vvhich vvas againste vs vvhereby triumphe vvas obtained against Satan our eternal enemie straight waies inspire saith he ô Lorde my God inspire to thy seruants my brethren that vvho-soeuer of them shal reade this may haue remembrance at thy altar of Patricius and Monica my father and mother But againste this M.W. hath an obiection as common plaine to them that know oughte in diuinitie as Dunstable hye way answered before hāde abundantlie in the annotacions of the the new testamente Heb. ca. 7. v. 12. 17.23 his argument is I say there are no priestes of the new testamēt that offer sacrifice after Christ who is the eternal priest according to the order of Melchisedec obtaineth sacerdotiū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal priesthod he hath made an end of al sacrifices takē away the succession of priestes cōmitted his church to be ruled by pastors and doctors for euer To beginne with the laste where you ende if Christ abolished all priesthod and left his Church to be gouerned for euer by pastors and doctors which were no priestes had this appointemēt and ordinance of his effect yea or no if no beware what yow say for litle differ you from a Iew a man of Mahomets religion and weake is your faith in Christes godhead if you thinke that in so manie places of scripture he appointed such a regimente for his Church which after his departure neuer tooke effect if yea then shew vs where or when was his Church so gouerned was it a hūdred yeares ago before Frier Luther first of all in our memorie induced this kinde of gouernment you must needes say no. Ascend we then 1 2 3 4 5 6 7 8 9 and ten ages vntil S. Gregories time was it al this while gouerned by such pastors as you describe I wene as yet you wil say sure I am you should say no. For those pastors were styll priestes and that in proper sense as appeareth by al stories Suche were our first Apostles the conuerters of our nation those excellent men SS Augustine Paulinus Laurentius Melitus Iustus c. sacred by the Pope of Rome or other lawfull Bishops in obediēce of the Sea of Rome offering sacrifice liuing and dying as priestes as by the goodlie storie of Venerable Bede our coūtryman you may euerie where learne Such pastors and priests they were by whom and vnder whose regiment our Churches were first builded and the ecclesiastical state of our realme ordered as now vnder the regiment of them that cal thē selues pastors no priestes and are in deede no more the one then the other all is pulled downe and ouerthrowen And if in anie other countrie of Christendome the churches had any other regiment such as you pretēd now in England of pastors no priestes shew vs your bookes and we wil beleeue you But you wil say from S. Gregorie vpward all was smooth and iumpe as it is now in the English congregation Suppose that to be true how in the meane seasō can you iustifie your owne saing that Christ delyuered his Church to be gouerned for euer by suche maner of pastors Cā Christes decree be made frustrate for so many ages Can mans iniquitye as you in your Apologie commonlie but most bluntlie obiect stoppe the course of Christes omnipotent and eternal prouidence know you not how copiouslie S. Augustine hath confuted this self same slaūderous obiectiō in your forefathers the Donatistes But passe we on come we to the first fathers of the primitiue Churche were they lay ministers after the maner of the English congregation that is pastors no priestes how dare or can you say so seing in S. Austine manifestlie you see a sacrificing priesthod seing your self acknowledge Sainte Hierome to haue bene a priest of the Romane Church which neuer yet approued any such ministery as you haue inuented seing your greate Rabbine and synke of iniquitie Iohn Bale calleth S. Leo the great and first of that name in plaine termes an idolater for this cause seing your chiefe capitayne Apostle Caluine and after him P. Martir and before him Huldericke Zuinglius affirme in generall of the fathers in the primitiue Church that for maintenāce of the vnbloudy sacrifice they forced abused the
that Christ hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sempiternall euer lasting vnchangeable or vnremoueable priesthod far otherwise then Aaron and the Leuitical priests had This being the Apostles reason and sense and word what foloweth hereof or what would M.W. inferre I see not what may be concluded but ether it is so true that we wil neuer denye it or it is so foolish that he should be ashamed to mention it if he say Christ is a priest for euer we affirme no lesse that his priesthod passeth not from him it is our beleefe that the force and vertue thereof endureth foreuer we liue and die therein and all the baptismes recōciliations sacrifice sacramentes al grace vertue sanctification which is in the church Catholike dependeth of this faith and floweth from the eternity of this one euerliuinge priest and priesthode But will he inferre hereof that therefore there ought to be no other inferior priestes and that this derogateth from his priesthode this lo is so chyldish that amongest meane learned diuines it deserueth rather laughter then answeare Christe is a priest for euer therefore there are no priestes whie then let vs argue Christ is a true man for euer therefore we are not or he hath a soule for euer therefore we haue none or he is a kinge for euer therefore let vs depose all princes and remoue princelie authoritie Christ is our doctor maister and teacher for euer and so farewel al maisters and doctors so the Eschequer shal saue that which the Q. Maiestie bestoweth on the Vniuersitie readers finallie because Christ liueth for euer therefore let vs rid our selues out of the way lest we derogate from Christ For as Christ in most excel lent sorte hath the one that is priesthod so hath he all the rest bodie soule kinglie power prophecie to be a maister doctor and teacher all agree to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eternallie vnchangeablie and vnremoueablie But ô miserable people whose soules are committed to such teachers most vnfortunate church where such doctors possesse the principal chaires where the very learned mē who should be lightes to the rest are so blinded with heresie that they see not so much as ether common knowledge of meane diuinitie or the continual practise of ciuil policie or their verie Communiō booke thrusteth into their eyes and cares for how is it possible that a learned man hauing any sense of diuinitie should be moued with this new deuise hanging vpon one Greeke or Latine worde which so many hūdreds of learned fathers Greeke and Latine could neuer yet espie but though they knew both this particular controuersie and generallie all truth by many degrees more fullie then possiblie can any of these sectaries or secte-maisters yet were they so far from anie such collection that euermore in saynge and writing in teachinge and confutinge in lyfe and death they practised the contrarie And what reasonable man castinge his eyes vpon the Q. maiestie should not by and by descrie the vanitie of this sophistication for if she may conferre vpon some of her subiectes in euerie shier of her realme authoritie and gouernemēt to rule to imprison to chastise to correct to release to decide controuersies to arraygne in iudgement to condemne and execute euen vnto death al this with out empayringe or diminishinge her princelie authoritie nay to the much greater shew declaration thereof for so much as her subiectes doinge these offices vnder her hauing al their power depēding of her she absolutely rulinge dependinge of none by these so manye litle riuers as it were doe more excellētly set forth the largenes of the mayne springe how much more easelie may we conceaue this of Christ our vniuersal and absolute kinge and priest in the regiment of his Church that he without empairinge of his supreme euerlastinge and incommutable priesthode may communicate these sacred priestlie functions with his ministerial officers for the benefite of his subiectes the Christiā-Catholikes dispersed thorough out the world and so much the more as in euerie holie action wrought in the Church in euerie consecration in euerie sanctification in euerie reconciliation in euerie baptisme in euerie sacramente and sacrifice whatsoeuer is done to the benefite of mans soule Christ our high priest hath therein a more true and effectual operation concurring with his minister then hath any prince vnder the sunne in lyke case in regiment of his owne realme And if this can not sinke into their heads how is it that they consider not their verie Cōmuniō booke where the Parlamēt from whēce that booke hath his authoritie geueth power to the minister in some case to remitte sinnes then which nothing is more proper to Christ nothīg more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing more neerelie vnited to his diuine person And yet thus it is appointed there Here shal the sicke person make a speciall cōfession if he feele his consciēce troubled vvith any vveightie matter after vvhich confession the priest that is the minister shall absolue him after this sorte And so foloweth a verie forme of Absolutiō borowed from the vse of our Catholike Church Our Lord Iesus Christ vvho hath least povver to his Church to absolue al sinners vvhich trulie repente and beleeue in him of his great mercie forgeue thee thine offences And by his authoritie committed to me I absolue thee from all thie synnes in the name of the Father and of the Sonne and of the Holie Ghost Amen Wherefore if ether reason or sense or experience or humanitie or diuinitie preuaile with M. W. he can not vpō Christs sempiternall priesthode make any probable coniecture against the priesthode of the Church or say it derogateth from Christ Contrarywise if he wil stand ether to his owne writing or to the iudgement of his felow-zuinglians Martir Bale and Caluin or to the proofes and testification of the lutheranes his brethren for so he calleth them Illyricus wigandus c. or will admitt the vniforme consent of the fathers in the primitiue Church or the veritie of Christs promise he must needes acknowledge not onlie that in S. Augustines time but euen from the Apostles time priestes properlie so called were pastors rulers of the church and haue had their origine from Christ And therfore as before so here I tell him againe that in calling them Baalites Antichristians he calleth Christ Baal he calleth our Sauiour Antichrist And therefore if I thought my counsaile might preuaile with such prophane ministers geuē ouer I feare into a reprobate sense and vessels of damnation I would say as S. Peter said to Simon Magus Repente thee of this thy vvickednes and pray to God if perhaps this cogitation of thy harte may be remitted thee For in this blasphemous sentence most certaynly he hath troden the sonne of God vnder foote and esteemed the bloud of the Testament polluted vvherein he is sanctified and hath done contumely to
a refuter of errors make this a light one had you any part ether of the spirite of S. Paule S. Cipriā S. Austine or such Saintes of the Catholike Church or some zeale and sense of your owne Gospel and religion how could this euer haue slipt out of your penne to cal them most holy who by your doctrine were as far from al true holynes as euer was Scribe or Pharisee to cal thē most holy who had not in them the first stepp or degree where holines beginneth for whereas to holines first of al and principally is required faith in the death and passion of Christ then zeale and feruour in good woorkes to cal a man holy without the first is to commend for strenght and valor a man that hath neuer a sound ioynt or to praise for eloquence such a one whose tongue is cutt out of his head In the number of Christians professors of Christianity there haue bene from the beginning many that haue liued very hard seuere lyues that haue bestowed their goods amōge the poore that after many labours and trauails rare workes of extraordinarie zeale haue at lenght suffered death for the testimony of Christ And this oftentimes chaūced in the primitiue Church within the tyme of the first persecutions before Constantinus Magnus yet if such men liued and died schismatikes that is not beleeuing rightly in the church did euer any true Christian holde them for good holie If I spake vvith the tongue of men and angels saith the Apostle and knevv al mysteries and could moue mountaines if I bestovved al my goods vpon the poore and my bodie to the fier for the testimonie of Christ yet wanting the charitie of my brethren being without ecclesiasticall vnitie it profiteth me nothing wherevpon S. Ciprian They cānot dvvell vvith God that be not in vnitie vvith the Church though they burne amidst the flames being deliuered to the fier or cast to vvild beastes so yeld their lyues yet that shal not be to them a crovvne of faith but a punyshment of infidelitie such a one may be slaine he can not be crovvned he professeth him self such a Christiā as the deuil many times pretendeth him self to be Christ For as S. Austine saith vvhosoeuer is separated from this Catholike Church though he thinke him self to liue verie commendablie yet by reason of this only offence that he is deuided from the vnitie of Christ in his Catholike Churche he shal not haue life eternal but the vvrath of God remaineth vpon him And is al this true of men Christians by profession beleeuing rightly in euerie other article of faith onely erring in a secondarie point against the visible church and is it not much more true when the error runneth so grossly against the first and chief and capital article of Christianitie and that proper and peculier part whēce Christianitie hath his name the death and passion of our sauiour the verie hart life and soule of our religion can a fault against the bodie so pollute and contaminate a man that he becometh with al his supposed holines an infidell vvicked prophane an enemy of God and a damnable creature and can such sacriledge against the head be so light and contemptible that the offender remaineth notwithstanding faithfull a good Christiā and most holie S. Paule in the beginning when the law of Moyses was not yet quite abolished nor the gospel so vniuersallie and clearlie published said of the Galatians who would haue ioyned the law with the gospell O ye sensles Galatians vvho hath bevvitched you not to obey the truth Beholde I Paule tell you that if you be circumcided Christ shal profite you nothing and though an Angel of heauen teach you so that is preach you workes wherebie you should be withdrawen from Christ anathema be he that is the curse of God light vpon him how thē may a Christian that ether loueth or feareth Christ thus extenuate the fathers error being by M. W. declaration in substance the self same by reason of circumstance farre more haynous the light of the gospel spread more larglie the truth of doctrine more deepely rooted the law more vndoubtedlie abolished and euerie part of Christian religion more clearly acknowledged and professed wherefore in this I take M. Whit. inexcusablie rather for a Pagane then for a Christian when he saith The fathers by their penitentiall vvorkes derogated from Christ and thrusting them selues into his roome ascribed to their ovvne inuentions the satisfying of Gods vvrath and remission of their sinnes and yet for al this calleth them sanctissimas most holy whereas this being true they were the most impious and detestable men that euer the sunne saw Luther in his booke aduersusfalsò nominatum ordinem episcoporum describing his iustifiing faith writeth thus although wickedly yet agreablie to his owne doctrine and the common doctrine of the protestants Marke me saith he vvhat is Christian faith Christian faith is to beleeue that by no vvorkes but by onlie faith in Christ as thy mediatour and by mercy in him geuen thee freely thou art iustified and saued Gal. 1. so as a man despaire of all his ovvne strength vvorkes and endeuours and depende altogether of an other mans merites and an other mans iustice Iudaical faith is to entend to be iustified to blot out thy sinnes and be saued by thy ovvne strength and merites Rom. 10. by this Christ is cast avvay To like effect he writeth in his second commentarie vpon the Galatians expounding these wordes his qui natura non sunt dii seruiebatis ye serued them vvhich by nature vvere not gods vpon these words he maketh this question and thus solueth it is it all one in S. Paule to depart from the promise to the lavv from faith to vvorkes and to serue gods vvhich by nature are not gods I ansvvere vvhosoeuer falleth from the article of iustification he becommeth ignorant of God and is an idolater And therefore it is al one vvhether he returne to the lavv or to the vvorshipping of idols al is one vvhether he be a monke a Turke a Ievv or Anabaptist for this article once taken avvay there remaineth nothing but mere error hipocrisie impietie idolatrie although in shevv there appeare excellent truth vvorship of God holines c. Yea speaking expresly of the auncient fathers and in respect of this special matter he most wickedly but most plainly adiudgeth them to hell fier for their wicked faith in this verie cause I speake not saith he against the papistes for their life but for their faith because they vvil not come to God by only faith but by faith and vvorkes and therfore if the fathers those old papistes liued now I would speake vnto thē as I do to these new papistes thus stand his wordes Si illa facies veteris papatus c. if that face and forme of old papistrie stoode novv if that discipline vvere
