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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	scripture_n	spirit_n	try_v	2,382	5	8.8588	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18440	An answeare for the time, vnto that foule, and wicked Defence of the censure, that was giuen vpon M. Charkes booke, and Meredith Hanmers Contayning a maintenance of the credite and persons of all those woorthie men: namely, of M. Luther, Caluin, Bucer, Beza, and the rest of those godlie ministers of Gods worde, whom he, with a shamelesse penne most slanderously hath sought to deface: finished sometime sithence: and now published for the stay of the Christian reader till Maister Charkes booke come foorth.	Charke, William, d. 1617.	1583 (1583)	STC 5008; ESTC S107734	216,784	212

you talke of For her Maiesties warrant I can say nothing but if it should please her to graunt it I doubt you woulde not bee so readie to performe your promise and yet there is great oddes betwixt the promise of a faithfull princesse and your promise that alwayes haue beene false And I see not what cause we haue more to trust your safe conduit of the coūcel of Trent then Iohn Husse Hierom of Prage had to trust the councell of Constance You are large and gentle in promising but scant and cruell in perfourming and that may appeare not onely by your Popes Popish princes and confederates but euen by you all who holde it for a principle that to dissemble with an heretike such as you slannder vs to bee is a good pollicie And this trusting of your popish generation hath cost many a thousand godly men their liues What iudgement others are of I cannot tell but for my part I will truste you no further then I see you Howsoeuer a woolfe shall counterfet a lambe 〈◊〉 liue in a house like a dogge as many of you doe yet you cannot but shewe your woluish natures And therefore I am of minde there is no trusting of any of your offers There is small profite in disputing with obstinate heretikes And whatsoeuer you prate of disputation you cannot abide that true disputation which shall maintaine the truth but as Augustine once saide you loue to ouercome by a most impudent manner that you may gather that which you neuer brought 〈◊〉 that as the manner of all heretikes hath beene you may deface men and beeing conuicted of your treason and 〈◊〉 yee may 〈◊〉 to backiting and slaundering As for your prouoking of vs out of the lande it is all one with vs either at home or abrode to stande for the truth Wee feare not 〈◊〉 owne people we can be content before them to yeelde a reason of our hope though their iudgement may bee weake sometimes to 〈◊〉 it But seeing you are so francke if you will sende vs worde of your resolution vnder a conuenient number of your hands that you are readie in all places to trie this matter For wee woulde beeloth vpon suche a fickle man his word as your selfe is whose name wee knowe not vnlesse it be som great Parson to bee so prouoked but I say if you will send vs woorde your names and abiding places wee will become suiters for you that at Geneua or in some other Vniuersitie vnder the gouernment of the Gospell some conuenient number of you may bee admitted to set vp your questions and say what you can As for making of fermons you shall receiue our answere when we know your abiding and howe to send you word For the passage of your bookes it is not in vs to graunt they that are in authoritie are wise to consider how tollerable they are being the very bellowes of rebellion full of falshood slaunder and lying full of false doctrine heresie and cursed abhomination being full fraught of all kind of wicked immanitie and crueltie not touching the liuing but the deade not the common sort of men but the honour of the moste excellent men whom God in great mercies towardes his Churche hath raysed vp in these last times to display your cursed doctrine and moste abhominable liues 〈◊〉 is the cause of your bitter galle and spite against them A defence of master Charkes Preface to the answerer IN the first section there are nothing but wordes barely affirmed in the 〈◊〉 of their readinesse to haue their spirits proued And this hee prooueth by their bookes extant calling to tryall all sectaries and heere hee maketh an hotchpotch matching with true Ministers of Christe such heretikes as are them selues For hee matcheth Luther Carolostadius together that were at great oddes Zwinglius and Munser Caluine and Stancarus and yet hee knewe well enough that neyther Caluine nor anye of the rest did euer agree with anye that fell to heresies or did maintayne them But forsooth they haue confuted them Surely so as wicked men are wonte with darkenesse to confute light in them that were sounde or to confute heresies in heretikes themselues being the greatest heretikes that euer were as Tinkers who are wont when they indeuour to mend one hole to set downe another or rather in steede of mending one to make many O but they offer daily and take great paines yea they come with danger of their liues to make trial Indeede they