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
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
ether for truth of doctrine sinceritie of publike diuine seruice and other policie should geue place to any church in Christendome England is not bound to the example of ether France or Scotland I say truely that vve are not bound to their examples These be al the places and corners of argumentes vvhich â—n their diuinitie by any search vve can find out For although they haue amongst them Popes I meane such ministers as affect and vsurpe Papal and more then Papal authoritie as the Tigurines against Luther and other Zuinglians against the Lutherans commonly inueigh for such arrogant behauiour and the gouernours of Berna being them selues Sacrâ—mentaries vsed to cal Caluin Pope of Geneua for his lordlynâ—s and sway which there he bare and Caluin writeth of Ioachim Westphalus that in sending forth condemnations and excommunications against the churches of his sect he passed al the Popes officers Omnes Papae scribas et datarâ—os superat and the Germane Lutheranes of one fashion accuse their felow Lutherans of an other fashion that they play the Popes and practise ouer them a nevv dominion of Antichrist and that al their doings sauour of a very Papacie and the Puritanes commonly name the Archbishop of Canterbury the perie Pope of England and D. Whitgift sheweth wel that euery Puritane minister laboureth to haue in and ouer his owne parish more then Papal iurisdiction yea that they seeke to transfer the authoritie both of Pope Prince Archbishop and Bishop to them selues bring the prince and nobilitie into a very seruitude so as the Protestant churches want no Popes but haue them after an other sort and in far more abundance then haue the Catholikes yet because these Popes of theirs differ nothing from the doctors of whom before I haue spoken no seueral or distinct kind of argument can be drawen from their primacie And as for general Councels so far are they from euer hauing any that I verely suppose they can not so much as in their fansie and imagination conceaue how any one should be euer gathered For hauing no one head amoÌ„gst them who should take order for any such assembly hauing no consent and vnitie among the members who should labour to the helping forward of such a coÌ„pany being diuided into so many churches sectes and congregations they can neuer resolue ether who should be the President in such a CouÌ„cel or who should be the actors or disputers or of what strength the Canons should be or who should haue the execution of them And when al coÌ„meth to al the libertie of the gospel which maketh euery man iudge of other fathers doctors and auncient Councels wil geue like freedom to euery particular man to take like iudgement and controle ouer the fathers of such a Councel Wherefore these being al the meanes and waies which we haue to reason or write against them and these being their fashions of answering as we find in euery Germane Zuitzer or French Protestant albeit for the readers ease and more facility of iudgement I haue exemplified the same by two or three of our English writers such as I take to be common in most mens hands if now a man list to draw these their answeres into a certaine methode we shal find that they containe for euery vnlearned bold â—angler an vniuersal forme and art of reiecting whatsoeuer Theological argument he may be pressed withal and of reducing the supreme conclusion and resolution to his owne singular fansie and wilfulnes Against many bookes of Scripture he is taught to say that they are superstitious and therefore he vvil not beleeue vvhat they teach though it be affirmed in them a hundred times Against CouÌ„cels that they are not to be admitted because by them the principal groundes of his faith are shaken Nether yet the auncient doctors vnto whom he yeldeth no more in cause of faith and religion then him self perceaueth to be agreable to scripture And touching the late doctors and writers of his owne church and gospel although in courtly and honorable termes he magnifie them far aboue the other yet nether to their iudgment wil he stand farther then he can esteeme that which they teach to agree with the canonical scripture when as in his opinion they geue the true sense and meaning thereof And vvhereas to refuse any it is sufficient to say that he vvas a man or he had some other error or some other is of a contrary iudgement which neuer wanteth amongst doctors guided by so contrary spirites or they geue the churches leaue to dissent from them vvhich I take graunted vnto me being one of the same church vvho can be so simple as to be tyed to one or other doctor hauing so manifold reasons to refuse them al And as for their martyrs whose names should be most reuerend and iudgement most weighty they also are reduced in to the same order and obedience with the rest For their martyrdom may not take avvay from the Protestant this libertie that he hath to enquire of the cause of their death or preiudice him in speaking against their errors for this is to oppose the bloud of men to the bloud of the sonne of God And those martyrs being sent out in the morning before the sunne of the Gospel vvas risen so high ouersaw many thinges which these men see now which liue as it were at noonetide in the most cleare beames light of the same gospel Which comparison expressing most apâ—ly their continual proceeding and running forward to new pointes and articles of faith alâ—o before hand instructeth their after coÌ„mers to keepe on the like course which they see these their predecessors to haue begoÌ„ne For as those Protestants who liued twenty yeres since and bragged then of the cleare light of the gospel are now cast backe by these men in to a darksome kynd of twylight vnto whoÌ„ the sunne was not yet risen so the posteritie who shal liue ten or tweÌ„ty yeres after these are by like example informed to turne ouer this present age vnto that obscuritie of the day dawning and chalenge vnto them selues the brightsomnes of the noone light And the same may euery age and sect say as it marcheth farther farther on in newnes of heresie last of al the authoritie of whole Churches and prouinces is as lightly shaken of as any of the rest for so much as England is not bound to folovv France or Germany more then France or Germany is bound to folovv England ech Sect of Protestants is as vvel assured of his doctrine and hath as good groundes and reasons for it as hath any other to chaleÌ„ge such authoritie to the church of any prouince is to bring in plaine papistry and make that Church Romish and Antichistian Iudge thou now Christian reader what hold or stay we haue in disputing with these felowes whom thou seest to cast away and refuse al