diminish the vertue force of his bloud Who euer heard such stuffe now doubtles I thinke ye wrote this in a dreame or if ye wrote it wakinge and aduisedly then are you proceeded from a common Protestant and a Puritane become a Familiane or mere Libertine though I can easely be induced to beleeue that this is the end and so wil proue of your commoÌ„ solifidian iustification that for a man to bewaile his sinnes to watch to fast to pray to geue almes shal be deemed papistical and derogatorie to Christ and therefore in al respectes quite abandoned Yea your self proue this by as sound an argument as any you haue to proue the Pope Antichrist for thus you dispute in your academical oration Anno 1582. Quid Christo integrum relinquunt sâ— est Christus noster sacerdos et sunt huius sacer dotii duae partes altera vt sese pro nobis in vnicum perpetuúmque sacrificium offerat altera vt preces pro nobis faciat quid est quod pontificii Christum quotidie offeruÌ„e c. vvhat leaue the papistes entier to Christ if Christ be our priest and of this priesthode there are tvvo partes one that for vs he offer him self an only and perpetual sacrifice the other that he pray for vs vvhy then do the papistes offer Christ daylie by which profound demonstration as you make vs Antichristes for hearing or saing masse so you make your self if you be a minister and your fellow-ministers as very Antichristes for preaching sermons or saing Communion for in them I thinke you do not always rayle at the Pope and Catholikes but sometimes pray though to smale purpose TheÌ„ whereas there be tvvo partes of Christes priesthode to sacrifice pray they that pray be iniurious to his priesthode and robbe Christ of that which by your diuinitie is proper to his person and office of mediation and so if we be Antichristes for doing the first needes must you and your comministers be Antichristes for doing the second and in deede one is as true as the other To auoid which mischeefe what way is there but ether to allow both and so to returne to the Church which to do our Lord send you grace or with sacrifice to abandon prayer also and all other workes of charitie which without question as I haue said is the meaning and extreame scope of that paradox we are iustified by onlie faith that is by onlie fansie and imagination for that being so what neede or vse is there of fasting prayer and such superfluous vnnecessarie works iniurious to Christ and derogatorie to his priesthode and without which you are most assured of eternal life by the omnipoteÌ„t power of your only faith CHAP. VII Of M. Ievvels challenge renevved by M.VV. and the vanitie and falshode thereof HAVING so wel acquited your selfe against the auncient fathers in the matter of penaÌ„ce in the coÌ„clusion thereof vpon smal occasion you renew M. Iewels old challenge verie fearcely prouoke M. Martin to oppugne it if he dare thus you say Touching the principall partes of religion most true it is that I haue vvritten that the same faith is taught and preached in our Churches that is ZuingliaÌ„ not Lutherane vvhich the most auncient fathers held nether feare I to renevv that challenge of the most learned M. Ievvel vvhich you haue mentioned if you daere take it They are in number 27 articles vvherein consisteth the cheefest force of papistrie of all these articles choose vvhich you vvil I protest my selfe your aduersarie in the cause so long as I liue To perfourme so much as you say though of your abilitie I doubt greatly yet of your good wil I doubte not a whit for I see you sticke at nothing nether care what you say or vnsay deny or affirme be it right be it wronge true of false nothing commeth amisse and many tymes you shew this skill within the compasse of one page And to go about to proue to one who after so long tyme and so many euident and inuincible proofes of a matter historical which of it selfe was amoÌ„g sober men neuer doubted of I meane S. Peters being at Rome and founding the Church there yet now denyeth the same to one that had read in D. SaÌ„ders the same confirmed by al maner testimonies whereby such a matter may be coÌ„firmed by those that theÌ„ liued froÌ„ tyme to tyme ensued by Papias S. Ihon the EuaÌ„gelists scholer by Hegesippus by Caius by Dionisius bishop of Corinth by S. Ireneus by Tertullian by S. Ciprian al these most auncient and liuing not long after for S. Ciprian the yongest is almost of 1400. yeares antiquitie by S. Athanasius S. Hierome S. Optatus S. Ambrose S. Chrysostome S. Epiphanius S. Leo the greate S. Augustine S. Gregorie by Eusebius Lactantius Dorotheus Orosius Maximus Taurinensis Sulpitius Seuerus Prosper Theodoretus Gregorius Turonensis these al sauing S. Gregory the great and Turonensis beinge within the first â—00 yeares some of them also grounding them selues vppon the verie wordes of scripture as Papias Tertullian Eusebius and S. Hierome the question also being a matter of storie and fact which can not possiblie be knoweÌ„ but by the narration of such writers as then liued and receaued it from their elders so that herein M.W. hath not that libertie to cauil by comparinge together phrases expounding literal speaches by mystical Allegories as in the sacrament and other controuersies of religion their maner is the thinge also vntil our age being neuer denied by any writer of credit or estimation and in our age confessed and proued by protestaÌ„tes them selues of greatest learning and knowledg to go aboute I say to proue that Christ is really in the B. Sacrament a matter more hard and intricate to a man who knoweth this of S. Peter a thing most plaine euident and yet after al this and much more saith notwithstanding obstinatlie that Peter vvas at Rome and there vvith Paule laid the foundation of that church no papist could euer yet shevv proue to me it seemeth labour as madly imploied vt si quis asellum in campo doceat parenteÌ„ currerefraenis or if to Anaxagoras affirming stoutlie that the snow is blacke one would with sage reasons labour to perswade that the snow is white and perhaps it is not greater stupiditie how shal I cal it vnsensiblenes in him to auouch the first then it were follye in an other to labour about proofe of the second Wherefore leauing that thing to M. Martin him self as being fitter for a dead man to handle then a liuing especially hauing to deale against you M. W. who in this point seeme as dead and sensles as he I wil for the readers instruction speake a litle of M. Iewels challenge which you so magnifie which albeit it hath bene examined sufficientlie and so as no one thinge in my opinion hath brought ether more shame to
and it is no reason that any one should take to him selfe that vvhich by equal right agreeth to al. This being the true meaning of such places and this being verie often times geuen by S. Gregorie him selfe saepe et in multis epistolis you see how iustly we accuse both M. Iewel you of wilfulnes and blindnes how iustly we obiect vnto you a verbal and talkatiue diuinitie who could not or would not see that is which so commonly repeted againe and againe in so many epistles But maketh S. Gregorie ether in this word or in al his words or workes ought against the primacie of that church This writer proceedeth on thus Verumtamen ex aliis constat c. notvvithstanding by other places it is euident that Gregorie thought that the charge and principalitie of the vvhole church vvas committed to Peter by the voice of our Lord. And thus much he vvrote plainely almost vvord for vvord lib. 4. epistola 32. to the emperour Maurice and confirmed it by testimonie of scripture It is manifest saith Gregorie to al men that knovv the gospel that by the voice of our Lord the care of the vvhole church vvas cōmitted to holy S. Peter Prince of al the Apostles For to him it is said feede my sheepe Iohn 21. To him it is said I haue prayed for the that thy faith fayle not Luc. 22. To him it is said thou art Peter and vpon this rock I vvil build my church c. Mat. 16. Behold he receaueth the keys of the kingdom of heauen povver to bind and loose is geuen to him to him is committed the charge principalite of the vvhole church And yet for this cause Gregorie thought not that Peter vvas the forerunner of Antichrist Thus he prouing both by scripture by reason that S. Gregorie though he disliked and condemned that proude name of vniuersal bishop both in him selfe and others as doth also Pope Gregorie the 13. at this day yet he nether disliked nor condemned the supreme charge and gouernment of the church for Antichristian which him selfe exercised nether could he so do except he first cōdemned for Antichristian S. Peter the Apostle who receaued it and Christ our Sauiour who gaue it So tha◠M. Iew. hath hetherto shewed smal wit learning faith or honestie in making these mē S. Gregorie Leo Xistus Anacletus his maisters in that heresie against the supremacie who haue not only no one word or sillable against it but contrariwise haue whole and long epistles chapters discourses examples and factes arguments reasons scriptures to proue it And here the reader may gesse how like I were to cloy him with abundance and store if I would in like sort go thorough with the other articles which I might do as wel and with as great aduantage But I wil not cast more water into the sea and therefore nether wil prosequute in this order the other two questions but only touch them in a word and so proceede to other matter As here against the Pope so against the real presence for the zuinglian imagination M. Iewel likewise chalengeth al the fathers vnto him namely those aboue rehearsed S. Gregorie S. Leo c. and besides S. Austin S. Hierom and S. Chrisostome then which I thinke he could not haue picked out amongst al the fathers more heauy and deadly enemies to him touching any parte of his false faith and those two partes of the real presence and sacrifice especially For was there euer besides this wicked man any Luther or Bucer or who so euer was worse then other so desperate in lying that would say S. Gregorie was a minister and ministred the holy communion as now is the fashion in England when his bookes in so many places shew him to haue bene a prieste and a prieste to celebrate masse and not to minister communion vnto whom other protestants commonly attribute the framing of the masse because of two or three rites which he ordeined therein Whom for this cause Theodorus Bibliāder scornfully nameth patriarcham caeremoniarum the Patriarch of ceremonies Melanchthō that he horribly prophaned the Communiō allovving by publike authoritie the sacrifice of Christes body and bloud not only for the liuing but also for the dead Flacius Illyricus that by miracle he cōuerted a faithles vvoman vvho beleeued not that the body of Christ vvas substancially in tbe Sacrament ex Paulo Diacono lib. 2. cap. 41.42 and that euery vvhere be doth inculcate sacrifices and masse and by diuers miracles confirmeth the same against whom Petrus Paulus Vergerius for authoritie place and estimation as great a Protestant as any in our dayes hath written a whole booke entituled de nugis fabulis Papae Gregorii primi and finally to passe by many others when your owne English writers protest him to haue bene a perfite and absolute Papist that therefore your first Apostles and Euangelistes in bringing in this your Gospel did directly oppose them selues vnto him and rooted out that which he and his Legate our Apostle S. Austin had planted Gregorie the first saith your Chronicler Iohn Bale the yere of our lord 596. sent Austine the monke to plante in our churches his Romane religion But Latimer is much more vvorthie to be called our Apostle then Austine For Austine brought nothing but mans traditions masse Crosses litanies c. vvhereas Latimer vvith the hooke of truth cut of those superstitions vvhich he had planted and cast them out of the Lords vineyard And doth not M. Horne the late called bishop of Winchester in playne termes reuile this glorious Apostle and name him most ethnically a blinde bussard because he was ignorant of your Alcoran and knew nothing els and therefore induced our forefathers to no other Gospel then to the auncient Gospel of Christ and religion Catholike And doth the other S. Austin make more for you in this point of your vnbeleefe then doth this later S. Austin or S. Gregorie I know you alleage him much more but with what honestie I had rather you should heare of your owne father Luther then of me In my iudgement saith Luther after the Apostles the church hath not had a better doctor then vvas S. Austin And that holie man hovv filthilie hovv spitefullie is he mangled and disfigured by the Sacramentaries that he may become a defender patrone of their venemous blasphemous and erroneous heresie Verely as much as in me lieth so long as I haue breath in my body I vvil vvithstand them and protest that they do him iniury vvhich thing any man may do vvith an assured and confident mynde because the Sacramentaries only pul teare his vvords into their ovvne sense prouing their applicatiō by no reason but only by vayne boasting of their most certaine truth And concerning the rest of the fathers whereas M. Iewel affirmeth that they all taught as he did against the real presence Luther contrarywise