proclaime defiance dare not come to the battle for notwithstanding the cōmandement of their superiors of voluntary trial I neuer knewe any to come in but against their willes to aduouche their errors But how wil they be tried Why forsooth they wil be tried by themselues they are the Church we are heretikes intruders and what not The spirits of the Prophets must be subiect to the Prophets Nowe they are the Prophetes to whom wee must render account of al our doinges But Sir defender that I may vse Hardinges owne phrase who made you iudge in your owne cause You begge shamefully that which is in question For first wee say that you are no true Prophetes but false Prophetes you vsurpe the name of the true Church being a false of the vniuersal if you be any being but a particular and therfore may 〈◊〉 as men as your owne Doctors haue confessed Whither thē shal we goe for the trial of spirits Surely the spirite must be iudged by the spirite For whatsoeuer sauoureth of the spirite shalbe tried by the spirite in those that are enlightened by it in whom the Churche consisteth and where the spirite is For the spirite is not without the Church and the Church is found in the Scriptures and no where els And therefore the Apostle saith The spirituall man iudgeth al things What better way can there be to finde out the spirite of error but by the spirite of truth And how shal they be discerned that boast of the spirite but by the only word of God suggested by the spirite When we offer therefore our spirites to be tried by the rule of S. Iohn concerning a true confession of Iesus Christ first also as the Apostle saith beleued with the heart and then confessed with the mouth which also hath this further 〈◊〉 to make vs cal vppon him and to acknowledge him our onelie Prophete king Priest derogating from him none of his offices but receiuing his whole worde and bringing into knowledge his whole counsels submitting our selues vnto his will This must needes be a plaine euident trial which indeed the Papists could neuer abide This is the cause that they shunne onely Scripture as a terrible bugge For if the trial should once come to that as indeede it ought to doe the matter would soone be at an ende I say it ought in all matters of Religion being necessary to the faith of a christian man whatsoeuer

the same thing to trouble the Readers I omit As for general Councels which you say you admitte and refuse none that euer antiquitie vsed for the trial of a Catholique and Hereticall Spirite I aunsweare that though you sayde true as you doe not yet these can bee no safe wayes to trie the trueth by for as hath beene sayde afore these haue beene contrary one to another and as there haue beene more then one Pope at once so there haue beene Councelles according to their seuerall factions in those same Schismes the moste and greatest and of longest continuaunce in your Church that euer were in anie Churche in the worlde Besides that they haue erred in greate and weightie matters and most of all your late Chapter of Trent whither if wee had vppon your safe conduite come wee shoulde haue had the same intertaynment that Iohu Husse and Hierome of Prague had comming to the councell of Constance against your faith and promise which you aduouch is to bee holden or broken as shall bee best for the commoditie of the church And this is your receiued doctrine that no promise is to bee kept with an heretike and wee are as you say heretikes therefore you are not bound to stande to any promise you make vs. This is not onely practised by your Pope and his Cardinalles but also by such popishe Princes as stay vpon this his doctrine and direction And yet for all this great bragge it is plaine that you admit no generall councels but wherein they resist your errour you resist them As for example you refuse the councell of Franck ford because it determined against the worshipping of Images that of Nice that permitted Ministers to marry those of Constance and Basill that subiected the Pope vnder the Church and made him equall with other Bishops that of Carthage also that curseth him that calleth himselfe vniuersal Bishop which your Pope doth and all the rest if there be any point maintained against your popish religion Concerning the Doctors which you bring againe and againe to fill vp your booke sufficient hath beene saide before And yet wee say Augustine did well in vrging Iulian the Pelagian with the consent of the Fathers and so did Theodosius to hearken to Sysinninus and Nectarius good aduise against the Arrians For the consent of holy fathers professing the truth against errours and heresies is not lightly to bee esteemed Neither did we set light by that common iudgemente of these Orthodoxall and sounde fathers that haue liued before vs especially because their iudgement is grounded vpon the Scriptures But what serueth this to binde vs against the truth for tryall of it to bee iudged by men full of errours and seeing that immediatly after the Apostles times the churche was combred with many heresies I suppose in