answere to the next demonstration where to S. Austin and S. Hierome reaching Peters chayre and succession of Priests in that Sea to be the very rocke vvhich the proud gates of helâ— ouercome nor which thing they affirme vpon manifest warrant of Christes wordes he answereth vpon warrant of his owne vvord that that succession of priestes is not the rocke the gates of hel haue prevayled against that church so as the faith vvhich somtimes florished there novv appeareth no vvhere in it long since is departed into other places Whereas D. S. replâ—eth this to be false and and that church euer to haue reteyned the same true faith and neuer to haue brought in any heresie or made any chaunge of doctrine vvhich he proueth by al historiographers that euer liued in the church Eusebius Prosper Beda Regino Marianus Scotus Schafnaburgensis Zonaras Nicephorus Cedâ—enus Sigebertus Gotfridus Viterbiensis Trithemius and many others against them al this only censure he opposeth Historias vestras Sandere non moramur vve regard not M. Sanders your stories and yet him selfe for his ovvne side bâ—ingeth not so much as one story So that against scriptures reason councels fathers old and nevv historiographers al kynd of vvriters him selfe euer cometh in as an omnipotent and vniuersal Apostlâ— Doctor Father c. as though in his only vvord consisted more pith then vvas in al mens that euer liued since Christes time And now somwhat farther to descrie the incredible vanitie folie pride and selfe loue of the maÌ„ let the reader note the grosse and barbarous impossibilitie of that paradox vvhich by this his supreme authoritie he vvould defend He graunteth the Church of Rome to haue bene pure godly christian for six hundred yeres after Christ as before hath bene declared VVhen then grew it to be so impure wicked and Antichristian ten yeres after For thus he writeth Six hundred and ten yeres after Christ or there about Bonifacius the third gouerned the Romane church VVhat vvas he to ansvvere truly very Antichrist In which wordes ioyned together thus much he saith in effect That whereas within the space of ten or twelue yeres before the Romane church was religious and euangelical in such sense as they vnderstand it that is abhorred the Popes vniuersal iurisdiction as Antichristian and limited his power within the precinctes of his owne Patriarkship reuerenced euery prince as supreme head of the church within his owne dominion detested the sacrifice of the masse as iniurious to the death of Christ acknowledged no iustification but by only faith allowed mariage of priestes and religious persons as agreable to the libertie of the gospel held for sacramentes none other but Baptisme the Eucharist and Baptisme an only signe not remitting synnes and the Eucharist a sole figure from which the truth of Christes body was as far distant as heauen is from earth and so forth according to the rest of the articles of their reformed faith within the decourse of so few yeres al these thinges were turned vpside downe the contrary faith planted in steede thereof That is the Romane church of late so sound and perfite sodaynly became most corrupt and impure she approued the vniuersal authoritie of the Romane Bishop and appointed no boundes or limites to his iurisdiction which was mere Antichristian she tooke from Princes their Supremacie she brought in the sacrifice of the masse and highly aduaunced it against the death and sacrifice of Christ she acknowledged iustification to proceede not of only faith but of workes also she established the single life of priestes and votaries and condemned their mariages as sacrilegious and execrable for two sacramentes she admitted seuen to baptisme she attributed remission of sinnes and in the Eucharist she beleeued the real and substantial veritie of Christes presence so forth according to the articles of Catholike religion or papistrie as these men terme it Now whereas thus much is comprised in their paradox of making the succession of the Romane bishops Antichrist whereas such weight lieth in the matter which of it selfe to common intendement is so absurd vnreasonable and in deede vnpossible whereas we also bring forth Fathers Councels and Doctors auouching the contrary gather thou Christian reader whether vve haue not iust cause vtterly to discredite them in this so blunt sensles assertioÌ„ vntil we see their Chronicles their monumeÌ„ts their aÌ„tiquities some maner warraÌ„t besides their owne in a matter of such importance Whereas they allow vs no such and yet chalenge to be credited vpon their owne vvord assure they selfe reader their dealing in this behalfe is not only foolish vnlearned and ignorant but also inhumane furious and diabolical Notwithstanding whereas M.W. besides those former profes which to any indifferent man may seeme more then sufficient requireth of vs farther declaratioÌ„ that in these later ages the Romane church hath not departed from that faith which in her first time she professed to content him if any thing mâ—y content him and make more euident the inuincible equitie of the Catholike cause I wil proue the same by such â—istoriographers as him selfe I trust wil allow for vpright and nothing fauorable to our cause Those witnesses I meane to be first of al him selfe and then Iohn Calum Peter Martyr Martin Luther Flacius Illyricus with such other pillers founders of his owne congregation Out of him self this I gather That to haue bene the true and Christian faith which the Romane church maâ—ntained the first fiue hundred yeres at what time that church vvas must pure excellent preserued inuiolablâ— the faâ—th deliuered by S. Peter and S. Paule This proposition is commonly found almost in euery page of M.W. answere to the second DemoÌ„stration Out of the other Caluin Luther c. this I gather that the Romane church in her first primitiue puritie maintained and beleeued the Popes Supremacie the sacrifice at the masse the same to be auailable for the dead priesthode the real presence c. no lesse then we do now This thou shalt find witnessed by their seueral confessions and approued at large hereafter in places conuenient The conclusion hereof rising is this first that these are no pointes of false or AntichristiaÌ„ doctrine but such as Peter Paule taught the primitiue Romane church Next that the later Romane church hath not departed from the former but hath kept inuiolably the self same faith without chaunge or alteration And so the false supposal whereupon this booke standeth being by such euideÌ„ce refuted the rest of the building must needes come to ground Now I say farther that this point which M.W. taketh for a most certaine and cleare veritie that is the fal of the vniuersal church for after the fal of the Romane church they can shew none that stoode and it is their general both preaching and writing that she corrupted the whole world with her errors and her
