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.
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
because they generally though not in euery place haue folowed the cōmon points and vowels according to which they frame vs their common Gloses Commentaries and Dictionaries But this very pointe is a sea of disputation and writing and therefore for a final conclusion to shew that the Protestants appealing to the hebrew vvil shortly fal to very plaine Atheisme I demaund of M. Whit. this question whether he thinke it flat Atheisme and Turkerie to denie that Christ vvas borne of a virgin I trust he wil cōfesse vvith vs that this denial is the denial and abnegation of al Christianitie For though they care not greatly vvhether mē thinke our Lady to haue remained a virgin in Christs birth or after Christs birth yet they seeme to beleeue most assuredly that she vvas a virgin vvhen she conceaued him That being graunted that this denial is plaine apostasie I require of him vvhat scripture he hath to proue that veritie for church Traditiō Fathers such other I know he contemneth and vve are bound to beleue nothing say they but that which is in plaine scripture The only place that may serue the turne is the first of S. Matth. for the allegories of Ezechiel conuince not vvhere it is said Ecce virgo concipiet c. Behold a virgin shal cōceaue bring forth a sonne But this place proueth nothing by M. W. ovvne rule by Bezaes common kinde of scanning such citations and by the Protestants interpretation of this place ether because the translation is framed according to the 70. not the hebrevv and so it is no scripture by M. W. or if it be then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virgin accordinge to the hebrew must signifie a yonge vvenche adolescētula siue virgo siue maritata by Beza his rules and so saith Munster as vvel virgin as not virgin or because the most precise Iudaical Protestants translate it so to put the matter out of doubt So for example translateth Oecolampadius in the bibles of Basile which Bullinger in the preface so much commēdeth Ecce adolesentula illa praegnans et partens filium Beholde that yonge vvenche great vvith childe and Munster precisely according to the hebrevv as he sayth Ecce virgo illa impraegnata Beholde that virgin gotten vvith childe And hovvsoeuer M. W. may cauil vpon the later the first is mere Iudaical no wayes Christian and the peruersion rather of a monster then of a man as Luther pronounceth against Erasmus for the like cause and yet I acknovvledge according to the heretical maner of examining citations the hebrevv vvord may beare that sense vvhich Oecolāp yeldeth so did those old renegates and enemies of our religion Aquila Ponticus and Theodotion translate that vvord vpon which translation aftervvards the beggerly Ebionites founded their beastly opinion touching the maner of Christs incarnation And here Christian reader I haue to request thee not so to interpreete me in any thing which I haue spoken as though I coueted to disgrace the study of greeke and hebrew as this man would haue thee to conceaue of vs condēned those languages which I cōfesse to be great helpes to the attaining of the true sense in sūdrie places of scripture condemne my selfe for knowing so litle as I do in ether of them both And manifest it is what paine the Catholiks haue taken in setting forth the bible most perfitly and diligently in the Hebrew Chaldee Greeke and Arabike languages what labour they haue taken about the Greeke translation of the Septuaginta How continually and at this present most honorable Prelates and Cardinals other men of great name employ them selues in the same kinde of study to the end they may procure al helpes so far as is possible for the perfite vnderstādinge of the sacred scriptures How in most Catholike Vniuersities mē excellent for skil in these languages florish and are maintained to the great aduauncemēt of the faith Church Catholike with the liste or cataloge of whose names I thinke it needeles to trouble the reade◠because otherwise they are wel knowen to the Christian world But this I say thou shalt finde it true when soeuer thou commest to examine these matters with that aduisednes and maturitie of iudgement as the thing it selfe requireth that who so wil goe about to picke his faith out of the greeke and hebrew testaments without a setled and constant forme of faith before and from which he must not be drawen by any pretense of greeke hebrew his greeke hebrew wil neuer make him a Christian wil neuer establish him in any true faith Aquila Ponticus first a Christian after a Iewe was very perfect in the hebrew and translated the bible so as S. Hierom calleth him to his praise Diligentissimum verborum hebraicorum interpretem A most diligent interpreter of the hebrevv vvords and yet howe good a Christiā he was is noted before The Arrians Trinitarians Anabaptistes and Lutherans of our time want they greeke or hebrew No dout their arrogancie and pride which for their greeke hebrevv they cōceaue is a great cause of their continual alteration from one heresie to an other as vve see in the stories of Melancthon Blandrata Bernardinus Ochinus c. Before vve vvere Grecians or Hebritians or in deede Englishmen or vnderstoode any letter of any lāguage first of al vve were Christiās we were graffed into the Catholike Church the mystical body of Christ and made members of the same and by solemne vowe we bound our selues to honor loue reuerence and cleaue to her as the piller firmament of truth the spouse of Christ our diuine mother the arke of Noe and kingedome of God without which there is no way but death and damnation Let vs hold this fast and then our greeke and hebrevv may doe vs some good Let vs depart from her talke vve so longe as vve list of our greeke and hebrevv as S. Peter sayd of Simon Magus money so that vvil be to vs In perditionem To our euerlastinge destruction it vvil neuer doe vs good And as S. Austin sayth in the meane season vvhile the vnlearned rise get possession of heauē Nos cū doctrinis nostris ecce vbi volutamur in carne et sanguine We vvith our greeke hebrevv vvhat other learning so euer shal alwaies be tumbling in flesh bloud in continual braules and contentions vvhich vvil set vs the right vvay to hell CHAP. XV. Hovv M.VV. inueigheth against the nevv testament lately set forth in this colledge vvith a cleare refutation of such faultes as he findeth in the translation thereof Here now is the place to speake of our late English trāslation set forth in this colledge For though M. W. vpon passion and heate disorderlye before he had spoken of the originals and in respect of them condemned our latin reproued vs for translating according to the latin
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
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
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
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