the first foure hundred yeeres there were not so fewe as foure hundred heresies all disagreeing one from another and all dissenting from the truth of God In which time yet God raised vp many notable and singulerinstrumentes that helde vp right the glorious profession of the Gospell whereby they resisted these heresies and errours and not by their owne worde or by their owne authoritie For how can these bee any warrant or strength of that hope which is for euer Such presumption hath notbeen founde in Gods children but in those of your fort who haue lifted vp your selues aboue Angels and made your selues Iudges ouer the lawe of God As for vniuersalitie antiquitie consent succession of Popes which you haue neuer done with and bring so often sometime as markes and sometime as tryalles as you doe in this place they are nothing to the purpose For Vniuersalitie whiche you call multitude is rather a marke of the Diuels Synagogue then of the Church of Christ. Mat. 7. 13. as for the Churche of Christe it is a little flocke neither doth the woorde Catholique whiche signifieth vniuersall helpe you one whit whereby is noted not a multitude but that how many or how fewe soeuer wee are haue beene or shall be heereafter that professe the Gospell of Iesus Christe wee make all but one Church So that the name Catholique 〈◊〉 all Christians that euer haue beene are or shalbe and agreeth as vnfitly to you as generall to particuler the whole Churche to Rome which is but a Citie and a lesse corner of the worlde then was that part of Affricke wherein the Donatistes would haue shut vp the vniuersall Churche As for departing we haue no otherwise departed from you then you are departed from the Church by whom is verified that which was prophesied that many should fal in the last times from the faith and giue heede to spirites of errour And the same helping causes that helde Augustine to continue his sincere profession against the Manichees doe also holde vs for we are in deede true Catholikes and you heretikes wee are retained in the lappe and bosome of the Church sucking that pure and vndefiled milke and you are in the lap of a strumpet drawing the filth and corruption of mans superstition and abhomination wee haue the consent of all peoples and nations that are gathered by this voice with vs and you ioyne in the conspiracie and treason of all that are stiffnecked and rebellious against the Gospell In whose 〈◊〉 though there be no end yea though we be but an handfull in respect of your confuse heape yet we haue the consent and you the dissent we are Catholike and you schismaticall rent from the fellowship and body of Iesus Christe The place of 〈◊〉 which you alleadge is plaine for vs. For speaking of the true Catholike church of Christ whereof wee are members wee also holde it very needefull that wee retaine that truth whiche hath beene is or shall bee retained of all or moste Christians But Vincentius is not of minde that wee shoulde follow the most the eldest and the greatest consent as thinges to trie the truth of God by and as they are considered in themselues For who knoweth not that the most are worste that errour is very olde and there may be and is many times consent in iniquitie as well as in veritie I am 〈◊〉 that Antichriste hath beene in the worlde these thousande and fiue hundred yeeres Ioh. 2. 18. The misterie of iniquitie beganne to worke and preuaile euen in Saint Paules dayes 2. Thes. 1. 2. and in deede this is the antiquitie of your Romishe Churche whereof you so muche boaste That the corruption of it in that Antichristian pride and ambition that inuaded it and by little and little afterwardes crept along till it had ouercome and choked it till that abhomination of desolation foretolde was nowe placed in that holy place and temple of God not so much consisting in the remouing of those first sacrifices of the lawe seruice then established as in bringing in a Maozim and vnblooddy sacrifice such as Christe neuer instituted I meane that

you and flinging your abhominations in your faces they speake 〈◊〉 Gods enemies against perlecutors and tyrants for Christ and for his church against the corrupters and betrayers of all Churches and kingdomes His bytter speech therefore iustly bestowed in waight and measure vpon you was bestowed where it should be and is no warrande for you to bestowe it where you ought not and yet it is all that which you can say where with you gorge your bookes and fil vp not your lines but your leaues and great volumes to But howsoeuer you beare it amongest men a day shall come when you shall answere it to the Lorde whom you strike then you shall knowe what it is to haue opened your mouth against the Almightie and against his blessed holy truth But heere you will not passe ouer this heape whiche like a dounge farmer you haue laide together out of the writings of the Protestants which you set downe as a token to knowe their heartes and their spirits by abusing that place of our Sauiour and comparing them with Simō Magus as fitly and as truely as you are wont