to draw them to their purpose as namely in their late Testament applying that which is spoken of Christ Heb. 4. 16. to the Pope whiche they make the Epistle at their Masse for the election of the Pope reade He. 4. their annotations vpon the fift 7. 9. 10 and 11. c. The places therefore of Theoderet and Augustine concerne not vs but rather such wretches as your selues are who haue ouerthrowen that true sacrifice of the new Testament in deede Nowe though by his owne confession he might haue made an end and for the goodnesse of the matter might in deede haue put vp his pipes long agoe yet here wee haue a 〈◊〉 onset concerning their reasonable offers of tryall and that wee admit none We forsooth name scripture in woordes to no purpose seeing the controuersie is about the sense Wherein wee say they admit no iudge but our selues Wherein he saith no otherwise but thus that for the sense wee must not goe to the Scriptures but to them who are for sooth the church and then that wherewith he chargeth vs falleth flat to his owne head Again he is greeued that if they bring scripture wee shift it of with some 〈◊〉 interpretation Wherein we know not what hee woulde haue vnlesse he woulde haue vs to admit whatsoeuer they bring without interpretation But he belyeth vs when hee saith wee shifte it of All heretikes as themselues will alleadge the wordes of the Scripture but they will not way the circumstances nor admit one place to bee 〈◊〉 by another but abuse the Scriptures dallying with them as their forerunners did in the 7. session of that trifling Nicene councell in 〈◊〉 of images to their owne destruction Concerning that the fathers wrote in the praise of virginitie it cannot 〈◊〉 denied but they were to excessiue that wayes wee also prayse the gift in them that haue it and yet we derogate not from holy matrimonie wee dare not affirme that to liue in matrimonie is to liue in the flesh as some of their Popes and others haue wickedly done The place of the 19. of Matthewe is as yll applyed of you as may bee For the purpose of Christe in that place is to take away that offence that was obiected by the Disciples that if they might not put away theyr wiues as Moses had practised then it were not good to marry But Christe sheweth that all are not capable of that saying but to whome it is specially giuen There are in deed 〈◊〉 from their birth and Eunuches made by men and Eunuches which for the kingdome of heauen sake haue gelded themselues that are vnfit for mariage and neede not that remedie either in respect of themselues or in respect of the gist of GOD but what maketh this against the lawfull and honourable ordinance of God appointed to all that haue neede of it Againe that of the Apostle 1. Cor. 7. ver 38. is a conclusion in respect of circumstances that went before and not simply in it selfe For if they haue not the gifte whether they haue vowed or not vowed let them marrie It is better to marrie then to burne your doctrine of forbidding marriage to your vowed creatures is the doctrine of Diuels It hath beene the sincke of the whole worlde and the cause of vnspeakable abhominations Reade into what 〈◊〉 your Pope Nicholas fell affecting this sole life forgette not Paules young Widdowes that hee mentioneth 〈◊〉 Timothie 5. Reade Epiphanius Cyprian lib. 2. Epist. 11. aniste or an Assumptionist shewe mee what was his order Tell vs who they were that helde of him or of his name and office were called Baptistes vnlesse they were some heretike and whether it were not safer to followe the best I meane Christe then Iohn wee knowe Christe had his Disciples and so had Iohn but Iohn sent his Disciples to Christe and kept none from him And though you name Elias Iohn Baptist c. as patrones of Monkerie yet some attribute theyr beginning to the Essaeis whome Philo in 〈◊〉 of his Countrie men the Iewes describeth to haue beene the streightest and holiest order and some ascribe their beginning to Marke some to one some to another But yet I pray you tell vs by what authoritie you can frame vs so infinite a number since without any father or author in the scripture far vnlike those that in time of persecution for sauing of their liues liued in such solitarie places For your number groweth so great that I thinke they cannot well bee reckoned and these latter as that pretende to followe Iesus our Lorde and Sauiour whome they forgate all this while to make their patrone exceede all others and the 〈◊〉 are but drudges in comparison of them vnlesse these last gay Anuncianistes put them out