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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	catholic_n	church_n	universal_a	1,773	5	9.0565	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03769	Of the expresse vvorde of God A shorte, but a most excellent treatyse and very necessary for this tyme. Written in Latin, by the right reuerend, lerned, and vertuous father Stanislaus Hosius, Bishop of VVarmia, Cardinal of the Holy Apostolyke See of Rome, and of the presidents in the late general councel holden at Trent. Newly translated in to English.	Hozjusz, Stanisław, 1504-1579.; Stapleton, Thomas, 1535-1598, attributed name.	1567 (1567)	STC 13889; ESTC S116558	106,428	242

voyce is to be expected from heauen to teache vs blessed is the man sayth Dauid whom thow teachest He dooth as well teache vs now as in the owld tyme he did the Patriarkes and Prophettes Christ forbadde that wee should haue any moe maister for that wee haue our only maister in heauen Thou seest heerby most vertuous kyng wher vnto at last the matter is come and how truely it was sayd by S. Augustine that all auctoritee is taken from the scripture when a man will not only not be subiect to the authoritee of the scriptures in matters of faith but make them thrall and subiect vnto him neither will contend for the mynd of the scriptures but for his owne For what so euer him self thinketh that will he haue reputed for the trewe and expresse word of God though all other men thinke the contrary By to mych altercation sayth one the truthe is lost And I pray yow is not ▪ the truth now in manner lost Is not with some men the authoritee of the scriptures taken awaye in the which only lyeth all vndoubted truthe Namely since euery man hath sowght to arrogat to him self the iudgement of the scriptures and remouing the sentence of all others hath sought to haue his owne being wyde and straieng from the Churche to be worshipped as the very expresse word of God But could this matter euer haue come to this passe yf these fellowes remēbring them selues to be men would rather haue chosen to followe the iudgement of the Churche and therunto reuerently haue submitted themselues then thus insolently to cōmaunde men to imbrace the visions of their hartes for the word of God VVhen in deed no man lyuing can be of so excellent learning or of so singular holynes of lyfe that it can be lawfull for vs to receyue his opinion for the expresse worde of God But on the other syde where as is a consenting voyce of the whole Churche yf a man dowbt that to be the expresse word of God and a most certayn truth what doth he ells but dowbt whether God be true or no VVhō it is most certayne and vndoubted to speake by the mowth of his Churche Thow perceauest now most fortunat king Sigismond that it is not by and by the expresse and pure word of God what so euer is browght owt of the scriptures From the peruers vnderstanding wherof wee see all heresies haue sproong Namely that the diuell him self did also say for it is written etc. VVhen yet the sence wherwith he browght those wordes was the diuells owne and not the pure word of God The scriptures no doubt are sacred and holy and in them is contayned the very word of God yf the sownd meaning and vnderstanding therof be applyed therunto But heresie is in the vnderstanding not in the scripture the sense not the text is in the fault VVee cōtend not for the scripture with those that haue departyd from vs which boasting them selues so myche of Gods woord doo vsurpe the same vnto them selues alone For they them selues confesse they haue receyued the scriptures from none other but from vs from whom they be departyd who doo allso with reuerence receyue all the Canonicall scriptures They on the other syde because they will not in matters of fayth be subiect to the aucthoritee of the scripture doo receyue only that in thē which by wrestyng may be framyd to serue to their doctryne The controuersy therfore between vs is not of the scriptures but of the sence and vnderstanding of the scriptures Brefely the selfe same varyance wee reade to haue been in all ages betweē Catholikes and heretikes Arius brought foorth this scripture my father is greatter then I by which text as by the expresse word of God he sought to persuade to the ignorant people that Christ the sonne of God was inferiour to his father and was not of the same substaūce with him And in deed yf an vnlerned man come to the wayghing of those naked wordes Arrius may seeme to haue sayde somwhat vnto him But what did hereunto the Catholikes and rightbeleuers They reuerently acknowleged the text But that which Arrius gathered therof they constantly affirmed not to be the pure word of God since Christ neuer spake them in that sence as to teache him self not to be