Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	speak_v	true_a	word_n	8,834	5	4.4618	4	true

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

as we haue read talked vnto the heaueÌ„ly father in this sort Certainly I can not herin be deceiued Thy word o heauenly father haue I beleued that receyued I of the holy Ghost as the sure word of truth And a litle after I knowe assuredly sayd he that this my doctrine which is the word of God in the daye of vpright iudgemeÌ„t shall not only iudge lordes kinges and the whole world but allso the Angells them selues Doth not this honest man thinke him selfe as sure that his doctrine is the expresse woord of God as Luther or Caluin and yett for all that both his Luthers and Caluines are in deed the expresse worde of the diuell But whereto in the end cometh this geare Strawnge and wonderfull it is For lo whyle in this sort euery sect seeketh to vsurpe vnto it self alone the word of God and the true vnderstanding therof there is sprong vp a certayne newe kind of prophets which feare not eueÌ„ by the auctoritee of the scriptures to withdraw all auctoritee from the scriptures Lo wher to at last Sathan hath brought this reckening Forsooth to this that he hath draweÌ„ wretched men to that passe that looke what doctrine euery of theÌ„ hath by chaunce imbracyd the same should he firmly persuade him selfe to be the expresse worde of God and not suffer him self by any reasons to be drawen from it Now therfore this is apparant that neuer almost was ther any heretike which did not coÌ„firme his errour by the scripture and which affirmed not his opinion to be the very word of God The thing it self so she wyth this that farther demonstration needith not but yet the chief of all heretikes of this our age doth also testifie the same who writeth That the holy scripture hath now at the last obteynid this name to be caullyd the heretikes booke because all heresies deryue their course and origi nal spring froÌ„ thence But to what end is this will some man saye Doo you go about to extenuat the word of God and to withdrawe auctoritee from it Haue you browght vs foorth so many thinges to the end to shewe that who so euer vseth the testimony of the scripture is an heretike No God forbid that wee should so myche as thinke a thing so straunge and vnsitting for any Christian man No wee rather saye as S. Hillary whilom did Heresye is in the vnderstanding not in the scripture The sence not the text is blamed Nothing is more holy then the scripture nothing of more auctorite nothing next God more worthy of all honour But what thing caÌ„ be so holy which the enemie of man kind abuseth not to the destruction of man VVee must not thinke that God alwayes openeth their mowthes whoÌ„ wee heare talke of the word of God and alleage the words of the scripture The most learned Origen did well note to vs that not seldoÌ„ the diuel also openeth the mowth of syche as vtter the word of god who speaketh alye sayth he it is cer tayne the diuel openeth his mowth to vtter a lye But thow wilt saye how may he lye that bringeth foorth the testimony of the scriptures which no good man doubteth to haue proceded froÌ„ the holy Ghost the spirit of truth and from whom floweth all truthe Short and redy is the aunswer hereunto In the scriptures themselues which we knowe to haue ben inspired from God aboue ther can in deed be no lye But in the sence which man bringeth of whom it is written euery man is a lyar hee that will saye there can not be a lye what doth he ells but denye the saying of God and as it were charge the holy Ghost of Vntruth VVhat then will soome man saye yf euery man bee a lyar dooth it therfore followe that what so euer a man speaketh what so euer hee bryngeth owt of the holy scripture should therfore be a lye God forbidd I saye not so How shall I then knowe when hee vtteryth a lye This will the very Truth teache vs which can not lye For that sayeth whoo so euer vtteryth a lye vtteryth of his owne No man hath of his owne but synne and vntrouth But yf a maÌ„ haue any point of trouth or righteousnes that hath hee of God Hee therfore speakyth the truth which vtteryth not that is of him self but of God But thow wilt saye agayne Speakyth he not froÌ„ God which recyteth the very words of God and the testimonies of the scriptures Yow haue heard now not only once but often opened vnto yow by me that the diuel also alleageth testimonies of the scriptures and yet doth he not therfore speake the truth because he speaketh of his owne VVhat is this speaking of his owne It is when he bryngeth his owne sence of the scripture and not the sence and meaning of God For this is to bean heretike as before we taught out of S. Ambrose to buyld his owne sence vpon the wordes of the lawe and so by the wordes of the lawe to impugne the lawe But how shall I discerne when a man bryngeth his owne sence and when the true sence and meaning of God This will that notable doctour of the Church S. Augustine teache vs who in this sort speaketh vnto God Thy truthe lorde is neither myne nor his or his but common to vs all whom thow doost openly call to the communion therof terribly warning vs that we presume not to make the same priuat lest wee be depriued therof For who so euer doth challenge as proper to him self that which thow hast geeuen foorth to bee enioyed of all and will make that his owne peculiar which is common to all hee is throwen downe from that which is common to his owne that is to saye from truth to vntruth for hee that maketh a lye speaketh of his owne Doest thow now vnderstand whoo speaketh of his owne that is to saye whoo speaketh vntrought Truth thow seest is not his or his but is common to all All hath God caullyd publikely to the communion therof VVho so euer therfore maketh priuatt that is publyke whoo so euer challengith to him self and coÌ„tenciously will make his owne proper that which by charitee is commoÌ„ to all hee speakith of him self hee speakith an vntrouth For truth is not any wher ells but among all that is to saye in the Catholike or vniuersall Churche Therfore whoo so euer seekith owt any singular vnderstanding or inuenteth any strange and vnknowen expositions or bringeth to the world any newe and singuler opinions though hee shewe six hundreth testimonyes of the scriptures because hee vnderstaÌ„deth them not with that sence wich is receiued of the Catholike Churche but ioyneth therunto his owne proper and priuat exposition he speaketh of him self and therfore speaketh an vntrouth for the truth is not with any one but with all that is to saye in the Catholike Churche wherunto the light of sownd and true

vnderstanding of the scriptures is promysed of almighty God So as there can be no surer argument that a man speaketh his owne that is a lye then when he departeth from the sence exposition and consent of the Churche For theÌ„ althowgh he bring neuer so many texts of the scripture hee may vtter in dede the expresse word of the diuell but neuer can he in that sorte bring foorth the expresse and pure worde of God For it is as certayn that the diuel openeth the mowth of them which teache Gods word being owt of the Churche as that God him self openeth the mowthes of them which beyng of and with in the churche doo vtter the same And this is the cause that when so euer ther is in the Church memory made of an EuaÌ„gelist or any other notable doctour that both in the entry of the Masse and in the Canonicall howres this text of Ecclesiasticus is read In the midle of the Churche he opened his mowth VVherby is signifyed that God openeth the mowth to no maÌ„ vnlesse he be with in the Churche From the true sence and vnderstanding wherof who so euer differeth his mowth not God but the diuell doth open How famous so euer any doctour of the Churche bee yet yf he be not with in the Churche if he consent not with the sence of the Churche it is certayn that God opened not his mowth But yf any man speake coÌ„trary to the sence and consent therof wee need not doubt to saye that the diuell opened his mowth VVho so euer therfore vttereth his owne vttereth a lye and he that speaketh of God speaketh the truth but he speaketh of God which vttereth the scriptures not at aduenture or by his owne priuat sence but with the sence that is common to all that is with the sence of the catholyke Churche And that is it which is truly and properly caullyd the word of God when to the wordes of the scripture not our owr owne sence but the commoÌ„ sence that is the sence of the Catholike Churche is applyed which to be the very trewe sence and meaning of God is not to bee doubted For thus wee reade noted by Socrates that the Emperour Constantine calleth the sentence of all them which were assembled in the councell of Nice the sentence of God For the voyce of the Church is the voyce of God speaking by her He therfore is a Catholike and a right beleuer and syche as can by no meanes vtter vntruth which being mindfull of that is written woo be vnto foolishe prophetts which followe their owne spirite and see nothing followeth not his owne but the spirit of the Churche not his owne imagination or conceyte but the sence and consent of the Churche Yea thowgh the wordes of the scripture should seeme not very open and playne which syche a one bryngeth foorth yet because he produceth them with the sentence of the Churche he vttereth the very worde of God But if a man will applye therunto his owne proper conceyte if he will temper the scriptures with his owne imagination for he ioineth his owne sence to the scriptures which contendeth so earnestly not for the true vnderstanding of the diuine scriptures but for his owne that he will haue that to bee the scriptures which is his when he owght rather to make that his which is the scriptures yf I saye he obstinatly defend syche his sentence against the common sence and coÌ„sent of the whole Churche he is an heretike and a schismatike And bring he neuer so many testimonies of the scriptures yet he vttereth not the pure word of God but the expresse worde of the diuell Ther is therfore no authoritee taken from the scriptures when it is sayd that heresies spring not so myche of them as of the lewde and faulse vnderstanding of them This is an owld complaynte made by S. Basill that the deprauers of the truth doo not applye their vnderstanding to the scripture but violentlye drawe the mynd of the scriptures to their owne will But notable is the counsell of S. Clement that when the lawe of God is read it bee not read or tawght according to the vnderstanding of a mans owne brayne for there are many thinges in the diuine scriptures which may with force bee drawen to syche sence as eche man shall fancye to him self And therfore sayth he must we learne the vnderstanding of the scriptures of him which keepeth them being orderly deliured vnto him by his forefathers according to the truth VVhich counsell Rufinus writeth those ij lights of Grece Basill the Great and Gregory NaziaÌ„zene to haue followed VVho wheÌ„ they gaue them selues to the only study of the scriptures remouing from them al other secular bookes of Greke writers they followed not in seeking the true vnderstanding therof their owne fanceys but the writings and authoritee of the fathers whom they allso knewe to haue learnyd that rule of trewe vnderstanding from the Apostolike succession But how farre do they differ froÌ„ the dealing of these fathers who rashly faull them selues to the wayghing of euery scripture and beleeue it according to their owne iudgement not passing at al vpon the sence exposition of the fathers to wbom they thinke it iniurious to be put ouer But what may bee sayd more rightly to these men by vs then that which wee reade to haue been sayde to the Manichees by S. Augustin Yow see sayth he your dealing tendith to this end that all auctoritee bee takeÌ„ from the scriptures and that euery mans priuat mynde should tell him what were in eche scripture to be allowed and what to be disallowed That is in effect that the mynde should not by faith bee subiect to the auctoritee of the scriptures but should make the scriptures subiect to the fancye of the mynd So as nothing pleaseth him because it is found written and receiued with high and great auctoritee but therfore it seemeth well written because in some respect it pleaseth his fancye VVherunto doest thow committe thy self thow wretched and frayle sowle all wrapped in cloudes of the fleshe VVherunto doest thow committe thy self Maye wee not well saye also to these men where bestowest thow thy self thow miserable and wretchyd sowlle wrapped in cloudes of fleshe VVhere bestowest thow thy self VVilt thow haue that what so euer pleaseth thee wee should take for scripture and howld that for the pure and expresse word of God And why not that which hath semed good to al that is to the vniuersal Churche VVhat an intollerable pryde is this VVhat an arrogancy and swelling of the mynde VVilt thow so challenge to thy self alone the spirit of God and so pull it from all others that what so euer sense thow wilt bring owt of the scriptures wee showld bee bound to beleue that neglecting the sence and vnderstanding of the whole churche can there be a greater arrogancy or a greater tiranny then this It

