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
no wiser then they who in so shorte space haue falleÌ„ out with your self altered your iudgmeÌ„te and now esteeme that for apocriphal which then was to yow canonical that is now iugde that to be the moone which then you thought to be the sunne Our lorde geue his people grace to thinke of you as you proue your selues that is so fantastical inconstant that you know not what to say and whyles you seeke to keepe your selfe aloofe from the Catholike churche the sure piller grouÌ„de of truâ—he you plunge your selues ouerhead and eares in such foule absurdities as neuer did heretikes before you For what is the reason of al this because besydes the written word or scripture yow wil not acknowledge any traditioÌ„ of the Church wherevnto by this question yow are enforced of necessitie For if we are bound to beleeue certaine bookes as for example the Gospel of S. Matthew S. Marke S. Iohn and S. Paules Epistles to be Canonical that is heaueÌ„ly and peÌ„ned by diuine inspiration and yet the same can not be proued by scripture theÌ„ cleare it is that we are bound to beleeue somewhat which by scripture caÌ„ not be proued and so the tradition of the Church is established And marueyle it is that yow perceaue not how grosly yow ouerthwart your self and plainly refel that which yow would seeme most earnestly to confirme For if yow march your beleefe of scripture with knowledg of the Sunne and Moone and such like as are knowen by only sense the light of nature then you deny it to be any article of your faith For these two are directly opposite and the apostle confirmeth this reason wheÌ„ he defineth faith to come by hearing and hearing by the vvord of God ergo fides ex auditu auditus per verbuÌ„ Dei And therefore if you beleeue not with humaine faith as yow beleeue Tusculanes questions to haue bene written by Cicero but with Christian diuine faith as yow beleeue Christ to be your sauiour if thus you beleeue the Gospel which beareth S. Matthews name as likewise that of S. Marke and S. Iohn to haue bene written by them then yow beleeue so because so yovv haue heard it preached and so yovv haue receaued and consequently by the Apostles authoritie that verie matter so preached vnto yow is the vvord of God which word of God whereas yow find not in the scriptures hereof it foloweth manifestly that somewhat is the vvord of God which is not scripture and therefore yow and your fellowes beleeuing only scripture beleeue not al the vvord of God but only a peece thereof and so did the worste heretikes that euer were yea so do at this day the verie Turkes and Mahometanes But to end this special matter with yow M. VV. touching your distinction betweene S. Iames and Tobias Iudith the Machabees c. where you make this to be the difference that S. Iames vvas refused but of a fevv and the other generally of the vvhole Churche tota Ecclesia repudiauit say you for declaration of your truth herein I referre you to the moste euident testimonies of the same auncient Churche S. Augustine setting downe the Canonicall scriptures as they were read and beleeued in his time placeth S. Iames I coÌ„fesse in order with the Gospels Pauls epistles yet not excludiÌ„g those other but in the selfe same place numbringe Tobie Iudith and the Machabees with the bookes of Moses and the Prophetes his saith he 44. libris veteris testameÌ„ti terminatur authoritas In these fourtie and foure bookes is concluded the authoritie of the old testament Likewise the Councel of Carthage approueth for Canonicall S. Iames but in the same CanoÌ„ it approueth as far the other forenamed and teacheth of them as directlie as of the other that they are Canonicall scriptures Somewhat before S. Augustines daies they were not by publike decree of the Church receaued as appeareth by S. Hierome and the Councel of Laodicea but then when there was as greate doubte of S. Iames epistle S. Paule to the Hebrewes and the Apocalyps touchinge the first it is manifest by that which hath bene said by you and your felowes Of the secoÌ„d there was more question then of the first and S. Hierome seldome citeth it but he geueth a note signifyinge that it was not in his time taken for Canonical In the Epistle to the Hebrevves vvhich the custome of the Latine Church receaueth not saith he it is thus vvritten Againe the blessed Apostle in his Epistle to the Hebrevves although the custome of the Latin Church receaueth it not amongst Canonicall scriptures Againe this authoritie the Apostle Paule vsed or vvhosoeuer he vvere that vvrote that Epistle In catalogo he saith that euen vnto his time it vvas not accounted the vvritinge of Paule and that Caius an auncient writer denyeth it to be his and in his epistle to Paulinus sette before the Bible he saith that a plaerisque extra numerum ponitur of the more part it is put out of the nuÌ„ber of Paules vvritinges The like might be declared by S. CipriaÌ„ Lactantius Tertullian Arnobius and S. Austine if it were needefull and the Apocalyps was yet more doubtful then ether of these two as wee see by the Councel of Laodicea leafte oute of the rolle of Canonicall writinges when both the other of S. Iames and S. Paule were put in Wherefore as false that is which M.VV. constantlie auoucheth of the auncient Church touchinge the seueringe of these sacred volumes so hath he not yet nor euer shalbe able with reason to satisfie M. Martins demaund why they of England haue coÌ„desceÌ„ded to admit the one rather then the other And here the reader may consider esteeme as it deserueth of that glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in fine he singeth to him self settinge the crowne of triumphe vppon his owne head and his felowes Nothing saith he is novv more vulgar then the Papists arguments against vs. Quicquid afferri a quoquam potuit vidimus diluimus protriuimus vvhat so euer could be said of anie of them al vve haue seene it refelled it and trode it vnder foote he may consider I saie how like this man and his companions are to worke such maisteries who as yet knowe not what those weapons are which they should vse in atchiuing such conquests For whereas they vaunt to doe this by the written worde yet are not resolued amoÌ„gest them selues what that written word is and how farre it extendeth it is as fantastical a parte to bragge of victorie as if a mad man should ruÌ„ne into the field to slea his enemie and when he commeth there knoweth not with what weapon to begin the fight Wherefore wel may he and his felowes heare and see the Catholike doctrine as Esai speaketh of the Iewes concerninge the doctrine of Christ hearing shal you heare shall not vnderstand and seeing shal yovv
able to proue any of these articles by any one cleare or playne clause or sentence ether of scriptures or of the old Doctors or of any old general Councel or by any example of the primitiue Church vvithin 600. yeres after Christ I promise to geue ouer and subscribe vnto him Thus M. Iewel promised and do you promise as much what els and so longe as you haue a day to liue you wil stand in defence here of But how dare you say so whereas litle know you what al the doctors haue written and much lesse know you what books of theirs hereafter may be found and your selues if you remember not long sithence in your owne wasted libraries found out certaine straunge sermons in the Saxon tonge against some knowen and confessed partes of religion as you wold pretend And how cā you so confidently hazard your faith if you haue any vpon one sentence or clause of those men of whom sundrie times you professe that they wrote clauses sentences chapters and bookes in defence of as grosse errors as these Remēber your stomake against them in this same booke thus you write Al our faith and religion you meane I suppose so far as it is allowed by act of Parlamēt and practised within the Q. dominions for other ye defend not is grounded not vpon humane but vpon diuine autoritie Therefore if you bring against it vvhat some one father hath beleeued or vvhat the fathers al together haue deliuered except the same be proued by testimonies of scripture it vvaygheth nothing it proueth nothing it concludeth nothing for the fathers are such vvitnesses that they also haue