equally God or in any thīg vnequall to his father For in that he was the sonne of God he was of the same substaunce with his father but in that he was the sonne of mā he was inferiour vnto him And allthowgh the sectaryes and followers of Arrius tooke that for the expresse word of God yet the Catholikes ▪ doubted not to affirme it to be the expresse word of the diuell Euen lyke to this is the contention at this daye of the contrary doctrines between the Catholikes and the heretikes For we striue not with them that haue departed from vs abowt the scripture but about the vnderstanding therof And to make the matter the playner let vs consyder but this one place of scripture which is now a dayes commonly alleaged It is sayd to be the expresse word of God Drinke you all of this And doo wee denye this to be the expresse woord of God No but doo willingly grawnt it Yet that it is the expresse word of God in that sence which they that bee departed frō vs doe gather of that text that is it which wee doo vtterly denye For what doo they trowe yow gather of this place of scripture forsooth that all which communicate ye euē the laye people should be bownd by the commaundement of God to receyue the sacrament of the aultar vnder bothe kindes But that Christ spake those wordes in that sense we graunt not But euē as Luther him self once sayd the same in this case saye wee allso That Christ commaunded nothing in this matter as necessary to the laye people because these wordes were spoken to none other but to the Apostles Yow see that here wee differ not abowt the text but about the vnderstanding therof For with no lesse yea and with more reuerence then they which haue deuided them selues from vs doo we Catholikes receiue this text as the very worde of God But they would intrude their owne newe sense forged therunto And wee seeke to defend the sense receyued in the Churche They looue and leeke the sense which them selues bryng not becaase it is trewe but because it is their owne and will needes defend that with toothe and nayle VVee looue and leeke the sense browght by the Churche not because it is our owne but for that wee stedfastly beleue it to be the very trewe sense of the scripture VVhich to be so not one priuatt man but the Churche being as S. Pawl calleth it the piller and sure grownd of truth and wherunto the spirit of truth was promised and sent hath tawght vs. But let vs yet a little

to persuade that it should myche perteyne to the preseruation of the tranquillite of your Realme yf the vse of the cuppe were graunted to those which require it to whom it may well be sayd you wotc not what ye aske But it is in deed most certayne and vndoubted that yf the thing they require be graunted that shall bryng to your kyngdom mycbe greater troubles The wyse and pollityke men of this world which haue written of common welthes haue taught vs how perillous to euery common welth is innouation and chaunge Namely of lawes or auncient manners VVhich they haue proued by a similitude taken of the body of man In so myche as they which leaue their accustomed manner of diet and chose vnto them selues a new hardly and very seldom doo it without hazard of their health VVherfore they thinke it better to tollerat some faultes of the lawe makers and magistrates For that it is often seen that in diuers cases there cometh not so myche good of correcting an errour vnorderly as hurt in that therby men are by lytle and lytle accustomed not to obey the magistrat So as ofte to chaunge lawes seemeth to be none other thing but to withdrawe all the force and credit from the lawes and to accustome men by litle and lytle to the attempting of moe and greater alterations And ofte we see that thinges which in them selues seeme small do proue causes of great mischieffes And doo wee not euen presently before our eyes see those thinges thus to haue happened both emong our neighbours and euen emong them allso which in this your realme applyed their myndes to innouatiōs I could touche soome by name which at the beginning requyred but the cuppe which allso soone after they vsurped to them selues But did they rest there No but after receyued and imbracyd the whole confession of Augspurg And within a whyle reiecting that tooke the Picardican religion And after that the Gehennian I woold haue sayd Geneuian but that Gehennian and Geneuian be all one which Lysmaninus the Apostata bānyshed by your highnesse king Sigismōd dooth now openly professe VVhat they will doo in the end I knowe not perhapps they will faull to Suenckfeldius I woold any man coulde shewe me any one contrey where the cuppe hath by priuatt aucthoritee been begoonne to be vsurped where very sone after many other and most horrible heresies haue not followed VVithin the memory of our Grandfathers