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 â–ª 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 remeÌ„bring 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 coÌ„maunde 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 VVhoÌ„ 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 coÌ„tend 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 theÌ„ 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 betweeÌ„ 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 substauÌ„ce 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 thiÌ„g 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 maÌ„ he was inferiour vnto him And allthowgh the sectaryes and followers of Arrius tooke that for the expresse word of God yet the Catholikes â–ª 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 froÌ„ 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 eueÌ„ 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 eueÌ„ 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

the most greuous cryme of horrible idolatry But to retourne wher wee leeft I trust wee haue sufficiently shewyd that the word which is now by heretikes set to sale to the vnlerned multitude for the expresse word of God is not in deed the word of God but the word of the diuel froÌ„ the which the mindes of all good men ought to abhorre and to flee from as a deadly poyson according to the wordes of the Prophets and Apostles which styll crye vnto vs Flee from idolls Nowe is it tyme to blowe the retraict but that we meane first a litle to discusse vnto you what is the expresse word of God to the end that when you knowe the same the expresse word of the diuell may the better be discerned There are truly in the scriptures many wordes of God but they all make but one word of God which is Loue for al the lawe sayth the Apostle is fulfylled in this one word And in this dependeth not only the whole lawe but allso the prophetes as Christ him self witnesseth The fulnes of the lawe therfore and the end of all the commaundements is Charyte For therunto is referred euery one of the commaundements Seeke none other thing sayth S. Augustine in any of the scriptures let no man geue you any other precept VVhat so euer is darke in the scripture Charyte lyeth hiddeÌ„ theriÌ„ and what so euer is playne in the scripture there allso is Charyte open and playne This precept of Charitee is aboue and ouer al the heauens and ouer al bookes All bookes are subiect and vnder this euery toung of holly men and euery mocyon of the dispensors of God and of the mynde and body â–ª serueth vnder this onsigne what so euer thou hast and hast not this it proffiteth thee nothing Other thinges yf thou haue not yet haue this and thou hast fulfylled the lawe If this alone be absent all is emptye â–ª yf this alone be present all is full This only it is which suffiseth to saluation and is so necessary to saluation as ther is no meane wherby a man may hope to atteyne the same without charitee This word therfore which dooth consummat and abbreuiat this liuely and sauing word this word of Charitee and Loue is so expresse and playne that Clemens Alexandrinus sayth It may be learned euen without the scriptures for that it is a certayn lawe of the spirite written in the hartes of the faythful be they neuer so simple and vnlerned No man therfore can be so dull as not to vnderstand this word neither shall any man be excused thorough ignoraunce therof This is that word wherof the Psalmist speaketh saying Thy word is a candle to my feet and a light vnto my pathes VVherof he allso speaketh wher he sayeth Thy precept is cleer geuing light to the eyes In deed the eyes of our hart are lightned by Charitee as on the other syde they be blynded by coouetousnesse VVhither the coouet ousnesse or desyer be of the flesh or of the eyes or of prayse and glory VVher that is there is nothing but meer darcknesse nothing but a fowll dimnesse On the other syde wher Charite is ther is a shining light yea so cleer and bryght that nothing can be darke to him that hath charite Therfore it is very well sayd of S. Augustine Let him loue and haue charite that will come to the knowledge of God In vayne cometh he to reading meditation preaching or praying which loueth not But because loue and charite can not be perfect in any other place then in that heauenly contrey of the blessed sainctes therfore the knowledge of him shall in the end ther allso and no wher ells become perfaict Here in the meane tyme in part wee knowe and in part wee prophecy VVherfore yf any man marueyll why as emoÌ„g other heretikes so allso emoÌ„g the Confessionistes them selues ther is so great a myst and darcknes that after the manner of the Andabates they fyght wyncking or in the darke and can not atteyne to the knowledge of the truth let him now cease wondring synce he hath learned this to be the cause therof that they be destitute of that Charitee which only geueth light to the faithful For they would neuer haue deuided vnitee yf they had not first lost Charite which is the bond of peace and vnitee But for this cause are they destitute of Charite for that they be full of couetous desire as of many other thinges so chieffly of prayse and vayne glory According to that is written by the Poet he is a rare maÌ„ that can geue ouer and renounce his owne wyt Nothing so myche hindreth the fynding out of the truth as pryde which is the moother of all heresies For ther are euer brawles emong prowde men But to attayne to the truth ther is none other waye but humillite by the which Charitee is noorisshed and vnitee reteyned And that humillitee is sayth S. Augustine the first second and thyrd vertue and so foorth how often so euer you should aske of me that aunswer would I styll make as it is writteÌ„ Demosthenes somtyme spake of pronunciation By this way synce heretikes walke not who can myche marueil though they can not atteyne to the knowledge of the cleer truth VVhat a reuell kepe they both with vs and emong themselues about the expresse word of God Yet in the meane tyme can they not see that which is the most expresse clere and playne thing in all the scriptures and as clere as the sunne shinyng and which alone to haue lerned doth abundantly suffise vs to saluation to wit Charitee For that is the somme and end of the whole scripture as is very wel written by S. Augustine saying VVho so euer thinking him self to vnderstand the holy scriptures and euery part therof and yet by that vnderstanding doth not buyld vp this dooble Charitee toward God and his neyghbour he vnderstandeth nothing But who so euer draweth out therof syche an vnderstanding as is proffitable to the building vp and working of Charitee though he speake not the very same which he whom he readeth may be proued to haue ment in that place yet for so myche as he is deceyued by syche an vnderstanding as yet worketh Charitee he is not hurtfully deceyued neither dooth he therin alltogether lye but he is so deceyued as a man which hauing lost his waye dooth yett by coasting co me to that place wherunto that direct waye would haue brought him S. Augustine aduyseth in reading of the scriptures so to vnderstand them as Charitee be wrought therby yf wee will not erre to destruction But doo these men which now a dayes haue nothing more in their mowth then the scriptures and the expresse word of God apply their vnderstanding to this end that they labour to worke and buyld vp nothing but Charitee Nay whoo seeth not that they doo vtterly all