to alleadge the Scriptures But if you had turned it on the other side to your selues those scourilous railers of your sort you had fitted it better For in deede that 〈◊〉 and furious backbiting and slaundering spirite agreeth with all popish heretikes and suche as not beeing able to preuaile against Gods euerlasting truth flye alwayes to that diuelish and serpentine kinde of dealing But I wonder at your folly in interpreting that place of the Actes concerning Simon Magus against vs seeing your late young masters of Rhemes acquite Simon Magus in respect of vs that blasphemed not but prayed the Apostles to pray for him That same gaule of bitternesse and budde of vnrighteousness which Peter sawe in that Patrone and forefather of yours Simon Magus was that same roote of bitternesse that budded foorth gaule and wormewood a Metaphore declaring that the fountaine was corrupt and the very heart teynted with malice and venome But what maketh this againste bytter speeche and sharpe dealing againste hypocrites suche as your selfe is and against the enemies of God and seeing also in the same place Peter vseth asgreat sharpnesse againste Simon Magus as might be Of like fitnesse is that allegation out of the eight of the Romanes He that hath not the spirite of Christe is none of his Seeing it standeth well with the spirite of Christe which came vppon the Apostles in 〈◊〉 tongues to reproue the worlde of sinne to reproue errours and falshoods in mē with the zeale and heate of God And as for Papistes they cannot challendge this texte to them seeing they make a mocke of vs when being Christes wee assure our selues to haue the spirite of Christe whiche they are wont to blaspheme and accounte it an haynous presumption that any man shoulde so thinke I graunt that as the holy ghoste appeared in firie tongues so also hee had the for me of a Doue which settethe foorth the simplicitie and softuesse wherewith the children of God are indued But as God hath softe ones so hee hath sharpe ones and both necessarie for the building vp of his Saintes And you your selfe giue vs a plaister together with the wounde whilest you allowe heate in respect of the matter and you say that it is not the question seeing Christe and his Apostles and after them many holy fathers amongest whome you name S. Anthonie haue vsed very hoat and sharp speech Wee answere you if there bee any heate in our writinges that becommeth not Christes Gospell it is meete as comming from mans corruption that it fall to the grounde but if there be heate sharpnesse and biting Corziues that gnawe vpon your proude fleshe and is as a searing Iron to your festered botches and soares in respect of the matter of truth not of any hatred to your Parsons whom for the most part wee knowe not You must bee content to abyde it If Christ come with his whip and will chase you out of his house as he did the Iewes if hee will driue you out headlonge and ouerthrowe your Tressels and Tables making his house that is the house of prayer a denne of theeues whilest you make it a markette and a place of sale who canne resist him Herode may bee called Foxe and the Scribes and Pharisees generation of Vipers the Princes of Iudah Princes of Sodome and Gomorhe theeues and compapanions of theeues and yet this no spirite of errour but the spirite of Christe Nowe then for M. Charkes woordes against the Iesuites whom hee calleth Scorpions and poysoned Spiders they are Metaphors in respect of the matter liuely setting out their cursed practises and 〈◊〉 and are rightly giuen them I will not stande vpon the application It is apparant to all the worlde that they are such in truth as those noisome venemous beasts do set them out to be in nature and condition And also in regarde of their pettigree and of spring taking their beginning of a late obscure souldier master Hanmer might well enough in suche a case to set out the madnes of such monsters vse those excessiue speeches and that with more warrant a great deale then you might call him shamelesse slouen whom I knowe to haue dealte a great deal more clenly then your selfe or any those filthie sottes of your side in many their writings And as for master Fulke they that knowe him better then you knowe him to haue no ruffianlike spirit although when he is prouoked by your vnlearned and doltish dealing hee hath that courage that becommeth a professour and Preacher of the Gospell to giue you fit names and to prouoke you again according to your dealing And albeit these speeches seuered from circumstances that went before and after and from the occasions that made him to set such wordes downe seeme odious Yet they that are wise can consider that they are much mitigated when they are considered as I haue saide And surely I am perswaded there is no man that carieth flesh vpon his backe and liueth as a man amongst men that can bee so patient especially with papistes Gods sworne enemies whose religion as it is grosse and altogether built vpon superstition and folly so when they will confirme it by grosse abusing the scriptures by palpable ignorance and wresting the holy scriptures of malice whiche they peruert to their owne destruction as they doe in most of their writings though Gregorie Martin vniustly chargeth vs with it then must needes fall out of our pennes and mouthes some such names as agree best vnto them whether wee will or no when wee thinke least of them I write not this to the ende to defende euery worde that is vttered by vs. Wee are men and because the Lorde buildeth by vs and mainteineth his worke it is our speciall comforte that wee builde vpon the foundation That which is ours wee desire not