in the kingdō of Bohemia our next neyghbour first fell this cōtentyon about the cup which soome Cittyes of their owne aucthoritee vsurped to themselues But what mōstrous heresies did not presently ensue How few townes coold yee find in Morauia or Bohemia where the vse of the cuppe was receyued in which you might not see sixe or seuen sectes at once and all miserably deuided one from an other But in Germany which with owt great sorrowe and woōder wee cānot behould wherof did this Sathanisme take beginning but of the cuppe These sleyghtes which by the members of Sathan are vsed and framyd against true pietye seeme myche lyke vnto a wedge which being very thīne at the edge semeth scarce entryd into the wood whē soone after it throwghly cleaueth and deuydeth the same in soonder But albeit the first edge be but thinne yet maketh it a waye to the growing thicknes that followeth so as when the first part is receiued and edge entryd of necessitee the rest followeth vntyll at the last the whole peece be soondered And yf a man woulde saye the cuppe to be the thinne and sharpe edge of this destroying wedge he shall no whit erre frō the truth For where the same hath been receyued wee see the thicke parte of the wedge hath followed First the Augustane confession which toke away both priesthood and sacrifice and brought God him self as it were in to an equallite of degree so as he should haue no more honour doō vnto him then to mortal men Thē entryd by and by a thicker part which was the Tigurin and Lascan cōfessiō which tooke away those ij sacramentes to witt of the supper of our lord and of baptisme which yett the Augustane confessiō had of curtesie left vnto vs to the end that as that confession had left their followers with owt priesthood or sacrifice so this would farther allso leaue theirs withowt sacramentes And this secte findeth no lesse fault with the Lutherans then it dothe with vs that be Christians But cōdemneth both of idolatry because we both are persuaded though after a diuers sorte that the very body and bloud of Christ is conteyned in the sacrament And therfore as by their iudgemēt wee made of that a certayne ydoll so doo we also as they saye of the sacrament of baptisme in that wee attribute therunto remission of synnes and beleue our selues to be saued thorowgh the fonte of regeneratiō Looke therfore what we seeme to the Luthe rans the same do the Lutherās seeme to the Sacramentaryes that is to saye idolaters At last foorth cometh Suenckfeldius who taketh away not only the whole scripture but allso all outward ministery of the word and maketh the Sacramentaryes Lutherans and vs Christians idolaters all a leeke who hauing regard to the bare letter meaning the canonicall scriptures seeke there in to fynd our saluation And this was the last but or end of the wedge whose first part being entred and receyued how thinne so euer the edge therof seemed wee see how by litle and litle all the rest of this Sathanisme brake in as more largely wee haue opened in an other booke Thus doo you see most vertuous kyng wherunto the matter is now brought How after that in despight of the churche the cuppe in the beginning had encroched how greate a forwardnes and swaye grewe therby to the rest of the Sathanisme VVho so euer is a Christian man at the lest yf he be of any pietye can not easely be induced to depart from the sense and consent of the vniuersall churche But so soone as a beginning of departure in any one thing is made now is it more hard to fynd the end then it was to see the beginning So as not without cause it hath been taken for an old prouerb the beginning is more thē the halfe of the whole which wee may see manifestly verefyed in them which at the first by the only vse of the cuppe wowned thē selues out from the knot of the churche who sone after receiued if not all other sectes yet at the lest the whole Lutherā heresie owt of hand Haue wee not to good proufe of this matter in Germany There was set forth a certain Interim religiō as muche to saie as religion put to daying how well I will not saye but at the lest by auctoritee suffred and receyued allmost of all sauing only a few But I pray you with them that receyued it was the