in his Articles ad Leon â–ª 10. Art 1. 6 10. 11. 12. 31. 32. The vvicked saienges of heretikes Hie. cap. 5. Esaie 30. S. HieroÌ„ in commentar ibidem Luthers doctrine vvorde for vvorde in lib. de Christi ana libertate in cap. Baby lonica â–ª The maner of pre achiÌ„g and vniforme doctrine of the catholikes The scriptures of the catholikes against Only faithe Matt. 3. Luke 1â— Rom. 8. 2. Tim. 2 Matt. 19 loan 3. Rom. 2. 2. Cor. 5. Eccles 16. Apoc. 22 Ioan. 5. Eccl. 9. Psal 18. Prou. 20 Iob. 9. 1. Cor. 4. Eccl. 5. Philip. 2. Prou. 28. Eccl. 1. Luke 24. 2. Io. 2. 2. Pet. 1. Iob. 9. Luc. 17. Eccle. 5. Mark 16. Ioan. 3. Deut. 31. Psal 26 Esai 35. Ephes 6. 1. Pet. 5 1. Ioan. 4. Rom. 5. Psal 22 Ibidem Psal 26 Psal 30 Rom. 8. Ioan. 6 Rom. 10 1. Ioan. 5. Brentius â—n his 2. pericope of his apologie ageinst Peter A soto Matt. 4 Mat. 4. Psal 90 Lib. 4. in Lucanâ— Heretikes traÌ„sformed ynto Aungells of ligh Vincentius Lyri nensis Heretikes vse the restimonyes of scriptures to confirme their doctryne The vvor kes of olde heretikes full of Scriptures Matth. 7. RaueniÌ„g vvolues 2. Cor. 11. Heretikes transfigured into the Apostles of Christ 2 â–ª Cor. 11. Sathan transformid in to an Aungell of light The deuil can find no easier vvay to deceiue meÌ„ vvith then by pretence of the vvord of God Matth. 4. Note CoÌ„gregations of heretikes Matth. 5. The first and principall attempt of Sathan to bringe a maÌ„ to heresie Ezech. 20 Math. 16. Ezech. 20 â–ª Marth 15. Martine Luther The ensign bearar of Sathan Preceptes of the Churche Prece ptes of Luther Vide Roffens inâ—â— theruÌ„ Aâ—t 28. ad Leo nem Lutherus iÌ„ libro de formula Missae Iohn 8. VVhat Sathan promesyth and persuadeth to heretikes So did Eunomius the Archeheretike persuade his scolers also August ad Quodnuâ—tdeum haeres 54 VVhat the LutheraÌ„s SvviÌ„ghans A nabaptists and al other sectes of heretikes doo all a leeke promesse to their follovvers Ioan â–ª 7. An other testimony vouched by the deuill out of holy scripture Ioan. 7. Ioan. 19. Sathan assalted the Apostles euen as he had befor assailed Christ him self The Crafty practis of the fauls Apostles in the primatiue Churche renued at this day by the heretikes of our age â–ª Galath 1. Chrysost in coÌ„meÌ„ tar ibideÌ„ The deceitfull preteÌ„ce of heretikes in al ages Sathan vseth to shrovvd him selfe vnder the name of the Gospel 2. Thess 2. 1. Thess 4. 2. Peter 3 Vnlerned and lightheadde persons depraue the scriptures August de fide operibus Cap. 14. Rom. 3. The heresie of iustisicacioÌ„ by faith only spraÌ„g eueÌ„ vvhill the Apostels yet liued and vvas by them selues impugned Galat. 5 1. Cor. 13 Rom. 13. 1. Pet. 3. Amost pestilent doctrine of protestants * Luther defendeth this proposition stoutely against Pope Leo Art 31. 32. Vide Roffen TertulliaÌ„ lyued in the yere of our lorde 230. TertulliaÌ„ i prescrip Cap. 15. The ende of disputiÌ„g â–ª vvith heretikes Tit. 3. Three causes vvhy heretikes ought not to be disputed vvith by scriptures The. 1. 1. Tim â–ª 6 Matth. 18. The 2. The. 3. So heretikes reiecte novve a dayes some the Machabees some S. Iames Epistle etc. Afâ—er this very sorte discourseth S. August lib â–ª de vtilit cred cap. 14. Clemens AlexaÌ„drin ' ageinst heretikes The levvd practys of the ovvld hereÌ„tike Marcion renved in our dayes by Martin Luther In lib. de Christ libert in Art ad LeoneÌ„ 10 Vide Reg. Angl de sacram coÌ„-LutheruÌ„ By the Bre thern of Zurich In praescript haeret Mar. Luther vppoÌ„ the. 28. psalme Leuit. 24. Tit. 3. 2. Tim. 2. li. 1. ca. 9. li. 8. cap. 14. The vvor des of CoÌ„stantin the Empour tooching the condeÌ„nacioÌ„ of the Arrian heresie Socrates lib. 1. aap. The agreiÌ„g senteÌ„ce of Bisshops in general covvncel is the sentence of Godd li. 2. ca. 19. The duty of Catholikes vvheÌ„ herely springeth vp a lib. 5. cap. 10. b lib. 5. cap. 12. c lib. 2. de perse d lib. 12. cap. 15. In epist de synodis Arimini Seleuciae congregatis * Vnderstande of this ArriaÌ„ heresy Nieephorus lib. 9. cap. 14. Augustinus de Agone christiano cap 29. The enmitie and dissension vvhich is bevveen the heretikes theÌ„ selues See the Apologie of Frid. Staphylus par 3. By Luther his ovvn sentence ther must no disputacions be heclde vvith heretikes The heretikes of this age bring almost nothing but that vvhich vvas a M â–ª yeres past condemned for heresy De simplicitate prae latorum Cyrillus Epist 28. Note vvherein heresy coÌ„sisteth Augustinus tract 18. in 10. Ambrosi in cap. 3. ad Titum Augustde baptis contra do natistas lib. 5. ca. 2. VinceÌ„tius Lyren in lib. aduersus hereses Hilariuâ— in lib. ad CoÌ„stantiquem ipse ei obtulit Marcion Photinus Sabellius MoÌ„tanus Maniche Hieron contra Luciferianos in ep is ad Gal. In orat contra Arrianos Chrysos in sermo ne aduer sus hereticos To. 3. Math. 4. Psal 90 Arrius produced xl texts of the scripture to mayntein his heresye August li. 1 contra Maximinum Matth. 18. Macedonius Nestorius Eutiches Concil Chalde Act 1. fol 776. In qua scriptura iacent duae naturae August Psal 90 Origen Hom. 31. in Luca. Math. 4. Caluin The vvor des of an Anabap. Lutheralso sayth I am sure my doctrine is froÌ„ heauen In principio lib coÌ„ tra Reg. Henr. A nue kid of prophetes sproÌ„g vp apon sight of the dissen sioÌ„ emoÌ„g the protestantes Lib 2. de Trinitate Note vvherihe resie consistcth Origen hom 3. in Exodum Ioh. 8. Psal 115. Ioan. 8. August li. 12. Confes ca. 25. Truthe is not ptiuat ot psonal but coÌ„moÌ„ to al. Ioan. 8. Throuth is only in the Catho like Chur che Eccles 15. VVhat is the true vvord of God li. r. hist Eccl. ca. 9. The voyce of the churche is the voy ce of God vtterid by her Ezech. 13. VVhat is the vvorof the diuell VVho is an heretike Basilius in Hexamerum hom 2. Lib. 10. RecongnitionuÌ„ epi. 5 â–ª Li. 2. hist Eccles cap. 9. An exaÌ„ple most vvorthy to be noted and folovved August li. 32. contra faustum cap. 19. The extreme arrogaÌ„ce of heretikes Luther his decree * These be Luthers ovvne vvordes in his booke De seruo Arbitrio Luthers vvordes as before 1. Cor. 8. 1. Cor. 8. 1. Cor. 3. Augus li. 32. cap. 19. coÌ„tra fau stum The race andissevv of heretikes in our age Luth de Seruo Arbitrio Non volo Iudicium sed obsequium requiro Carolstadius Zvvingli ' Caluin Pacimontanus SvveÌ„cksel dius The SvveÌ„cfel diaÌ„s vvordes * These are the vvordes vvith vvhich the Apologie of England iÌ„ the first editioÌ„ ignorantly in the later obstinatly and maliciously chargeth Hosiê° vvithal as his ovvne vvordes and as generally defended of al Catholikes Thou seest here Good reader they are the SvveÌ„cfeldiaÌ„s vvordes