therfore true 〈◊〉 trine wee receiue him and admit him As for that which like a Spider hee hath sucked out of that booke hee wrote against K. Henrie and vrgeth that hee might bring him and the doctrine which he taught which was not his but Christes into hatred with some great personages of authoritie I answere generally vnto it that wheresoeuer hee hath not kept that modestie that became one that was carefull for the saluation of them with whom he dealt wee do not nor will not defende him But I cannot thinke but that Luther knewe well enough that king Henrie was not authour of that booke hee was wise enough to consider that though the booke did carrie the kinges name yet some pelting popish Proctor was the authour whom hee repayeth in the same name wherein it was published It is plaine that not long before that hee had written verie gently vnto him And if hee being misseled by such as he gaue credite vnto did ouer 〈◊〉 set himselfe against the truth in which wee ought to respect no mans person Luther coulde doe no lesse but looking vpp to God set himselfe againste him Neither is this gathered by Parsons or obiected by the rest of the Papistes for that hee or they haue any regarde to the Matestie of a 〈◊〉 or for any loue they did beare to that famous king but to bring this excellent man and the truth whiche is far worse into hatred for all stories are full howe their Pope and they togeather haue offered violence from time to time against Princes Noblemen and Gentlemen of all sortes and degrees They haue not onely defaced them with euill woordes bearing Gods person bearing his swoorde as beeing his Ministers when they haue stoode for Gods truth and in their lawfull right and libertie but they haue plucked their crownes from their heads stamped vpon their neckes and hunted them to death This pelting Parsons keeping his olde nature is still vppon the soares and the offalles and reuedge pleaseth him best The matter beeing sounde and good hee passeth ouer hee considereth no circumstances but like a malicious wretch as farre from duetifull regard of 〈◊〉 and authoritie as anye might bee yet hee will 〈◊〉 a regarde in him and those of his sorte And yet they loued king Henrie not so well as the 〈◊〉 their holy water for beeing his owne inuention and deuised for the better furnishing of Idolatrie hee coulde not but loue it too well but as well as the wicked are wont to loue God which is neuer a deal For of all the Princes that euer were in Englande king Henrie was hee that gaue the Pope the wounde And no doubt had hee liued but till these times wherein the light of the knowledge of God doth so abounde and breake foorth hee would haue seene all their treacherie and as he abandoned the popes authoritie opened a passage vnto the holy scriptures ouerthrewe their shrines and grosse Idolatries brought downe their Abbeys and dennes of filthinesse and knauerie so woulde he haue chased out all the reste of their abhominations But if in a modest spirite this heate of Luther had beene founde fault with with no disfauour of the truth I would not for my part haue founde great faulte with it But considering Luther wrote for the truth and not against it considering also that this 〈◊〉 and those of his fether neither honour the name of that nobleking nor his memorie for the causes aforesaide I truste I shall finde fauour of those that are in authoritie to speake the more plainely in it and 〈◊〉 report what their speeches also haue beene of him In all their bookes and writings where they mention his name they account of him as of an 〈◊〉 fallen from their church They had it once in deliberation whether they should haue taken vp his bodye from the place where it was interred to haue burned it to ashes as they did Wickliefes long after his death and that in the time of the reigne of his owne daughter In his life the Pope excommunicated him and sought all the meane she coulde to set all the Princes of the worlde vppon his 〈◊〉 It was his practise and the practise of his shauelinges and prelates to make that breach betwixt him and the Emperour that had beene at such concord Cardinall Poole was the instrument to stirre vp the French king against him They are wont to alleadge that place vpon Amos out of M. Caluin against him against others for taking the name of supreme head of the Church But is it because they would giue it And yet themselues gaue it king Henry and subscribed to it and wrote bookes in defence of it