neede of scriptures to be their vvitnesses if deceaued by error they haue said ought differing from the scriptures hovv soeuer they may be pardoned erring through vvant of vvit vve can not be pardoned if because they erred vve also vvil erre vvith them Being thus perswaded touching them all how dare you venture your faith vppon a clause or sentence of any one It is a peece of faith far more sure by al antiquitie and more surely grounded in the hart of any catholike that Christ is perfect God consubstantial and equal to his father then any of these paradoxes can be possiblie setled in your opinions and we honour the fathers much more then you do yet was there euer any Catholike so frantike mad that would promise to subscribe to Arianisme if out of any father greeke or latin within 600. yeares any one clause or sentence might be brought against the catholike beleefe wherefore this verie assertion is a most sure argument that you haue no kind of faith no faith I say at all nether diuine nor humane not diuine because you would neuer so lightlie esteeme it nor vpon so smal warrant hazard it not humane because it wel appeareth that nether you nether maister Iewel euer meant to stand to that which to the world in publike writing ye haue so solemly promised Wherefore albeit touching you affected as you are I accompt this labour as clearly lost as if I should water a fruitles tree tvvise dead and plucked vp by the rootes yet for the readers cōmoditie that he may perceaue how ignorant and foolish and proude and fantastical that vaunte of M. Iewels was and how like it is that you who know much lesse yet comonly who more bold then such can maynteine the quarel and wade thorough that myre wherein M. Iew. him self stucke fast I wil speake a few wordes of these his principal questions And because I couet so far as may be to cut of al occasion of cauilling I wil not run to any other doctors lest you take exceptiō against them then those who are named here of M. Iewel as his pretended maisters in these heresies and againe out of them I wil bring nothing but that only which I haue learned of your owne writers and read in your owne bookes and that againe in such sense without any alteration as your selues alleage them So that your heroical courage in answering shal first be exercised vpon these your owne brethren and what so euer blunted dartes you shal cast against me they shal not reach vnto me but thorough their sydes I wil passe ouer Christ and S. Paule vvho taught M. Ievvel these heresies as he saith which is not verie likely whether he meane in ieast or in earnest seing S. Paule willeth vs so to detest any kind of heretike that after one or two warninges we should let him alone and suffer him to perishe in his sinne knovving that he is damned in his ovvne iudgment our sauiour chargeth vs to hold them for no better then ethniks and publicanes who shal oppose them selues vnto his church and therefore i◠can not be that ether of those should teach you that for which before hand they threaten and assure you of damnation But Anacletus and Xistus old bisshops of the Romane church before that Sea grew to this vsurped primacie they perhaps taught you this herisie that the bishop of Rome hath no soueraintie ouer the rest of bishops and that such claime is altogether Antichristian If that be so then egregious lyers are your brethren the makers of the Centuries who tel vs the cleane contrarie Anacletus say they in the epistles vvhich beare his name in the general regiment of churches so ioyneth them together that to the Romane churche he attributeth primacie and excellencie of povver ouer al churches and ouer the vvhole flocke of the Christian people and that by the autoritie of Christ saing to Peter thou art Peter and vpon this rocke vvil I build my church c. the second sea after that he maketh the church of Alexandria by reason of S. marke scoler of S. Peter The third Antioche because S. Peter abode there before he came to Rome degrees of Bishops he maketh thus The bisshop of Rome is placed first as the supreme head of the church vvho though he erre yet vvil he not haue him to be iudged of others but to be tolerated the second place haue Patriarkes or primates the third Metropolitanes the fovrth Archbishops and aftervvard bishops he saith also that certaine cities receaued primates from the blessed apostles and from S. Clement epist 3.1 Tom. Conciliorum pa. 63. The same Anacletus appointing how controuersies in particular churches should be taken vp ended after the order of S. Paule 1. Cor. 5. willeth that greate matters should be referred to the higher bishops and primates but if greater difficulties arise or causes fal out among the bishops primates them selues let them be brought to the Sea Apostolike if such appealt be made for so the Apostles ordayned by the apoinment of our Sauiour that the greater and harder questiōs should alvvayes be brought to the Apostolike Sea vpon vvhich Christ builte his vniuersal church Mat. 16. And Xistus who succeded not long after Anacletus in his 2.
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
1. cal 4. v. 27. see before pag. 59 The end of M.W. doctrine touching Antichrist If the Pope of Rome be Antichrist there be many worse Antichristâ— in the world M. Iewels maner of answering D. Harding He leaueth out the best part of D. Hardings booke An vnconscionable way of answering Apud Sander pa. 764. Sander pa. 767. Ibid. pag. 770.771 â—â—g 774. Vnreasonable mangling corrupting and falsifying Apud Sander pa. 785. Apud Sand. pag. 789. Illyr Luther Luther To. 7. Defensio c. contra fanaticos sacramentariorum spiritus fo 381. The Protestants forbid the reading of scripture See after pa. 459. The heretikes alter their workes continually Of the name Protestants and Sacramentaries Ful. in the Answere to M. Martins preface pa. 17. Pag. 653. 1717. Those that professe the English religion are not Catholikes Brentius et Lutherani passim See before pa. 39. Nor Protestants Sleidan li. 6 fol. 102.101.109 Ibid. lib. 7. fol. 110. et 114. et lib. 8. fol. 128.131 Those of the English fayth are most properly called Zuinglians or Sacramentaries Apol. Ecclesiae Anglicanae d. â— Protestants Hussites Gospellers See before pa. 16. Actes and monumentes pa. 901.902 Ibid pa. 993. aeditionis postremae Sacramentaries Lutherans Zuinglians These names them selues vse besides a more general name vsed and confirmed by Act of Parlament see before pag 21. Sleid. lib. 8. fol. 128.131.133 et lib. 9. fol. 150. Ibid. lib. 7. fol. 107. et lib. 20. fol. 368. lib. 21. fol. 382.390 ibid. lib. 5. fol. 75.78 The proceding of the new gospel In prefat pag. 2. In respons ad episto Campiani prefa pag. 2. The Heretikes corrupt their ovvne vvryters Anno 1568. Colloq Alt. in respo ad excusa cor fol. 227. 2. RespoÌ„ ad Hipothe a fol. 284. ad fo 290. fo 353.355.441 442.443.526 Ibi. Saxoni ad respons de difcess fo 539.540 Vvestphalus in apologia contra caluÌ„ Cal. ca. 46. pag. 458. The vvorks of Luther corrupted by the Caluinistes in Geneua Detruncaeti Bull resp ad Cocle. ca. 3. Pag. 4. Ibid. Manifest contradiction Duraeus fol. 8. S. Iames epistle denyed by the ProtestaÌ„ts Pomeran ad Rom. ca. 8. In Annot. in â—o Test pag. vâ—i S. Iames epistle the Apocalips lefte out of the Protestants bibles Câ—â— 1. li. 2. c. 4. colum 54. Cent. 2. ca. 4. colum 71. Luther 10.5 in 1. Pc. ca. 1. Muscu in locis coÌ„mu ca. de lusti num 5. pag. 271. pag. 4. M.VV. notable vvranglinge pag. 3. Illirieus in praefa Iac. Had it not bene a goodly matter vvorthy the labour of such greate men in the Tovver disputations to discusse vvhether Luther called S. Iâ—mes Epistle stramineâ— made of stravve simply or oÌ„ly in comparison * Cont. Campi pag. 198. Pag. 4. Whit. cont Camp pag. 17 1â—.19 Cal. in argument ep Ia. The Heretikes sit in iudgemente vpon the scriptures allovv disallovve as they find moste fit for their sectes Whit. pag. 5. The reason why the english cleargie admitte some books of scripture and refuse others Aug. de doct chri li. 2. c. 8. A ca. 2. vers 4. vsque ad finem 7. ca. Pag. 5. Contr. CaÌ„p pag. 9. vide ibi pa. 10.12 M. VV. reasons make most against him selfe pag. 5. The summe of the Tower disputation touching the scriptures The fourth dayes conference Whit. pref pag. 4. 