apostasie from Christ these later hundred yeres vpon which as I haue said dependeth the verie substance of this his booke is an absurditie in Christian religion so foule monstruous and abominable that it can not be defended of any man except he first of al deny the very incarnation of Christ his preaching his death and passion his eternal kingdome priesthod the sending of the holy Ghost the entier summe of all whatsoeuer hath bene written by the Apostles or foretold by the prophetes For to what end was Christes incarnation but to ioyne him selfe vnto a Church from which he would neuer be separated To what end was his preaching but to erect and instruct such a Church To what end his death and passion but to redeeme sanctifie such a Church leaue vnto it an euerlasting remedie to blot out her sinnes and offences How is he an eternal king who hath not an eternal people obeyng him and obseruing his lawes how an eternal priest whose priesthod and sacrifice for so many hundred yeres was applied to none auailed for none and to what puâ—pose was the holy Ghost sent but to remayne vvith the church for euer and leade her into al truth And vvhat is the summe of the gospels but a declaration that Christ by him self by the holy Ghost by his Apostles founded such a church in vvhich his wil should euermore be openly preached his sacramentes rightly euermore ministred true faith and religion alvvaies preserued a certain vvay for conuerting infidels to the faith for coÌ„futing errors and heresies be continued and al true ChristiaÌ„s maintained by lawful pastâ—rs in vnitie of his true faith against al blastes of vaine doctrine euen vntil his coming to the general iudgement Finally that such a citie and common welth it should be so coÌ„stant so stroÌ„g so vnmoueable that it should vpholde the glorie and name of Christ â— gainst Princes against Potentates against Kings and Emperours against al the force of the world the deuil though they al with might and mayne applyed their whole power to the suppressing and rooting out of it And the self same is the effect of al the auncient Prophetes that the preachers of Christes catholike church should neuer cease day nor night to preach the truth that howsoeuer darknes couered al other nations yet the light there of should neuer be extinguished that the spirite of God and truth of doctrine should neuer depart from it but remayne in it froÌ„ one generation to an other euen for euer that it should neuer be brought in to a narow roume as was the synagoge of the Iewes but should be diffunded thorough al prouiÌ„ces of the earth that the course of heauen of the sunne of day and night should rather faile then priests and preachers of the new testament that albeit other monarchies had an end were altered as the Assyrians the Persians the Macedonians the Romanes yet this should neuer suffer any such a teration but should stand vnchangeâ—ble for euer Wherefore to affirme that this Church hath failed is to affirme that Christ his Apostles Prophetes are al liers that what soeuer is written in the old and new testameÌ„t is all vaine and fabulous For touchâ—ng the straunge deuise of an inuisible church which some of them haue of late imagined it is nothing els but a mere poetical fansie a fansie vvhich consisteth only vpoÌ„ their ovvne vvord and credite for profe vvhereof they neuer yet brought any scripture couÌ„cel father doctor chronicler or writer nor euer shal be able a fansie by which any sect neuer so horrible may defend them selues to be a Church as wel as they a fansie framed and patched together of mere contrarieties and contradictions a fantastical opinioÌ„ which being long since abandoned of the learned protestants in other countries as most vvicked and pestileÌ„t is novv I knovv not vpon vvhat miserie and necessitie receaued of our English Diuines VVhensoeuer vve thinke of the church saith Melanchthon let vs beholde the company of such men as are gathered together vvhich is the visible church nether let vs dreame that the elect of God are to be found in any other place then in this visible societie For nether vvil God be called vpon or acknovvledged othervvise then he hath reuealed him self nether hath he reuealed him self els vvhere saue only in the visible church in vvhich only the voice of the gospel soundeth Nether let vs imagine of any other inuisible church but let vs knovv that the voice of the gospel must sound openly amongst men according as it is vvritten Psal 18 Their sound is gone forth in to al the earth Let vs knovv that the ministery of the gospel must be publike and haue publike assemblies as it is sayd Ephes 4. Let vs ioyne our selues to this company let vs be citizens and members of this visible congregation as vve are commaunded in the 25. and 83. Psalme VVhich places and other the like speake not of Platoes Idea but of a visible church c. And in sundry other places refelling this mad fansie he euer concludeth Necesse est fateri esse visibilem Ecclesiam de qua filius Dei c. It is of necessitie that vve confesse a visible church whereof the sonne of God saith Matth. 18 Dic ecclesiae Tel the church vvhereof Paule saith 1. Cor. 4 VVe are made a spectacle to the vvhole vvorld to angels and to men VVhat a spectacle I beseech you is that vvhich is not seene and whereunto tendeth this monstruous speach vvhich denieth the visible church Delet omnia testimonia antiquitatis abolet iudicia facit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitam illam Cyclopum politiaÌ„ in qua◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt est apud Euripidem It abolisheth al testimonies of antiquitie it taketh avvay al iudgementes it causeth an endles confusion and induceth a common vvelth of vnruly ruffians or Atheists vvherein no one careth for an other And Caluin interpreteth the article of our creede Credo Ecclesiam CatholicaÌ„ of the Catholike visible Church saith furthermore that the knowledge therof is so necessary that there is no hope of life by grace in this world except we be conceaued brought forth nourished aâ—d ruled by her so long as we liue Adde quod extra eius gremium nullae est spâ—randa peccatoruÌ„ remissio neque vlla salus teste Iesai c. 37. vers 32. Ioel. ca. 2. v. 32. Ezechiel ca. 13. v. 9. psal 106. v. 4. Adde here vnto that out of the lap of this visible church no pardon of synnes is to be hoped for nor any saluation as vvitnesse Isaie Ioel Ezechiel and the Prophete Dauid And OecolaÌ„padius writing vpoÌ„ the Prophete Isaie and those wordes ca. 2. Fluent ad eum omnes gentes Create is the dignitie saith he of the Christian church aboue the synagoge of the Ievves in that it shal