great and especiall grace of God is personally present yea so as without any labor studye or industrie although they neuer aske seeke or knocke yf they be of their number and sect it is so from God him self dispēsed vnto them that they being holden vp with the handes of Aungells that is kept with angelicall protection can neuer hurt their foote against any stone can neuer offend or fall into any errour Thus farre Vincentius And coulde he possibly with more notable markes haue painted foorth the heretikes of our age thē in this place wee see he hath done For what doth Sathā more earnestly attempt by thē then to persuade mē to throwe thēselues downe to let thēselues fawll from the doctrine and tradition of this high Churche which Christ callyth the Citee builded on a hyll VVhich thing so soone as he hath once perswaded thē hath he atteynid the vndoubted victorye For vntill a man throwe him self from that high Cite yn vayn are all the attemptes of Sathan But so soone as he letteth him self fawll downe from thence so soone as he is departyd from the fowld and seuerith him self from the rest of the flocke then is he immediatly becoome a praye to the wolf To this one end therfore doth the diuell bend all his force that he may leade men to throwe them selues downe from the high and infallible doctrine of the church To sett nowght by the traditions therof to followe and esteme rather the priuatt spiritt of them selues or of any one man then the interpretatiō and consent of the Catholike and vniuersall Churche wher vnto is promysed the spiritt of truth Neither is he without scripture wherby he indeuoureth to persuade the same For it is written sayth he walke not in the precepts of your fathers In vayne doo they worship me teaching the doctrines and cōmaundements of men That yf in any one thing he may persuade a mā to throwe him self downe to departe from the precepts and ordonaūces of his forefathers and from the doctrine and traditiōs of the Churche then hath he wonne him within his reache then doth he easely fynd the meanes that he shal daily throwe him self downe deeper Neither is there any doctrine thē so farre wyde from all pietye or godlynes wherin he doth not easely stayne and infect his mynd In this one thing therfore doth he spend his whole studye and trauaill to accustome men to throwe them selues downe and not to make any accompt of the sence and generall cōsent of the whole churche but especyally to resist and withstand the ordonaunces therof VVhich thing as of all other heretikes so Martiu Luther their capitaine and standard bearer in this our age wee see dilligētly and very handsomly practysed For what other thing soundeth he in all his wrytings but that men should throwe them selues downe That they should cutt them selues from the churche resist the decrees therof and what so euer shee commaundeth in despight to doo the contrary As for example The Churche cōmaundeth thee to fast in the lent and toward the feast of Easter to confesse thy sinnes and to come to the receauing of the sacramēt But what sayth Luther to this Thus he sayeth Because it is so appoynted by the churche for the self same cause will I not doo it and yf it had not commaunded me I would haue doon it but I will now doo it at some other tyme which the Churche hath not appoynted at what tyme and in what sorte so euer myne owne free will shall moue me Likewyse The eleuation of the Saeramēt he thinketh a thing indifferent But bicause the Churche hath thowght good it should be lift vp therfore in despite of the Churche he teacheth it must be forborne Ageyn to receyue the sacramēt in one or bothe kyndes in many places he writeth to be indifferent for that nothing is commaunded therof by any precept of God as of necessitee yet in his booke which he intituled of the foorme of the masse he sayeth Yf by chawnce the councell should so decree then would wee not receyue yt in bothe kyndes but in despight of the coūcell vse only the one kynd or neither of bothe and not bothe and holde them for accursed that by the auctoritee of the councell should vse bothe But what doth a Councell represent but the Churche Sathan therfore by this his not obscure member commaundeth to do all thinges contrary to the decrees therof yea and that yn despight of the same and by that his worthy lymme yet cryeth Throwe thy self downe And doth not he throwe him self downe who followeth not that which is vniuersall catholyke receiued and allowed by generall consent of the whole world which professeth the name of Christ but more willingly reposeth him self in that which some one fantastycall man hath better leekyd VVho albeit he be perhapps reputed circumspect and discrete yett when he speakyth of hī self vttereth nowght ells as the Truthe it self bearyth witnes but a very lye For maye a man more throwe him self downe then to slippe from that sence and vnderstānding which is vniuersall and common to all vnto that which is but priuatt that is from trowth to fashed which man vtterith whē so euer he speaketh of himself The very same song therfore which the diuell himself songe vnto Christ in the desert the same doth he euen now sing by his members to Christians Neither doth he vrge any thing more then that they should throwe themselues downe and lett goe the vniuersall and auncient faith of the catholyke Churche He promyseth by his