common experiment in the course of the world list to heape together al depending of one principle vvhether one body may be in dyuers places or vvhether Christ be bound to the rules and conditions of nature many thinges I learne First how much you can make of a litle and vaunte so lustely of such beggerly argumentes which being found out first and inuented by prentises and artisans in their shops thence admitted by ministers into their pulpits and at length receaued by such as you are in to the scholes for want of better store yet rather as rhetorical theÌ„ theological rather coniectural then necessary haue so oft tymes bene refuted by Catholikes coÌ„demned by Lutherans refused of Caluinistes are withall as coÌ„mon as are the Postilions bootes Secondarily which before I noted I learne how careful a Christian man ought to be in dealing with you whose fashion is of molehils to make mountaines and if of curtesie one graunt you an inch straight waies you borow a spanne and forthwith by force and violence you snatch an ell For when you so demurely made it to be a trifle whether a man translated the wordes quem oportet coelum capere vvhom the heauens must receaue or vvho must be receaued in heauen and so caried away the later against the former who would haue thought that to haue bene such a cokatrice egge as where of should proceede such a pestiferous serpent that would corrupt the vniuersal church of Christ and destroy the faith that hath bene since Christes tyme. If Christes bodie be conteined in heauen as S. Peter saith then is it not in the sacrament which collection when a man perceaueth who before of simplicitie found no fault wiâ—h your translation and made no conscience whether he said heauen receaued Christ or Christ vvas receaued in to heauen he can not now forbeare but needes he must say that your argument is false and you belye S. Peter And this being your sense you haue corrupted the word of god thrusting in your owne word haue made of it the word of the deuil Great dauÌ„ger it is saith S. Hierom to speake in the church leste perhaps through peruerse interpretation of the gospel of Christ be made the gospel of maÌ„ or vvhich is vvorse the gospel of the Deuill And plaine it is that by this corruption shuffling in conteyned for receaued and running sophistically and wickedly as you please from one to the other you abuse the scriptures falsifie them intolerably make them youre owne word not the word of god For S. Peter in sayng that heauen must receaue the body of Christ affirmeth Christes body to be conteyned in heauen no more then S. Luke writing that Samaria receaued the vvord of God affirmeth rhat the word of God vvas then conteyned in Samaria which was most false Our Sauiour saith in this selfe same maner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like whereof he speaketh in S. Matthew of receauing his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that receaueth a child Apostle or prophete in my name receaueth me and he that receaueth me receaueth him that hath sent me Here who seeth not what impietie would folow if we should take to our selues M. W. libertie and say he that receaueth a child in Christes name he receaueth Christ he receaueth God that is of him Christ is conteyned God is conteyned And albeit here in the thinges compared together there be some difference yet in the worde vsed by our Sauiour S. Peter and the Euangeliste there is no difference and this indifferency should the interpreter haue expressed and so would Beza haue done had it not bene for his heresie against the B. sacra ment Thirdly I note the proceeding of your Gospel and learne how it goeth on according to S. Paules prophecie a malo in peius from badd to worse from heresie to apostasie running continually forward the verie hye way to infidelitie When this gospel began in England in the ende of King Henryes daies those that in other pointes were starke heretikes and the ringleaders vnto others Tindale Frith Barnes Cranmer leaft it as a thing indiffereÌ„t to beleeue the real presence And namely Frith that glorious martyr permitted euery man to iudge vvhat they listed of the sacrament if so be the adoration thereof were taken away His reason was because then there remained no more any poyson that any man ought or might be afraid of So that the real presence to this great martyr seemed no way harmful or against Christian faith which now to M. Whitaker is a matter so monstruous that it is against scripture against faith against S. Peter and in steede of one Christ multiplieth many And how then calleth he the Lutherans his brethren in Christ who by this reason haue an other Christ froÌ„ him nay a plain contradictorie Christ against him But to answere his argument and in this al other drawen from like principles I demaund of M.W. whether he vrge this argument so that Christs body by course of nature can not be in diuers places and receaue those other contradictory qualities as he falslie imagineth or that by Gods power and omnipoteÌ„cie this can not be wrought If the first then we are agreed and then may al these blotted papers serue for some other purpose For against vs and the doctrine of the church they make nothing And then M. VV. hath done wickedly to moue these scruples to idle heads whereas he should rather haue sought what Christs wil is If he say the later that it is aboue the reach of Gods power where vnto his arguments tende I replie that he is an infidell and beleeueth not the first article of his Crede he beleeueth not other thinges expresly sette downe in the scripture of the same qualitie as that our Lady was a Virgin wheÌ„ she deliuered Christ that he entred in to his disciples ianuis clausis that in the burning fornace one and the selfe same fier was so hotte and violente that it slew those that stode a farre of the ministers of the Kinge and yet to those that were in the middest of it Sidrach Misach and Abdenago it was so cold and temperate that it resembled ventum roris flantem a moyst gale of vvinde and harmed them nothing which is as flat a contradiction as any he bringeth and therefore belike without the compasse of his beleefe I saie againe that he is proceeded farther in infidelitie then his maisters who notwithstanding were gone far inough and a man needed not to ouerrun them For they hitherto were woÌ„t to protest that they neuer doubted but Christ could do it mary they supposed and beleeued that he neuer meant it and so made the question to consist in that vvhether Christ vvould not vvhether he could as may be seene in M. Iewel in the very end of his 10. article against M. Harding and in many other
to his disciple but the sonne of God ascending leaft to vs his flesh And Elias did so but him selfe being depriued of his cloke but Christ both leaft it vnto vs ascended hauing the selfe same vvith him Therefore let vs not fainte in courage For he that hath not refused to shed his bloud for vs all and hath communâ—cated vnto vs his flesh and the self same bloud againe he vvill refuse nothing for our saluation These are S. Chrisost wordes which tende to set forth not a similitude but an opposition not an equalitye but a supereminent excellencie in our Sauiour I wil shew you an other maner of thing saith this holy father far greater then that of Elias And how so and wherein standeth that so great and singuler difference In this That Elias leaft his cloke but the sonne of God his flesh which none but the sonne of God could doe Againe Elias leauing his cloke loste it and so was bereaft of it but Christ the sonne of God as a worke proper to his diuine maiestie both leaft his flesh with vs in the world and yet lost it not but caried the same flesh with him in to heauen Furthermore Elias tooke some paynes for the sauing of his people but neuer shed his bloud for them much lesse could he impart to them the same for this was aboue the compasse or reach of humaine imbecillitie But Christ both shed his bloud for our redemption and againe imparted vnto vs the self same bloud as the same doctor sayth elswhere Quod est in calice id est quod fluxit è latere et illius sumus participes That vvhich is in the chalice is that vvhich gushed out of his side and vve are partakers thereof This is the most euident speach and sense of S. Chisostome and no man I suppose can be so simple but he may forthwith see how well this matcheth with the doctrine of the catholike church how dissonant it is from the preaching of your congregation especially if he know your doctrine a right and be not deceaued with your fantastical painted words which you sometymes vse to beguile simple sowles seeming to aduaunce that very hyghly and magnifically which in deed your selues esteeme most basely coÌ„temptibly For thinke you of your CoÌ„munion otherwise then as of common bread and wine withouâ— al grace vertue or sanctificatioÌ„ with a bare figure of Christ absent which figure your selues caÌ„ not explicate nor shal be euer able to geue reasoÌ„ but you haue or may haue as good figures at your common breakfastes diners and suppers This is your faith in that poynt yf you be Zuinglians and beleeue as the church of Geneua The Eucharist saith Zuinglius or communion or lordes supper is nothing els but a coÌ„memoration in the vvhich they that firmely beleeue them selues to be reconciled to god the father by Christes death bloud sett forth his liuely death that is praise it geue thankes and preach And when Luther obiected to him that he and his felow heretikes were diuided amongst them selues he answered thus vvhereas thou sayst Luther that there are sectes amongest vs it is false both I Carolostadius OecolaÌ„padius and the rest auouch that the bread and vvine be only figures mary vve shift the vvords of Christ after a diuers maner verba diuersimodè expedimus And in an other booke against Luther It is to be noted saith he that Paule 1. Cor. 11. after the vvordes of the institution calleth it no othervvise then bread and the cuppe For he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is this bread of the supper or that bread hunc hunc paneÌ„ qui praeter panem non est quicquam amplius this bread this bread I say vvhich is nothing els but bread Al which he there expresseth by a playne similitude in this sort Behold this is the sacramental presence of Christ in this supper as the Emperour or the King of Fraunce are said to be in the kingdome of Naples because their banners or signes be there vvhereas in the meane season the one of them liueth in Spaine the other in FrauÌ„ce But the bread and vvine are no more one and the same thinge vvith Christes body and bloud then those kinges banners be the very kinges them selues because they note vnto vs the maiestie and povver of the kinges And that you cauill not that this is not the faith of your Geneuian church so shrowde your selfe in your ordinarie cloude of wordes whereby you seeme to speake honorably of this sacrament heare you what Theodore Beza writeth whom you extoll so highly Dico impudeÌ„tes esse calumniatores c. I say they are impudent slauÌ„derers vvho imagine that there vvas euer any coÌ„trariety betvvene the doctrine of these most excellent men Zuinglius OecolaÌ„padius and Caluine touching the sacramentes I say also that the selfe same faith in euerie respecte is proposed and defended in the Churches of Suizzerlande Sauoy and Fraunce in the Flemmish Scottish and as I thinke in the English churches also Wherefore this being your faith that in the Sacrament there is nothing but bread in such sort as hath bene declared I say with Zuinglius panis panis nihil amplius bread bread and nothing els now compare your faith with S. Chrisostome and see how handsomlie you can patch it together thus you must needes say Elias departing out of this worlde leaft his cloke but Christe leaft a thing of greater power and miracle for he leaft vs breade and wine Elias leaft his cloke and so loste it for he caried it not with him but Christ ascending leaft vs bread and wine and tooke vp bread and wine to heauen with him Againe where in Elias hath no part of coÌ„parison the bloud which Christ shed for our redemption that he imparted vnto vs in the chalice Here you must helpe me thorough for I know not what you wil say but sure I am one of these two it must needes be ether that Christ redeemed the worlde by wine which is the bloud of the grape and so coÌ„municated such wine and bread with vs and this standeth iumpe with your figuratiue supper Communion or that he redeemed the worlde with his owne pretious bloud and so communicated the same with vs in the B. Sacrament which is our faith mary you will none of that In conclusion aduise your selfe better what you write and thinke not with such balde toies to shake of such graue authoritie Regarde the wordes meaning and scope of the author so except you be to dul you can not be ignoraÌ„t but that you cleane peruert this father turne him quite vpside downe For whereas he would infinitely preferre that facte of Christ leauinge the sacrament of his body to his Christians before the facte of Elias leauinge his cloke to Elizeus for of our coÌ„uersinge with Christ in heauen by faith and vnderstanding here is no
styl that parcel but most vvanted it and manifest it is that the Ievves nether in our time keepe so honorably the translation of the 70. in their sinagoges much lesse did they keâ—pe it in S. Iustines daies vvhen as appeareth by the vvhole discours and manifest vvordes of this author in this same place they much more detested it The third a ligno is vvanting in al greeke and hebrevv bibles is only reserued in our ecclesiastical Breuiarie certaine Doctors as Tertullian Lactantius Cassiodorus and S. Austin vvho notvvithstanding so readeth it as though it vvere the common reading in the churches of Africa in his time and maketh no mention of any other reading vvhere those vvords should be leaft out And from S. Hieroms time vntil our daies very probable it is that these errors and corruptions haue multiplied not only for the general and particular reasons already touched but for this especially that whereas since that time the Iewes obstinacie barbarousnes impietie and ignorance in their owne tonge hath much increased the Christians notwithstanding haue not had any great occasion to handle much or exercise that language therefore haue had smaler regard to bookes written therein without which as first of al they perfectly receaued the Christian faith and planted it in these partes of Christendome so without it haue they as perfectly continued in the same and now enlarged it euen to the extreme corners of the world and without the which they haue for these thousaÌ„d yers liued most christiaÌ„ly as Saintes christianly as Saintes finished their teÌ„poral liues after liued with Christ for euer And now touching M. W. question demaunding how the Church hath faithfully conserued the bookes of scriptures who thus findeth fault with the hebrew bibles as corrupt I answere as before that the Church hath most faithfully conserued the scriptures albeit not in this or that tonge which the wanton curiositie of euery fantastical heretike coueteth We haue the true word and gospel of Christ though perhaps we haue not ten words in that laÌ„guage which our Sauiour spake And then why may we not haue the law the prophetes though there were neuer an hebrew bible in the vvorld Againe vnreasonably demaundeth he of our church for hebrevv bibles vncorrupt vvhich perhaps neuer had any such and neuer vndertooke to keepe the vvord of God in that language more then in Arabike or Syriake no more then she vndertooke to keepe S. Matthevves Gospel in hebrevv or S. Paules epistle to the hebrevves But if she deliuer faithfully to the Christians that vvhich she receaued of Christ and his Apostles touching al parts of Christian faith and religion be it vvritten or vnvvritten in one language or other she performeth that vvhich Christ committed to her charge and vvhich is sufficient for the saluation of euery Christian and vvhereby she proueth her selfe to be the House and Church of the liuing God the sure Piller and ground of truth the Spovvse of Christ and faythful mother of al Christians M. D. Whitgift thinketh it vntolerable that the English ministers should appoint vvhat maner of apparel is coÌ„uenient for them selues to vveare vvhat ceremonies or rites should be vsed in their poore Seruice He by many arguments taketh from them al authoritie in such matter vvil haue the vvhole Ministerie altogether to depend be directed by the superior magistrates the Quene and the Lordes of her CouÌ„cel Then hovv much more vntolerable is it that some one or other single minister should appoint the vniuersal Church gouernours thereof in what maner and fashion the word of God must be kept in what language as it were in what kind of