canonical scriptures And that this fault lye not altogether vpon Luther and the lutheraÌ„s VVolfg Musculus a famous wryter amongst the Zuinglians vpon lyke reason pronounceth lyke sentence They obiect vnto vs sayeth he the place of Iames. but he vvhatsoeuer he vvere though he speake othervvise then S. Paule yet may he not preiudice the truth And after he hath at large shewed the disagreemente betweene those two Apostles thus he breaketh forth into the open reproch of S. Iames. VVherefore he S. Iames alleageth the example of Abraham nothinge to the purpose vvhere he sayeth vvilte thou knovv ô vayne man that fayth vvithout vvorkes is dead Abraham our Father vvas he not iustified by vvorkes vvhen he offred his sonne Isaak He confoundeth the vvord fayth hovv much better had it bene for him diligently and playnely to haue distinguished the true and properlye Christian fayth vvhich the Apostle euer preacheth from that vvhich is common to Ievves and Christians Turks and Diuels then to confound them both and set dovvne his sentence so different from the Apostolicall doctrine vvhereby as concluding he sayth you see that a man is iustified by vvorkes and not by fayth alone vvhereas the Apostle out of the same place disputeth thus c. And after he hath made S. Paule speake as he thinketh best he inferreth Thus sayeth the Apostle of vvhose doctrine vve doubt not Compare me novv vvith this argument of the Apostle the conclusion of this Iames A man therfore is iustified by vvorks and not by fayth only and see hovv much it differeth vvhereas he should more rightly haue coÌ„cluded thus c. In which discourse the Reader may see that he not onely contemptuously refuseth to call him an Apostle and euer nameth him as opposite to the Apostle but also that he refuteth him as making false arguments and taketh vpon him to be his maister and as it were calling him ad ferulam checketh and controwleth him for a corrupter of scripture misapplying the word of God and wickedly pullinge downe that which S. Paule had so wel built vp All which beinge so plaine euident and manifest and the worde straminea found out at length acknowleged by M. VV. a man wold thinke all this matter ended and that egregious lye fathered vpon M. Campian turned vpon M. VV. head withall M. Campians first reason iustified wherein he burdened the Protestantes with denial of the holy scriptures And yet M. VV. yeldeth not but like a valiant soldiar is so farre from geuinge ouer that he pursueth his aduersarie still as though he had the better of him and whâ—e so or how can he possiblie defend him self forsoothe because Luther non plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stramineam appellauit Luther sayed not playnlye and simplye that it vvas stravven or made of stravve but in comparison of Sainte Peter and Sainte Paules Epistles I beleeue in deede Nether did F. Campian or M. Martine saye so or any wise man els for although he were as madde and shamelesse in his assertions as euer was heretike yet to haue termed that epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stramineam simplye made of stravve or any otherwise then to haue signified the vnworthynes of the same in respect of holie scriptures and in that sort it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worde of blasphemous contempt had bene as wonderful as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue affirmed that is was made of woode or morter And here in the verie fronte and beginning let the reader note in M.VV. the liuely paterne of a perfecte wrangler maintaininge a continuall bablinge vppon wordes and neuer drawing nigh to the pointe Father Campians and M. Martins charge vppon them beinge euidente that they contemne the written worde as is proued by Luther M.VV. knowinge not wel what to say runneth he knoweth not whether vp and downe and aboute forwarde and backward now grauntinge and by and by recalling so that in the compasse of one leafe in one plaine matter he hath more contrary windinges and turnings then a graue and sober man could be driuen vnto in the wryting of a large volume First there is no suche thinge and F. Campian lyeth egregiously nowe him selfe hath founde it out then there was neuer a worde chaunged in Luthers preface now the later editions differ much from the former againe Luther calleth it not simpliciter stramineam but in respect of S. Paules epistles and S. Peters If this serue not the turne then I require you saith he to bring forth the other wordes that folow arida tumida contentiosa or els this of straminea is no great matter yet one fetche more Although I vvil not defend this of Luthers yet you haue iniuried him in saying that he called it omnino stramineam altogether made of stravv looke saith M. Martin in Illyricus and there you shall finde the matter graunted I haue so done saith M.VV. let me be counted impudent yf you finde this vvord there Thus muche I graunt Illyricus saith that Luther rehearseth graue causes vvhy this epistle ought not to be esteemed for a vvriting of Apostolicall authoritye But vvhat is this to the purpose as though he that denieth the epistle to be apostolical termeth yt stramineam made of stravv This is a copie of M.VV. vayne in wryting first to deny the matter be it neuer so euident and wheÌ„ the matter is coÌ„fessed theÌ„ to cauil vpon syllables and when matter and forme the verie syllables are founde yet to yelde to nothing but to keepe the pen or tounge walking as though in this point lyke verball grammarians and ridiculous sophisters we principallie hunted after these syllables stra mi ne am which neuerthelesse are found and not as students searchers of truth in diuinitye soughte out first and cheeflie whether by these and the lyke contemptible speeches the aduersarie laboured to disgrace deface that Apostolical writing and so impiouslie to auoyde suche authoritie when he should be pressed therewith Wherefore to draw to some issue howsoeuer Luther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called it stramineam or called it not or whether he spake so in respect of the matter of the epistle or the forme or by way of comparison with S. Paule or whatsoeuer other quidditie M.W. ether now hath or hereafter shall deuise if Luther did yt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deface the epistle which M.VV. denieth not and to dispossesse it of Canonicall authoritie as the thing it self speaketh if by his example the Germane Diuines churches altogether contemne it if vppon Luthers sentence Illyricus pronounce that Luther in his praeface rendereth great causes vvhy this epistle oughte in no case to be accounted for a vvriting of Apostolicall authoritie vnto vvhich reasons I thinke euerie godlie man and not geuen to contention ought to yeld if Pomerane say the vvriter thereof maketh a vvicked argument concludeth ridiculouslie if Vitus Theodorus thrust it cleane out of the booke if the Centuries affirme