membres and yet still teacheth that in the congregations of his communion there is a certain great peculiar and personall grace of God He persuadeth the vnlerned yf a man imbrace the priuatt and especyall faith of his members that he though he be not only vtterly voyde of good workes but allso drowned in all kynd of wickednes must yett be well assured he is in state of grace and that the Aungells shall one daye take him vp in their handes and leade him straight to heauen That beyng preserued by their protection he shall not once hurt his foote against any stone but standeth highly in Gods fauour yf he continewe to the end This he will haue his mēbers to make so full and assured accompt of that they must thinke there can be no greater synne or wickednes committed then once to doubt neuer so litle therof which persuasion is cōmon to all heretikes For the Lutherans doo no lesse carnestly exact this of their followers then do the Zwinglians and Anabaptistes of theirs when in the meane tyme fyer and water do not more disagree then the doctrines of these men do one from an other so as it cānot be by any reason but some of them are leekly rather by the handes of diuells to be throwen into the bottomles pyt of hell ▪ then that the

owne doctrine that they frame to the wordes of the scripture their owne priuat sence And that they contend not with vs about the sence and mynd of the scripture but about their owne sence vnderstādīg therof which rather thē we would adore as the pure word of God against the cōuiō sence and cōsent of the whole church we are redy to do and suffer all thinges For wee are persuaded that so to do were right idolatry Synce therfore wee haue at large shewed why wee can not agree with the enemyes of the Gospell which by the wordes of the Gospell assault the same and contend with vs about their owne mynd and not the mynd of the scripture wee will brieffly discourse the cause why we can not so do First the most seuere commaundements of God forbid vs to geue eare or consent vnto them according to these wordes If any man preache vnto you any other Gospel then that which ye haue receyued let him be accursed If any man speake blasphemie against the holy Ghost it shall not be remitted vnto him Flee from idoles Seeing therfore these men be syche as preache vnto vs a Gospell which wee haue not receyued and syche as speake blasphemy against the holy Ghost and seeke to be adored of vs as certayne idolls wee obeying the commaundements of God are iustly feared frō consenting with them And lest any man thinke wee applye these scriptures to our owne proper sence we will in fewe shewe how the auncient catholyke fathers haue expoūded them to the end euery man may plainly perceiue that wee doo very truly vse them against these enemyes of the Gospell And first who is ther to whō the name of Athanasius is not knowē and wel thowght of VVho as S. Cyrill writeth adorned heauen it self with the workes he wrote as it were with a most fragrant oyntment This father therfore in his booke which he intituled of the incarnation of Christ as it is by Cyrill cited vseth these wordes VVho so euer besyde these thinges teacheth out of the holy scripture that there is one sonne of God and an other sonne borne of the virgin Mary and adopted for a sonne only in suche sorte as wee men be so that there be two sonnes etc. Or yf any mā saye that the fleshe of our lord came from aboue and not of the virgin Mary or the whole diuinitee to haue been cōfounded or chaunged into the fleshe or the deitie of our lord to be passible or that the fleshe of our lord as of man is not to be adored this man dooth the holy and Catholyke churche accurse following therin the holy Apostles saying If any man preache vnto you any other Gospel thē that which ye haue receiued let him be accursed Behould this good Father whose memory in the churche is holy and immortal sayth he is accursed of the catholyke churche who so euer should go about to teache yea though it were owt of the holy scriptures any of these poyntes But o holy father by what auctoritee thinkest thou that may be done yf he teache the same owt of the scriptures For sooth sayth he by the auctoritee of S. Pawll who sayd If any man preache vnto you any other Gospell then that which ye haue receiued let him be accursed A marueilous matter The same sentence which the heretikes of our age haue allwayes in their mowthe wherby they thinke as with a ramme of Iron to assault and ouerthrow the whole auctoritee of the fathers and coūcells thou bringest foorth on the cōtrary syde To wyt yf any man shal goe about to saye yea though it be out of the scriptures the cōtrary of that which hath bene defyned in lawfull councells of the fathers especially generall and by them deliuered to vs from hand to