vvay though in part against our vvilles especially vvhen vve are prouoked by aduersaries so insolent and ful of brauerie in vvordes and the same most feeble impotent vnable to performe any thing in deedes and therefore lying verie open to receaue a blovv of any scholer be he neuer so meane and indifferent And albeit no heretical opinion can lightly be defended vvithout many foule shiftes and inconueniences yet M.VV. hath brought him self vvithin harder straightes thē any other by reason of most straunge paradoxes which he hath taken vpon him to maintayne for vvhat man bearing the name of a Christian vvere he othervvise as excellent as euer vvas Cicero or Demosthenes can possibly without increase of infinite absurdities defend Luther against the Apostle S. Iames Beza against the Euangelist S. Luke Illyricus against S. Cyprian and al fathers of the primitiue Church And which in truth is more false wicked more vnreasonable and vnpossible then the rest M Iewels Challenge made at Paules crosse against al men liuing which long since is knowē for a mere shameles proud lying vaunt to Catholike and Protestant Lutheran and Zuinglian learned and vnlearned lippis tonsoribus and in effect notified for such by publike proclamation of the prince and Realme And therefore if he finde in this treatise some wordes more sharpe rough thē he is vsed to heare let him attribute that not to hatred of his person whom I neuer saw and for whose good and amendmēt in Christ God is my witnes I would refuse no paynes how soone I may fall into his handes our Lord knoweth but to hatred of his heresie and his immoderate heate ostentatiō vttered to colour and saue such things as can neuer stand but with open iniurie of Christ disgrace of his Apostles and ruine of Christian religion Our aduersaries Christian reader are now proceeded beyond their ordinarie beyond that which at first they pretended They pleade not now for scripture against fathers for the liuelie word of the Lord against mans traditions which a few yeres sithence was their common songe they are gone far beyond that note and oppose them selues not against S. Hierom S. Austin S. Gregorie but against the self same scripture the self fame liuelie word which they seemed so to honor against S. Iames S. Paule S. Luke against the Apostles and Euangelistes against the verie Gospel of our Sauiour And what can be their next steppe but to cal Christ him self in question to doubt whether he be the true Messias and redeemer of the world And if any of their brethren do moue that doubt as infinite there be that do yea that denie it vtterly what way in the world remayneth for profe thereof al other authoritie besides the written word as the old Fathers Coūcels Tradition Church being by these men quite abandoned and novv the vvritten vvord it self being reiected as far and vvhat Christian talking of these matters and seing these horrible mischeefes not intended in thought surmises cogitations and secret vvhisperings but practised and put in vre by vvriting defenses publike bookes open disputations manifest violences and most vniust murtherings of those which withstand it who I say though he were as pacient as Iob and as voyd of galle as the doue but would be moued Scriptū est saith the Apostle credidi propter quod locutus sum et nos credimus propter quod et loquimur It is vvritten I haue beleeued and therefore I speake vve also beleeue constantly therefore we speake boldy And as saith S. Hierom Quod simpliciter creditur simpliciter confitendum est And if Spiridion that reuerend and auncient Bishop in a great assemblie of Bishops were wel allowed for that he sharply rebuked in publike audience an other in learning his superior in vocation his equall who in citing a text of the gospell altered of finenes and curiositie one only word and the same of no great moment grabatum into lectulum what rigor and vehemencie of speach deserue not they who in Sacramentes chief pointes of faith in the Sacrifice in Baptisme in Priestes in Bishops in Church in Apostles in Angels in Christ him self haue made most prophane innouations and reduced all to the first ethnical termes But of this hitherto The rest which remaineth is only touching Luther Caluin whom M. W. singularly commendeth wherevnto he addeth certain ordinarie wordes of course concerning him self and his felowes how heroically they haue alwaies gotten the victorie ouer vs our forefathers Of these matters somwhat hath bene spoken before and therefore here I wil not say much Luther and Caluin if they were such notable good men they finde it now the better they were the better it is for them if otherwise M.W. commendation standeth them in smale steede Neuertheles certain it is both can not be so excellent as he would make thē being continually in opinion faith in word and worke in the whole trade of their lyfe and maners so opposite so contrary such deadly enemyes as their bookes testifie the world knoweth And M.W. doth verie vnwysely so oft and so painfully to range abrode in praise of that man who is so far abhorring from him and his secte that if Luther be right they are surely out of the way if Luther be a restorer of the gospel they are enemies and destroyers of the gospel if Luther be in heauen they continuing as they do are certain of hel For so Luther euery where pronounceth of them As for the other I meane that vulgar bragging and boasting it proueth not much It is a common itching humour of most kind of heretikes Omnium haereticorum quasiregularis est ista teme ritas saith S. Austin And S. Peter long before gaue it as a general marke of them that they shal be superba vanitatis loquentes speaking provvde arrogant vaine thinges Howbeit it seemeth in our dayes more proper in some special sort to M. VV. sect then to any other as iudgeth that excellent man of whom we last spake Martin Luther who reporteth of them and that by experience that they wil say any thing boast of any thing confidently affirme any thing bur proue nothing by any sound reason or argument nisi gloriatione inani de certissima veritate saue only by friuolous craking of the most cleare truth And if once they fal in to that veyne then is there no ende In suis libris gloriandi finem et modum nullum faciunt But against al such kind of talkatiue vanitie he geueth a very general and resolute lesson vvhich if I professe to take from him and commend the same to others M. w. can not be offended because he extolleh the man for so peerles a maister And this it is Nemo eorum obtestationibus et iactationibus quicquam cred at saith he Nam eos mentiri et dupliciter mentiri certissimum est Let
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
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
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.
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
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