In the nevv Testament S. Lukes Gospel The Epistle to the Hebrewes The Epistle of Saint Iames. The 2. of S. Peter The 2. 3. of S. Iohn S. Iude. The Apocalyps Vnto these partly your selues in your common bibles partly your brethren ioyne certayne other peeces both of the olde Testament and of the new as The prayer of Manasses Paralip lib. 2. The songe of the three children The story of Bel. Canticum canticorum and a parte of S. Iohns Gospel some of these held for canonicall these fiftene hundred yeares some these twelue hundred all aboue a thousand Nexte your distinction of the vvhole Church and some of the Church were it true as it is most false is vtterly refuted by these your owne doctors for by their sentence whatsoeuer hath bene doubted of not onely in the whole Church but in a part for they goe not about to proue that these were doubted of in the whole Church and leaste of all S. Lukes Gospell that may you doubte of and number amongst the bookes Apocriphal and both you and they proue as substantially that S. Iames was doubted of as you proue the same of Iudith Hester the Machabees or any other sauing that they fowly ouerreach them selues when they affirme that S. Lukes Gospell with those other was leaft out and not receaued for Canonical in the Prouincial Councel of Laodicea and the same confirmed by a general Councel afterward Then commeth to my remembrāce your profoūd argumēt against M. Campian in defence of Luther Luther despiseth S. Iames his epistle saith M. Campian you answere Bene habet crimen hoc omne Iacobi epistolam attingit c. That goeth vvell All this fault toucheth only Iames epistle Luther doth not in a vvorde violate Matthevv Marke Luke or Iohn nor Paule nor Peter only he somevvhat shaketh vppe Iames epistle A deepe reason as though S. Iames beinge canonical scripture were not to be esteemed as honorably and violated as litle as S. Peter or any of the other and as though he in so writing and you in so defendinge doe not lay the way open to shake of and violate all the reste as wel as that For now if a man burden you with the refusal of S. Luke your defence is already prouided bene habet al goeth vvel Al this faulte toucheth only S. Luke Our doctors doe not in a vvorde violate Matthevv Marke Iohn nor Paule nor Peter only vve somevvhat shake vp Lukes Gospel and so peece-meale til none be leafte you may and will shake out one after an other stil Bene habet all goeth vvell vntill you fall to open profession of Atheisme in the broade way whereof you are farre wel gone already Fourthlye because in the end of your preface yow bragge so much of your forefathers that they haue euer vāquished ours here you put vs in mind what forefathers those are Hetherto your forefathers were knowen to be Aerius in denying prayer sacrifice for the dead Vigilantius of whom yow learned to condemne the inuocatiō of Saintes honor done to them in the Church Iouinian in breaking vowes of chastitie deliberatelye made to God and making the state of matrimonye touching merite equal in the sight of God with the state of virginitie continentie Which men notwithstanding were forced to yeld to our forefathers S. Epiphanius S. Hierom and S. Augustine as hetherto al Christendom is witnes and therefore were not such victorious capitaynes as you woulde make them In this place as though your purpose were to ouerbeare vs with number and make your armye so much the more stronge you multiplye and set in ranke againste vs more fathers For whereas you so blasphemouslye speake of the booke of Iudith that it is far vnvvorthy to be called scripture and yet match S. Luke and the Apocalyps with it whereas you saye most plainlye of these and al the forenamed bookes that yow are not bound to admit them but may refuse them that they be read for moral lessons not for matters of religion you simplye disallow for canonical those two bookes And who are your fathers herein but those auncient Archheretikes Marcion and Cerdon those other for ther brutishnes called Alogi or Bruti In which your doinge as the reader may easely perceaue how yow trotte forwarde to playne Apostasie from Christe by callinge now the verye Gospel into questiō so why we should number you amongest those olde Brutishe heretikes your selues yeald vs more abūdāt reasō thē our fathers had in calling them by that name For your self M.VV. cōfesse and proue your doctors and maisters to be the most sensles and brutishe creatures that euer wēt on the earth For to auoide directe answeringe to the question proposed you hovv you knovv the bookes vvhich you call scripture to be heauenlye and penned by diuine inspiration that is by vvhat testimonie you knovv those vvritinges to be canonical or holye vvhich be so called you say and I vvith as good reason vvill demaund of you hovv you knovve the sunne to be the sunne or hovv you assure your self that God is God for vve knovv as assuredlye that these are the holy scriptures cōmēded by God to his Church vvritten by the Prophetes and Apostles and deliuered by diuine authorytie as vve knovv the moone to be the moone or at a vvord any other thinge vvhatsoeuer vve comprehend by most certaine knovvledge and this ansvvere Caluine also geueth you And this answere I admitte from you and Caluine and hereof I conclude that you are more trulye called Alogi and brutishe then were those other auncient heretikes For was there euer in the worlde any so notable a Choraebus or Grillus hauinge the shape of man that fell at brawlinge disputinge with his friēdes whether the sunne which we see were the sūne or the moone the moone as you do against Luther your churches against the Lutheranes whether S. Iames epistle be canonical then yf you thinke right as I truste you wil speake wel of your selfe with the same breath you condemne your father Luther and your brethren the Lutheranes for the veriest sottes and stockes that euer liued for they know not the moone they know not the sunne which to you shineth so bright cleare And to oppose your self vnto your brethrē at home and to your owne self how say you to S. Luke to the epistles of S. Peter Iude Iohn the Apocalyps be they canonical or no yf you say yea as I thinke you will or at the lest that was your opinion in September laste as your booke sheweth then your doctors now denyinge the same you see what is to be concluded that one parte of you is as wise as those former who know not the sunne from the moone Yf you denie and be of their iudgmente as it may be very wel your faith beinge as mutable as is the moone yet so you proue your self