5. con Camp Pa. â—0 Ibi. A. 2. â— Ibi. 3. b. 8. The firste dayes conference in the Tower D. 1.2 Sundrye bookes of the scripture denied by the protestantes S. Lukes gospel doubted of Contr CaÌ„p pag. 9 exagitat The open way to deny al scripture pag. 24. Aug. de heresiâ— heresi 53. Epiph. here 75. Hiero. cont Vigilanti Ioâ—iniat The protestantes as in suÌ„dry other partes of their doctrine so in denying certaine books of scripture imitate the auncieÌ„t heretikes The 4. daies conference Epiph. here 42. Epiph. her 51. W. contra Cam. p. 28. Insti li. 1. ca. 7. ¶ 4 The protestants refusing the authoritie of the church can neuer geue reason how they know some bookes and not other to be canonical scripture Cont. Campian pag. 9. I. Tim. 3. v. 15. The protestats refusing the churche beleeue not the scriptures See after chap. 16. Rom. 10. ver 17. 1. Cor. 15. ver 11. Somewhat is the word of god besides scripture Aug. de doc Chris l. 2. ca. 8. Con. Cart. 4. ca. 47. Con. Laod. can 59. The epistle of S. Paule to the hebrewes as much doubted of in the primitiue Churche as that of S. Iames. and bâ—â—n as much as those books of the olde testament which the protestants reiect Hier. in Esai cap. 6. et 8. Latina coâ—suetudo IdeÌ„ in Hier. cap. 31. Hiero. in Catalogo Caius CoÌ„ei Laod. can 59. Pap. 24. M.VV. brag of coÌ„futing the catholike doctrine vayne and impossible Mat. 13. v. 14 Mat. 7. v. 6. Mat. 16. Luc. 22. Luther tom 2. contr Regem Angl. fol. 342. The coÌ„mon vaine spirit of euerie Secte of protestants Henricianae ecclesiae Pag. 6. Luthers extreme hatred against the Sacramentaries Zuinglians Cleâ—â—â—ius a Zuinglian made a booke intituled victoria venitatis â—utiâ—a papaâ—us Saxonici an 1561 Confess orthodox Eccles Tigâ—r tractat 3. â—o 108. Immaniter contra nos expuit Ibid. in prefat fol. 3. â— Lauatieâ— in historia Sacram. fol. 32. Luther reiâ—cteth the bible translated by the Zuinglians how much more ought catholiks to auoyded the same In coÌ„fessio Tigur vers supra fo 30. Confes Tigur tract 3. fol. 108. The Zuinglians condemne them selues in defending Luther M.W. distinctioÌ„ wheÌ„ Luthers iudgemeÌ„t is to be preferred before al the Church The folie of M.W. distinction Cone Chal. actio 1. Lirine cont haeres ca. 43. Mat. c. 4. v. 6. Ioan. c. 14. et 16. Ephes cap. 4. b. c. Esa ca. 59. v. 21. In this case the authoritie of the deuel as wel as of Luther is better theÌ„ all Fathers or al the angels of heauen Gal. 1. Ierem. 31. g. 33. d. Luthers iudgement with scripture against the Sacrametaries Luther to 7. A defence of the literal sense of our Sauiours wordes etc. against the fanatical sprites of the SacrameÌ„taries Ibi. fol. 383. The Sacramentaries enemies of the gospell by Luthers iudgmeÌ„t coÌ„firmed with scripture Euerie protestant soueraine iudge of scripture CouÌ„cels doctors old new See the 5. chap. in the beginning pa. 7 Mat. 10. v. 24. pa. 6. Who are truly priests Melchisedec did sacrifice The sacrifice of Melchisedec denied generally by the protestants though confessed by M. W. Gen. 14. Heb. c. 7. v. 6 Mus in loc com cap. de Miss papist pa. 492. Bib. printed anno 1579. Corruption of the scriptures Cal. in com in episto ad Heb. c. 7. v. 9 Ibid. Caluin reiecteth the auÌ„cieÌ„t fathers touchinge the sacrifice of Melchisedec Cal. in psal 110. Heb. 5. v. 11. 1. Cor. ca. 2. ver 5. ca. 3. ver 2. Hier. ep 126 ad Euagri Greg. Nazi Christ did sacrifice at his
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
the author or hinderance to your Gospel though at the first for a while it astonished many as a thing bearing great countenance of learning vntil in tyme by learned men the visard was pulled from it yet seing you proclaime it agayne so couragiously I wil in few wordes touch the substance and meaning of it It conteyneth in effect 2. or 3. heretical articles which M. Iewel dilated and parted into a great number as it were some poore rag cut out into many shriddes partly of pride and brauery to win among the simple an opinion of learning partly of spite and malice against the Catholike church which he sought specially to disgrace and which by nothing could be disgraced more then if she held and mayntened 27. articles the highest misteries and greatest keyes of her religion as he termeth them without any authoritie example clause or sentence of ether scripture father Councel or writer that liued within the first 600. yeres of the primitiue church The insolent vanitie of which bragge to my seeming is much like to that which T. Quintius the Romane Consul noted in the Embassadors of King Antiochus who comming into Grece to perswade that people to take part with Antiochus against the Romanes they magnifyinge the force of Antiochus their maister aduaunced infinitly the great hoastes which he would bringe and terrified the simple Grecians with straunge names of men neuer heard of before he wil bringe sayd they into the field Dahas Mâ—dos and Eâ—imaeos and Cadusios and touching his nauie so great as no porte of Grece is able to receaue the one parte thereof is guided by Sidonians and Tyrians the other by Aradians and Sideâ—ians of Pamphilia nations that haue no peere in the world for skilfulnes in war by sea Here vnto T. Quintius replying this king quoth he by these his embassadors vaunteth of clowdes of horsemen and footemen and couereth the seas with his nauie but al the matter is verie like to a feast which once mine host at Chalcis made me of whom being enterteyned at a certen tyme when I marueyled at so great prouision and demaunded how so suddenly he came by such varietie and store of venison he not so glorious as these men smiling answered that al was but the art of his cooke and dyuers dressinge of the same thinge for otherwise touching the substance of the feast tota illa varietas et species ferinae carnis er at ex sue mansueto facta al that varietie and shevv of venison vvas made of a tame sovv so it is of these straÌ„ge and terrible names Dahae Medi Aradians and Sidonians for al these are but Syâ—ians touching any valour that is in them more fit to make slaues then souldiers The selfe same may be trewly verified of M. Iewels so many and so great articles for al that straunge varietie and multiplication of particulars is made but as it were ex mansueto sue of two or three heretical propositions thorough his skil in that kind of varying so drawen forth and minced that it mustereth in the eye of the ignorant as though it had great store of new matter for grauÌ„ting to him one and the same no general but a particular heresie that the Zuinglian opinion is true touching the Sacrament that there is no real presence which is his fift article thereof foloweth directlie the 6. that the body of Christ is not in a 1000 places the 8. that no diuine honor is due to it the 10. that bread and vvine remaine as vvel after consecration as before the first and 13. that there could not be any priuate or many priuate masses sayd whereas there was no masse at al. the 17. that Christ could not possiblie be offered in sacrifice whereas there was not any such sacrifice nor the substaÌ„ce thereof in rerum natura the 21. that Christian men could not cal that lord or God which was nothing but bread wine and so forth many other which a man of meane skil may see to be as plainlye included in that one as manie lesse numbers are included in a greater or many partes and qualities are necessarily consequent to a perfect bodie as on the coÌ„trarie side put the Catholike opinion to be true which he denieth in the tenth article then al or most of the same articles folow as clearly vz. Article 5 That the body of Christ is really substantially c. in the sacrameÌ„t Article 6 That Christes body is may be in a thousand places or moe at once Article 8 That diuine honor is due vnto it Article 22 That a man may cal it his Lord and God c. and likewise many of the rest So that in deed that glorious challenge is altogether such as if MarcioÌ„ in auncieÌ„t tyme or some of your brethren who in this point seeme as verie heretikes as he should haue prouoked the Catholikes to defend S. Lukes Gospel after this sorte If any learned man of my aduersaries or if al the learned men aliue be able to proue that S. Lukes Gospel is canonical