paper or parchement he wil haue it written As if some busye headed felow in a coÌ„mon welth not contented to be ruled preserued by his Prince in true religion iustice and quiet possessioÌ„ of his owne should farther take vpon him to prescribe vvhat maner priestes hovv qualified and in vvhat Vniuersitie brought vp should preach vnto him the vvord of God minister the sacraments vvhat sort of men should exequute vnto him iustice and examine his cases of law by what capitaynes of vvhat byrth countrie and experience by vvhat kind of defence open force or secret policie fight by sea or rather land strength of horsmen or footemen he vvil be mainteined in peace and quietnes And vvhat meaneth he to require for pure bibles in any language of our Church vvhich he holdeth for Antichristian and the prelates thereof and al other Catholikes for members of Antichrist For vvhiles he thus thinketh vvhat soeuer bibles hebrevv or not hebrevv Greeke or Arabike vve offer him he can by reason yelde no more credite vnto them then to our latin no more then to our traditions or any other thing proceeding from vvarrant and credite of such professed enemies of Christ as vvel and learnedly proueth S. Austin in his booke de vtilitate credendi Much more agreable to reason ChristiaÌ„ diuinitie is it for him and his to resort to their ovvne church of elect predestinate or hovv so euer he list to terme them vvhich hath so florished these many hundred yeres by vvitnes of their ecclesiastical stories by report of M. Fox in his Actes and monumentes Let him resort to the brethren of Lions to VVycleffe and the VVycleffisâ—es to Robert Rigges Iohn Puruey Henry Crompe Iohn of Chlum Iohn Scut William Havvlam Richard VVich Iohn Hus alias Iohn Goose the Hussites and Thaborites of Bohemia and such other vvho as they tel vs vvere glorious pillers doctors and maintainers of their church and Protestant-gospel and like glistering starres shined in the face of the ChristiaÌ„ world And that I tye him not to particular meÌ„ or one only prouince of Bohemia in many other prouinces and kingdomes of the world hath their church continued as most confidently writeth D. VVhitgift against T. C. who framing an argument against the Archbishops authoritie draweÌ„ from this supposition VVhat if the vvhole church be in one prouince or in one realme vvhich hath bene and is not vnpossible to be againe M. D. VVhit answereth it thus To your supposition if the vvhole church c. I say that if the skie fal you may catch larkes as the common prouerbe is making it as vnpossible a case to haue the church of Christ in one only kingdom as it is vnpossible for the skie to fal And presently in the same page Do you not knovv that the church of Christ is dispersed thorough the vvhole vvorld and can not novv after Christs ascension be shut vp in one kingdome much lesse in one prouince except you vvil become Donatistes He that is not vvilfully blinde may see in to vvhat straightes you are driueÌ„ vvhen you are constrained to vse such impossibilities for reasons And M. VV. in this booke telleth vs that there neuer wanted mightie
States Princes and nations who withstoode the bishop Sea of Rome as they do now Nullis temporibus defueruÌ„t sayth he nec Episcopi nec Presbyteri nec Imperatores nec populi c. There neuer vvanted at any time nether Bishops nether Priestes nor Emperours nor nations nor Priuate men vvhich had not rather be condemned of your church for heretikes then to mainteine the Catholike communion of your Apostasie wherefore hauing so large a scope let him repayre to that his owne church and succession of Protestantes and of them seeke for the true written bible of whom he receaueth the sense and meaning of the same not to our church and succession of Catholikes whom he chiefly condemneth for erring in the true sense and then reproueth as bitterly for corrupting the true text The conclusion of al is this if as a Christian as an obedient child of the Church and willing to learne if thus he demauÌ„d of the Church for true bibles she can serue him with more varietie of such in mo languages then it wil stande with his ease to reade If he demaund this as an heretike as a rebellious Apostata as to picke quarels and maintaine strife the Church hath nought to do with him She answereth as our sauiour answered the Pharisees Quid me tentatis hypocritae as he taught his Apostles Nolite dare sanctum canibus She sendeth him to his owne scattered and diuided coÌ„gregation in to whose communion he hath thrust him selfe vnder whose false banner he fighteth against her vvhom the vniuersal Christian vvorld in al times and ages vntil our daies hath acknovvleged for the only true catholike apostolike church of Christ And hitherto of the hebrevv fountaines and originals vvherein I haue staâ—ed somevvhat the longer first of al that the reader may see that not vvithout iust cause I charge M.W. vvith a manifest lie in saing vve flee the hebrevv for that vve knovv it to containe the assured bane and destruction of our cause He may here perceaue in part vvhat reason vvhat argument vvhat conscience moueth the Church thus to prescribe and vs to folovv the Churches ordinance herein That vve nether feare nor contemne nor refuse it but for the vnderstaÌ„ding of the true sense studie and honour it as much as he though vve hange not our faith vpon it so as if the Ievves depraue a text touching Christs diuinitie vve therefore vvil denie him to be God and if they raze out the only text that foreshevveth the maner of his passion and crucifying vve vvil not for al that geue ouer our faith that in such sort he vvas crucifyed for vs. Secondarely thus I haue done to satisfie M· VV. dâ—maund who chalengeth vs so confidently to shevve any error in the originals vvho affirmeth so peremptorily those places to be safe and vntouched which appertaine to the proofe of our Christian religion Which how true it is he now seeth if he wil beleeue ether reason or his owne maisters Besides that his argument is ouer slender when he wil conclude those originalles to be pure because there is no corruption in matters of coÌ„trouersie as though there could be no errors but those which proceede of wilfulnes and malice against Christian religion as though the Iewes could not erre by negligence ignorance and other humane infirmitie by which Caluine Beza the rest of that knot can imagine very many and the same very grosse errors to haue crepte in to our latin bibles But true is the old prouerbe Graculus graculo Like wil to like as I haue said Of the Iewes for neare alliance and brotherhode they iudge so diuinely as though they were halfe goddes who neuer erred ether of malice ether of wilfulnes or ignorance or slowthfulnes or want of due consideration or thorough any kind of like ether sinne or imbecillitie But of the Christian Catholike Church of the Bishops and Pastors by whom they haue that peece of Christianitie which yet they retaine they deeme most wickedly them they accompt more dissolute more irreligious more careles negligent in matters diuine then the worst people that liue vnder the cope of heauen These in the same kind haue erred both of malice and of wilfulnes and of contempt and of negligence by al maner of faulting voluntarie inuoluntarie wherevnto a man may possibly fal Thirdly some reason mouing me thus to doe was because nether M. Martin in his Discouerie much lesse the preface of the new testament handling only such thinges as were incideÌ„t to that booke that is geuing reason why in that translatioÌ„ the latin vulgar edition vvas folowed before the common greeke testamentes had any occasioÌ„ to treate of this matter For albeit M. Martin proueth errors in matters historical to be in our coÌ„mon hebrew bibles yet he maketh no stay therein but rather presupposing the hebrew text to be altogether true as the aduersaries pretend he so much the more discouereth their wilfulnes and peruersitie who in their translations depart sundrie times froÌ„ those hebrew originalls which they seeme to magnifie as altogether faultles and vnspotted One principal corruption of great moment and importance he obiecteth out of the 21. psalme where the prophet saith in the person of Christ They haue pearced my handes and feete which by the Iewes being maliciously altered by mutation of one or other letter in to As a lyon my hands and feete without wit reason or common sense whereby is euacuated the best and clearest prophecie in the whole body of scripture touching the maner and fashion of Christs crucifying who besides M. W. would so blindly haue dissembled it yet stil sing vs the old song of the pure fountaines It is written that not long sithence certaine euangelical Anabaptistes lately conuerted from Iudaisme reading that place of S. Peter in Castalios translation Iesum Nazarenum scelestis manibus comprehendistis et ad palum alligatum sustulistis Iesus of Nazareth you haue apprehended and binding him to a post or stake so made him avvay vpon this text fel to a great and daungerous contention among them selues in their congregations whether Christ were pearced hand and foote with nailes as the Church beleeueth or were only bound hand and foote to a gibbet as the fashion among the Turkes is now a daies as the other two theeues were done to death which were crucifyed with him And remoue the traditioÌ„ of the Church which these good felowes care not for and this place of Dauid and certainly out of the old testament it can not perhaps nether out of the new be clearely proued to a contentious heretike that he was crucified in such sort as the truth is and we beleeue For as the heretikes now a daies at home in our couÌ„trie gladly abhorre the name of the crosse al signes or memories there of both in priuate talking publike preaching and writing rather vse the name of
vvhich thing I finde him to do in many other places I wil not bestowe time in disprouing our english bibles which for the most part are nothing but corrupt gutters flowing from these forenamed corrupt and stinking lakes Yet if otherwise any man list to disproue them al and singular there is nothing more facile easie For whereas in our time since the gospel as they cal it began in our country we haue had three kinde of diuers bibles vnder kinge Henrie kinge Edwarde and the Q. Maiestie that now is king Henries bibles as corrupt were corrected by king Edwarde the duke of Somersets appointmeÌ„t as by comparing them is easie to see and the Protestants I thinke wil not dâ—â—y Eduardus sextuo saith D. Humfrey procerum consiâ—is et suasu episcoporum biblia emitti curauit castigatiora et purgatiora ac legi publicè et omnibus in templis baberi mandauit King Edvvard by the aduise of his noble men and mâ—tâ—on of his bishops caused the bibles to be set forth more corrected then vvere his fathers and more purged of faults and commaunded the same to be read publâ—kly and to be had in al churches Next that the bible set forth by the Quenes authoritie correct those of king Edward is shewed in many places of the Discouerie requireth for proofe no more but that the reader coÌ„fer one or other epistle of S. Paule for examples sake that to the Romanes in The nevv testameÌ„t of our Sauiour Iesu Christ faithfully translated out of the greeke and perused by the coÌ„maundement of the Kings M. his honorable councel by theÌ„ autorized printedâ—ly Râ—ch Iugge with the same epistle in The nevv testament of our lord Iesus Christ translated out of greeke by Theodore Beza and englished by L.T. and printed by Christofer Barker the yere 1580. Cum gratia et priâ—ilegio and now that al these are very falsely translated and the best conâ—aine wicked and horrible and ethnical errors this hath bene shewed before at large by manifest demonstration and the confession of our aduersaries them selues and so no waies are they to be opposed to our bibles And what can M.W. now say against vs or whom would he haue vs to folow Perhaps his last counsel is that at least we should our selues fall to translate and so accordinge to the original greeke fashion our selues a new testameÌ„t seing we can like none of theirs But nether may we thus do First because we beleeue our testament to be truer then the common greeke copies now extant wherein as he seeth we stand and that not without reason Secondarily because we are perswaded that had we true originals we could neuer make a translatioÌ„ in these partial times more sincere vpright indifferent and freer from reprehensioÌ„ then is this which we haue already Finally and for a conclusion let the Christian reader note this that whereas commonly euerie secte of our aduersaries in wordes general termes findeth fault with our translation few or none of them shew any error or fault in particular but lightly there is some one of their owne brethren which standeth with vs in defense of our testament against that reprehender which no doubt proceedeth of the manifest sinceritie which our traÌ„slator vsed and the inuincible force of truth which so breaketh forth in despite of her aduersaries Laurentius Valla first of al carped at out common edition but his rashnes is iustly reproued by Erasmus Bullingere Beza and sundrie others Erasmus next fel in to that veyne but how vnreasonably let Beza speake Quam immeritò saith he multis in locis reprehendit Erasmus veâ—erem interpreteni tanquam a graecis dissentientem Hovv vniustly in many places doth Erasmus reprehend the old interpreter as dissenting from the greeke Then came Luther for the Lutherans and Castalio and some other for the Zuinglians and euerie one had some tooth against our interpreter But both in particular Beza doth iustifie those pointes which they accounted erroneous as may be seene in verie many places of his notes and in general preferreth him before any interpreter that he euer sawe Vulgatam aedu ionem saith he maxima ex parte amplector caeteris omnibus antepono The vulgar edition I embrace for the greatest parte and prefer it before all other vvhatsoeuer There remaine only certaine faultes which Beza imagineth which in his notes sometime he reprehendeth but they for the greater number and such as be ought worth are so wel defended by Castalio and Carolus Molineus to let passe our owne writers that if M. W. would gather in to a heape al the faultes which are obiected against our testament and afterwardes take away those which are to be taken away by the iudgment of Beza of Caluin of Castalio of Molineus and such other Protestanâ—s who haue set forth their owne new translations against others of their brethren I weene the number remaining would be so smale that it would shame M. W. him self as obstinate as he seemeth to compare with that any of their English testaments which soeuer is most exquisite Wherefore to coÌ„clude this as before touching the hebrew so here touching the greeke and al other translatioÌ„ the reader may see a few reaâ—ons amongst infinite vvhy the holy Councel of Trent hauing in it multitude of excelleÌ„t godly learned men with whoÌ„ to compare any or al these diuided and scattered sinagoges of Lutherans Zuinglians Anabaptistes or such like were impietie and sinne before God and intollerable iniurie before man decreed as in the CanoÌ„s we reade touching the old auncient translation which decree standeth vpon many cleare and most euident reasons whether we compare it with the hebrew and greeke now extant or with any of these new heretical versioÌ„s be it of Luther of OecolaÌ„padius of Basile of Geneua of Caluin of Castalio of Beza of Molineus of the English after King Henries allowance or King Edwardes or that which the english congregation now best alloweth which of al other is the vvorst most contaminate and most dravveth to Paganisme and Atheisme as hath bene shevved And that vve esteeme more of our old translator then any of these not only reason experience conscience diuinitie and humanitie requâ—reth vs so to do not only our duety to the Church of God our honour to our holy and learned forefathers our faith in Christs promise assured confidence of the assistance of his holy Spirit requireth the same but also in this our opinion vve are vvarranted by the manifest approbation of our most capital enemies those that haue some learning more then the rest of Luther of Zuinglius Castalio Beza Molineus D. Humfrey others vvhoÌ„ M. VV. dare not controle as I suppose hovv vvel soeuer othervvise he thinke of him self And novv may I vvith more facilitie ansvvere his secoÌ„d reason and vvherein for some part I grounde the exact perfection