diminish the vertue force of his bloud Who euer heard such stuffe now doubtles I thinke ye wrote this in a dreame or if ye wrote it wakinge and aduisedly then are you proceeded from a common Protestant and a Puritane become a Familiane or mere Libertine though I can easely be induced to beleeue that this is the end and so wil proue of your commoÌ„ solifidian iustification that for a man to bewaile his sinnes to watch to fast to pray to geue almes shal be deemed papistical and derogatorie to Christ and therefore in al respectes quite abandoned Yea your self proue this by as sound an argument as any you haue to proue the Pope Antichrist for thus you dispute in your academical oration Anno 1582. Quid Christo integrum relinquunt sâ— est Christus noster sacerdos et sunt huius sacer dotii duae partes altera vt sese pro nobis in vnicum perpetuúmque sacrificium offerat altera vt preces pro nobis faciat quid est quod pontificii Christum quotidie offeruÌ„e c. vvhat leaue the papistes entier to Christ if Christ be our priest and of this priesthode there are tvvo partes one that for vs he offer him self an only and perpetual sacrifice the other that he pray for vs vvhy then do the papistes offer Christ daylie by which profound demonstration as you make vs Antichristes for hearing or saing masse so you make your self if you be a minister and your fellow-ministers as very Antichristes for preaching sermons or saing Communion for in them I thinke you do not always rayle at the Pope and Catholikes but sometimes pray though to smale purpose TheÌ„ whereas there be tvvo partes of Christes priesthode to sacrifice pray they that pray be iniurious to his priesthode and robbe Christ of that which by your diuinitie is proper to his person and office of mediation and so if we be Antichristes for doing the first needes must you and your comministers be Antichristes for doing the second and in deede one is as true as the other To auoid which mischeefe what way is there but ether to allow both and so to returne to the Church which to do our Lord send you grace or with sacrifice to abandon prayer also and all other workes of charitie which without question as I haue said is the meaning and extreame scope of that paradox we are iustified by onlie faith that is by onlie fansie and imagination for that being so what neede or vse is there of fasting prayer and such superfluous vnnecessarie works iniurious to Christ and derogatorie to his priesthode and without which you are most assured of eternal life by the omnipoteÌ„t power of your only faith CHAP. VII Of M. Ievvels challenge renevved by M.VV. and the vanitie and falshode thereof HAVING so wel acquited your selfe against the auncient fathers in the matter of penaÌ„ce in the coÌ„clusion thereof vpon smal occasion you renew M. Iewels old challenge verie fearcely prouoke M. Martin to oppugne it if he dare thus you say Touching the principall partes of religion most true it is that I haue vvritten that the same faith is taught and preached in our Churches that is ZuingliaÌ„ not Lutherane vvhich the most auncient fathers held nether feare I to renevv that challenge of the most learned M. Ievvel vvhich you haue mentioned if you daere take it They are in number 27 articles vvherein consisteth the cheefest force of papistrie of all these articles choose vvhich you vvil I protest my selfe your aduersarie in the cause so long as I liue To perfourme so much as you say though of your abilitie I doubt greatly yet of your good wil I doubte not a whit for I see you sticke at nothing nether care what you say or vnsay deny or affirme be it right be it wronge true of false nothing commeth amisse and many tymes you shew this skill within the compasse of one page And to go about to proue to one who after so long tyme and so many euident and inuincible proofes of a matter historical which of it selfe was amoÌ„g sober men neuer doubted of I meane S. Peters being at Rome and founding the Church there yet now denyeth the same to one that had read in D. SaÌ„ders the same confirmed by al maner testimonies whereby such a matter may be coÌ„firmed by those that theÌ„ liued froÌ„ tyme to tyme ensued by Papias S. Ihon the EuaÌ„gelists scholer by Hegesippus by Caius by Dionisius bishop of Corinth by S. Ireneus by Tertullian by S. Ciprian al these most auncient and liuing not long after for S. Ciprian the yongest is almost of 1400. yeares antiquitie by S. Athanasius S. Hierome S. Optatus S. Ambrose S. Chrysostome S. Epiphanius S. Leo the greate S. Augustine S. Gregorie by Eusebius Lactantius Dorotheus Orosius Maximus Taurinensis Sulpitius Seuerus Prosper Theodoretus Gregorius Turonensis these al sauing S. Gregory the great and Turonensis beinge within the first â—00 yeares some of them also grounding them selues vppon the verie wordes of scripture as Papias Tertullian Eusebius and S. Hierome the question also being a matter of storie and fact which can not possiblie be knoweÌ„ but by the narration of such writers as then liued and receaued it from their elders so that herein M.W. hath not that libertie to cauil by comparinge together phrases expounding literal speaches by mystical Allegories as in the sacrament and other controuersies of religion their maner is the thinge also vntil our age being neuer denied by any writer of credit or estimation and in our age confessed and proued by protestaÌ„tes them selues of greatest learning and knowledg to go aboute I say to proue that Christ is really in the B. Sacrament a matter more hard and intricate to a man who knoweth this of S. Peter a thing most plaine euident and yet after al this and much more saith notwithstanding obstinatlie that Peter vvas at Rome and there vvith Paule laid the foundation of that church no papist could euer yet shevv proue to me it seemeth labour as madly imploied vt si quis asellum in campo doceat parenteÌ„ currerefraenis or if to Anaxagoras affirming stoutlie that the snow is blacke one would with sage reasons labour to perswade that the snow is white and perhaps it is not greater stupiditie how shal I cal it vnsensiblenes in him to auouch the first then it were follye in an other to labour about proofe of the second Wherefore leauing that thing to M. Martin him self as being fitter for a dead man to handle then a liuing especially hauing to deale against you M. W. who in this point seeme as dead and sensles as he I wil for the readers instruction speake a litle of M. Iewels challenge which you so magnifie which albeit it hath bene examined sufficientlie and so as no one thinge in my opinion hath brought ether more shame to
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