OF THE EXPRESSE VVORDE OF GOD. A SHORTE BVT A MOST EXCELLENT TREATYSE AND very necessary for this tyme. VVritten in Latin by the right Reuerend Lerned and vertuous Father Stanislaus Hosius Bisshop of VVarmia Cardinal of the Holy Apostolyke See of Rome and one of the Presidents in the late General Councel holden at Trent Newly translated in to English Beholde I come to these Prophetes sayth our Lorde vvhich take their ovvne sayinges and saye The Lorde sayeth it Ierem 23. Hilarius lib. 2. de Trinitate Of vnderstanding not of Scripture ryseth haeresy And the meaning not the vvorde is blamed Imprinted in Louayne by Iohn Bogard at the signe of the golden Bible with Priuilege An. 1567. PRIVILEGIVM REgiae Maiestatis Gratia Speciali permissum et concessum est Ioanni Bogardo Typographo iurato Academiae Louaniensis tuto ac liberÃ¨ imprimere libellum Anglico sermone scriptum inscriptum A Treatyse of the expresse worde of God ac publicÃ¨ distrahere nullo prohibente Datum Bruxellis 4. Nouemb. Anno. 1566. Subsign De la Torre THE TRANSLATOVR TO THE READER SEing the Iniquyte of the present tyme to be suche that the mouthes of al Catholyks being stopped the aduersaryes only of Christ and his Crosse are suffred to crie and crowe with open mouthe against our common mother the Catholyke Churche seing the faithe of our Fathers assalted with heresy Truthe ouercraked with falshood Religion turned in to opinions Vnite in to sectes I coulde not but thinke it high tyme for euery honest and faythful Chrystian in suche sorte as he were able to steppe to the susteining and repayring the RaÌ„pars of the Churche being daily bothe by secret vndermyninges and suche open shott so fiercely assaulted and shaken by SathaÌ„ and his Ministres And being vpon these and other iuste respectes entred in to that mynde and determynacion fynding yet my selfe in myne owne conceyte vnable to yelde of myne owne any thinge worthe the reading I thought not amisse for a beginning to Imparte by the coÌ„modyte of our vulgar touÌ„ge to my vnlerned countremeÌ„ in which sorte I thinke the greatest number of the deceyued to consiste some worthy worke of some other mannes Amonge the whiche fynding in myne opinion none more leekly to induce reasonable men to see their owne faulte and by what meanes they haue bene and daily be deceyued I haue selected out of the notable workes of the light of this our age that most vertuous and lerned Father Hosius nowe Cardinall and one of the PresideÌ„tes in the late general CouÌ„cell holden at Trident that discourse and treatyse which he made and intytuled Of the expresse worde of God a worke allready translated in to diuerse vulgar tounges sette forthe in sondry editions distracted and solde by greate numbers for the singular and euident coÌ„modyte thereof And this pece the rather amoÌ„ge the rest I haue selected for that I haue by experyence noted that there is no one deceyte vsed by Sathan that dothe so muche enlarge his kingedome or so muche withdrawe the membres of Christ from his Mysticall body the Churche as dothe that glorious shewe which by his Ministres he maketh of his owne worde vnder the plausible name of the VVorde of God For well ye wote nothinge is in the mowthes of these newe and sedytious Ministers and promoters of the v. Ghospel more ryse and coÌ„mon then the scripture the Gospel and the worde of the Lorde The worde of the Lorde the worde of the Lord is euer in their mouthe Of this they iaÌ„gle This they ringe allwaies in our eares But the Catholike church of whoÌ„ we shoulde lerne what in dede the word of God is of whose mouthe only we must harken for this worde and by whom only we knowe which is the true written worde of God and what the true sence of that worde is this Catholyke Churche they speake not of VVe professe in our Crede that we beleue in the Catholyke Churche If we did in the Crede so expressely professe we beleue in the worde of God howe vehemently should that Article haue bene beaten into our heades VVhat vauntes what exclamations what repetityoÌ„s woulde here haue suffised Nowe the Church not the worde being expressed the Master and teacher not the lesson it selfe beiÌ„g professed they crake of the lessoÌ„ and forget their teacher they bable the word And no word of the Church The parte of lerned and playne dealing meÌ„ had bene first to define and make playne vnto the worlde what that is which they call the clere and expresse worde of God and which they make as it were their shooteanker their touchestone and their coÌ„moÌ„ refuge wheÌ„soeuer they be by the Catholiks pressed with souÌ„de and vnuincible Authorite of the Churches doctrine In dede Epicure out of whose schole this voluptuous ghospell may seeme to haue issued did not leeke to haue thinges plainely defined But Cicero sayeth that without definition it can not be that they which contend aboute any thinge can agree what is the thinge in question These men therefore seeking to kepe in store blinde and vnknowen Angles to flee vnto when they be chased wil not orderly define what is that their Gods worde of which they triumphe so much nor allowe any expositioÌ„ thereof but their owne or any iudge but the vnlerned multytude Sins therefore that is the swete bayte wherewith the mortal hooke is coouered and the softe flese wherin the wolfe is wrapped who gladly will not discouer him selfe this graue vertuous and lerned Father Hosius the Auctor of this treatyse moued with Christian pietye will herein manifestly open and displaye vnto thee what is hiddeÌ„ vnder the glorious shewe of Gods worde howe farre the bare and darke letter of the scriptures where in they only comprehend their Gods worde at the lest yf they lymit it within any compasse is from being so clere and playne as they suppose it And farther that the same being by them peruerted and deliuered to thee with a wroÌ„ge sence and a wrye hereticall expositioÌ„ differing from the Churche which is the sure grouÌ„de and piller of al truthe the faitheful interpreter of Gods worde aud the storehowse of al right knowkeadge is in dede so farre froÌ„ being the expresse worde of God as that thou shallt plainely perceyue it to be the expresse worde of the diuell Finally thou shalt besides many other notable things by the waye whereof in the Table to this Booke annexed thou shalt see greate Copie lerne also herein the true definition of Gods worde and which is the very true expresse and as they call it the liuely worde of the Lorde that is the quickening and life-giuing worde of God VVhich in dede is open and clere Yea so clere shorte and easy as it maye of all persons of all sortes ages and capacytees be lerned euen without euer reading the Scriptures And that is this worde Loue or Charyte The only scope of al scriptures The ende of all the CoÌ„maundemeÌ„tes The

coÌ„summatioÌ„ and accoÌ„plishemeÌ„t of the whole lawe FroÌ„ the knowleadge and sight of which true clere and expresse worde of God conteyning in it the somme and effect of all the wordes that euer God vttered in the lawe and the prophetes thou shalt perceyue in the discourse hereof howe farre these men be that yett thinke theÌ„ selues of suche sharpe wytte and quicke sight that they see beyond all the graue and lerned Fathers that haue bene or be at this daye And doo with their forged Gods worde which is in very dede but their owne worde labour and teÌ„de to none other ende but to the dissoluing of vnite and maÌ„gling the misticall body of Christ the Churche This true worde of God therefore this Loue I saye and Charyte which on the other side dothe not dissolue but vnyte not mangle but amende not rente and wounde but ioyne and heale and is euer occupied in doiÌ„g good hath nowe moued me to bestowe this trauayl in imparting to thee my dere Countrey maÌ„ this godly and lerned Treatyse most necessary for thy health and sauegarde in this perillous tyme. Reade therefore with humilyte and suspeÌ„d I praye thee thy partial foreiudgemeÌ„t if thou be of the nuÌ„ber of the seduced vntill thou haue read it to the ende And then if thou fynde thy selfe to haue receyued good thereby as I beseche God thou mayest and nedes thou must if thou haue any sparke of grace left vnquenched in thee then geue the honour and glory thereof to almighty God And for recompence bothe to the Auctor and Translatour afford them in thy deuoute prayers a place amonge thy frendes Fare well From Louayne The 3. of Ianuary TO THE RIGHT FORTVNAT AND RENOWMED PRYNCE SIGISMOND BY THE GRACE OF GOD KYNG of Polonia Mighty Duke of Lithuania Russia Prussia Lorde and heyre of Masouia and Samogitia his most gracious Lorde STANISLAVS HOSIV'S Bisshopp of VVarmia his prayer and seruyce Reuerently commendeth OF THE EXPRESSE WORDE OF GOD. THAT Somwhat I should write vnto your highnes of the expresse worde of God Right myghty kyng Sigismond the vnbrideled bouldnes of the heretikes of our age hath moued me VVho albeit emong them selues they be wonderfully diuided yet doth eche secte of them so contentiously challenge the same vnto themselues yea so vsurpe it vnto them selues alone that from the possession therof they labour to exclude not only all suche sectes as dissent froÌ„ euery of them but euen the very Catholikes and right beleuers For suche is the arrogaÌ„cy of these men so great the forgetfulnes of theÌ„ selues that they take all others to be but fooles doultes and blockes that caÌ„ see nothing in the scriptures and perswade them selues to be the only persons that haue attayned to the true vnderstanding therof But is it leekly where so great pryde resteth where so great inflation of the mynde is that there can be that Spirit which resteth not but ouer the huÌ„ble and meeke and suche as fearfully tremble at his word Very notably sayd the wise man VVher is humillite ther is wisdo wher is pryde and swelling of the mynd ther is follye For calling theÌ„ selues wise men they are become fooles In the lowe valleys sayeth that holly Kynge and Prophet not in the high hills doth God send foorth the springes and fouÌ„taynes of his grace he hydeth his mysteries froÌ„ the wyse and reueleth them vnto the huÌ„ble and meeke Therfore none do lesse vnderstaÌ„d what is the expresse worde of God then they which most glory therof and which do so arrogat vnto theÌ„ selues alone the vnderstaÌ„dig therof that as the Prouerbe sayeth they will seme to pricke owt the choughs eyes But this is no newe practys It hath allwayes been the propertie of heretikes to glory of the clere and expresse word of God and to challeÌ„ge it vnto theÌ„ selues alone VVith what other shewe or preteÌ„ce did the false ê“phettes eueÌ„ before the byrth of Christ deceiue the people but with this of the word of God VVheÌ„ the ê“phet Hieremy did foretel many heauy thigs we reade he vsed to begynne with these wordes as other the ê“phets of God did Thus sayth our lord And did not the false ê“phet Ananias also vse the same wordes wheÌ„ falsely he prophecyed farre coÌ„trary thinges who our lord denyed to haue beeÌ„ sent froÌ„ him VVhoÌ„ in an other place wee heare thus speaking of these false ê“phets Falsly do prophets prophesie in my name I sent theÌ„ not I coÌ„maunded them not neither spake I vnto theÌ„ They prophesie vnto you a false vision a deceiuable prophesie and the wroÌ„ge coÌ„ceyte of their owne hart And in an other place Harken not sayth he vnto the wordes of prophetes which prophesie vnto you and deceyue you They tell you the vision of their own hart and not out of our lord his mowthe They saye vn to them which blaspheme me The lord hath sayed peace shal be with you and a litle after he sayeth they steal his wordes VVhich place S. Hierome doth thus interprett A lye sayth he doth allwayes counterfait and borowe the likenes of a truthe For howe could it otherwise abuse and deceyue the simple Euen so therefore as false prophetes did lye vnto the people before the comyng of Christ saying Thus sayth the lord I haue seen the lord and the word of the lord was shewyd to hym or to hym so doo heretikes take vnto theÌ„ the testimonies of scriptures out of the owld and newe testameÌ„t and steale the wordes of our Sauiour euery one of that which cometh next to hand of the Prophetes Apostles and Euangelistes and take vnto theÌ„ their tounges that therwith they may vtter owt of their mowthes the poyson of their hartes Very aptly doth S. Hierom compare heretikes with those lying prophetes and right well said he doth a lye allwayes imitat and counterfait a trowthe For as the prophetes of God said The word of our lord The mowthe of our lord hath spoken it Thus sayeth our lord the same phrase and termes vsed also the false prophettes But what they bothe prophecied lett vs marke a litle The prophettes of God rebuked the sinnes of the people exhorted them to amendement and for shewed vnto them the heauy wrathe of God to haÌ„g ouer their heades that he would coÌ„sume them with sworde famyn and pestilence That he would oppresse them with most harde bondage yea and vtterly destroy them with an vniuersal slaughter On the other syde those lying prophettes whom our lorde had not sent nor coÌ„maunded sayde yowe shall not see the sworde and hunger shall not be emong you but the lord will geue you true and sure peace They cured sayth the prophett the coÌ„tritioÌ„ of the dowghter of my people slenderly saying peace peace yet was there no peace And as one other prophet saith of those lyars who said Thus sayth the lord wheÌ„ the lord had not spoken it they sowde together cusshins for the