steede of because she doth loue much And plaine it is that Christ spake not greeke or latin but hebrevv Therefore vvhereas Christ said Many sinnes haue bene forgeuen her he proueth it by that which folovveth because she loueth much as if he had said That she loueth me much it is no maruel she hath good occasion so to do For many sinnes haue bene forgeuen her So vve say that he hath obtained that vvhich he desired because he is mery laugheth he is verie hūgrie because he eateth much c. I wil not bestow time in examining this answere who told him that Christ vsed the preterperfect-tense for the present whereas S. Luke so flatly affirmeth the contrarie or that S. Luke in this phrase so strāgely affected the Dorical lāguage with the rest of his bold assertion but wanting al reason of reasonable coniecture to support them this only I wish thee to consider whether thou didst euer see a litle sentence so racked and torne as this is For cōparing this sentēce as it is novv fashioned by them with the same sentence as it was first pronounced by our Sauiour not one word of any momēt remaineth in such sort as Christ vttered them Christ said Many sinnes are forgeuen her because she hath loued much now with their correction thus it is Many sinnes haue bene forgeuen her For she loueth much Where first they rent in sonder make that two which Christ ioyned and spake as one Then they wrest one of Christs words bringe it to a Dorical phrase of speach And by and by backe againe they make the next which signifieth a thing past in greeke to signifie a thing present by the hebrewe maner of speach which hath no present tenses the cleane contrarie whereof is auouched in the other Dorical word going immediatly before Afterwards they enforce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to signifie a cause antecedent but a signe or effect consequent And finally in al and euery of these tricks S. Lukes authoritie is vnder foote and lieth dead For nether Beza nor Musculus in this tossing and turning euer consider what S. Luke wrote what sense the Apostolical Church gaue and the holy Ghost in the same hath alwaies continued what the very letter of the greeke requireth as now it standeth but how it may possibly be wrested if a man wil folow the spirit of contention if he will fetch the pointing of the sentence from Geneua the meaning of one word from Dorica in one corner of the world of an other frō Hierusalem of a third from Swytzerlād the entier summe of al from the deepe pit of hell For excepte the deuil him self stoode by thē suggested to them such construction I thinke the nature of man hauing some regarde of honestie of learning of modestie of Christ his Euāgelists could neuer breake forth into so much monstruous absurditie Of al which this I conclude that allowing men this libertie vnto which now by this libertine-gospel they are driuen I say there is no possibilitie to conteine men in faith or to reduce men to faith or to proue any parcel of Christiā faith For setting aside church Doctors Custome Councels and resting in the only Scriptures priuate exposition of the same this one example geueth vs a paterne to care nothing for al scriptures For it is a maruelous flat text which a man of meane learning by one of these shiftes may not auoide ether by refusing it as not Canonical because it is reiected novv of Protestants in these daies or hath bene doubted of by Catholikes in old time vvhich cutteth of a number of bookes or by obiecting some one or other greeke example in vvhich the vvords vvant vvhich is easie to finde heretiks of diuers sects hauing novv the printing of most greeke testamēts and euery one being content to fauour his proper gospel and heresie or by producing some false translation and sticking to that vvith store of vvhich euerie prouince is pestered or by hunting out diuers significations of the greeke vvord and taking that vvhich maketh most for his aduantage or if that serue not then by corrupting one word by conferring an other with the greeke of this or that dialect a third with the Iewes or Chaldees or Suitzers maner of speaking and so patching vp a sense partly Christian partly Germane partly Ethnical and partly Iudaicall and finally which is al in al reseruing euer to him selfe supreme iudgement of al senses interpretations scriptures and languages As in this verie place whereof I speake Zuinglius folowing nether the words of the Euāgelist nor sense of the Church nor Cōmentarie of the auncient fathers nor inuention of Beza nor any of those manyfold shiftes of Musculus willeth vs rather for dilexit to put credidit for charitie faith and then geueth vs the meaning of Christs words thus Quoniā dilexit multum Ego puto dilectionem hic pro fide accipi quòd tantum mihi fidit tantum peccatorū ei remittitur Nam poste a dicit sides tua te saluam sec it Because she loued much I suppose that loue is here put for faith because she hath so great affiāce in me so many sinnes are forgeuē her for he saith afterwards thy faith hath saued thee that is hath deliuered and absolued the from thy sinnes which one distinction answereth al the places that in this controuersie vve bring out of the scriptures to refel their only faith By these fevv heretical sleights M. Whitaker knovveth his brethren haue many other as bad as these vsed in one particular controuersie any man may gesse hovv likely it is to tye an heretike hauing some vvitt and learning and sight in tonges vvith any text that gainsaith his opinion Hovv true vve finde by experience that vvhich Tertullian so many ages agoe spake of the heretikes of his time and prophecied as it may seeme of the heretikes of our time Ista haeresis non recipit quasdam scripturas c. These Zuinglian Lutheran Puritan Anabaptist Trinitarian c. heretikes admitt not some bookes of scriptures and those vvhich they doe admit by adding to taking from they peruerte to serue their purpose And if they receaue some bookes yet they receaue thē not intierly or if they receaue thē entierly after some sort neuerthelesse they marre them by deuising diuers interpretatiōs In this case vvhat vvil you do that thinke your selfe most skilful in the scriptures vvhē as that which you defend the aduersarie denieth that vvhich you deny the aduersarie defendeth Et tu quidem nihil perdes nisi vocem de contentione nihil consequeris nisi bilem de blasphematione And thou truely shalt leese nothing but thy vvordes in so contentious a brauling thou shalt gaine nothinge but greefe and anger in seinge an heretike so to blasphene And novv if I should shevv the like in the hebrevv and by examples manifest the same I should trouble my selfe
whether we or they loue vnaccustomed and monstruous noueltie of words we who striue so much as we may to retaine the auncient words left to vs by our Apostles and founders Masse Bishop Priest Baptisme Church the very names of meÌ„ Isaie Amos Iuda Hierusalem Ezechias Ozias or they who haue turned these in to the Supper or the Thankes-geuing Superintendent Minister or Elder VVashing Congregation who vpon most childish affectation to seeme somwhat skilful in the hebrew reduce al sacred names to the old Iudaical sound As for example one of their greatest Euangelists thus beginneth his translation of Esaie The vision of Iesaaiahu the sonne of Amoz vvhich he savv vpon Iehudah and vpon Hierusalam in the daies of Yziiahu Iotham Ahhaz Iehhizkiiahu Kinges of Iehudah And this is the common veyne of their preachers if they know a litle especially in that lanâ—â—nge as though Petrus Ioannes Iacobus Stephanus howsoeuer they be vttered in any other tonge Hebrew Greeke Latin Spanish FreÌ„ch or ItaliaÌ„ were not truly exactly expressed in English by Peter Iohn Iames Steuin but must needes be pronouÌ„ced as they are in the first laÌ„guage froÌ„ which originally they are deriued as though a maÌ„ translating some storie out of French or Spanish into English translated not wel if he said FrauÌ„cis the French King in his warres against the Spaniards but must needes say Fransois King of the Fransois in his warres against the Espanioulx or los EspanÌ„oles in such a victorie against los Franceses in steede of The Spaniards in such a victorie against the Frenchmen And why then do they not in the new testament vse like noueltie why for Christ vse they not Ieschua for our Lady MiriaÌ„ for S. Peter Cepha for S. Iohn Iochanan and so in the rest of the Apostles whereas they know that thus were they called in their proper language as at this preseÌ„t we see in S. Matthewes hebrevv Gospel If their ovvne eares abhor this wanton curiositie and their ovvne iudgment tel theÌ„ it is apish arrogancie peevish affectation of popular praise let them confesse the like in pronouncing Beltshazzar Nebucadnezzar Iehuda Iehhizkiiahu for Baltasar Nabugodonosor Iuda Ezechias for the case is al one Much more haue they committed this monstruous noueltie in the things them selues in taking away the sacrifice of the new testament like the forerunners of Antichrist in yelding to women and children the headship and supreme gouernement of the Church in al Ecclesiastical spiritual matters in abrogating fiue or six sacramentes of seauen in deuising such a kind of faith as before their time was neuer heard of and is more fit for the schole of Epicure then of Christ and so forth in the rest of their negatiue irreligion And as for mocking and contemning the word of God this was neuer so proper peculiar to any heretikes before as it is to them For who are they that mocke at the booke of Iudith that compare the booke of Machabees to Robin Hoode or Beauis of Hampton that cal the Prophete Baruch a peeuish ape of Ieremie Simia est non admodum saeâ—ix Ieremiae that accounte the epistle to the Hebrewes Pro stipulis as stubble that reiecte S. Iames epistle as made of stravve that contemne S. Lukes gospel that mangle many other partes of the scriptures and thereby teach the contempt of them al al standing vpoÌ„ like ground Who doe this VVe or they Catholikes or Gospellers to speake briefly what is their whole maner of writing preaching teaching and liuing but a very mockerie of the gospel of Christ such filthie application of holy write as sheweth them to vse it for no other purpose but for colour and shrowd of their filthines Rebuke a leacherous monke for his incest which he calleth Matrimonie ô saith he Better it is to mary then to burne Require of him that he chastise his body with fasting and discipline for repressing of his beastly concupisceÌ„ce that is against Gods word saith he For nemo carnem suam odio habuit No man hateth his ovvne flesh but loueth cherisheth it when such an Apostata is promoted amongst you to be a superintendeÌ„t and then spoileth his tenants wasteth his woods pulleth downe his housâ—â—â— neuer built by him or for him or any of his religion selleth away lead tile stone and maketh mony of al reproue him for this oppression and rauin he hath his text ready He that prouideth not for his ovvne and namely for them of his hovvsehold he is vvorse then an Infidel These interpretations vvorse then these very many shal you finde in Peter Martyrs booke De votis et caelibatu And at this present what is the vniuersal preaching of the ministers for the most part but a very mockery ridiculous abuse of scripture what other is their coÌ„mon writing and M.VV. in the next chapt wil shew himself in this kinde as very a scorner as the worst And whereas after al this he saith Truely so far of is it that I thinke your translatioÌ„ vvil any vvayes harme our cause that I vvish the copies thereof vvere multiplied and other men might be partakers thereof This is as fowle a figure of hypocrisie as any hitherto touched For if they thinke it wil no wayes hinder their cause but rather benefite it why make they such busie inquirie after it why burne they such as fal in to their hands are they such witles babes as â—ain not suffer that which doth them good CoÌ„pare good reader their doinges their preachings their searchings inquiries with this speach and thou shal sensibly perceaue that it is nought els but a very desperat facing out of a lye and setting a bold countenance on that which in deede pincheth them at the very hart roote With like phrase character of shamelesse vauÌ„ting wrote M. Iewel to D. Harding vve neuer suppressed any of your books M. Harding as you knovve but are very vvel content to see them so common that as novv children may play vvith them in the streetes Thus his face serued him to write then when in the self same Defence he suppressed by leauing out the very substance of that booke which he then pretended to answere when by helpe of his felow-Superintendents and other frends euery corner of the realme was searched for those bookes when the portes were layed for them Paules crosse is witnes of burning many of them the Princes proclamation was procured against them in the Vniuersities by soueraigne authoritie Colleges chambers studies closets coffers and deskes were ransackt for them when not only children were forbid to play with them but auncient mâ—â—â— and students of Diuinitie were imprisoned for hauing of them So that al this can be nought els but a plaine example of palpable dissimulation affected lying Ad populum phaleras when intrinsecally they feare and labour and sweate and by exterior signes declare thus much and