hād thou thinkest him not only not to be harkened vnto but allso to be accursed and that wee must firmly remayne in that which wee haue receiued though a man bring neuer so many textes of scripture in apparence to the contrary Athanasius will not that the children should iudge of the decrees of the fathers He will not that syche thinges as hath once been tryed by the rule of the scriptures should agayne be caulled back to the same vnlesse they will shewe them selues not to be laufull children but the seed of the harlot and adulteresse which if they dare do let them crye tyll they be hoarse For it is writtē as the father of heretikes attempting Christ once did yet maketh he no doubt by the doctrine of S. Pawll to hould them accursed because they preache a contrary Gospell to that which they receiued But did holy Athanasius when he wrote thus teache vs to contemne and holde for nawght the expresse word of God No God forbid It was neuer any part of his thought but he would haue taken for the pure and expresse word of God that which the Catholikes and not which the heretikes browght foorth that sense I saye which the Catholikes not which the heretikes drewe foorth of the scriptures VVe fynd notably written by S. Hierome that the Gospell standeth not in the wordes of the scripture but in the sense not in the superficiall face or shewe but in the marye not in the leaues full of wordes but in the roote of reason You see now how the most earnest defender of the Catholyke and ryght faith produced these wordes of S. Pawl with whose only auctoritee namely synce he standeth in place of many we will for this tyme be content lest we seeme to long But yet agayne though perhapps wee maye herein doe otherwyse then becometh vs to the end the truth may the more plainly appere wee thinke it not amysse to bringe foorth euen an heretikes exposition of these wordes of S. Pawl and of that heretike whose mynd touching the sacramēt Melancthon is sayd to haue followed He therfore speaketh in this sort intreating vpon those very wordes of S. Pawll Note this worde of the Apostle Accepistis Ye haue receyued For styl the Apostle laboureth to this end that they should not hange as it were in the ayre vpon an vnknowen Gospell only by way of imagination but should hould for a certayne and sure definition therof that that was the true Gospell of Christ which was deliuered vnto them and which they had receyued He commaundeth therfore that they should be reputed for diuells which would presUme to bryng any other Gospell differing from his calling that another Gospell wherunto other mēs inuentions are ioyned And surely this his sentence though he were an heretike we can not but in this poynt very well allowe For he will not haue any vnknowen Gospell receyued but that which hath been deliuered vnto vs and which we haue allready before receyued But nowe that which is of these men termed the Gospell and the expresse word of God came to light in manner but yesterday and was to our fathers

tomtrolled by Hosius Psal 93. Matt. 23. Iacob 3. Augustine lib. 32 cōtra faustū ca. 19. * Marke here you Authors of the Apologie vvhether Hosius de rogateth from the Scriptures or you are foūde manifeste Slaunderers Pride and selfeloue the cause of al this garboyle in religiō The voyce of the Churche Math. 4. * Marke agayne ye Authors of the Apologie Heresie is in the vnderstādīg not in the scripture Hilarius lib. 2. de Trinitate VVhat is the cōtrouersy betvven Cathoikes and protestāts A manifest example of the present cōtrouersies Matth. 26. VVhat vvorde of God protestāts haue for cōmuniō in bothe kindes Against the Bohēs in his resolutions The difference betvvene catholikes and protestants Note 1. Tim. 3. Ioan. 14. Matth. 26. The protestants argument VVhat the expresse vvorde of God is The schismaticall grekes better then protestants See to vvhat point the protestat is dryuen by his priuat sense of holy scripture Obiection Matth. 26. Ansvver All aud not all is as it pleaseth protestants Replie 1. Cor. 11. Reyondre * In the time of S. Cyprian and S. Augustin expressely Cypr. in ser de lapsis August de peccat mer ▪ re li. 1. ca. 20. Matth. 26. Cap. 14. Cap. 22. The true sense of Christes vvordes 1. Cor. 11 Luk. 22. Mar. 14 Matt. 26 Mar. 14. The heretikes cānnot shevve one vvord to proue that it vvas at any tyme commaunded that the laytee shold of necessitee receyue the Sacra mēt in bothe formes Manna and the paschall lab vver the figures of the Sacramēt Note Luke 24 * August lib. 3 de cō sen Euangel cap. 25 Beda lib. 6 in Lucam Chrysost hom 17 in Matth. Theophilact in Lucam 24. Iohn 6. Hussitani The heretikes of this age Tho Catholikes In sermone de Coena domini Leu. ● 17. The folye of the Bohemians Ioan. 6. The decre of the councell of Basill VVhy Sathā requireth so earnestly the cōmunion vnder bothe kindes The vvordes of Sathā by the movvthe of his chosen vessell Martyn Luther in lib. de formul missae Sathanas in the hebrevv toūg signifieth an aduersary VVhat is ment by thise vvordes Throvve thy self doune VVhat Sathans intent is by heretikes his ministres Augustin The odious arrogance of ꝓtestāts Esai 57. Exod. 20 Matth. 