scripture Or that the first chapter is canonical scripture Or that the second chapter is canonical scripture Or that the third chapter is canonical scripture Or that the storie of Marie Magdalene cap. 7. is canonical scripture Or the tale of Lazarus and the riche man cap. 16. Or that wicked doctrine touching the real presence in the 22. chapter c. I am content to yeld and subscribe For as here one article agreed on draweth the rest one denied denieth the rest so is it in the deuise of M. Iewel therefore as Marcion the more particulars he had vttered if he had run into as many ORS as there be chap. or stories or verses in S. Luke which wel he might haue done by M. Iewels example the farther he had run in that vayne the more notably he had layd open to the world his owne ambitious itching folie pride and arrogancy the verie selfe same is to be deemed of this conceyte of M. Iewel touching the far greater number of his articles Three he hath of weight and more principal then al the rest the primacie of the Sea Apostolike the real presence and the sacrifice vnto these 3. let vs applie his challenge and see now he is gone how wel you can supplie the office of his champion to maynteyne it O Gregorie saith he O Austine O Hierom O Chrisostome O Leo O Dionise O Anacletus O Xistus O Paule O Christo if vve be deceaued you have deceaued vs. you taught vs these heresies thus ye ordered the holy CoÌ„munion in your time the same vve receaued at your handes c. None of our aduersaries that staÌ„d against vs are able or euer shalbe able to proue against vs any one of al these pointes ether by scripture or by the example of the primitiue Churche or by the old Doctors or by the auncient general Councels and if any man aliue be
affirmeth that no one euer so taught but euerie one taught the contrarie Thus he writeth in the same booke This truly is maruelous that no one of the fathers vvhereof the number is infinite euer spake of the Sacrament as do the Sacramentaries For none of them vseth such vvordes there is only bread and vvine or the body bloud of Christ is not there Surely it is not credible nay it is not possible vvhere as they talke againe and againe of these things but at some time at the lest once these vvordes vvould haue slipt out of their pen it is only bread or the body of Christ is not there corporally or such like But they al speake so precisely as though none doubted but that there vvere present the body bloud of Christ They al agreably and constantly vvith one mouth auouch the affirmatiue that it is there But our Sacramentaries can do nothing els but proclayme the negatiue that it is not there So Luther prince and father of this Gospel and so that Luther whose iudgmēt M.VV. preferreth before a thousand Austines a thousand Ciprians and as many churches and so at the leste more to be estemed then one M. Iewel though M.W. stand by him to helpe out the matter But this field is so large that the farther I go the farther I may therefore to breake of omitting S. Chrisostome who made 6. bookes of priesthode and neuer a one of ministerhode and therefore is not lyke to be an enemy to the sacrifice which in one part of that work he setteth forth so excellētly referring M. W. for the sacrifice to that which hath bene sayde before for the real presence to that which may by occasion be touched hereafter I wil end this matter wishinge the reader to carie in memorie M. Iewels challēge as an eternal example of his inexplicable impudency and rashnes thereby that he learne not to be moued with the bold coūtenāces of his aftercommers whose fashion is verie commonly to looke biglie when in deede settinge a syde the Tower racke Tiburne they can do nothing and then to crake vnmeasurably when besydes words and crakes and lyes they haue nothing to say which to haue bene the fashion of heretikes in his time S. Austin of old noted and we in our time finde true by experience And in this present quarel it can not be auoyded but ether Caluin Luther Beza Peter Martir Zuinglius Illyricus Bale principal Euāgelists gospellers be egregious lyers who tel vs that the fathers thus taught and thus beleeued of the Popes primacy of the sacrifice and real presence or els M. Iewel must take that to him selfe vnto whom in deede that qualitie was in a verie high degree an inseparable accidēt For in that propertie I beleeue verely he passed any one heretike that euer wrote since Christs tyme. CHAP. VIII Of Beza corruptly translating a place of scripture Act. 3. and of the real presence WHEREFORE leauing M. Iewel proceede we on in order to that which foloweth that is to Bezaes trāslatiō of the wordes of S. Peter Act. 3. in defending whereof you draw neere to the vayne I looke for and shew your selfe to be a scholer of him whose challenge you aduaūce so much For you do nothing els but dally in ambiguitie of words without any regarde of truth deceauing both your reader your self You say vvhē Beza trāslated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this quē oportet quidē coelo capi vvho must be receaued in heauen he did it onely to auoide ambiguitie of speach vvhich is found in the other quē oportet coelū capere and the sense stil remaineth one For vvhereas Peter vvil say and teach that necessarily heauen must receaue Christ vntill the times that all things be restored this sense Beza deliuered most faithfullie in most conuenient vvordes For if heauen shal receaue Christ then necessarie it is that Christ be receaued of heauen vvhich thing cōmon sense might haue taught you For tel me I pray you M. Martin if the schole receaue and conteyne you are you not receaued conteyned of the schole Hauing obteyned thus much you fal into an idle talke that actiues or deponents may be rendered by passiues by example of Cicero whereof no man doubteth then cōclude that S. Gregorie Nazianzene doth affirme Christū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This being the entier summe of your discourse gladly would I now learne of the reader whether he vnderstandeth hereby what you would say or what you go about to proue and reproue forsooth that the sense in a Greke writer is not hindered if a verbe deponent or actiue making the sentence doubtful and applicable to diuerse senses for playner vnderstanding in Latin be turned into a verbe passiue For so did Cicero in translating a sentence of Plato and so might you do in translating a sentence of S. Paule animalis homo non percipit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ea quae sunt spiritus spiritual things are not perceaued of a carnall man vvhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbe deponent in Greke is vvell expressed in English by a verbe passiue You say wel and like a good scholer But is this al that M. Martin wēt about to shew and for which he found fault with Beza Certes it is al for ought I can cōceaue by your maner of defence but the thing it selfe is far otherwise For first although in common prophane writers where ordinarily in wordes and phrases there lieth no hid secrets or misteries to expresse doubtful Greke by vndoubtful Latin when if there be committed an error it importeth not greatly this is not so material yet in the word of God where ambiguous speaking yeldeth diuers senses and perhaps bothe or not that one which is taken principallie entended there for any mā of purpose to restraine that which the holy Ghost hath leaft at large it is to saucy and malapert if it be not wicked and impious For what if the meaning of Sainte Peter be here not that heauen should take Christ but that Christ should take heauen to rule and gouerne it euen to the end of the world according as els-where it is sayde Al things are deliuered me of my father to me is geuen al povver in heauen in earth againe thou hast put al things vnder his feete setting him on thy right hād aboue all principalitie and potestate and povver and domination and euery thinge that is named not onely in this vvorld but also in that to come But you wil say this is a false sense Suppose it be as perhaps it is not wil you take vpon you by Ciceroes authority as Beza doth oftētimes by Homers and Ouids to limite that which the Euangelist hath leaft at at large And see by this rash audacitie what confusion you bring and what a hotchpoch you make of the scriptures Suppose some other be