that she vvil in short time leaue this zeale in preaching the Catholike religion and thereby that your congregatiō shal gather strength and stabilitie and vvise men vvil fal in good liking thereof then your ignorance is great vvho knovv nether the nature of our Catholike Church religiō nor of your ovvne heretical faith and congregation Not of ours because you may learne or remember that from Christs time hitherto nether by persecuting Emperours nor by vndermining heretikes othervvise qualified thē are the Lutherās or Zuinglians of these days it vvas or could euer be subuerted but rather the more it vvas assaulted the better irresisted the more it vvas gainsaid the more it florished vvhē suttle heretikes vpō temporal fauour vvere most insolent then she most excellently did defende her self Examples you haue of the times of S. Augustine against Pelagius the Manichees S. Hierō against Iovinian and Vigilantius Lanfrancus against Berengarius and al the Primitiue church against Constantius Valēs and Arrius Ignorant you are of your ovvne faith and gospel because you may remember that nether had it euer any stay or stabilitie since it vvas first begotten nether can it haue so longe as it endureth the very pillers vvhich vnder proppe it being such rottē matter as of it self quickly corrupteth falleth in to dust For when in king Henries raigne it first set foote in our realme vpon occasions which I am content to passe ouer though M. Fox to the euerlasting shame both of such a gospel and such gospellers haue recorded them and committed them to eternal memorie hovv variable a state it had your elders know he much complaineth Euē as the kinge vvas ruled saith he gaue care sometime to one sometime to an other so one vvhile religion vvent forvvard at an other season as much backvvard againe sometime cleane altered and chaūged for a season as they could preuaile vvhich vvere about the kinge So long as Q. Anne liued the gospel had indifferent good successe And not only Queenes but very meane gētlemen and doctors of phisicke were then able to craze your gospel and set it backward or forward as pleased them For so much also is recorded in M. Foxes storie in the ende of king Henries life Thus writeth he So long as Quene Anne L. Cromvvel B. Cranmer M. Denny D. Buts vvith such like vvere about the King and could preuayle vvith him vvhat organe of Christes glorie did more good in the church thē he Againe vvhen sinister vvicked counsel had gotten once the foote in thrusting truth veritie out of the princes eares hovv much as religion and al good things vvent forvvard before so much on the contrary side al reuolted backvvard againe And this gospel as M. Fox calleth it which King Henrie left established as he thought most assuredly by Acte of Parlament in his sonne King Edwards daies went cleane vpside doune In Q. Maries daies came a new alteration vnder the Q. Maiestie that now is an other cleane contrarie And at this present finde you not a general murmuring euen amongst the Protestants against the Communion booke and state of religion which in the beginning of hir Maiesties raigne was brought in If the Catholikes said nothing haue you not the Puritans most eagerly detesting your faith and were it not for the Princes sword like to dispossesse you of chayrs and churches And what stabilitie can that gospel haue which altogether dependeth of the good allovvance of the Prince and her councel in Parlament which we know within these fiftie yeres so often to gaine said one an other And if it should please God to turne the Quenes hart to the catholike faith for which we incessantly pray vvere not the face of your religiō streightvvaies altered turned quite vpside downe must nor the inferiour partes of the body turne and frame them selues according to the head would not the same statutes which now are vniustly executed vpon Catholikes without alteration of any one word be much more iustly executed vpon the Ministers Superintendents if so be they called her Maiesty Scismatike or Heretike Wherefore litle reason haue you to imagine that wisemen wil fall in liking of your new deuised fansie which as it altogether dependeth vpon the Fauour of Court and Courtiers so for this very reason must needes euer remaine as chaungeable as the Court and Courtly beneuolence is And your father Luther who best knew the nature of his children and qualitie of your religion geueth such a sentence of it as I doubt not at this present is allowed of al the wisest of our Realme and much confirmed by your maner of writing The arguments and reasonings of the sacramentaries saith he are such vaine vvordes vvithout witte that I can not maruaile sufficiently hovv learned men can be moued vvith such lyes truly they do their matters vvith so fearful a conscience that they seeme to vvish they had neuer taken them in hand Equidē opinor si eis esset potestas de integro cōsulēdi quòd nūquam inciperent Verily I suppose if they vvere to consulte of the matter a fresh they vvould neuer begin their sacramētarie heresie And I verely suppose if the wise gouernours of our Realme who now may see the issue of your gospel what wickednes and iniquitie in lyfe confusion and Atheisme in faith contempt of God and man it hath brought with it if they were now to consult of the matter a fresh I beleeue verily with your father Martin Luther that amongst al heresies of name at this time currant in the Christiā world they would least of al haue admitted yours as being the most grosse most licentious and most vnprobable of al others But come we to the particular faultes historical committed by vs. Things alvvays accompted false or suspected vve set forth as most true articles of the Romane religiō as that the vvise mē vvhich came from the East vvere 3 kinges and had such names That S. Iohn Baptist vvas father of monkes That a stone vvith vvhich Steuen vvas stoned to death is reserued at Ancona c. Before I come to make āswere I wish the reader to carie in remembrance first the greatnes of his accusation against vs That neuer any thing came forth in print More contaminate then these annotations That vve haue shevved herein great desperatenes and importunitie That things alvvays accōpted false or suspected vve affirme as most true articles of the Romane religion c. Then what we promised in these ānotations Touching which in the preface of the new testament thus we write In these annotations vve shevv the studious reader the Apostolike tradition the expositions of the holy fathers the decrees of the Catholike church and most auncient Councels vvhich meanes vvho so euer trusteth not for the sense of holy scriptures but had rather folovv his priuate iudgment or the arrogant spirit of these Sectaries he shal
Ergo so oft as vve heare the name of Iesus vve must put of our cappes and make curtesy For confirmation of this ergo I send M. W. to M. D. Whitg who wil ease me of some labour in this behalfe He telleth him That this gesture of capping and kneeling at the name of Iesus hath continued in the Church many hundred yeres yeldeth this reasoÌ„ thereof that the Christians to signifie their faith in Iesus and their obedience vnto him and to confute by open gesture the vvicked opinion of the Ievves and other infidels vvho most abhorred that name vsed to do bodily reuerence at al times vvhen they heard the name of Iesus but specially vvhen the gospel vvas read vvhich contained that glad tidings of saluation vvhich is procured vnto man by Christ Iesus vvhere vpon also he is called Iesus that is a Sauiour Hereof he inferreth Nether caÌ„ it be against Christianitie to shevv bodily reuerence vvhen he is named by vvhom not only al the spiritual enemies of mankind are subdued but also the faithful be made partakers of the kingdome of heauen Thus far he Now if we shal ioyne to this reason the reason geuen in the Annotation that the Protestants gladly yelde this honour of cap and curtesie to the letters maces name seale seate and very many other things hauing any relation or dependence of the Q. maiestie of these two thus conferred togither we shal find this to folow and be a very good consequent M. VV. yeldeth lesse honour and reuerence to the name and crosse of Christ then he doth to the name and so many base signes appertaâ—ning to a temporal prince Eâ—go M. VV. is a very Atheist one that maketh no account of Christ This is the note Name of Iesus By the like vvickednes they charge the faithful people for capping or kneeling wheÌ„ they heare the name of Iesus As though they vvorshâ—pped not our lord God therein but the syllables or letters or other material elements vvhereof the vvord vvritten or spoken consisteth and al this bâ— sophistications to dravv the people from due honour and deuotion tovvard Christ Iesus vvhich is Satans drift by putting scruples into simple mens mindes about his sacraments his Saints his Crosse his name his image such like to abolish al true religion out of the world and to make them plaine Atheists But the Church knovveth Satans cogitations and therefore by the scriptures and reason vvarranteth and teacheth al her châ—ldren to do reuerence vvhen so euer Iesus is named because Catholikes do not honour these things nor count them holy for their matter colour sound and syllables but for the respect and relation they haue to our Sauiour bringing vs to the remembrance and apprehension of Christ by sight hearing or vse of the same signes Els vvhy make vve not reuerence at the name of Iesus the sonne of Sirach as vvel as of Iesus Christ And it is a pityful case to see these prophane subtelties of Heretikes to take place in religion vvhich vvere ridiculous in al other trade of life VVhen vve heare our Prince or Soueraine named vve may vvithout these scruples doe obeisance but tovvardes Christ it must be superstitious These be the arguments which he saith are of our making how truely thou maist now iudge To speake of them more at large and in special ech one contayning so diuers matter of Praying to Sainctes of the Real presence of Peters primacie of Pilgrimage of Canonical scriptures c. vvould amount to a great volume Touching these and the like because it is growen now of late to a common veyne in writing and preaching thus much wil I say in general that M. VV. and his felowes in making such sporting conclusions First shew them selues as ignorant in diuinitie as may be for so much as hereby they geue forth plaine signification that they know not the first rule or principle of Christian religion they know not what Christian faith meaneth Secondarely that by so doing they instruct their scholers and auditors to make a mocke of Christ and his gospel and to scoffe at euery part of Christianitie Both these I wil ioyntly declare in a few lines Note thou therefore good reader that Christian faith and the articles thereof are of this propertie and nature that they can not be concluded or proued by any manifest rules of natural wisedome and reason as we find in other sciences Geometrie Philosophie Law c. but they rest only vpon the authoritie of Christ our Sauiour and his Apostles who first deliuered them vnto vs. For as the Apostle teacheth Fides est substantia rerum sperandarum argumentum non apparentium Faith is the substance or subsistence and foundation of things hoped the argument or sure persuasion of things not appearing to sense or reason or humane discourse As for example we beleeue the resurrection of our bodies not because it can be confirmed by any philosophical or logical demonstration for if it could be so then were it not properly an article of faith but because Christ and his Apostles so taught This being the ground and essential forme of faith and of euery parte thereof because men are hardly mâ—ued to beleeue things so vnprobable so fâ—r bâ—yond reason and against coÌ„mon sense the office of Diuines is by comparâ—ng these articles with other workes of God ether in the creation of the world or redemption of the same to declare that these are not so vnpossible or vncredible as men imagine but such as God hath done the like in many other and therefore may also in this present So our Sauiour disputed against the Sadduces Erratis non scientes scripturas neque virtutem dei c. You erre not knovving the scriptures nor the povver of God And concerning the resurrection of the dead haue you not read that vvhich vvas spoken of God sayng I am the God of Abraham and the God of Isaac and the God of Iacob In which wordes are conteined 2 or 3 arguments to proue the resurrection One that God can do it because he is of such power An other that it is not vnâ—â—kely but he wil do it because he doth towardes the dead things as hard vnprobable as that vz that he protecteth sustaineth and preserueth them as their God and Sauiour and in that sense is called the God of AbrahaÌ„ Isaac Iacob many huÌ„dred yeres after their death Nether of which argumeÌ„tes for al that proueth directly that the dead shal rise but that dependeth only vpon the wil and word of God reuealed in the scriptures which our Sauiour doth first of al insinuate After like maner disputeth S. Paule in his epistle to the Corinthians If the dead rise not againe then in vaine is our preaching then in vaine is your faith then are vve the most miserable men that liue then nether Christ is risen As the graine vvhich is sovven in the earth dieth first
of Protestāts pa. 411. M. W. inuectiue against the Annotations of the nevv Testament page 476. The summe thereof pa. 477. Annotations of the new Testament vvhat they cōteine pa. 484.485 what fault M.W. findeth in them 484.491 Blasphemie in the Annotations touching Christes Priesthod pa. 528.529 Ansvvered 530. vsque ad 542. blasphemie touching merite of vvorkes pa. 543. ansvvered 544 c. Hovv the Protestants fel to cal the Pope of Rome Antichrist in praef pa. 42. M. W. knovveth not vvel vvhat that Antichrist is against vvhom he vvriteth Ibid. pa. 4. The absurditie of that assertion Ibid. pa. 4. The impossibilitie of that opinion 52.53.54 The end of that doctrine 72.73 Arguments ridiculous made by M. W. and attributed to vs. pa. 497.498.499.502.504.510.511.513 such arguments tend to make a mockerie of al faith 516.517.521.522.523 S. Leo the great called Antichrist by Beza pa. 155. The first Apostles of our nation were Papistes and Massing priestes by the cōfession of our aduersaries p. 165.166 Auncient archheretikes the protestants forefathers in sundrie partes of their faith pa. 31.32 S. Athanasius called Sathanasius by the heretikes pa. 84. S. Austin called a blind bussard pa. 166 S. Austin most filthily abused and mangled by the Sacramentaries pa. 166.177 S. Austin a priest 65. S. Austin S. Hierom old papistes 121. B BEza a fierbrand of sedition pa. 231. VVriters against him pa. 232. He correcteth S. Luke and our Sauiour 233.234.236.241 and is defended by M. VV. in so doing 236.237 His reasons 238.239 Refuted ibid. et 240.241 Refuted long ago by Luther 257.258 how he correcteth the new Testament 260.261 Bezaes fault in excusable for ought M. VV. ether hath said or can say 250. He doubteth of a part of S. Iohns gospel 363.364 He furthereth the Anabaptistes against Christes incarnation of the B. virgin 368.369 See Translation of scripture Bible-beaters pa. 400. The Bible neuer so mangled by any as by the protestants 400.401 Their bible is no bible 404.405 See Scriptures Ceremonies in Baptisme pa. 504.505 C Catholike doctrine vnpossible to be ouercome by any heresie least of al by this of our time pa. 41. The name Catholike not applicable to the English religion praef 87.88 Caluin condemneth the auncient fathers for approuing Melchisedecs sacrifice pa. 60.61 Caluin for the real presence pa. 223. Carolostadius exposition of Christes wordes Hoc est corpus meum pa. 254. allovved by Zuinglius 255. Castalios translation of the Testament much commended by the protestants pa. 380. His discours that Christ is not the Messias praef pa. 67.68 The Church catholike after Christes time is euer populous and spread in many nations pa. 350. et praef pa. 62.63 She is the ground of al faith 442. built vpō a rocke vnmoueable 479. No good worke or martyrdom profiteth to saluation out of the Catholike Church 116.117 Infinite difference betvvene the Catholike cause and the Protestante pa. 556.557.558 No stay in faith out of the Catholike Church praef pa. 24. To say that the vvhole Church hath fayled is to deny Christes incarnation pref p. 56.57 58.59 to make him a lyer ib. 66.67 to deny him to be the true Messias ib. 68.69.70.71 The inuisible Church a poetical fansie pref pa. 60. refelled by Melanchton 60.61 by Caluin Oecolampadius and others 62.63.64 the Protestants sensibly cōtradict them selues in deuising it 64.65 The foundation of the English Protestant church pa 480.481.482 The antiquitie thereof 524. It is ful of Atheistes 410. S. Chrysostom for the real presence p. 188.208.215.217.218 his place comparing Christ vvith Elias pa. 207. It proueth inuincibly the real presence a pa. 204. vsque ad 214. S. Chrysost for the sacrifice pa. 214.215 He is almost as ful of lies as words by the protestants doctrine pa. 227. S. Ciril for the real presence p. 198.199.200 D S. Damascene for the real presence pa. 201.202 Dauid George vpon vvhat ground he denied Christ pref pa. 66. Defendere is vvel translated to reuenge pa. 464.465.466.467 The Doctors of the primitiue Church condemned by euery priuate sectarie in that vvherein they gain say his heresie pa. 82.83 by the Zuinglians for approuing the sacrifice of Melchisedech pa. 60. and Masse pa. 69.70.71.72 and for disallowing the mariage of priestes and votaries 83. by the Puritanes for allovving holydaies in the honour of Christ his Saintes 84. by the Trinitarians for acknovvledging the B. Trinitie 84. by the Lutherans for denying the Vbiquetie of Christs body 85. by