15. VVhat kind of feare it is that protestants be streekē vvith loan 18 Ioan. 19 Psal 13. Matth. 23 ▪ Matth. 18. 1. Cor. 11. 2. Thes 2. Ioan. 19. Note Note VVōderfull are the sloughetes of Sathān 1. Cor. 11 Ioan. 11 1. Cot. 10 Augustin 1. Cor. 11 Nore Charitee is the very liuely and sawing vvor de 1. Ioan. 3. Rom. 13. Heretikes voyde of charitee Aug. tractatu 7. in epistolam Iob. 1. The aunsvver of the king of polonia to the ambassadors of the protestantes Satan passeth not on the cupp so he may Induce the schisme Ose 13 ▪ Matt. 12. 1. Cor. 14 ▪ The subtelt ie of Sathan The vvay to auoy de errours is not by per missiō of any Note hovve heresies haue bene quēched by the olde Fathers Concil Ephes ▪ Can. 2. * In the yere of our lorde 435. Canō Apost 50. Concil Tolet. 4 Cap. 5. Irenaeus lib. 1. cap. 26. Epiphan lib. 1. haer 30. A truthe receyued by the churche is not to be abolished for satisfiēg the fond request of a multitud Chrysost ho. 1. oper imperfect ▪ in Matt. Act. 5. Note ▪ VVhat is to denye Christ De vnita te ecclesiae ca. 4. in 1. Ca. nonic Iohānis tract 6. setmone 31. de verbis a. post Li. 6. Eccles hist Cap. 45. Note The devtye of a good Bisshop Matth. 16. Note Matth. 10 Plato li. 7. de legibus Arist li. 2. poli 6. VVhat harme cometh of innouation and change of lavves The variable alteration of Polonian he retikes Our cōtre is fallē by such schisme frō lutheranisme to Caluinisme Hovve he resy hath creped on in Germany A very ꝓper and apte similitude The Augustā Confession The Tigurin and Lascan cōfession Suenkfeldius Note In the hachet of he resyes Principijs obsta The disordered Alteratiō of Germanie * Hovve many mere laye mē committe this sacrilege in England August in Psal 103. Psal 77. Decrees of coūcels the Bakes of the Churche An apte similitude Note Note Councels and parliamentes in like regarde vvith heretikes Gen. 11. The building of Babilon that is to saie of cōfusiō The Apologie of picardes Malice the mother of he resy maketh her children forget cōmon humanyte Cicero 2. Philip. Note the Sacrilegius vvordes of this Gospeller The aunsvver of Vergerius to his ovvne obiectiō The heretikes goe about to bring God ī to order Arist in Phys li. 1. Beholde here an open and plaine pro testing protestāt VVho is a demye Christiā Matt. 6. Luke 16. 2. Cor. 6. Apoc. 3. Esai 28. He cā not be accompted a christian that diuideth him self from the mistical body of Christ Ther vvas only one letter in questiō betvveen the Christians and the Arrianes Theodotet lib 4 ca. 19. hist Constācy of the Catholike fathers The gētle agreemēt betvveen Bucer and Luther In Synod Constant habita ▪ An. 1534 iterum Isenaci An. 36. Caluin his cheefe argument of deniēg the real presence in the sacramēt 2. Tim. 3. 2. Iohn ● Note the state of protestāts in the free Cytes of Germany The Lypsians Interim vpon interim i. daying vpon daying The VVit tēbergers Adiaphoristes as ye vvoulde saie indifferents The Zelous or Rigorous Lutheranes The reuel that vvas emōg the Lutherās about the surplesse * These are the Zelous or Rigorous Lutheranes The Originall of this great schisme and heresie grevve only of contempt of the churche Cypr. Lib. 1 ▪ epist 3. The vvordes of Luther touching the papacye x ▪ yeres after he vvas strayed from the churche See vvhat Luther graunteth to Papistes Note An obiection putt of An. 1528. Nume 22. The foundaciō layd by Luther Luthers procedinges The successe thereof The heauēly prophetes Cāpanus and Seruetus he retikes * Albertus The Impietee of a Lutheran only for that he vvoold contrary and ouerth vvart the order of the churche One other of the same bacche Li. 1. epi. 3. Cyp. lib. 1. Epist 3 ▪ Hiero. cōtr Luciferianos VVherūto thedeuises of heretikes tend * That is to holde of the kinge then to holde of the pope Paulus Vergerius a fierbrād of seditiō The incōstācy and Incertainty of vergerius his doctryne The doctryne of Osiander The impietie and crueltie of Merlinus the heretike against the follouers of Osiader his doctrī Sathā did more opēly bevvraye hīself by Vergerius then by any of the other heretikes Epilogus 1. 2. August epist 62. 3. Heretikes vvill not be subiect to the scriptures but thravvll them vnto their ovvne myndes The cause vvhy the catholikes may not consent to the heretikes Galat. 1. Matt. 12. Ezeeh. 14. 1. Cor. 10. Cyrill ad Reginas de recta fide Galat. 1. Galat. 1. Athanasius Esai 57. Osee 3. Hier. in c. 1.