proffitteth nothing As S. Pawll him self also teacheth VVho defyneth not euery faith wherby wee beleeue yn God but that only to be the helthsome and true euaÌ„gelical fayth which workyth by loue VVherby how litle or nothing that fayth auayleth which some thinke sufficient to saluation he so farre foorth shewyth that hee sayth If I haue neuer so myche fayth so as I be able to remoue mountaynes owt of their places and yet haue not charitee I am nothing But wher this faith full charitee worketh ther no doubt is good life For the fulnes of the lawe is Charitee Thus farre S. Augustyn Behould I pray yow how owld this heresie is which sayth Only faith is sufficient to saluation For it sprang euen whill Pawll yet leeuyd and was sought to be prouyd and mayntened eueÌ„ by the expresse word of God vtteryd by that his elect vessell Pawll the Apostle when yett this was neuer the mynde of S. Pawll but as Saint Peter writeth some vnlernyd and vnconstant heades peruertyd the meanyng of his wordes And what for Gods loue dooth Sathan ells now allso more earnestly seeke by his members to beate into the eares and myndes of men but that they should hold for suertye that only fayth suffiseth both to iustification and to saluacion If Peter then at that tyme complaynyd of the peruertyng of Pawl his wordes How myche more would he now complayne when this most pestilent doctrine is with syche vehemencye sett foorth when it is obtruded to the eares and eyes of men with these most pernicious wordes That the Gospell may not suffer to heare any preaching of good workes That the sheepe of Christ quakyth when he hearyth them namyd of the preacher That faythe may not abyde any good workes to stand nere her That they which are coueryd as it were with good workes can hardly enter into heauen for that workes following after iustification are vncleane Yea and the best good worke is very synne That they are pestylent teachers and that it is a Roote budding nowght but Gawll owt of the newe Testament to vexe consciences with workes and that there can not be together in the Churche a teacher of fayth and of workes This so vnpure and wicked doctrine yf Peter should heare cloked with the name of the Gospel yf Pawl should heare these wicked men vawnt them selues that they had drawen this doctryne owt of his Epistles wherin it appearyth he did so carefully recommend vnto vs good workes and stirre vp all faithfull meÌ„ to vse and embrace them what thinke wee would they bothe saye and doo therunto But herofinowgh For in this place wee mynded no more but to shewe that euen in the Apostles tyme allso ther wanted not some which shrowded their lewde deceytes vnder the name of the Ghospell and which of the very wordes of S. Pawll by peruerting the sense therof fearyd not to professe and sett forward a contrary doctrine So that if first against Christ the very auctor of the scriptures Sathan feared not to bring the scriptures and agaiÌ„st Pawl him self to bring by his members Pawll his owne wordes wrestyd into a reprobat sense who can myche merueil if in thies latter dayes he hathwith more impudence attemptyd the same Tertullian is a very owld writer not loÌ„g after the Apostles tyme. He wrote a notable booke of prescriptions against heretikes wherin he shewyth that this was a great word in their mouthe Seeke and yee shall fynd Searche the Scriptures And therin he exhorteth the faythfull that they would yet make some end of their seeking and therwith all preferryth fayth before trauail in the scriptures In the end he vseth these wordes Of the scriptures doo heretikes taulk very myche To the scriptures they counsell vs as though they could not otherwise geue aduyse touching matters of fayth but owt of the lettres and wordes of faith Now therfore come wee to the purpose For to this end did we direct and bend the entree of our taulke that euen here wee may Ioyne vpon that poynt wher vnto our aduersaryes so earnestly call vs. Scripture they pretend and with this their bowld countenaunce they moue some very muche But in the very conflict they wery the strong they take the weake and the indifferent they send awaye with scruple of mynd Then by and by he addeth what is to be done to them wheÌ„ they shrowd them selues vnder the scriptures Thus sayth he do wee at the first encownter stoppe them that in dede they are not to be admitted to any disputatioÌ„ at all of the scriptures That if their force lie in scripture we must knowe howe they come by it Therefore must wee see to whom of right apperteyneth the possession of the scriptures to the end he be not allowed therunto to whom in no sorte it belongeth And lest any should thinke he wrote thus as hauing mistrust in his cause he foorthwith goeth forward in this sort This would I not haue browght foorth for geuing suspicion of diffidence or of desier to haue any other the state of the cause if the case stood not so as heerin we owght obedience to the Apostle â–ª who forbiddeth to enter into questions or to lend our eares to newe and straunge voyces For an heretike sayeth the Apostle must be taulked with after one Reprehension not after disputation For in this did the Apostle forbid disputation in that he apoynted an heretike to be rebuked and in that respect only to be taulked with and that but once because he is not to be esteemed as a ChristiaÌ„ Nor should be rebuked after the manner of a Christian once or twyse or by testimony of ij or iij. witnesses but is a man therfore and in that respect to be rebuked for that he is suche a person as owght not to be disputed with And because allso conference of scriptures with suche a one profitteth nothing but only stirreth choler and troubleth the brayne Agayne this heresie admitteth not some scriptures and if it allowe some yet doth it peruert the same by some addition or detraction to the defending of that it would proue or yf it receyue some scriptures yet will it not receyue them full and whol And if it doo yet will it turne them by inueÌ„ting some newe and contrary exposition No lesse ouerthwarteth the Truthe a bastarde Glose then a corrupted text Variable preiudices must nedes refuse to acknowledge those things wherby they are ouerthrowen To those things they leane which either faulsly they haue patched together or haue bene occasioned of ambiguous wordes and doubtfull texts VVhat shalt thow profit thowe that art best excersised in the scriptures when what so euer thow defendyst he shall denye and what so euer thow denyest he shall defend Thow losest but thy voyce in contending with him and gainest nowght but vnquyetnes of mynd in hearing his blasphemyes The partye if any suche be for whos