that taketh avvay the sinnes of the vvorlde Call S. Iohn to M. VVhitakers consistorie he wil â—â—â—ke him recant his speach For first Christ is no lambe because he hath no woll on his backe It is the self same reason which here is vsed against S. Luke about the meâ—â—all of the chalice Then being driuen from that the adsurditie of tautologia still remaineth Behold this lambe is the lambe of God what an idle speache is this what is this double lambe therfore sende it to Geneua to be cast a new in Bezaes forge The Catholiks of old time to proue distinction of persons in the deitie vsed that place of Genesis pâ—uit dâ—miâ—â—â— aâ— domino our Lord rayned from our Lord to proue the Trinity of persoÌ„s they vsed the place of the psalme Benedicat nos Deus Deus noster benedis at nos Deus God our God blesse vs our God blesse vs. This to a Trinitarian is absurda sententia and induceth a pluralitie of Gods vvhereas S. Paule saith vnus Deus vnus Domâ—nus oâ—â— God one Lord what remaineth theÌ„ but that according to the arrest of this supreme arbiter we fall to newe casting of the scripture and so in short space no doubt we shal growe to perfectioÌ„ that is to the Turks Alcoran if we be not come so farre already The scriptures are full of such absurdities which neuerthelesse are absurdities only to carnal cogitatioÌ„s to Sathan Sathans ministers but to theÌ„ that haue learned in the schole of the holy Ghost to subiect their vnderstanding to the obedience of faith they are nothing so And M.W. if he had in him any droppe of religion fayth he should thus thinke Howsoeuer I can reconcile two or three Gods with one the bloud shedd on the crosse with that which was in the chalice were it bloud or wine let Christs wordes stande as he spake them and the Euangelist wrote them and let vs afterward in the name of God be we Lutherans Zuinglians Caluinists Trinitaries or Anabaptists eche according to his priuate spirite search for the sense as wel as we can Christes soule went downe to hell saith our Creede and S. Luke It is absurde sayth Beza and papisticall and therefore for soule I haue translated carcas and for hell graue whom in so doing the English congregation approueth That Christ ascended into heauen it is a fansie of Aristotle and Mahomet sayth Brentius and to the Lutherans it is absurda sententia shal they now leaue out that word and put in the text for ascendit euanuit or disparuit he vanyshed out of sight in steede of he ascended which to them is the true and only sense of the place and which they may and ought to do by like reason and authoritie But S. Basil you say readeth as you translate graunt he did so but what translate you S. Basil or S. Luke if S. Basil you haue done wel to folovv your greeke copye If S. Luke then do you vvickedly to alter S. Luke vpon coniecture of one greeke doctor all greeke copies and doctors being to the contrarie And vvhat if S. Basil in an other place reade otherwise shal we not make a vvise patching of scripture if vpon euerie particular doctors citation vve alter the holie text S. Aug. in many places S. Bernard and other good men dravv exhortatioÌ„s for their frends or monks or people and commonly they do it in the verie phrase of scripture yet because they knitte together many sentences of scriptures that be in diuers places they must of necessitie adde some words or parcels of their owne Nether is it material if ofteÌ„times they leaue out one worde or a fewe words But if by such authoritie we should alter our text we should in short space haue so many texts that in deed we should haue no text because we should haue no certaine text whereunto we might trust And why remember you not that which in this self same place M. Martin tolde you out of Beza who noteth it to be the custome of the auncient fathers in citing scriptures to alleage the sense not to sticke precisely vpoÌ„ the words And that therefore how soeuer they reade that is no certaine rule to reforme or alter the vvordes of scripture But here you make your aduantage of M. Martins words and say if Basil cited not the vvords but the sense of the scripture theÌ„ Beza vvhen he so traÌ„slated missed nothing of the sense so M. Martin doth novv plainly acquite Beza vvhoÌ„ before he accused For if Basils vvords geue a true sense and the interpretation of Beza and ours all agree vvith Basils vvords then your accusation is false that vve had corrupted the sense of the scripture Somewhat you saye and this hath some appearance more then any thing that you haue sayde hitherto yet you reache not home and you are ouer hasty in your conclusion S. Basil geueth a true sense I confesse whether you respecte the particular matter whereunto he applyeth the place or the generall doctrine of the catholike church For his wordes are sufficieÌ„t for the one and the other And so are the wordes in our vulgar Latin and English and may well be taken as agreing with S. Basil hic est calix nouum testamentum in sanguine meo qui pro vobis fundetur This is the chalice the nevv testament in my bloud vvhich shall be shedde for you And whosoeuer readeth and taketh these later wordes as referring them to the bloud of Christ shedde on the crosse he thinketh very well and truly and no man would euer finde fault with such a sense or citation if it stayd there For this nothing impayreth the other truth whereof we speake that the same bloud is in the chalice But when there riseth vp a new heresie by one truth ouerthrowing an other and by one part of the sentence destroyng an other as it fareth betwixt vs this circumstance so farre altereth the case that the old father alleaging the text without any thought or imagination of heresie did well and christianlike the new heretike enforcing the same in defence of heresie doth nâ—ughtely sacrilegrously as for example If some good man as S. Basil or S. Bernard to induce his auditors to the loue of Christ had vsed this sentence of the Apostle In this appeared the benignitie of our lord sauiour tovvards vs that not by the vvorkes of iustice vvhich vve did but of his infinite mercie he saued vs. This place according to the sense had bene well trulye cited For albeit infinite is not in the text yet that is no hinderance to the meaning and although I name not Christ god yet nether that worde hindereth any thing because in a Christian audience it is all one to say our lord and sauiour Christe or our god and sauiour Christe But if there rose vp some Nestorian heretike that should diuide Christ from god and make two
do these former of Christ his deitie It is touching his passion and our redemption and sheweth that the Protestantes them selues esteeme more of our translatiō not only then of al the hebrew bibles which are now currant but also then those that were in S. Hieroms time And therefore to answere your misapplied allegations by your owne English translations confer you your English bibles in the 53. chapter of Esaie with your hebrew fountaines Our translation hath thus Generationem eius quis enarr abit quoniam abscissus est de terra viuentium propter scelus populi mei percussi eum VVho shal declare his generation for he is cut of from the land of the liuing for the sinne of my people haue I smitten him A plaine testmonie that God laid vpon our Sauiour our iniquities which is the sūme of the chapter that he therefore was true man and withal as before is declared that he was true God whose generation was inexplicable for so do the fathers cōmonly expound that parcel So that in this one verse we haue the true effect of Christs death and passion besides his diuine and humaine nature The 70. translate it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the iniquities of my people he vvas lead to death The hebrew bibles in S. Hieroms time did reade thus Generationem c. propter scelus populi mei percussit eos For the sinne of my people he stroke them The hebrew bibles in our time though in sense agree yet in reading seeme to differ hauing thus A preuaricatione populi mei plaga vel percussio ipsis Because of the transgression of my people a vvound vvas geuen to them which inuerteth the sense and maketh a great alteration as euerie man may see The