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
side against the other and his precisenes and religious vprighâ—nes is often times singularly commended by the aduersaries them selues Vetus interpres saith Beza videtur summa religione sacros libros interpretatus The old interpreter seemeth to haue inteepreted the holy bookes vvith marueâ—ous sinceritie and religioÌ„ And Molineus I gerrimè a vn gari consuetaque lectione recedo quam etiam enixè defendere soâ—eo I can verie hardly depart from the vulgar and accustomed reading vvhich also I am vvont verie earnestly to defend And â—o vse one domestical vvitnes D. Humfrey thus speaketh of him Proprietati verborum satis videtur addictus vetus interpres et quidem nâ—mis anxiè quod tamen interpretor religione quadam fecisse non gnorantia The old interpreter seemeth sufficiently bent â—olovv the proprietie of vvords and he doth it in deede to carefully vvhich notvvithstanding I suppose him to haue done not of ignorance but of religion and conscience Hereby is vvel and perfitly iustified the sincere and vpright dealing of our interpreter vvhose fault ether is none or if it be any it is this that in folowing the exact signification of the greeke word he was to scrupulous and carefull to full of conscience and religion which is a very good fault if it must be called a fault and commended and iustified els where by D. Humfrey him self Liberius saith he in aliis prophanis licet expatiari degredi a verbis in canonica scriptura nulla licentia est tolerabilis non enim concessum est homini dei linguam mutare In prophane vvritings a man may range abrode more freely depart from the vvords in canonical scripture no such licence is tolerable for man may not alter the tonge of God Against this man so learned hauing good greeke copies folowing them exactly and vvith such religion let now any Protestant oppose any of his nevv translators whom by manifold reasoÌ„s trials and experiments I can not disproue and plainly shevv that for one error of our interpreter he hath at least a score And in reason hovv can it be othervvise vvhereas they al being hereâ—ikes and ech addicted to some peculiar sect sauing Erasmus vvho notvvithstanding vvas far out of the vvay and therefore full of pride arrogancie selfvvil and geuen to that partial humor vvhereof his heresie most consisted drew al places especially indifferent to serue that veyne Luthers excellencie in interpreting is of the greatest number of ProtestaÌ„ts thought very singular so as not only the Lutherans but euen the Zuinglians geue him great praise as vve learne by Sleidan Habemus sacra biblia saith Brentius in the Apologie of the Wirtenberg CoÌ„fession a Luthero in Germanicam linguam diuino beneficio taÌ„ perspicue coÌ„uersa c. vve haue the holy bibles through the great bènefite of God turned by Luther in to the Germain tonge so clearely that his translatioÌ„ yeldeth to none ether greeke or latin Yet hovv elegaÌ„t and sincere a translator he vvas vve may coniecture by Emserus vvho gathered out of his translation Fourteene hundred fovvle lyes and falsifications But because the authoritie of this man being a catholike vvayeth not much with M.W. and to vvrite out those lyes vvere to fil vp a good booke vvhich I am not disposed to do at this time to make short worke both in this the rest I wil stay my self vpon the authoritie of such men as I knovv M. VV. honoreth for singular instruments of the Lord in setting forth the gospel such as he vvel knovveth speake not of partialitie but of conscience And vvho can iudge of Luther better then his coapostle Zuinglius vvho is so far of from approuing his translation that he accounteth him a fovvle corrupter and horrible falsifier of scripture to make them serue his heretical fansies and in that kinde reckeneth him for a very Arrian and Marcionite Thus he vvriteth Thou doest corrupt Luther adulterate the vvord of God folovving herein the Marcionites and Arrians vvho of old vvere vvont commoÌ„ly to raze out of the scriptures such places as seemed to be against their doctrine This fault he exemplifieth in Luthers translation thus VVhereas these vvords of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 6. he should haue translated thus That flesh profiteth nothing there he leaft out the Germane article das that ansvvering the greeke article â— to the intent those vvordes should not precisely and determinately be referred to the self same flesh of vvhich Christ had spoken a litle before and spake of stil for thus he translated it c. And after many vvordes spent against Luther for his malitious vvickednes he thus concludeth See hovv thy case standeth Luther that in the eyes of al men thou art seene to be a manifest and common corrupter and peruerter of the holy scripture vvhich thing thou canst neuer denie before any creature Hovv much are vve ashamed of thee vvho hetherto haue esteemed thee beyonde al measure and novv trye thee to be such a false fellovv Betvvene vvhich tvvo most excellent Apostles of the english congregation thus chiding I knovv not who is of vs more to be abhorred and detested whether Luther vvho plaieth the part of an Arrian and Marcionite in mangling defacing the scriptures or Zuinglius vvho so eagerly striueth to proue that the flesh and humanitie and consequently the incarnation of our most blessed Sauiour is vvorth nothing But to let that passe and proceede to talke of our translators M. W. because he is a Zuinglian therefore by likelihode reckeneth theÌ„ for more exquisite in geuing forth their testameÌ„ts Graunt that be so in the iudgment of him and his companions hovv can vve be induced so to thinke of them vvhereas Luther their common father holdeth them for most ignorant and foolish to vse his ovvne vvords as senselesse and brutish as is any stocke or beast in geuing the true sense of the scripture who calleth them commonly touching dâ—uinitie and matters theological stultos srolidos stupiâ—os stipites asinos truncos antichristos impostâ—res stipites asinino intellectu and so forth many like raylinges vnworthy to be heard amoÌ„gst the vilest creatures that liue much lesse amongst two such Arch apostles had they in them any parcel I wil not say of Apostolike or Christian but of ciuil or humaine grauitie But I wil discend vnto some of their particular Testaments set forth by Zuinglians to find out if it may be one whicâ— may be preferred before our commoÌ„ That which was set forth by Oecolampad us as I suppose and the Diuines of Basiâ—e is of many vvel allovved And vvil you haue vs refuse our old aâ—d take that but Beza chargeth vs in any case not to do so and geueth his reaâ—on because that Basile trâ—nslatioâ— is in multis locis impia a spiritus sancti sententia prorsâ—s discrepans In many places vvicked and altogether