when not wihstanding those good men that professed the Gospel were deceiued not knowing in what meaning it was either giuen or taken And those kinges that tooke it neuer chalenged it as the Papistes gaue it neyther was it euer giuen by Protestantes to the ende that they shoulde bee heades of the Church by any absolute authoritie to giue it newe lawes against the worde or gouernment as some home Pope to 〈◊〉 it according to their owne willes against the trueth of God but as was meet being Gods Lieuetenauntes they were acknowledged to bee the chiefe and that the care both of the Churche and common wealth did belong vnto them that it was their duetie as did good Ezechias Iehosap hat other kinges aboue all thinges to care that the religion of God 〈◊〉 be established and floorishe according to his written worde And if the Papistes made king Henrie head of the Churche in their sense or if hee tooke it otherwise they neyther gaue him that title aright neither did he take it as he ought and in truth it was themselues I meane the papists that gaue it as I haue saide before But our Soueraigne nowe Princesse doth neither receiue it nor take it in that meaning for this were to make the Churche a monster not subiect vnto her head Iesus Christ but subiecte to a mortall man whiche were indeede to erect a newe Popedome But if any thing were so amisse then they shoulde not muche maruell at it seeing those that were reformers then were suche as were but newelie called from Poperie and therfore could not but smell of that corruption Againe the trueth was not discouered at the first dash King Henry was not a Prince of a yeres standing Many thinges fel out in his 〈◊〉 and vppon manie occasions that brought him from the worse to the better and made him see and know also much more then he could put in practise for feare as his owne prouerbe was of bringing an old wal vpon his head No doubt he had a singuler courage yet these monstars were then so big so were they harnessed with power such poysō had they in their 〈◊〉 that they must be vanquished by the grouth of truth in time season not vppon the sodaine And which of

AN Answeare for the time vnto that foule and wicked Defence of the Censure that was giuen vpon M. Charkes Booke and Meredith Hanmers Contayning a maintenance of the credite and persons of all those woorthie men namely of M. Luther Caluin Bucer Beza and the rest of those Godlie 〈◊〉 of Gods worde whom he with a shamelesse 〈◊〉 most slanderously hath sought to deface finished sometime sithence And now published for the stay of the Christian Reader till Maister Charkes Booke come foorth Exod. 20. 16. Thou shalt not beare false witnesse against thy neighbour Receiue not an accusation against an Elder but vnder two or three witnesses 1. Tim. 5. 19. ❧ Imprinted at London by Thomas Dawson and Tobie Smith 1583. ❧ To the Christian Reader Grace and peace from God the father and from our Lorde Iesus Christ by the holie Ghost sealed in thy heart for euer Amen MAruel not good Christiā Reader that I haue taken vpon me before the publishing of M. Charkes fuller answere to say somewhat vnto that same shameles impudent defender of his proud vngodly Censure For first I cōsider the great hurte that may come by reason that the common sort lacke iudgement when such outragious vniust slāders are spewed foorth the common sort being giuen rather to measure the truth by mens persons then their persons by the truth which is a very absurd vnequal trial to trye the trueth by For why should the naughtines of men preiudice the truth of God Why should Iudas a 〈◊〉 tor deface the doctrine of Iesus Christ or discountenance any of the rest of the Apostles Why shold Peters inconstancie feare in denying his Maister disaduantage the constant truth for which he afterwards suffred al the rest of the Apostles so constantly aduouched Marke therfore good Reader that this wretch against whom I write that he may deface the Gospel of thy redēption laboureth for nothing more then to deface their persons that haue bin some of the most singuler instruments that euer God raised vp in his church since the Apostles times With what truth grounds he chargeth thē vpon what testimony we shal see afterwards when we come to it In the meane time I doubt not but the whole Church specially M. Charke will take it well that I keepe his hands from raking in their filth ease him of this foule work wherunto though I be drawn by the aduersary against my wil yet it shal appeare that we haue athousad for one to charge them with in the persons not only of their late restorers of Romish religion but in their very fathers founders wherin also if they haue made me to rake deeper 〈◊〉 was meete to the raysing vp of such a filthy sauour that al the world may be annoyed with let thē thāk thēselues If they say it be against charitie let them remember that it stādeth with charity to mainteine innocēcie against their cursed teeth and if it be against charity in vs why was it not so in themselues who yet are most guilty in giuing the first example let