English bible of the yere 1577. translateth it vvhich punishment did go vpon him for the transgression of my people of the yere 1579. For the transgression of my people vvas he plagued And this sense commonly others folow as Castalio the French the Geneua bible c. which is the sense word of our latin translation not of the hebrew text Only the English translator of the yere 1562. foloweth nether the 70. not greeke nor latin but the brainsicke fansie of his owne head making a mingle mangle and thrusting in a patch of his owne Thus he goeth to worke vvhose generation yet vvho may number he vvas cut of from the ground of the liuing vvhich punishmēt did go vpon him for the transgression of my people vvho in deede had deserued that punishment where in deede he deserueth a whippe plaieth not only a foolish but also a wicked part in adding that later sentence to the text only because he would seeme to come somewhat nye the hebrew which for al that he toucheth not Luther vvho folovveth the error of the hebrew copies exclaimeth vpō the Iewes for their old spitful malicious māgling of this text as of many other Thus he translateth cōmenteth vpon it Propter trāsgressiones populi mei plaga eis for the sinnes of my people a vvoūd to them This place is somevvhat obscure and hard because of the novvne of the plural nūber lamo The 70. read pro sua iustitia vel potius malitia ductus est ad mortē For his iustice or rather malice he vvas lead to death Wherein I marueile at Luthers reading of the 70. For S. Hierom citeth them far othervvise and far othervvise is it in the common prints novv extāt for ought I can find Which agree vvith the citation of S. Hier. before noted But proceede we on Our interpreter saith Luther meaning the latin vsed in the Church turneth it thus propter peccata populi mei per cussi eum For the sinnes of my people haue I smitten him An excellent sentence but the Grammar doth not vvel beare it Much here are vve beholding to the deuil and to the Ievves vvho haue not only depraued filthily but also cōfoūded this as much as is possible by their diuisions And those that studie hebrevv must note this that the Ievves vvheresoeuer they can depraue the meaning of the prophete by their vvicked expositions vvhere they can not do so by their distinctions or diuisions as in Daniel The 70. vveeks are abbridged there a man vvith his fingers may feele their corruption vvhere they separate and teare a sunder these thinges that are to be ioyned and al this in despite of the Christians VVherefore I leaue this to those that be studious of the hebrevv tōge that they marke the malice of the deuil and the Rabbines vvhose only studie and labour is to depraue teare a sunder and turne vpside dovvne the prophetical and Christian sense In vvhich chapter againe he calleth them corruptores scriptorum propheticorum corrupters of the vvritings of the prophetes And in this one place besides the authoritie of Luther besides the general rules vvhich he deduceth vvilling vs euer to bevvare of the Rabbines and Ievves vvhose vvhole studie is to abuse deface the scriptures in despite of vs and our religion and therefore smale reason hath M. W. to make so much of them as he doth I note tvvo sortes and maners of their corruption The first is by plaine alteratiō of points and letters and sillables For certaine it is our translator and the 70. neuer trāslated these hebrew vvordes vvhich now stand in this text or as vve find in S. Hierom. The second vvhich specially Luther noteth in Daniel is by diuiding vvordes vvhich by the prophete vvere ioyned vvhich is as vile and desperate a corruption as may be So for exāple Seruetus auoided the authoritie of the Apostle S. Paule affirming Christ to be God For being vrged vvith these vvordes Ex quibus est Christus secundum carnem qui est super omnia deus benedictus in secula Of vvhom that is of the Ievves race is Christ according to the flesh vvho is God blessed for euer which contayne a sure testimonie that Christ vvas not only man as Seruetus vvould haue him but also God most blessed he vvel acquainted vvith Bezaes maner of correcting the testamēt ansvvered after this Ievvish tricke that he beleeued vvith al his hart vvhat so euer S. Paule that elect vessel of the Lord had vvritten mary it seemed to him that S. Paule said not so and pleaded his greeke testament vvhere thus stoode that sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vvhom is Christ according to the flesh vvho is aboue al. And there making a ful distinction then folovveth the rest as a thankesgeuing The Lord be praysed for euer amen And thus haue the. Ievves done in very many places of scripture by Luthers verdicte Sundrie other particular errors could I note vnto thee Christiā reader in the hebrew had I but a peece of that insolent vaine which many of our aduersaries haue and vvherein they triumphe against men of great and excellent learning such as of vvhom
of our latin translation affirme that howsoeuer some smale fault may be found in it absolutely it hath no error ether touching doctrine or touching maners For vvhy should I not so gather when as I see the aduersarie being so eager yet with al his search and studie findeth one only fault in it whiche I wil set downe in his owne wordes because I wil not diminish the force of his argument Very absurdly haue you done saith he vvhen in translating the testament in to English you had rather folâ—vv the latin translation then the greeke original and that so obstinatly that although al the greeke examples reade othervvise then is in your vulgar editioÌ„ yet you prefer that before them al. I vvil geue you one example In 1. Cor. 15. v. 54. Paule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This parcel in your translation is omitted for vvhat reason because it is not in the latin vulgar edition as they cal it But it is in the greeke exemplars in the most auncient edition Siriake and vvhat if Hierom read it not yet Chrysostome and Ambrose him self read it vvhich men vvhereas they liued vvith Hierom hereof it folovveth assuredly ether that HieroÌ„ dealt not faithfully here or that his version vvas corrupted aftervvards vnto which thus I answere First that this omissâ—on if it be any could not proceede of malice or set purpose for so much as there is no losse or hinderance to any part of doctrine by reading as we reade for the self same thing is most clearely set downe in the verie next lines before for thus stande the wordes This corruptible must doe on incorruption and this mortal immortalitie And vvhen this corruptible hath done on incorruption and this mortal hath done on immortalitie where thou seest the words which I haue put downe inclosed within the parenthesis to be contained most expressely in the sentence going before which is in al our testaments so that there is no harme or dauÌ„ger ether to faith doctrine or maners if it be omitted Secondarely if we prefer our latin edition before the greeke and thinke that peece repeated not to be of the text what reason we haue so to do hath bene shewed in part and Beza by his example iustifieth our doing For so him self doth more theÌ„ once vpon S. Luke he thus writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia quae vidi exemplaria ita scriptum habent Al the greeke examples vvhich I haue seene reade so But the old interpreter readeth othervvise et rectius vt opinor and better as I suppose Againe in the same gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec verba deerant in omnibus vetustis codâ—cibus quae tamen prorsus videntur requiri These vvordes vvanted in al the old greeke bookes vvhich for al that seeme necessarie And therefore he supplieth his text vvith them out of our translatioÌ„ and so do the english translators who seldome depart froÌ„ him but like good scholers turne in to english his latin Thirdly that it was of old in some greeke copies as we reade is plaine by S. Hier. who translated thus And why should M. W. suspect any vnfaithfulnes in him seing he put the self same wordes and sense in the next line immediatly going before and that it was not corrupted since appeareth by the common reading of most men in al later ages And how vnlearnedly argueth he against S. Hierom from the authoritie of