M. W. for their doctrine of penance and vvorkes 82 11◠and for sayng that Antichrist is one man pref pa. 44.45 See vvorkes E Elias cloke the Zuinglians supper compared together pa. 212.213 Elias shal come before the day of iudgment pa. 494.495 English vvriters 478. their maner of vvriting 284.285.475 and disputing 477. more absurd then others pref pa. 6.7 Those of the English religion are not Protestants pref pa. 88. they are properly called Zuinglians or Sacramentaries ibi 89.90.91 by vvhat names they cal them selues praef pa. 91. hovv they are called by Acte of parlament ibi 21. F The true meaning of Only faith iustifying pa. 280.411.412 Libertinisme the end thereof 127.128 The nature of true Christian faith pa. 517.518.519 hovv one part of faith is applied to the confirmation of an other 521. Ecclesiastical maner of fasting commeth from Christ and his Apostles pa. 89.90 The Zuinglians figure in Christs wordes touching the sacrament pa 251. The figure of the Catholikes ib. infinite difference betvvene these tvvo 252.253.254.255 Freevvil pa. 509. G Grace hindereth nothing the merite of workes pag. 102.103 To say God is the author of synne is to say God is an Idol or a deuil pa 451. The protestants say so 451.453 454. S. Gregorie much praysed by the Protestantes pag. 158. much rayled at by the Protestantes 164. A booke written against him by Vergerius 165. S. Gregorie a priest without al reason made minister by M. Iewel 164. The Greeke Testament more aduantageable for the Catholikes then the common latin pa 283.284 Our common latin Testament more pure then the greeke now extant 361.362.363 The greeke Testament now differeth much from the old 363.364 Additions rashly made to the greeke 365.366.367 Parcels of importance left out of the greeke 367.368.369.370 H HEauen is of grace vvorkes pa. 104.105.106.107 544.545 Of mercy and iustice 105.106 107.108.109 Heauen must receaue Christ Act. 3. v 21 maketh nothing against Christs presence in the sacrament pa. 179.180.181.193 handled at large a pag. 170. vsque ad 175. S. Paule to the Hebrevves as much doubted of in the primitiue church as the epistle of S. Iames. pa. 38.39 The Apostles cited not scripture alwaies according to the hebrue pa. 287.288.289 Bookes of scripture written in hebrue lost 290. S. Hierom preferring the hebrue before the latin in his time iustifieth not the hebrue of our time pa. 297.337 More probable that the hebrue hath bene corrupted then the latin pa. 297.298.299.300 Corruptions in the hebrue pa. 302. in Isai against
Christs diuinitie 303. confessed by Luther 304. cōfessed by Lyra. 306. Item in Ieremie 307. confessed and proued by Lyra. 308.309 in Isai against Christs passion 310.311 confessed by Luther 312.313 item in the psalmes 355. folowed by the Tigurine Translators 358. and Bucer 357. item in Daniel 313. General reasons why the hebrue text can not be so sincere as the heretikes pretend 317.318 c. Many bookes of the Prophetes and histories of the old Testament lost pa. 317.318 Great difference in the hebrue by mistaking one letter for an other pa. 322.323.325 That the hebrue bibles are faultie confessed by Castalio pa. 326.327 by D. Humfrey 327. by Conradus Pellicanus 327. It is a Iewish opinion to thinke them altogether faultles 327. They haue great diuersitie of reading 331.332 somewhat wanteth in them 332.333 Although S. Hierom appealed from the latin to the hebrue yet the like reason is not now pa. 333.334 He confesseth and proueth the hebrue to be faultie 334.335.336 An argument commonly made for the puritie of the hebrue pa. 338.339 answered 339 340. c. S. Iustine proueth the Iewes to haue corrupted their bible pa. 341.342.343.344 Hebrue knowledge much aduaunced by Catholikes pa. 352.440 The hebrue tonge much subiect to cauilling pa. 431.432.433 See Rabbines A man must haue a setled faith before he confer greeke and hebrue textes pa. 441.442 best Hebritians are not best Christians pa. 441. our first Apostles planted perfite christianitie without hebrue pa. 345. Heretikes generally geuen to scorning pa. 511. S. Hierom condemned as ignorant of al diuinitie pa. 371. I S. Iames epistle refused by Luther Lutherans Zuinglians pa. 8.9.10.11.12 et 17.22.23 Caluin mangleth it 288.289 M. Ievvels challenge pa. 133.138 The true image thereof 133. vsque ad 138. It is grounded vpon no reason or learning 138.139.140.141 It cōtaineth in effect only three articles the primacie of the Sea Apostolike the real presence and the sacrifice 133.136.137.138 See of them in their seueral places M. Ievvels passing vanitie in bragging and lying pa. 460. his maner of ansvvering D. Harding pref 75.76 Reuerence done to the name of Iesus pa. 513.514.515 The Ievves corrupt the text of scripture pa. 304. in despite of Christians 314.329 negligent in conseruing their scriptures 328.329 their malice against the Sea of Rome 329.330 Very probable that Christ reprehended them for corrupting the scripture 339. See Hebrue S. Iohn Baptist liued a monastical life pa. 492. K That the vvise men vvhich came to worship Christ were kings pa. 485. vsque ad 489. that they vvere three 489. 490. their names 490.491 L S. Lukes gospel called in question pa. 27.28.29.32 Luthers vvorkes altered and corrupted by the Lutherans pa. 5 6.13 by the Caluinists 7. He denieth S. Iames epistle p. 11. his immoderate bragging 42. his extreme hatred of the Sacramentaries 43.44.45.46 his iudgment of their religion 52.53.483 he refuseth their bibles 45. singularly honoured by the English church 18.191 preferred by M. W. before al doctors 47. most absurdly 48.50 He derideth the Zuinglians fond arguments 258. Luther a shameful corrupter of scripture 377.378 Lucians true histories praef pa. 4.5 M Heretical martyrs damned pa. 117. S. Matthevv vvrote his gospel in hebrue pa. 290. the protestants hold the greeke translatiō more autentical 291. The protestants reason against the Machabees is as forcible against S. Luke S. Paul 506.507.508 Melchisedech did sacrifice pa. 57. graūted by M. W. denied by al other protestants pa. 58.59.60 acknovvleged by the auncient fathers 60. vvhy not expressed by the Apostle 61.537 c. Melanchthon for the real presence pa. 190. Merite of vvorkes See in Heauen and vvorkes N Noueltie of vvords daungerous in Christian religion pa. 266.267 exemplified 268.269 it induceth contempt of faith 270. and leadeth to paganisme 276.277.278 O Only faith See Faith P Penance what it is by the Protestants doctrine 86.90.91 It reiecteth external workes of fasting discipline ibid. which are required by the scripture 87.88.89 90. by S. Cypian and the primitiue church 124.125 the Catholike doctrine touching the value of them 92. the Protestantes contradictory argument against them 91. 93.94 S. Peters being at Roome denyed most absurdly pa. 130.131.132 his primacie 498.510 Pilgrimage to holy places pa. 502. 503.512.513 Primacie of the Romane Sea proued euidently by those fathers whom M. Iewel nameth his maisters to the contrary pa. 143. by Anacletus and Xystus 143.144 by S. Leo 146 147. S. Leo gouerneth in al partes of Christēdom 147.148.149 his authoritie ouer the bishop of Constantinople 148. he summoneth general Councels 152. he is head of them 153. no lawful Councel without his approbation 152. This primacie is grounded vpon Christes words and the Apostles ordinance 143.144.153 S. Gregorie accompteth the Romane Church head of al other pa. 156.158 his authoritie ouer the bishop of Constantinople 156. ouer the bishops of Europe Asia and Africa 156.157 158.162.163 The Protestants common obiection taken out of S. Gregorie answered pa. 159.160.161.162 the name vniuersal in what sort and sense disliked by S. Gregorie pa. 160.161.163 Priestes properly so called were appointed by Christ pa. 64. S. Austin such a priest 64.65.66 So was S. Leo and S. Hierom. 69. The church of Christ was neuer ruled but by such priests 67.68.69 Such were the orderers of our Ecclesiastical state and builders of our churches in England 68. S. Paules discourse of Christs eternall priesthod Hebr. 7. maketh nothing against the priesthod of the church pag. 74. vsque ad 79. The name of Protestants praef pa. 88.90 It agreeth not properly to our English gospellers ibi In their faith there is no stay or certaintie praef pa. 7.24.37 Exemplified by the Supremacie of princes ibid 9.10 by baptisme 11.12 Confirmation 13. Christs descending into hel 14. Christs diuinitie 14.15 Rebellion against princes 15.16 Regimēt of women 18. great difference in their Communion bookes 11.12.13 the diuers chaunges of religion in England since the time of schisme 20.21.22 In the Protestants vvriting and disputing there is no ground pref pa. 8. exemplified by their refusal of scriptures ibid. pa. 26. Apostolical Traditions and general Councels ibi Auncient fathers 27. Apostles Doctors of their owne 28.29.30 Martirs and whole Churches of their owne 30.31.32 They reduce al to priuate fansie 35.36.37.38 They passe the auncient heretikes in denial of al things pa. 38.39 their manifold Popes 33.34 The forefathers of the Protestants church pa. 349. of whom they must looke for the true scripture 348.351 a true confession of a principal protestant 407. their churches voyd of al truth and knowledge 407.408 they perswade Atheisme by scripture 408.409 al their preaching and writing tendeth therevnto 410.411.428 their vaunting of the cleare light of the gospel sensibly refuted 408. The Protestants maner of ansvvering the Catholikes pag. 412. They deny al Doctors 413. They deny sundry partes of scripture 413.414 They pretend the greeke 415. They falsely translate the greeke 416. They refuse the ordinary sense of the greeke
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.
Whitg Trac 2. p. 112 The aunciâ—t fathers pillorie doctors New Euangelistes Apostles doctors of their owne church denyed a D Whitg defens c. Tract 4 c â—â— p. 230. Vide ibid. pa. 217. Vbi supra Tract 2. c. 4. pag. 111. So far as we â—an esteeme Ibi. Tract 3. ca. 7. pa. 201. When as in my opinion A great fal in diuinitie from the authoritie of Saintes to the authoritie of these Maisters Ibid. pa. 291 Ibid. Tract 9 pag. 522. Ibi. Tract 1. pag. 67. Vbi supra Tract 10. c 6. pag 549. It is to obserued that protestants seldome abyde 35 yeres in one opinioÌ„ Martyrs of their owne faith and gospel denyed D. VVhitg Tract 21. c. 1. pag. 710. Martyrs may not take froÌ„ any protestant his libertie to be supreme iudge Whole churches of their owne religion denied Ibi. Tract 9. ca. 1. pa. 481. Al protestaÌ„t churches be they neuer so contrary are assured of the truth Ibid cap. 2. pag. 491. Ib. Tract 20. pag. 704. a Orthod coÌ„fess Eccles Tigur fol. 105.106.107 b Cal. admonitio tertia ad Westpha p. 114. Zuin. tom 2 in Exegesi ad Luth. fo 327 c Histo de la vie de Calu. c. chap. 12. d Calu. vbi supra pag. 5. e Collo Altemburgense fol. 404. Nouum Antichristi dominium Redolent Papatum Ibi. fol. 535. f Apud D.W. Tract 18. pa. 685. g Ibi. Tract 11. pag. 559. Ibi. pag. 560. In stede of one true lawful Pope the protestants haue many tirannical popes The protestants can neuer haue any general Councel The protestants maner of answering reducing al to their owne singular arbiterment An apt comparison declaring that the protestaÌ„ts nether haue nether can haue any stay in their religion The protestants of our age in bold denyal of al things far exceede the heretikes of auncient time a Aug. de vtil cred ca. 17. contra epis Fundament ca. 4 contra Crescon li 4. cap. 61. alibi passim b August de pec orig li. 2. cap. 7.8.9 epist 90.92.95.106.157 vide Possid in vita Aug. lib. 1. ca. 18. c Aug. epist 165.166 Psal contra partem Donati Tom. 7. in principio d Aug. coÌ„tra â—ulian lib. 3 c. 1. con Donatist lib. 4. cap. 7. e Aug. cont epis Funda ca. 4 Trac 32. in loan f See Beza in praef test noui an 1565. dicat princ Condensi and Musculus in praefatio Io corum communium The protestants at defiaÌ„ce with the name Catholike Colloq Altemb in res ad excusat corrup fol. 154. The protestants admit not the very scriptures See after cha 13. 14. Ciprian epist 55. Aug. de vtilit cred cap. 17. How the protestants fel to cal the Pope Antichrist 2. Thess 2. 1. Iohn 2. v. 18. Ibi. 5. v. 2.3 The forme and maner of M. W. answering Pag. 2. Al the fathers vniuersally folowing ther in the tradition of the Apostles say that Antichrist is one certaine man pag. 21. They al erre 〈◊〉 so sayng Patrâ—â— etiaÌ„ simul vniuersi Al the fathers waÌ„ted wit and learning in comparison of the protestants A special marke of Anchrist 2. Thess 2. v. 4. Pag. 25. The second demonstration that the successioÌ„ of Popes can not be Antichrist The aÌ„swere pa. 35.36.37 38.39.40.42.43 Marke this wel A veritie manifest confessed pag. 4â— pag. 32 pag. 33. A falsitie euident which neuer was neuer wil be proued Beggerly stuffe pag. 34. pag. 35. pag. 3â— pag. 37. pag. 38. pag. 40. Reason Rayling pag. 44. Ibid. pa. 44. If other kinds of protestants vse the like libertie no heresie can euer be repressed The third demonstration Ibid. pag. 54. Matth. 16. Luc. 22. See the annotations in the new Test vpon these places Pag. 61.62 Pag. 54. pag. 6â— The impossibilitie of M. W. paradox that the Pope is Antichrist pag. 66. A wonderful chaunge vpon the sudden in al the ChristiaÌ„ world and yet more wonderful that no man should note it That the Romane Church of the later thowsand yeres hath not chaunged the faith which she had the first fiue huÌ„dred Before pag. 47. Chap. 4.7.10.11 Cal. insti li. 4. c. 18. ¶ 18. Omnes reges terrae populos à summo vsque ad nouissimum â—â—â—briauit To affirme with the protestants that the vniuersal church hath failed is to deny Christs incarnation and al scripture Ose 2. v. 19.20 Eph. 5. f. g. IoaÌ„ 17. v. 19. Eph. 2. v. 14. c. Ps 2. v. 6. 1 Tim. 6. v. 15. Hebr. 7. Act. 2. IôaÌ„ 24. v. 16. Mat. ca. 28 v. 20. Marc. 4. v. 32 1. Cor. 11 v. 26. Mat. 5 v 14.15 1. Tim. 3. v. 15 Luc. 24. v. 47 Act 15. 2. Timoth. 3 v. 9. Ephes 4. b c Mat. 10. v. 17 Mat. 16 v 18. Apoc. 20. v. 9. Esa 62 v. 6. Esa 60 v. 2.3 Ibid. v. 20. c. 62. v 4. c. 59. vers 21. Ibi. c 60. a b ca 2. v 2. Psal 2. v. 8. psal 71. v. 8.11.17 Ierem 33 c. d. e. psal 88. v. 34.35 c. Daniel 2. v. 44. Tower disputations the second day The inuisible church a poetical fansie Melanch in locis com c. de Ecclesia aedit 1561. The scripture knoweth no church but the visible Idem in praefat lib. Corpus doctrinae Christianae in Ecclesiis Saxon. Misnicis principis electorâ—s Saxon. impress Lipsiae anno 1561. Vide eundeÌ„ in Repetit Confes August offerendae Sinodoâ— Tridentinae anno 51. ca. de ecclesia Et in resp ad impios articulos Bauaricae Inquisitio quest 3. The protestants inuisible church Calv. institut lib. 4. ca. 1. ¶ 2. No saluatioÌ„ out â—f the visible church Ibid. ¶ 4. OecolaÌ„p in Isa c. 2. v. 2. Idem in Ieremiam ca. 33. v. 29. Kinges and Priestes neuer fayle in the church Illyr glossa in Math. ca. 1. v. 1. Some such stories of the Protestantes church what state it had 600. or 700 yeres agoe were worth the seing BreÌ„t in Luc. c. 17. hom 19 Lauath in Ezechiel ca. 20. v. 39.40 Luth. Tom. 4 in Isa ca. 9. c. 52. 53. 60. Bul. in Apo. Concio 62. 87. Notable forgetfulnes and contradiction See after pa. 177.178 After pa. 349.350 Cal libel de necessit reformandae ecclesiae To say that the church hath fayled is to make Christ a lyer and deceauer ab an 1544. ad 1556. Yere 1559. The storie of Dauid George set forth by them of Basile If Christ had bene the true Messias his church had neuer fayled Castalios discourse that Christ is not the true Messias The light of the church shal neuer be extinguished Quò magis libros sacros considero eo minus hactenus praestitum video vtcumque illa oracula intelligas An argumeÌ„t worthy to be consydered Caluin in Daniel ca. 2. v. 44. Lut. To. 7. li. de Iudaeis c. The Protestants vnder pretence of more puritie driue men to Iudaisme and Turkery Esa 49. per tot ca. 2. v. 3.4 Esa 54. v.