thē learne the 〈◊〉 betwixt the truth error betwixt the light the darknes In very deed we do not measure Gods trueth by men nor religion simplye by mēs liues as they do We know that al mē are liars in the professiō of the Gospel there are haue been shalbe many Hypocrites such as cause the euerlasting truth of God to be euil spoken of amongest such as are without and such as they are 〈◊〉 to whō they are stones of offence set vp in Gods iust iudgement that they may stūble at them forsake the truth and be confirmed in error cōfounded to their vtter destruction But why should this withdraw from truth Why should the darknes of mē put out the cleere light of the gospel seeing it shineth not only to discouer the vnrighteousnes of the world but also 〈◊〉 chase away errors euē in the best Why shold we be charged with the faults of mē priuate mē which our profession doe not allowe neither in our selues nor others Nay rather we teach according to the doctrine ofregeneratiō mortificatiō sanctification that holines of life which is not in our selues yet we wish in others We teach the killing of the corruption of old Adā newnes of life which these men neuer vnderstood to whō if the professors of the gospel be 〈◊〉 if conuersation be layd with cōuer satiō in theirs ours in their seueral professiōs ours their holines with ours we shalbe Angels they diuels we may as we are 〈◊〉 shew our infirmities but they as they are men al their abhominations not of men but of Antichrist that both in life doctrine set thēselues against Iesus Christ the 〈◊〉 of God that same blessed spirit of 〈◊〉 We in professing the truth acknowledge our errors find them out and iudge them by the truth condemne them in our selues and in others yea we condēne the very motions and should or doe punish according to Gods worde both priuate and publike offenders to the vttermost of our powers these in professing falshood and false religion doe mainteine euery cursed abhomination and though they say they haue free wil cā fulfil al the cōmandeméts of God yet boldly impudently they breake thē al they make no accoūt of concupiscéce vnlesse they cōsent vnto it and though the fome breake foorth into cursed attemptes into idolatry swearing and blasphemy into prophaning the 〈◊〉 Sabaoths with their deuised religiō contrary to his word though they dishonour them to whom honor belongeth commit adultery buggerie sodomitrie al kinde of filthines thogh they kill steale lie and slaunder beare false witnes and suffer euery affectiō to roue at his pleasure yet these with them are either no sinnes or very light sinnes which they wil satisfie for with a litle bodily punishment which they hypocritically and voluntarily deuise and lay vpon thēselues Wherefore good Christian Reader I be seech thee in the bowels of Iesus Christe beware of these pestilēt hissing adders whose poyson is not only in their cursed doctrine manifestly against gods euerlasting word but also in their sinful shamefull abhominable liues their head beeing that mā of sin childe of perdition And albeit in vs our sinnes ought not to weigh against the truth which the truth condēneth punisheth we condemne in our selues neither to discredit it nor shake thy faith because we measure it not by mens liues which were to measure light by darknes yet in them it ought in whom both are ioyned together false doctrine euill life and of these thou oughtest to be warned y t thou maiest learne to iudge thē to know thē by their fruites For as their professiō is wicked so their liues are accursed as they are Idolaters so they

frō faith to works making them the cause of iustification breathing out his poysō with a sweet breath with sweete words couering his deadly venome Leuit. 20. Gen. 4. 1. Re. 22. 38. 3. Reg. 2. 37. Rom. 13. Iugdes 14. Mark this frūper at the phrase of the scripture As though if twenty had alledged one thing hee that alledged but ten or two had concealed the 〈◊〉 Reade 〈◊〉 〈◊〉 Col. Censura Fol. 17 117. 220. Pet. a Soto contra 〈◊〉 〈◊〉 Psal. 119 1. Pet. 2. Iohn 15. Luke 15. 1. Tim. 3. Collos. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mulus 〈◊〉 seabit * In the disputations the last day when it was agreed that both sides should stay tyll their 〈◊〉 were set down In the preface to the dispu The 〈◊〉 which the Papists at 〈◊〉 require before they 〈◊〉 dispute What cause they had may appear by their own stories by the cruell death they were put to So doth Staphi Ius Ficklerus the rest to bring those that were sound godly into 〈◊〉 1. Cor. 14. 32 〈◊〉 a Soto 〈◊〉 〈◊〉 VVittenb cap. de concilijs Alfonsus a Castro aduersus Heres lib. 1. cap. 8. Verractus 〈◊〉 〈◊〉 cap. 24. c. 1. Cor. 〈◊〉 15. August 〈◊〉 de correctione 〈◊〉 cap. 30. 〈◊〉 〈◊〉 Epi. cap. 3. Where knowledge and trial is to be sought August lib. 1. de 〈◊〉 〈◊〉 cap. 1. ad 〈◊〉 〈◊〉 19. 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 7. 〈◊〉 〈◊〉 〈◊〉 Our doctrine the same that the Prophets Christ and his Apostles haue taught Papists 〈◊〉 all things for the praise of men Mat. 6. Read all the Fathers this shalbe found true Councels against Councels Fathers against fathers Lib. 