S. Ambrose and S. Chrysosâ—oÌ„ reading otherwise Must therefore S. Hierom be vnfaithful or the Church after him because S. Chrysostom or S. Ambrose haue those few vvordes more then he vvhy may he not far more reasonably more like a logician and like an honest man to inuent an other part and make a better diuision that ether S. Hierom dealt not faithfully or els his greeke copies had not that peece repeated vvhich I thinke to be most true certaine Againe vvhy should he rather correct S. Hierom by S. Chrysostome and S. Ambrose then contraryvvise thâ—m by S. Hierom vvhereas by common intendement and probabilitie S. Hierom framing a publike translation for the Church by supreme authoritie had more varietie of copies and examined the same more narrowly then doth ordinarily any other vvho expoundeth the scripture ether by vvay of homelies to the people as doth S. Chrysostome or by vvay of commentarie as doth S. Ambrose And truely writeth Beza that whosoeuer by such authoritie of one or other father would go about to alter the ordinary traÌ„slation except he vse an other maner of iudgment wisdome and diligence then we see vsed by our aduersaries he wil rather corrupt the scripture then correct it And his reason is very good pregnant Neque enim saith he scriptores illos seu graecos seu latinos existimandum est quoties locum aliquem citarint toties vel libros inspexisse vel singula verba numerasse For it is not to be supposed that those vvriters ether greeke or latin vvhen they had to cite a place alvvaies ether vevved the booke or numbred the vvords For this had bene a matter of infinite labour not necessarie c. To which infinite labour notwithstanding and vewing the booke numbring the words S. Hier. in his translatioÌ„ was of necessitie bouÌ„d as was nether S. Ambâ—n or S. Chrisost And yet S. Chrysostome maketh litle for you if you compare wel his owne discourse and text together Nay he maketh cleane against you and approueth our reading For though he haue those wordes in the second place yet he hath them not in the first and repeateth them not but only once readeth them in his text according to our latin And therunto agreeth his commeÌ„tarie therfore quâ—te ouerthroweth â—l that you vvould build vpon his credite Thus they stande in him For this corruptible must do on incorruption And vvhen this corruptible shal do on incorruptioÌ„ this mortal immortalitie theÌ„ shal be fulfilled c. And whereas you adde that S. Ambrose readeth as you do you must pardon me if I beleeue mine owne eyes better then your reporte Certâ—inely S. Ambrose in his commentarie vppon that place readeth as we do So readeth S. Austin de ciuitate Dei cited by S. Bede in his commentarie vpon the same chapter though S. Austin reade also as M. VV. would haue it according to the greeke And with S. Bede and after S. Bede so reade the rest of the Catholike interpreters and doctors Haymo Anselmus c. Farthermore in this verie place as I thinke most appeareth the sinceritie of our latin translatioÌ„ For as we keepe our text according as S. Hierom and the Church then deliuered it so notwithstanding because the words obâ—octed by M. W. are in the auncient greeke example whereof the church hath due regarde the same particle is added commonly in the margent of euerie latin testameÌ„t which the Church vseth as may be seene in diuers prints of
Lutheran an Anabaptist a Suinkseldian say the like with as good countenance against other partes of scripture which stand as plainly against their conceaued heresies Is Beza to be allowed pronouncing peremptorily touching the storie of the aduouterous woman in the 8. of S. Iohn vpon the diuersitie which is in the greeke writers and testaments that so great difference he found in that narration that he doubteth altogether of the vvhole storie which is as much as to take from it vtterly al authoritie Canonical and is not euerie man els to be allovved vpon like vvarrant geuing like censure vpon other partes of scriptures Reade S. Hierom vvriting to Edibia and see vvhether a part of S. Markes gospel may not by like reason be called in question yea reade Bezaes notes vpon the sixt chapter the 18. and 19. of S. Iohn and 22. of S. Luke see vvhether that diuine sermon of our Sauiour and his very passion by such argument ought not so to be cut out of the testament The like is to be said of verie many places of S. Matthew and S. Paules epistles Then iudge thou Christian reader whether these meÌ„ be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bible-beaters or rather in deede bible murtherers For the first presupposeth the hauing of a bible whereas they haue none For that which they cal their bible and word of God is in deede no word of God no bible at al. For how can a maÌ„ cal that the bible and word of God vvhich hath in it so many foule and filthie corruptions so many vvicked Ethnical and Iudaical errors as I before haue noted in their bible by confessionâ— of their ovvne brethren Is that the bible of God vvhich hath in it so many places maliciously peruerted against the eternal truth and testameÌ„t of God Can vve call him a man vvhom vve see to lacke head hand foote hart and other principal and essential partes of humane nature and hovv then is that a bible that lacketh for canonical the vvritinges of so many Prophetes Apostles and Euangelistes S. Luke S. Paule S. Iames S. Peter S. Iohn S. Iude some of which no bible euer vvanted since Christs time nor can vvant remaining a bible The rest vvere euer true scriptures though not euer in al places so accouÌ„ted as nether was the Godhead of our Sauiour the dignitie and office of his Apostles of al and alwaies at first acknowledged But al haue bene so accounted for these thousand yeres and more by general prouincial councels the great and Apostolike councel of Nice of Laodicea of Carthage by the supreme pastors of Christs church by the general consent of the same Catholike Church in most times ages These meÌ„ therefore good reader folowing the steppes of their old fathers Marcion Cerdon Carpocrates the Arrians and Manichees despising and reiecting so many bookes of sctipture are in deede not beaters but maÌ„glers and defacers and extreme murtherers of the bible And that not only for this plaine and euident reason now geuen but also for their prophane irreligious varietie of translations whereof now in the last part I haue to speake CHAP. XIIII That to leaue the ordinarie translation of the Bible appointed by the Church to appeale to the hebrevv greeke and such nevv diuers translations as the protestants haue made is the very vvay to Atheisme Infidelitie IN this later parte this haue I to shew that whosoeuer taketh to him self that libertie which the heretiks geue here M.W. most busily striueth for that is to refuse the latin and appeale to the greeke and hebrew and these new translations which as they beare vs in hand are framed according to the greeke and hebrew he taketh the high way to denial of al faith to Apostasie from Christ and plaine Atheisme This to do the fittest way were historically to declare how certaine knowen Sects of the Protestants principally vpon this very reason of pretending the greeke and hebrew veritie and therefore running to infinite varietie of diuers translations and resting in no one haue fallen to despise al Bibles Scriptures and concluded as a most assured Euangelical veritie that nothing is certaine but euerie man is to be left to his owne fansie to beleeue as he list Such is the sect of the Swinkfeldians Anabaptists and Academikes and it is the very drifte of Castalio so much commended of many in the preface of his Bible to King Edvvarde the sixte although he beate pretily vpon an other point much of like effect vz that the Messias promised in the law is not yet come but vvil come hereafter according to the Iewes expectation Thus vvriteth he Profecto si verum fateri volumus est adhuc nostrum soeculum in profundis ignorantiae tenebris demersum cuius rei certissimuÌ„ testimonium sunt tam graues tam pertinaces taÌ„ perniciosae dissensiones tam multi et irriti coÌ„uentus de hisce controuersiis c. Truely if vve vvil confesse the truth this our age is as yet drowned in extreme darknes ignoraÌ„ce a most assured proofe vvhereof are these so