papistici reâ—ni The auncieÌ„t fathers called by Luther Iues idolaters bondmen of sinne the deuil for their doctrine of workes against only fayth CoÌ„tra Campian pa. 198 An euident contradiction Ibid. pag. 8. Note this interpretation S. Ciprians wordes touching workes of penance the merite therof in the places noted by M. W. Epist. 55. et sermon de lapsis the doctrine of the Christians in the Apostles tymes of the Cathol Church in our tyme is al one concerninge workes of penance A manifest and grosse contradiction pag 7. Straung and wonderfull diuinitie Libertinisme the end of iustification by only fayth Whit. in li. contra Sander pa. 297. pa. 9. in nostris ecclesiis S. Peters being at Rome denyed by M. W. moste absurdly against all antiquitie Sander Monarch lib. 6. ca. 10. these are in that chapter besides many more in other places What proofes will content our aduersaries if these will not See Bullinger in serie temporum et rerum as Luca in Act. tradit ca. 17 Whit. cont Sad. pa. 203. Horace niuem esse atramentuÌ„ Lactantius lib. 5. ca. 3. Of M Iewels challeÌ„g M. Iewel in his sermon at Paules crosse the yere 1560. when firste he put forth his challeÌ„g â—iui â—eca 4. lib. 5. The true paterne and image of M. Iewels challenge Supra cap 2. Of this see after chapiter 10. M Iewell in his sermon as before Printed by Iohn Day Cont Sand pa. 21. a Yet M. Carterwrighte holdeth the contrarie and hath proued it in many books Patres etiam simul vniuersi Iudas v. 18. Tit. 3.10 Mat. 18.17 The primacie of the Rom. church confirmed manifestly by those fathers whom M. Iew. calleth his maisters to the contrarie Magdebur Centur. 2. c. 7. col 139. This order was approued in the Councel of Nice cap â— So say the rathers in Conc. Sinâ—essano Ibid. see the same in the Councel of Cart. Mileu in S. Aug. epis 90.91.92.93 Cent. â— vbi supra An obiectioÌ„ answered The primacy of the Romane Sea ouer all churches of ChistendoÌ„ within the firste 500 yeres confessed proued by the more famous and learned protestants Cent. 5. ca. 7 col 774 Ibi. col 776 Leos authoritie ouer the bishop of Constantinople Ibi. col 778. Ibi. co 779. Harde questions rising in far distaÌ„t prouinces referred to the Sea of Rome Supremacie of the Rom. Sea in general CouÌ„cels as before confessed proued Iewel in his defence of the Apolo par 2. cap. 4. 1. Luth. Tom. 7. lib. contta Papatum pag. 455. The facyng of a lye Anno Domini 605. Vbi sup col 781.782 No lawful CouÌ„cel with out approbation of the Romane Sea Summitas tua filiis Vbi sup ca. 10. col 1262 Confes Geneu cap. 7. ¶ 12. Leo so magnified by M. Iewel is a verie Antichrist to Beza and the church of Geneua Centuria 6.6.7 col 425. The church of Constantinople subiect to the Sea of Rome before Phocas or Bonifacius 3. Vide ibi ca. 7. pag. 425.426.427.428.429.430 c. vntil the pag. 439. Caluin Institut lib. 4. ca. 7. ¶ 12.13 Luth. Tom. 7. aduersus Papatum fol. 455. Balaeus de script BritaÌ„ cent 1. p. 45. VNIVERSALIS Replie against D. Harding pa. 226. M. Iewels other protestants coÌ„mon obiection takeÌ„ out of S. Gregorie against the supremacie answered truly by one of their owne sect Andreas Fricius de ecclesia lib. 2. cap. 10. pag. 570. Vniuersall bishop how in what sense denyed by S. Gregorie Saepe eiusmodi senteÌ„tiae iteraÌ„tur a Gregorio Though S. Greg. disliked the name Vniuersall yet he approued the Supremacie as agreable to the expresse worde of god If charge of the vniuersal church make the Pope Antichrist then our Sauiour made S. Peter Antichrist S. Gregorie a prieste vvithout all reason made a minister by M. Iewel Bibliand in praefat epistolaruÌ„ Zuinglii Oecolampadii Melanct. li. 4 Chronic. in Henric. 4. fol. 186.187 Centu. 6. ca. 10. col 678.679.682 ibi ca. 13. col 817.819 P. Paulus Vergeri coÌ„tra Grego 1. Bale cent 1. pag. 66.72 centur 8. pa. 678. Marke this confession Our first Apostles were Papistes M. Horne againste M. Feknam pa. 58. Luth. Tom. 7. defensio verborum coenae fol. 405. S. Austine intolerably abused and corrupted by the Sacramentaries Ibid. fo 391. Nullus Nemo No one father was of M. Iewels opinion touching the Sacrament Concordes constaÌ„tes vno ore supra cap. 3. S. Chrisostomes 6. bookes de sacerdotio lib. 3. chap. 4. chap. 8 9. Tower disputation Aug. de vtilitate credeÌ„di cap. 1. pag. 9. How knoweth M.W. that S. Peter wil say so How dangerous it is to restrayne the text of scripture to the particular sense of some one man or Sect a Mat. 11. v. 27. cap 28 vers 18. b Cor. 15. v. 26. c Eph. 1. v. 20 Illyric in Act. cap. 3. ver 21. Scripture of purpose falsly translated against the real presence Discoue pag. 257. Discou pag. 257. Recipitur continetur Mat. 13. v. 25 Euery heretike translateth the scripture in fauour of his heresie Pa. 11. The zuinglians most vsual plausible argumeÌ„t against the real presence CoÌ„tinetur Many thinges to be noted in M. W. argumeÌ„t Greate vauntinge vpon smale occasion wicked Sophistrie 〈◊〉 Conteyned Corruption of scripture Hiero. in Gal. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8. v. 14. Luc. 9. v. 48. Mat. 10. v. 40 2. Timoth. 3. The proceding of the new gospel See M. Fox martyrologe in Fryth and Barnes c. Fox Act. monumen edit ann 1563. p. 500. The real presence approued by M. Foxes Martyrs Many thâ—â—â—ges in hâ— scripture vncrediblâ— as Christs presence in the blessed Sacrament Ioan. 20. vers 19. Daniel 3. v. 47. 48. Ibid. v. 50. Iewel art 10 ¶ 9. in fine M. W. argumeÌ„t against the Sacrament the very roote of Paganisme infidelity Caluin contra SeruetuÌ„ pag. 105. Calu. Inst Lib. 2. cap. 13. ¶ 3.4 Petrus spoÌ„te sua vinclis labeÌ„tibus eq carcere processit clauso Pauli natali 4. B. Felicis See the new testament in S. Ihon. 20. v. 19. Luc. 4. v. 29. 4. Reg. 6. v. 17. NotuÌ„ non agnouere surentes Felicemque rogaÌ„t Felixvbi cernitur noÌ„ cernitur ipse nec ipse uir est cuÌ„ sit prope loÌ„ge est ignotuâ— notusque suis fitciuibus ideÌ„ discernete fide vultum credeÌ„tibus Paulin. natal 5. B. Felicis Epiphan lib. 1. Here. 30. Socrat. l. 7. ca. 32. Chrisost in Math. hom 83. M.W. argument reiected by the auncient fathers M. W. argument abhorred and condemned by the more learned protestants Cent. 4. ca. 4. col 241. Ibi. in prefat pag. 9. Pet. Martyr in dialog de corpore Christi in loco fol. 107 Lib. 3. epist Zuinglii Oecolamp fol. 132. Ibi. fol. 140. Fulmina erunt Westphal in Apol. contra Caluin c. 19. pa. 194. anno 1558. Plurimos scripturae locos corrumpunt The Sacramentaries corrupt the scriptures The ground of
Hier. of corrupting of the scriptures S. Hierom praysing the hebrew bibles of his tyme nothing iustifieth these of our time An argumeÌ„t commonly made for the puritie of the hebrew bibles The answere Very probable that Christ noted the Iewes for corrupting the text of scripture IoaÌ„ 21. v. 25 Mat. 5. v. 22. v. 28. 32. 34. 38. 43. The whole law for many yeres together lost by the Iews 4 Reg. c. 22. Iustinus martyr tom 2. pag. 141. S. Iustine the Martyr conuinceth the Iewes of mangling the scriptures Esd â— Lactant. lib. 4. cap. 18. Ierem. ca. 11. Whole sentences cut out of the bibles by the Iewes The real presence Ihon 6. Mat. 26. Hierom. in Ieremi ca. 11. Tertul. in lib. contra Iudaeos Oecolamp in Ierem ca. 11. Psal 95. Iustinus vbi supra pa. 142 In quibusdaÌ„ exemplaribus August in Psal 9â— Our first preachers forefathers perfecte Christians without hebrew bibles pag. 19.20 The church hath faithfully coÌ„serued the scriptures notwithstaÌ„ding the corruption of the hebrew bibles â—he office of the true Church 1. Tim. 3. vers 15. Eph. 5. c. D. Whit. in the defense c. tract 2 pag. 87. tract 7. pag. 257.265.266.285.287.289 No more reason that euery particular man should prescribe the church in this then that euerie subiect should prescribe the prince how to rule his realme The protestantes can not possibly beleue any bible deliuered them by the Cath. Church in what language so euer August de vtil credendi ca. 14. Fox actes monumeÌ„tes edit 1563. pag. 44.45.91.101.102.103.108.141 140.235.251 The protestantes church and succession Whit. in the defens c. tract 8. chap. 6. pag. 465. Act. cap. â— How standeth this with the inuisibilitie general suppression of the Church which the Tower disputers so painfully labour to proue The second days conference Whit. coÌ„tra Sander p. 47 A short and true answer to M. W. demaund Such demaunders wil neuer be satisfied nether can they while they remain so mynded Mat. 22. v. 18. Mat. 7. v. 6. pag. 16. We honour esteeme of the hebrew bibles notwithstanding we alter not our fayth vpon pretence thereof The Protestants partial iudges for the Iewes against the Christians and Church Catholike Discouer c. 22 num 9.10.11.12 in the preface nu 39. In the preface to the reader nu 44. and c. 22. num 9. Act. 2. v. â—5 Sixtus â—enens in Bibliotheca sancta lib. â— pag. 648. The ProtestaÌ„ts secretly begin to disproue the Churches fayth touching the maner of Christs crucifying Calfh against the crosse Marlor in Psal 22. v. 17 Muscul io Maâ— cap. 27. Bucer in Psal 22. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IoaÌ„ 19. v. 36. Zuing. tom 3. in Eâ—chirid psalmorum Psa 21. The Tigurine translatioÌ„ wicked and Iuysh against the crucifying of Christ to like purpose is the translation of Leo Iudae Cinzit me â—cu leo manus meas c. Pag. 16. The conclusion The preface of the new testament Reasons to iustifie the latin testament in coÌ„parison of the Greeke Beza in praefat noui testamenti anno 1556. The greeke printes now in vse are not sufficieÌ„t to disproue the Latin testament Beza in IoaÌ„ ca. 7. v. 53. Veteres illi reiecerunt Beza doubteth of a part of S. Iohns gospel Bez. ad Eph. 3. vers 14. In graecis no extat Additions rashly made to the greeke Ioan. 8. v. 59 Beza in IoaÌ„ cap. 8. v. 59. Of the yere 1561. 1562. 1577. 1579. No certaintie in the English translations anno 1580. Scripture made Canonical not Canonical according to Bezaes fansie Of the yere 1556. Of the yere 1565. Eras in Annot Bulling decade 5. serâ— 5. Assuere suas nugaâ— Parcels of importance heretically leaft out of the greeke Before cap. 10. pa. 248 Luc. 1. v. 35. Carol. Molin in nou testament part 1. See the greeke testament of Basil print of the yere 1536. 1540. 1543. Zuriâ— 1547. Geneua 1565. 1576. Beza in testameÌ„t 1556. in Luc. 1. vers 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza furthereth the Anabaptistes against Christs incarnation of the blessed Virgin Câ—rol Mol. in testameÌ„t par 64. Mar. 11. v. 26 Beza in illuÌ„ locum Illyric in clau par 1. praefat If S Hier the Church in his time were destitute of these helpes is Illyricus the rest of that cruâ— furnished with them Religious sinceritie principally to be regarded in an interpreter of the scripture Our old interpreter had varietie choise of good greeke copies Pag. 362. Beza in Mar. ca. 1. vers 2. Hiero. de optimo genere interpretaÌ„di c. 3. Augu. quest 57. vet nou test Epiph. coÌ„tra haereses li. 2 Chrisost ca. 1. Marci Bez. in Luc. cap. 8. v. 54. The religious fidelitie sinceritie of our old interpreter Beza in 1. c. Lucae v. 1. Molin par 30. Humfred de ratione interp lib. 1. pag. 74 Humfred ibid. pa. 175. Protestant translators of the new testament al partial in fauour of their seueral heresies and so al false corrupt Sleid. li. 17. in fine Brent in Apolog conf Wirten cap. de horis canonicis Bey viertzâ—hin hundert ketzerlycher lugeÌ„ Lindan dubitant dial 1. pa. 79. Luthers traÌ„slation ful of corruption in fauour of Lutheranisme Zuing. to 2. ad Luther lib. de sacrameÌ„to fo 412 Ibid. fo 143 Manifestus publicus sacrae scripturae corruptor adulterator Two fitte Apostles for such a church as they erected No translation of scripture made by a Zuinglian can possibly be good Ibid. apud Zuingl fol. 388.389 Particular translations of diuers protestaÌ„tes The translation of Basile wicked Bez. in resp ad defens respoÌ„sio Castalion Humfred de rat interpret li. 1 pa 62 63.189 Gesner in Bibliotheca Sebastia Castalio Beza in test an 1556. in praefat in Mat. c. 3. 1. Cor 1. Mat. 4. Luc. 2. Act. 8. 10. The translation of Castalio Ethnical Caluin in his translatioÌ„ altereth and addeth to the text of the gospel Carol. Mol. in sua trans testam noui parte 11. fo 110. Bezaes traÌ„slation more disagreing from it self and worse then any of the rest Before c. 10. Carol. Moli in testam part 8 13.14 21.23 Part. 26.30.40.64 Part. 64.65.66.74.99 A prety way to rocoÌ„cile places that seeme to disagree Molin in Luc. 17. Our old translation better then al ProtestaÌ„t translations Carolus â—olincus Vide ibi in Ioan. 7. v. 35. Castalio in defens pag. 179 174.18â—.183.188.198.202.206.213 Castal defens trans pag. 176. Ibi. pag. 182 183. Bezaes innumerable corruptions in the new testament Before c. 10. Beza then especially corrupteth the text when he thereby may most dishonour Christ Rom. 6. v. 6. Castalio vbi sup pa. 192. English traÌ„slations set forth in schisme al faultie King Henries bibles King Edwardes Humfred de sat inter li. 3. pa. 523. The bibles set forth in our time The yere when it was printed is not put in the print Before c. 11. Not possible to put forth any translation more indifferent