〈◊〉 Reade their workes who shal and they shal find in thē iudging thē by the Scriptures 〈◊〉 Illirie lib. de 〈◊〉 Papist Traditions infinite variable vnnecessary hurtful offensiue See their Pontificall their masse booke and such other good stuffe 〈◊〉 in 〈◊〉 Catechisme See the harmonie of the confessions of the Churches that cleare vs from this slaunder VVhē Luthers booke De captiuitate Babilonica was written King Henrie not the head of the Church as the Papistes vnderstand by head in their Antichrist Heretikes are to be cut off not such as they cal Heretikes but suche as they are thēselues who are proued to be Heretikes by Gods word This also he handleth afterwardes Concerning Luthers heat 〈◊〉 The 〈◊〉 of the Papists The papistes account that a fault in vs which they challenge them selues VVho vse grea ter libertie the Papists or we we that onelie keep our selues to the scripture or they that roue vp and downe are boūded within no lists or boundes Chrisost. in Ioh. bomil 16. 〈◊〉 3. in opere imperfecto Ioh. 10. 2. Pet. 1. 20. 2. Tim 3. 17. 〈◊〉 Ioh. 4. Testamente 〈◊〉 in the annotat vpon 1. Tim. cap. 2. Lut. Cortez in li. 3. distin 3. 〈◊〉 Aquin. Iohn de 〈◊〉 Cremata Iren aus lib. 1. Epiphanius August Read Tapperus Ficklerus the whole broode of them This may appeare through out S. August in many places They that denie the offices of Christ his kingdome priesthood prophetshippe they denie Christe Ephe. 4. For he meneth by Puritās not the Anabaptists spiritual illuminates but those that dutiefully seek the reformation of the Church 〈◊〉 Heb. 10. 11. c. Authoritie of the Pope vsurped The Masse an Idoll of the Popes making patched togeather by many long after Christes ascention 〈◊〉 7. 9 See there how trimly they alleadged interpreted the 〈◊〉 in defence of 〈◊〉 images Syricius The place 〈◊〉 of the 19. of 1. Tim. 4. 〈◊〉 Sozomenus So 〈◊〉 onius Tutelares dei Camp in Epist. set out by 〈◊〉 us In Paris a great 〈◊〉 against Iesuits and wheresoeuer they come where other such vermine are like vipers they gnaw out the bellies one of another Hier. in Epist. ad Eustochiū ad Rusticum Concil 〈◊〉 Concil 〈◊〉 Quest. 16. sub 〈◊〉 〈◊〉 Guliel de sancto amore Nicolaus de Cle. 〈◊〉 〈◊〉 〈◊〉 Real presence An. bros hb. 〈◊〉 Sacra cap. 〈◊〉 And. in 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 11. Lib. de Sacra Lib. in Iob. 4. cap. 14. In 〈◊〉 22. This also he mētioneth afterward where looke for further answeare Vowes Psal. 76 Perfection in selling all Things spokē to singuler persons in respect not simply The place of Iames concerning Iustification 2. Cor. 9. Fathers Our owne writers Who is Caietane or Conturene against the whole Church Disputation Peter Martir first Latimer Ridley Cranmer at Oxeford in Queen Maries dayes Maister Philpot M. Elmer Haddon Cheney and the rest that disputed in the Cōuocatiō house 1553. Octob. 18. Reade M. Foxes booke of Acts and Monuments printed in 1570. fol. 1571. fol. 1579 in manie places Conference at VVestminster anno primo Regni Eliza. 〈◊〉 King 17. 4 Reade the spanish Inquisitiō Acts monuments of M. Foxe M. Cryspius historie in French of their martyrs and the last French history of the beginning grouth of the churches in Fraunce Popish writers 〈◊〉 agreed yet about the Canonical scriptures whiche are the bookes and matching their constitutions with Gods word 〈◊〉 20. cap. de libellis dist 19. cap. in Canonicis Agath dist 19. cap. Sic omnes Read August vpō this place and Hierome vpon 38. of Esay Ephe. 6. Gathered out of their 〈◊〉 Bibles Mat. 26. Luke 22. Luke 23. Rom. 8. Reed Rationale Diuinorū Gab. Biel Vaux his Catechism and there you shall see suche misteries fetched out of the scriptures as are pitifull to heare VVhy salte creame spitle are vsed why they haue lights at noone dayes why bels ringe not on good Friday but they vse wodden clappers and suche 〈◊〉 stuffe General 〈◊〉 Reade Onuphrius ioyned with Platina in his Epitom Doctors Consent in the truth allowed by vs. Vniuersalitie antiquitie 〈◊〉 〈◊〉 Catholique what it meaneth Howe wee are departed because they are gone from the truth 〈◊〉 Tim. 4. 1. Aug. con Epist. 〈◊〉 cap. 4. 〈◊〉 〈◊〉 The 〈◊〉 worst great consent in 〈◊〉 In their 〈◊〉 Testament set out by the scho lers of 〈◊〉 ful of ridiculous 〈◊〉 1. Thes. 2. Ioh. 10. In his 〈◊〉 before his booke of images Diui. 17. 76. c. * Belarmi quest 5. in dicta scriptis Cocleus Hosius Pet. a 〈◊〉 Stapletonus 〈◊〉 7. lib. 2. cap. 12. saith that faith is not learned out of the scriptures Again that the holy ghost teacheth the church many things without thescripture Censu Colonien fol. 2 20. Andradi lib. 2 Concil Trident. Andradius in defen Conc. Tri. priest of Potiers of Later an in conc 〈◊〉 〈◊〉 〈◊〉 Papae Eccius Verractus Pighius de Hierarch The impietie of the papistes in interpreting the holy scriptures In antididagmate Colo. sol 17. The doctors corrupted and many bastarde writings vnder their names thrust vpon vs. Euseb. li. 3. 〈◊〉 38 Nicepb lib. 3. cap 18. Epipha 〈◊〉 1. to 2. beresis 38. 〈◊〉 in vita Clem 〈◊〉 Gennadi in catal