greuous so obstinate and so pernicious dissensions so many and the same so vnprofitable meetinges about these controuersies so great number of bookes euery day sett out and the same differing one from an other so far as heauen differeth from earth And prosecuting this his plaine and irrefutable argument vvhereby he proueth the Protestants notvvithstanding al their latin greeke and hebrevv to be most ignorant in true diuinitie and matters spiritual thus he addeth For if the spirit of God be one truth one it must of necessitie folovv in vvhoÌ„ that one spirite one truth is that they also be one amoÌ„g theÌ„ selues of one iudgment in matters spiritual And if the day of the most cleare truth of the gospel shined vnto vs vve vvould neuer lighten so many darkesome obscure candles of bookes and vvritinges The vvhich reason concluding this euangelical state and age to be ful of ignorance grosse grosse againe Crassa crassa inquaÌ„ saecuâ—um tenet ignorantia and that there is no certaine vvay to find out the truth and come to an end of these controuersies hereof he inferreth that euery man is to be leaft to his ovvne iudgement suffered to beleeue as he list Thus he speaketh addressing his wordes to the king Cum haec it a sint o rex et cum aetas nostra in tanta adhuc ignorantiae caligine caecutiat c. VVhereas these things are so O king vvhereas our age as yet is blinded in so great darkenes of ignorance I thinke vve ought to vse maruelous diligence lest by error vve offend And if there be any controuersies in the case of religion as there are verie many in these I thinke it good that vve folovv the exaÌ„ple of Iudas Machabeus his felovves vvho vvhen they knevv not vvhat to determine touching the altar
of the perfite sacrifice they layed the stones thereof in the mount of the temple in a conuenient place vntil there came some Prophete vvho should declare Gods oracle vvhat vvas to be done vvith them or rather the example of Moyses vnto vvhom notvvithstanding God had in precise vvords geuen commaundement that if any mā of purpose brake the lavv he should suffer death therefore yet the man vvho gathered vvood vpon the sabboth day he vvould not put to death vntil he had particularly receaued ansvvere from God so to do And after many other places of scripture brought for this purpose as Act. 5. v. 38. et 39. Rom. 14. v. 1. et 4. Mat. 7. v. 1.2 thus he concludeth Expectemus iusti iudicis sententiam c. Let vs attend the sentence of the iust iudge and employ our diligence not to condeme other men but to prouidē that our selues do nothing vvhy vve should be condemned Let vs obey the iust iudge and suffer the cockle vntil the time of haruest lest vvhyle vve vvil seeme to be vviser then our maister perhaps vve plucke vp the good corne For the later end of the vvorld is not come as yet nether are vve angels vnto vvhom that office is committed Vnto this Atheisme indifferent approbation of al maner faiths religions very many learned smooth Prootestants are alredy growen and whether those Atheists whereof M. D. Whitgift saith the english congregation is ful appertaine to this order yea or no thē selues best know But it not possible that this dayly and infinite multiplcation of contentions sectes and schismes new and diuers translations of testaments and bibles should haue any other end For to speake the truth and passe ouer al the rest what certainetie of faith or religion can a man haue when as he is taught to neglect at his pleasure al antiquitie al ages past al Synodes and Councels of fathers and doctors old and new and suspend his religion vpon the only testamēt translated after the new guyse interpreted after euerie mans particular new fansie where he findeth far more varietie then there are colours in the raynebovv And if M. VVhitaker speaking so much of his pure greeke and hebrevv originals or latin or english translations should be required to ansvvere directly vvhich greeke which hebrew he vnderstādeth especially vvhich translation latin english Scottish French or Dutch he meaneth vvhen he so magnifieth them against our vulgar testamēt I weene it would put him to more trouble then he is aware of But to disaduantage my self of this maner of discourse and keepe my self more precisely to the argument which I haue begone I say that to geue liberty of appealing frō one certaine latin text appointed by the general Coūcel to diuerse greeke hebrew latin vulgar as the heretikes do is the very introductiō to apostasie for this reason because puttinge the case of religion to stand in those termes to vvhich novv the heretiks haue brought it it cutteth avvay al persvvasion al grounde al proofe of Christian faith For how can you deale vvith any heretike to bringe him to the vvay of saluation To be so short as I may and in one example to geue the reader occasion to recal to memorie hundreds vvhich he may easily do suppose I had to deale vvith one of the sect famous and vvel knovven in Germanie by the name of Antinomi Enemies of the lavv I rather name them of Germanie then of England although England hath store of them because M.W. shal consider of it more quietly They being in other things commō Protestants beleeuing that man in matters of life eternal hath not free vvil that he vvorketh not his ovvne saluation and that good workes are of no value in that respect ioyne vnto that common opinion this one consequent Ipsi statuunt sayth Sleydan of them quaecunque tandem fit hominis vita quantumuis impura iustificari tamen eum si modo promissionibus euāgelii credit This they put as a sure principle that hovvsoeuer a man liue liue he neuer so filthely yet he is iustified if he beleeue the promises of the gospel And this is the very conclusion of the Protestants cōmon and general doctrine of iustification by only faithe Suppose novv I haue to draw suche a one from his wicked opinion and vvould moue him to be ether syncere in faith or honest in life vvhat vvay could I take vvith him First I should perhaps require him to regard the most graue authoritie of Christes Catholike Church vttered to him in S. Bernard S. Gregorie S. Austin S. Hierom and auncient synods of learned bishops the summe of whose teaching is comprised briefely in these wordes of the late Councel of Trent If any say that the vvicked man is iustified by only faith vnderstanding it so that no other thing is required that should cooperate for obtaining the grace of iustification c. Anathema be he But this is nothing for against a thousand Austins a thousand Cyprians and as many generall Councels consisting of men such a Protestant is many waies armed by M. W. and his brethren And therefore this wil not serue Wel mount we then at one steppe ouer the heads of al fathers Councels and Churches euen to the Apostolical age and scriptures them selues there wee proue that men must cooperate and do good workes by the authoritie of S. Iames. But S. Iames is flat against S. Paule he abuseth scripture he disputeth ridiculously he sauoreth nothing of an Apostolical spirit he quite ouerthroweth that which S. Pau. had wel built therefore he is no more worth then S. Austin so not to be obiected At least S. Paule him self is of good authoritie who in many places especially of his epistle to the hebrews is as vehement in this as is S. Iames vseth much like arguments That is true and therefore without question that epistle was neuer writen by S. Paule so say Beza and Caluin touching the denial of the author and touching the whole epistle thus say others Sed quū his rationibus quibus vtitur author epistolae Iacobi et epistolae ad Hebraeos neque vtatur Christus neque caeteri apostoli et hae epistolae apocryphae sunt vt suo loco dictum est pro stipulis iure ista habētur But vvhere as nether Christ nor any of his apostles vse suche reasons as doth the author of Iames his epistle the author of the epistle to the hebrevves againe vvhereas these epistles be forged apocryphal as hath bene sayd in place conuenient these reasons are not to be esteemed vvorth a stravv sayth Illyricus with his colleages one of the best learned men of this age by M. Iewels verdicte Proceede we on let vs find out some text without this exception and vvhat better then that of S. Peter VVherefor◠brethren labour the more that