weyght Doo wee not heare MelancthoÌ„ complayne that where hee wrote the confession of Augspurg they now goo about to take from him the name and honour therof For the Illyricans doo gredely challenge that to them selues and labour to exclude from the same the MelaÌ„cthonists with their maister whom as in diuers other things they shewe to haue gone froÌ„ the mynd of his maister Luther so doo they lowdly charge him in the doctryn of the sacrament to haue ioyned him self to Caluin his lore Of which thing Caluin him self also dooth not a lytle glory Now yn that matter which they will haue to bee the summe of the Gospell which is os Iustification Lord how sore Melancthon and BreÌ„tius dissent the one from the other while Brentius defendeth Osianders opinion which the Melancthonistes thinke most execrable So amoÌ„g the disciples of Luther there is litle agreement of the principal doctrines of our religion wherof very contenciously they quarrell emong them selues and be as it were heretikes one to an other so as they neede not to be better blasoned then them selues blasone one an other VVherfore of right Luther must suffer by the lawe which him self gaue to others that there be no disputation allowed to the followers of his doctrine but that so sone as it apperith they be of that sort they bee presently coÌ„demned vnheard For it is no more trewe of the Zuinglians then of the Lutherans which is sayd by the disciples of Luther that they are to be restrayned not by writing but by the Mace and power of the magistrate especially synce neither these bringe almost any thing that was not more then a thousand yeres past condemned for heresie But wee may seeme to haue wandered somwhat from our purpose VVherfore let vs returne to the matter froÌ„ whence wee haue by occasion a litle declyned VVee haue shewyd you before that eueÌ„ at that tyme when that most auncient doctor Tertullian floorisshed heretikes vsed to vauÌ„t to talke and to holde foorth before them the scriptures and that Tertullian doth vtterly forbid all disputation with them or triall of the controuersies to be referred to the scriptures but would haue theÌ„ putt ouer to the tradition of the Churche But dooth not S. Cyprian allso complayne of the deceyts of the diuell who transfigureth him self as it were in to an aungell of light and suborneth his ministers leeke vnto the ministers of iustice teaching night for daye damnation for saluation desperation vnder the veyll of hoape infidellite vnder pretence of fayth and finally Antechrist vnder the name of Christ that while they falsly report thinges not all together vnleekly they may by their subteltie chase and driue awaye the very truth it self Nothing could be sayd more trewly then that which wee fynd to be written by Cyrill All heretikes gather the occasions of their errour owt of the scripture inspired by God corrupting those thinges by their owne malice which by the holy Ghost were well geuen and vttered and so kendling vpon their owne heddes an vnquenchable fier S. Augustin allso sayeth that heresies and peruers doctrine intangling and throwing downe headlong the sowles of men in to hâ—â—â— cometh of none other grownd but wheÌ„ thinges well written in the scriptures are not well vnderstanded and when that which is not well vnderstaÌ„ded is rashely and bouldly vtteryd for a truth And therfore S. Ambrose did thinke good in this sort to describe heretikes Heretikes sayth he are they which by the very wordes of the lawe do impugne the lawe for they adde vnto the wordes of the lawe their owne sence and vnderstanding that by the authorite of the lawe they may sett foorth the shrowdnes and malice of their owne mynd For wickedness knowing authorite to weygh muche worketh her snares vnder the name therof to the end that sythens an yll thing by it self can not be acceptable it may be commended to the world vnder the name of a good thing VVhen they which in the Councell of Carthage were by Agrippinus assembled sayd it was no trewe baptisme which was geuen by Schismatikes and heretikes did they not saye they so found it in the holy scriptures and seemed to coÌ„firme that their sentence by the expresse word of God This councell yet afterward by the auctoritte of the Churche was disanulled But let vs heare Vincentius Lirinensis talke of that matter So great excellency of witte sayth he was in those fathers suche flowing vaynes of eloquence suche a number of them that affirmed it so great leeklyhood of truthe in so many texts of the scripture but after a newe and yll sort vnderstanded that me thinke all their great agreement conspiring in one could neuer haue been ouerthrowen yf only the profession of nouelty which was the only cause of all that great styrre so much then mayntayned defended and extolled had not discredyted the whole matter They therfore were destitute not of textes and authoritees of scripture but of the trewe vnderstanding of them VVherfore S. Hilary doth very well warne vs. Remember sayth he that ther is no heretike but faulsly affirmeth that all the blasphemyes he vttereth are warrantyd by the auctoritee of scripture For hereof Marcion when he readeth the word of God vnderstandeth it not Hereof Photinus could not fynd by his doctrine Iesus Christ to be a man Herof Sabellius when he could not vnderstand this text My father and I be all one could not fynd God the father nor God the sonne Herof Montanus by his madde weemen went about to maynteyn a newe holy Ghost Herof Maniche and Marcion hated the lawe because they found it written the letter kylleth and the Prince of the world is the diuell They vtter all the scriptures without sence and pretend fayth withowt faith For the scriptures consist not in reading but in vnderstanding not in thwarting but in charitable consent and vnitee VVhom S. Hierom following in his booke against the Luciferians sayeth Let not heretikes flatter them selues if they seeme to fynd somwhat in some chapiters of the scripture which they thinke coÌ„firmeth their heresies since the diuell him self hath allso alleaged places owt of the scripture and the scriptures coÌ„sist not in reading but in vnderstaÌ„ding In leeke sort wryteth allso Athanasius of the ArriaÌ„s If sayth he meÌ„ reading some goodwordes of the holy scripture written in these fellowes bookes will therfore by and by take blasphemies for blessinges it will allso come to passe that wheÌ„ they see Iues of this our tyme diligeÌ„tly to read the lawe and the prophetes they will also with the Iues denye Christ Perhapps also hearing the Maniches vouche certayne places of the Gospells they will with them denye the lawe and the prophetes But if throwgh ignorauÌ„ce they do so boyll and babble let them learne out of the scriptures how the diuell him self the inuentour and deuiser of heresies for feare of

in the bright and shinyng light of the truth These are they forsothe which so religiously embrace the expresse word of God saying vnto vs honour thy father and thy mother But let vs waygh a litle what feare of God this is wherwith they saye they are so strykeÌ„ that they may not forbeare the cuppe Sure this is syche an other feare as the Iues semed to be in when they doubted to enter into the place of iudgement lest they should be defyled They had a great conscience to enter into the place of iudgement thinking that by entring therinto they were greuously defyled but to deliuer vp Christ to the gentills to be scornyd whipped and crucified therin had they no religion or conscience at all but rather thought it an offence of conscience and religion to haue done otherwyse For they persuaded them selues that they fulfilled the commaundement of God in deliuering the sonne of God to the GeÌ„tills to be done to death VVe haue a lawe sayd they and by that lawe he owght to dye because he made him self the sonne of God They seemyd to them selues by the expresse word of God to shewe that they rightfully deliuered Christ to the Gentills to be put to death and theryn were so litle troubled with any scruple of conscieÌ„ce that they thowght they should haue committed a wycked act yf they had done otherwyse But what should they not with myche lesse fault for any cause haue entred in to the iudgement place then haue crucified Christ the sonne of God But euen syche is their religion which saye they are forbidden by their conscience to content them selues with receiuing the sacrameÌ„t in one kynd Very rightly are they touched with the place of the Psalme They trembled for feare where was no cause of feare and that which Christ him self sayth in the Gospell They straine a gnat and swallowe downe a camell They will seeme to feare God They knowe the churche by the expresse word and precept of God is to be heard and that the custome receyued and allowed by the same is to be receyued and kept yet when the holly catholike Church the mysticall body of Christ which he so loued that he gaue his true and liuing body to death for the same when that I saye is in daunger to be deuyded in to many partes and to be no lesse cruelly torne and reÌ„t then the true and liuely body of Christ was of the Iues there shewe they no feare or scruple of conscience at all But euen as the Iues when they deliuered the true body of Christ to be rent of the tormentors affirmed they did it according to the expresse word of God saying VVe haue a lawe and by that lawe he owght to dye Euen so these men when they are entred into the leeke councell against the mysticall body of Christ when they seeke all the wayes and meanes they can to deuide and cut the same into many partes which their attemptes greate is the pittye haue had to speedy successe taking their entry with the matter of the cuppe will needes seemes to do it according to the expresse word of God still cryeng allso VVe haue a lawe drinke yee all of this and by this lawe the mysticall body of Christ the Churche must be deuyded and cut in soonder How wonderfull are these sleightes of Sathan How great is the subteltie of his crafty deuises Of that very thing which Christ would haue to be a sacrament of pietye a tokeÌ„ of vnitee a bond of charite he seeketh to make a cause of dissencion a matter of deuisioÌ„ and a fyrestone of hatred For what ells is there done in this sacrameÌ„t but as S. Pawll sayeth the death of our lord is shewyd And for what cause dyed he Verely to gather in to one as s Iohn sayeth the children of Israell which were dispersid Christ therfore dyed that he might gather together vnite and make vs one body of which matter he allso would this sacrament to be a token For wee which be many be one bread and one body in that wee participate of one bread But here SathaÌ„ the true Antichrist not only in word but in deed the very enemye of Christ did therfore cast in this contention about the cuppe to separat deuyde disperse and cut in pieces the church which Christ by the sheading of his precious bloud hath gathered together so as therby he might make voyd the benefitt of the crosse and death of Christ to them that should followe this wicked and sacrilegious counsell of separation Our lord sayth S. Augustine did in this sacrament marke and seale vs by this he would vs to appertayne vnto him in this table did he consecrate the mystery of peace and vnitee he that receiueth this mystery of vnitee and howldeth not the bond of peace he taketh not a mystery for him self but a wittnesse against him self But will you knowe how great a wickednes he committeth then harken to S. Pawll who telleth the that he is giltye of the body and bloud of our lord that is to say he hath committed no lesse wickednes and shall be gilty of no lesse crime then euen they who with their owne haÌ„des whipped Christ shed his bloud crucified his body and put him to greuous death And this is the thing which Sathan seeketh that diuisioÌ„ may be wrought in this sacrament of Vnitee so as therby Christ may be crucifyed agayne and as it were scornyd and mockyd at But shall it be thus euen with him which calleth it the sauing word Deserueth this to be called the sauing worde which coÌ„deÌ„neth to euer lasting death Verely this is no sauing word Drinke of the cuppe for Iudas dranke of the cuppe and was condemned many heretikes many false bretherne many confessing Christ and yet denying his power haue dronke of the cuppe But how To death and euerlasting damnatioÌ„ not to lyfe and eternall saluation But wilt thow knowe what is this sauing word It is a short worde and an easy Looue Charite is this sauing word which who so hath not lett him drynke of the cuppe so myche as he will yett shall he gayne euerlasting death eternall saluation he shall neuer atteyn therby For it is trewe that is writteÌ„ he that loueth not dwelleth in death but he that loueth his neighbour hath fulfilled the lawe And can he possibly seeme to loue his neighbour which doth so iudge of them that haue auctoritee ouer him and whom he is commaunded to obey that they neither haue nor euer had any feare of God or loue to his sauing word but allwayes endeuoured them selues to oppugne and withstand the same Surely these are not signes of loue but of hatred Seemeth he to loue his neighbour which doth not only separat him self from one person but from all which truly professe Christ and from the vniuersall catholyke churche condemning his fathers and