holy Ghost to craue the praiers of sinful flesh which implieth sume feare of falling humane imbecillâ—â—ie then to excuse the maner of the stiâ—e and writing and in that respect Craue pardon of sinful flesh which is a thing of farre lesse preiudice And yet this doth the Spirite of God almost in euery epistle of S. Paule to the Romanes to the Corinthians to the Ephesians to the Colossians to the Thessalonians c. Thus standeth the note Hereby vve see that though the Holy Ghost ruled the penne of holy vvriters that they might not erre yet did they vse humane meanes to search out and find the truth of the things they vvrote of Euen so doe Councels and the President of them Gods vicar discusse and examine al causes by humane meanes the assistance of the Holy Ghost concurring and directing them into al truth according to Christes promise 10.16.13 as in the very first Councel of the Apostles them selues at HierusaleÌ„ is manifest Act. 15 7. and 28. Againe here vve haue a familiar preface of the Author as to his frende or to euery godly Reader signified by Theophilus concerning the cause and purpose and maner of his vvriting and yet the very same is confessed scripture vvith the vvhole booke folovving Maruel not then if the author of the second booke of the Machabees vse the like humane speaches both at the beginning and in the later end nether do thou therefore reiect the booke for no Scripture as our heretikes doe or not thinke him a sacred vvriter The Angel vvissheth wel to meÌ„ of good vvil that is those vvhom God embraceth vvith his grace and mercy ergo men haue free vvill By this example a man may see what difference is betwene the old Gospel and the new If the wordes were â—easte as in the old time they were read and vnderstoode the consequent of this reason would haue held and so S. Augustine gathered whom we alleage But taking the word and sense as M. W. deliuereth it nether S. Augustine nor any other sober man did or would euer haue inferred such a consequent Our words are The birth of Christ geueth not peace of minde or saluation but to such as be of good vvill because he vvorketh not our good against our vvilles but our vvilles concurring August quaest ad Simplic li. 1. q. 2. tom 4. Christ vvent into Peters shippe ergo the vvhole church is Peters shippe This is of like qualitie with the second before noted It is only an allegory aptly and truly declared the substance whereof is vsual among the auncient fathers who cal many times the Catholike church by the name of Peters shipp And touching this special place S. Gregorie maketh no question but Christ so signified by this fact when he made choyse to enter into that shippe Thus he writeth Iesus a scended into Peters ship c. sitting there he preached to the multitudes Per nauem Petri quid aliud quam commissa Petro ecclesia designatur By Peters shippe vvhat els is signified but the church vvhich vvas commited to Peter To like purpose vpoÌ„ the same place writeth S. Ambrose S. Augustine S. Bede The wordes of our annotation are these It is purposely expressed that there vvere tvvo shippes that one of them vvas Peters and that Christ vvent into that one and sate downe in it and that sitting he taught out of that shippe no doubt to signifie the church resembled by Peters ship and that in it is the chayre of Christ and only true preaching Barnabas laid dovvne the price of his land at the Apostles feete ergo vve must kisse the Popes feete If the Apostle S. Peter had not before told vs that heretiks in the later daies especially should be Illusores mockers and the Prophete Dauid named their general profession a Chayre or schoole of scorners CathedraÌ„ irrisorum we might by our owne experience haue learned thus much of the Protestant writers of our time who by this feate among the popular haue brought into contempt the grauest partes of Christian religion and haue much shaken the obedience due both to spiritual and ciuil magistrates By this chiefely the Lutherans refel the article of Christes Ascension and being in heauen as we see in BreÌ„tius By this the Zuinglians refute Christs desceÌ„ding into hel as we see in maister Carlile and disproue the real presence whereof their common preachings and writings are witnes By this as a very plausible meane the Germane ministers stirred the people against their Emperour Charles the fift as vve reade in Sleidan And hovv like M. W. is vnto them for his smale talent by most of these his merie conclusions it appeareth In this present hovv far his vnreasonable collection differeth from our reasonable admonition the discrete reader may easely iudge Our vvordes are Barnabas as the reâ— did not only giue his goods as in vulgar almes but in al humble and reuerent maner as things dedicated to God he layed theÌ„ dovvne at the Apostles holy seete as S. Luke alvvaies expresseth and gaue them not into their hands The Sunamite sel dovvne and embraced Elisaeus feete Many that asked benefites of Christ as the vvoman sick of the bloudy fluxe fel dovvne at his feete and Marie kissed his feete Such are signes of due reuerence done both to Christ and to other sacred persons ether Prophetes Apostles Popes or other representing his person in earth See in S. Hierom of Epipanius Bishop in Cypres hovv the people of Hierusalem of al sortes flocked together vnto him offering their children to take his blessing kissing his feete plucking the hemmâ—s of his garment so that he could not moue for the throng Ep 61 cap. 4. cont error Io. Hierosol The Eunuch of the Quene of AEthiopia came to Hierusalem to vvorship ergo pilgrimages to holy places are acceptable to God why this reason should not be allowable I can not gesse The Eunuch came a long iourney froÌ„ Aethiopia to Hierusalem there to worshippe God and is commended for so doing therefore if we goe in like maner to Rome or HierusaleÌ„ for like cause we are not to be blamed where is the dissâ—militude whence riseth the inequalitie what part is there not answerable that man to vs his fact to ours his intention to ours the beginning continuance and ende proportionable to ours euery part and parcel of his doing fully reseÌ„bled in ours If M.W. haue any hid imagination which we can not reach vnto let him imparte it we wil frame him a reasonable answere The marginal note vpon the wordes of S. Luke is this Note that this Aethiopian came to Hierusalem to adore that is on pilgrimage VVhereby vve may learne that it is an acceptable act of religion to go from home to places of greater deuotion and sanctification To Christ is geuen a name aboue al names that in the name of Iesus al knees should bovv
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