elders of impiety as men that had resisted the holy Ghost and would not embrace a knoweÌ„ truth The property of charitee and Loue is to vnyte and knytte together and not to separatt and deuyde This word therfore Drinke ye of the cuppe is not that sauing or liuely worde But the sauing word is Loue That is to saye Separatt not thy self from the vnitee and knot of the body of Christ froÌ„ the agreement of his churche but obediently and reuerently heare the same humble gladly thy sense and conceyte to the sense and consent therof and neuer arrogat so myche to thy self as to preferre thyne owne iudgement before the iudgement therof It is very well written by S. Augustine Loue and doo what thou wilt VVhether thou drinke or drinke not of the cuppe so thy drinking or absteyning be in loue and vnitee according to the ordinaunce and obseruauÌ„ce of the churche it proffiteth thee vnto saluation And contrary wyse whether thow drynke or drynke not of the cuppe standing in deuision thow shalt be gilty of the body and bloud of our lord because there thou seekest discord where Christ chieffly coÌ„mended vnto vs vnitee and concord VVhich thinges being so most fortunatt Kyng Sygismond who can sufficiently commend this your Acte that when to your self it hath allso been often sayd Throwe thy self downe that is to saye let thy self fall from the doctrine and tradition of this high churche or at the lest in this only communion of the sacrament of the aultar suffer that to be done which is contrary to the decrees of the churche and differing from the rest of Christendome yet coulde your highnes neuer be induced to yelde to these sedicious counsells of separation But when more then once or twyse you had openly professyd it appertayned not to your person to determyne any thing in matters tooching religion for so myche as the Emperour being allso a chylde of the Churche and within the Churche not aboue the Churche is bound reuerently and obediently to heare his most holy moother and not to prescribe vnto her your highnes therfore thought meete to referre the matter to the next generall councell or to the iudgement of the holy Apostolyke See VVherin suerly you did a thing which was well sitting to your woorthines and to the vertu and pietye of your renoumed Auncetors For what thing is there that can woorse become a christian and Catholyke kyng then to take vppoÌ„ him to meddle in those thinges which are proper and peculiar to Priestes and Bisshopps which wickednes when so euer any Prynce hath commytted wee reade that God hath most greuously punisshed him But I doo not denye that the vse of the cuppe vppoÌ„ iust causes shewyd and appering to a generall couÌ„cell may by the same be permitted to the laye people But yf any one kingdom will vsurp the same vnto it self diuiding it self therin from the rest of the christyan world what dooth it ells but willingly and wittingly spott it self with most wicked schisme And that is it wherunto Sathan tendith He passeth not for the Cuppe but seeketh to worke the schisme For yf the cuppe shoold by an agreing consent of the churche be permitted theÌ„ would he as before by the wordes of Luther his member doth appere thinke meete vtterly to refuse it So seeketh he none other thing but separation and diuision in that sacrameÌ„t which is the pledge and knot of vnitee for it is he of whom the prophet spake which setteth discord emong brethern of whom Christ him self also sayd He that gathereth not with me shattereth And on the other syde Our God is not a God of diuision or dissensioÌ„ but a God of peace loue and charitee so as no good man ought to doubt but that it is the expresse word of the diuell wherin nothing is sought but discord and diuision Yet are there some which labour to persuade vnto the people that this is the waye and only meane to stay the dissensioÌ„ in matters of religion and that herby only it might come to passe that in your highnes kingdom coÌ„sent and vnitee of doctrine and fayth myght be retayned yf the cuppe might be permitted to the laye people But these men seeme not as yet to haue sufficiently learned to knowe the sleightes of Sathan Can any wyse and good man beleue that by permitting an errour errors be takeÌ„ awaye or that separation being graunted vnitee can be reteyned I call it an errour if the cuppe be challenged as necessary to saluatioÌ„ And a separatioÌ„ I meane yf it be permitted to any one countrey apart from the rest of the Christian world And suerly to me this waye seemeth contrary to reason and common sense The fathers haue been of farre coÌ„trary opinion They thought not the meane to queÌ„che heresies to be permission but by making of contrary decrees and constitutions VVhat iniquitee seemed to be in that matter that Nestorius would haue our lady to be called the mother of Christ Did not shee in deed beare Christ Doo we not fynde her in the scriptures commonly called the mother of Iesu and neuer termed directly the mother of God Yet seemed it good to the holy fathers assembled in the councell holden at Ephesus to make this decree that yf any man should call her the mother of Christ and not the mother of God he should be accursed And litle did it moue them that Nestorius still cryed out he leaned to the expresse word of God or that in all the canonicall scriptures it could not be founde that euer she were termed the mother of God and that they owght to receiue nothing which were not expresly contayned therin for they sawe well ynough that the heresie of Nestorius wherby he laboured to proue that our lady when shee bare Christ was deliuered but of a bare man only could not any other waye be sooner quenched then by a decree and generall constitution to the contrary Neither was their opinion frustrat therin For soo deepe a roote in the myndes of men did this decree of the holy fathers take that euen to this daye as long as it is since that councell ther is no natioÌ„ found wher the Gospell of Christ is receyued in whose vulgar tong the virgin Mary is not more commonly called the mother of God then the mother of Christ Agayne wee knowe there is a Canon of the Apostles that suche as be Christened should be thryse dypped Yet for auoiding the sclaunder of schisme and the vse or allowing of hereticall doctryne we reade it was decreed in the iiij Councell holden at Tolledo they should be but once dipped lest by thryse dipping following the manner and custome of heretikes they should seeme to allowe their assertion Neither are wee ignorant that Christ made the sacrament of his body and bloud in vnleauened bread which custome was also a whyle obserued in the churche and is agayne at this daye But so sone as

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 vnderstaÌ„diÌ„g therof which rather theÌ„ we would adore as the pure word of God against the coÌ„uioÌ„ sence and coÌ„sent 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 froÌ„ 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 expouÌ„ded 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 whoÌ„ the name of Athanasius is not knoweÌ„ 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 maÌ„ saye that the fleshe of our lord came from aboue and not of the virgin Mary or the whole diuinitee to haue been coÌ„founded 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 theÌ„ 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 couÌ„cells thou bringest foorth on the coÌ„trary syde To wyt yf any man shal goe about to saye yea though it be out of the scriptures the coÌ„trary of that which hath bene defyned in lawfull councells of the fathers especially generall and by them deliuered to vs from hand to haÌ„d 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 writteÌ„ 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 sacrameÌ„t 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 meÌ„s 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

faulse prophetes did from the true 3. b. 4. a. Heretikes transfigured into the Apostles of Christ 14. a. Heretikes now like to heretikes in the primitiue Churche 21. b. VVhy heretikes see not the Truthe 101. b. The maruelous blindnesse of heretikes 105. a Heretiks caÌ„ not possibly haue the expresse word of god 106. b The coÌ„flict amoÌ„g heretiks about their priuat churches 109. The cause why heresies springe and increase 111. b. The state of countres where heresy taketh place Ibidem The first and principal attempt of Sathan to bring a man to heresy 16. b Hosius slauÌ„dered extremely by the apologie of EnglaÌ„d 47. a Hosius the paterne of a good Bisshop 67. b The Godly zele of Hosius 111. a. His vertuous prayer Ibid. His great trauail in defending the Catholike faith 111. b 69. a I VVhat harme cometh of innouation and change of lawes The heresy of lustificatioÌ„ by only faith an old heresy 22. a L Howe Luther ouerthwarteth the Churche 17. 18. Luther a sworen enemy to good workes 23. a The lewde practyse of Marcion renewed by Luther 27. a Luther belyeth the Nicene councell 28. b. 29. a Luther wil not haue the SacrameÌ„taryes disputed with 28. Luther cast in his owne turne 32. a The extreme pride of Luther 44. a. b Luther a right minister of Sathan 57. b. The foundation procedinges and successe of Luthers Gospell 82. and 83. Bitter dissensions betwene the LutheraÌ„s them selues 32. The zelous and rigorous Lutheranes 80. a The impiete of a Luther an in ouerthwarting the order of the churche 83. b. An other of the same batche Ibidem Lutherans against the Zuinglians 96. a. Alasco his complaynte of the Lutheranes 97. a. Certaine Lutheranes wil rather doubte of S. Paule then of the Augustane confession 97. b M Melancthon against Luther 98. a. Melancthon coÌ„playned that he had folowed Luther to seruilly Ibidem Foure Lutheran Doctours against MelaÌ„cthoÌ„ Luthers owne derling 98. b The cruelty of Merlinus against the Osiandrines of one Protestant against an other 86. a O The doctrine of Osiander 86. a P Luther graunteth all right Christianite to Papistes 82. a Pride letteth from true knowleadge 1. b. 75. a The intolerable pride of the vnlerned multitude 77. a Pride and selfeloue the cause of all this garboyle in religion 47. b The answer of the kinge of Polonia to the protestantes embassadours 63. a The greate pyete and religioÌ„ of the kinges of Polonia 113. b The variable alteration of Polonian heretikes 69. b False prophets preteÌ„ded Gods worde amoÌ„ge the Iewes 3. a The difference betwene the false prophetes and true as nowe betwene protestants and catholikes 3. b Securite and loosenesse of life preached by the false prophetes as nowe by protestantes 6. b. 7. a b The race and issew of protestants 45. b All and not All in Scripture as it pleaseth protestants 52. a The odious arrogancy of Protestants 58 b A most pestilent doctrine of Protestants 23. a Much of the Protestants doctrine condemned a M. yeres past for heresy 32. b Protestants like to Manichees 44. a The ciuill warre amoÌ„g the Protestants them selues 95. b S The wonderfull sleightes of Sathan 61. a Sathan passeth not on the cuppe so he maye induce the schisme 64. a. 57. a The subtelty of Sathan 65. a Sathan transformed in to an angell of light 14. b VVho throwe them selues downe nowe a dayes at SathaÌ„s worde 13. VVhat Sathans intent is by heretikes his ministers 42. a Sathans full intent and finall purpose 95. a An olde complaint of 10 auncieÌ„t fathers against heretikes for alleaging of scriptures in their priuat sense 32 b. 33. 34. 35. 36. 37. A not able example howe to reade holy scriptures 43. a The diuell alleageth Scripture against Christ 12. Heretikes alleage scriptures against the churche 12. b The workes of olde heretikes full of scriptures 13. a The diuell by his ministers alleageth Scriptures against Christ 19. b One selfe Scripture maye be the worde of God and the worde of the diuell 104. b VVhat all present sectes promise to their folowers 19. a Very proper and apte similitudes 50. b. 53. and 105. Howe the sixt of S. Iohn belongeth to the Supper 55. The reuel amonge Lutheranes aboute the Surplesse 80. a. The Swenckfeldians being protestants will no more the Scriptures 46. b Scriptures depraued by vnlerned and light persons 21. b T Tertullian against heretikes 24. 25. and 26. VVhat is meant by these wordes Throwe thy self downe 58. a The Tigurin and Laskane Confession 70. b Truthe is not priuat or personall but common to all 40. a V Paulus Vergerius a firebrande of sedition 85. b The inconstancy of his doctrine 86. a The sacrilegious wordes of Paulus Vergerius 75. a A most euident displaying of present Protestants by Vincentius Lirinensis 12. b. 13. 14. 15. and 16. VV Rauening wolues 13. b The pretence of Gods worde a most easy pretence of Sathan to deceiue withall 14. b VVhat is the true worde of God 41. b VVhat the expresse worde of God is 50. b VVhat is the expresse and true quickening word of God coÌ„moÌ„ly now called The lyuely word of the lord 100. a The worde of God aptly compared to the Lode starre 105. Howe to knowe wheÌ„ the true word of God is vttered 107. b Scriptures alleaged for good workes 9. b. 10. a b Z Zwinglius against the Lutherans 96. a Ego Cornelius Tansenius testor me certo intellexisse a doctis viris fide dignis Anglice peritis hunc D. Cardinalis Hosij librum De Expresso Verbo Dei hic fideliter versum esse in linguam Anglicam ac proinde ad Anglorum vtilitatem iudico eum typis excudendum Ita esse testor Cornelius Iansenius Sacrae Theolog. Prosessor Lib. 2. de sinibus bo norum malorum 1. Tim. 3. 1. Tim. 1. Rom. 13. Galat. 5. Leuit. 19. Matth. 22. Esa 66. Prouer. 11 Rom. 1. Psal 103. Matth. 11. They are sayd to pryck out the choughs eyes vvhich condeÌ„ne and out of those thiÌ„gs vvhich vvith great coÌ„sent hath byn allovved of old tyme by their forfathers Hiere 28. Hie. 14. 29 Hier. 23. Ibidem Hieron in coÌ„menta ibidem The prophetes of God False prophetes Hiere 14. Hiere 6. Ezech. 13. The difference betvvene true and false prophetts Esa 58. Ioell 1. Ioell 2. Ezech â–ª 33. Hiere 26. Ioel. 2. Hiero â–ª in coÌ„menta ibidem Remigius Altisiodo reÌ„sis Episcopus Ioel. 2. Rupertus Abbas Tuâ—tieÌ„sis Albertus magnus Eccl. 7. 2. Mach. 9. Gene. 4. Nume 16 Daniell 4 HieroÌ„ in Danie Ion. 3. The penaunce of the kyng of Niniuee Hieronymus ibideÌ„ Act. 8. No man ought to stand assured of his saluacion Psal 36. The doctryn of he retikes So Luther in lib. de fide Christiana Ion. 3. Psal 24. Psal 118. Hilarius super psal 118. Ambrosi ' 1. Tim. 4. The fauls prophetes of this our age denye that God hath any regard to our vvorkes * This is the clere doctryne of Luther

more diligently wayghe the very text it self They saye the expresse word of God is Drynke yee all of this Ergo it is necessary that all persons should drinke of the cup and yf any do other wyse they are giltye say they of breaking the institution of Christ VVee will here a litle nerer ioyne foote to foote with them I pray thee what caliest thow the word of God The scripture And what meanest thow by this worde liuely and expresse Clere playne and that which is so layde opeÌ„ to all mens eyes that no man is so dull of sight which may not plainly see it But yf it be so playne and cleere how cometh it to passe that there is now such a doe about it Of thin ges which are clere and manifest is there any man that will moue argument As for example VVhether it be daye or no when wee see the sonne vp and shinyng vpon the earth Of necessite therfore it must nedes followe that this is not so expresse and playne a worde as to thee it seemeth since there ryseth so muche question vpon it And yf it be so playne and expresse it is a great marueill that in al these 600. yeres since Polonia first receiued and hath imbracyd the Gospell of Christ and these wordes of Christ hauing ben commonly read and rehersed in the Churche that no man hath ben founde not only in Polonia but neither in the whole world besyde wherin the name of Christ is professed who coulde thinke it in that sence that yow now bryng foorth to be the expresse word of God That is to saye that therby the laye people should be bound as by the commaundement of God of necessite to receyue the sacrament of the aultar in both kindes The Grekes themselues albeit the laye people were with them admitted to the cup did yet neuer so interprette these wordes VVho when in the Councell of Florence more then an hundreth yeres past they assembled them selues with the Latynes and contendyd with them about some other matters yet did they not bestowe iij. wordes in altercation with them about the vse of the Challyce because they knewe there was no precept of Christ wherby the laitye were of necessite bounde so to receiue the same Doo you then thinke all men to haue been blynde and suche blockheades and stockes that in so many ages yea eueÌ„ synce the tyme that the Gospell was written they could neuer see this so playne and expresse a word of God But wayghe well with thyself whether this be a point of Christian pietye and modesty so to thinke of the fathers wherof a great number neuer being acquaynted with the vse of the cup to other theÌ„ to the Priestes themselues in the sacrifice of the Masse did yet leaue vnto vs the Gospell of Christ sealed with their bloud VVilt thow so coÌ„demne them all of blyndnes or impiete that either they sawe not this so playne a place of Gods worde or els that seing it which were more intollerable they wold wittingly haue gone against it But thow sayest what so euer is become of the fathers the wordes be cleere Drinke yee all of this he that sayeth all excludeth none VVith what impudency then dost thow make of all not all But yf he exclude none whic sayeth All wilt thow then haue infidels also to drinke of the cup God forbid thow saist for the participatioÌ„ of the sacramentes pertayneth only to the faythfull VVhy But a lytle before thow saydest he that sayeth All excludeth no man VVith what face then dost thou now exclude the infidels and so of All make not All But in this poynt synce thow thinkest rightly we will gladly agree with thee and will not be vnwilling to allowe this thy restraynt But now tell me of good fellowshipp whether thinkest thow children that be christned to be of the number of the faythfuii or no Thow sayest yea How theÌ„ VVilt thow coÌ„maund them allso to drynke of the cupp no why but a litle before thou saydst that all the faithfull must of necessite drynke of the cupp VVherfore dost thow now agayne of al make not all VVhy dost thow allowe to thy self that which thow wilt not allowe laufull to the church of God Thow thinkest it laufull to keepe children from all sacramentall participatioÌ„ of the body and bloud of Christ and yf to laye persons being past their childhood the one kind be not geuen when yet in that other which is geuen all and whole Christ is receyued then complaynest thow that great sacrilege is committed But here thow wilt saye As touching infantes that I thinke them well kept from the communion of the Sacramente of the body and blood of Christ the auctorite of S. Pawll moueth me whoo wryteth lett euery maÌ„ trye himself and so eate of that bread and drinke of the cupp But how shall an infant trye him self and how shall he iudge our lord his body which is not yett come to reason and vnderstanding But what I praye the if it be superfluous that they shoold trye themselues whom wee knowe to be cleane being purified by the holy sacrament of baptisme and newly entryd ynto the howsehold of Christ VVhat yf litle ones can iudge the body of our lord which they receyue by their God fathers and God mothers who before they be baptysed doo in their name professe to beleaue yea and that the chyld him self beleaueth and renounceth Sathan Yf the faith of the suertyes and of the churche suffise the infant to the receiuiÌ„g of baptisme why should not their triall and iudgement allso suffise him to the receiuing of the sacrameÌ„t Verely Ruardus Tapper a learned man bringeth none other cause why childreÌ„ are kept from the sacramentall participation of the body and bloud of Christ but only that they doo not allwayes swallowe that is put into their mowth or yf they doo yet do they often putt it vp agayne But God forbidde I should reprehend that you doo therin allso farther restrayne this word All and denye allso the communion to infantes For this is in deed the mynd of the churche althowgh wee reade it was otherwyse in the primitiue churche But yf thow thinke it is with good reason doone that the churche keepeth infantes from all sacramentall participation of the body and bloud of Christ why doest thow not allso persuade thy self that in forbearing to geue the cupp to the laye people it was leekewyse led therunto by iust reasons and waighty considerations But let vs yet wayghe and examine farther these words of Christ which yf wee will rightly vnderstand it behoueth vs to haue regard to those which went before to the end we may therby knowe to whom these wordes were spoken S. Mathew descrybing the supper of our lorde speaketh thus But when euening was come he sate downe with his twelue disciples S. Marke thus But when the euening was come he came with

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