of countenance Euery particuler company haue a peculiar patrone and according to their Cities and Townes so are their Goddes Euerie Citie euerie Churche euery vyllage euery house and euery man worshippeth a peculiar patrone euen as you appointed to euerie disease sickenesse and daunger a peculiar Sainte and these in necessitie must be called vpon as singuler Saviours And as your Goddes patrones and heades were infinite so are your meanes to saluation diuers and variable to wit by woorkes of supererogation by pardons from Rome by Masses almes deedes building of Churches putting on coules washings whippings and a thousande suche trumperies Your rules and orders in your seuerall Monkeries and fraternities were of as great diuersitie in your 〈◊〉 ceremonies as many as there are colours in the raynebowe 〈◊〉 yet all must merite saluation yea and Cardinall Hosius dareth affirme that these diuers kindes of worshippes deuised of men are more acceptable then if 〈◊〉 were commaunded of GOD because they are voluntarie 〈◊〉 doone without constrainte And surely as these monastical sectes are variable so they are together by the eares one with another about their prerogatiues who shal exceed others in the worthinesse of merites Doe not all the world know how the Priests and Chanons rayle vppon you Iesuites for 〈◊〉 late deuised order from Layolas the souldier And besides other thinges doe they not complaine of you that whilest you woulde be accounted poore yet you lye in wayte for the wealth and riches of the whole worlde and vnder the colour of lacking all things you possesse all commodities whatsoeuer And that there haue growen such a number of sectes and orders that your Popes and their councelles haue made canons against them it is plaine and euident Concerning the real presence for which you vrge Luther against vs with whom yet you doe not agree it is worthie no answeare That spiritual presence which Ambrose 〈◊〉 Epiphanius and Chrisostome in the places by you alleadged doe mainteine we maynteine and confes We beleeue such a presence as is aduouched to be in all Sacramentes we looke not to reason nor to our senses but to Faith but wee may not destroy the nature of
them to honestie not to villanie as it is too euident they did when scarse amongest a number fewe escaped from their filthie abuse by which they were defloured many bastardes begotten and murthered many buggeries con tinually committed against the worde of God As for the Arrians Saint Augustine had good cause disputing against them that abused the scripture in that same sacred misterie of the Trinitie to stande vpon that liuely tradition of the Apostles which is no suche thing as you intende by tradidion contrary to the written word of God but the same was receiued from hande to hand agreed with the doctrine of Christe and his Apostles written and set downe to all posteritie In this respect that misterie of beleeuing in the father the sonne and the holy Ghoste was so called in the councell of Constantinople by Tertullian and Basill and of such like speaketh the Apostle when hee saith Holde fast those traditions which you haue receiued eyther by our worde or by our Epistle In this respect Augustine disputing against Maximinus an heretike appealeth to the tradition of the Apostles But what serueth this to maintaine your false named traditions vnder the name of the Apostles that are but byrdes hatched yesterday yet calow and scarse couered with feathers as vnlike those whom you woulde make their dammes as your selues are who in all thinges are degenerated from them Of like consequence for proofe of your Masse Altars Chalices Chrisme and Priestes vestiments is that you set downe as you say noted by Optatus before Augustine Surely the place by you alleadged serueth as little to your helpe as the other Wee denie not but that in the waste made by those barbarous Vandalles There was great spoyle in the iust iudgemente of God brought vpon the churche all kinde of learning ceasing almost and the monuments thereof being vtterly decayed which one of your great pillers master Harding saith was because of their schisme from the church of Rome which was neither so nor so in which yet Rome it selfe was taken possessed and 〈◊〉 by sundrie men aboue 6. times in a small space But would you hereby insinuate your Idolatrous Masse which then had not halfe the Idolatrous patches that since haue been added woulde you insinuate your chalices which then were no otherwise knowen and taken then as cuppes fit for that seruice woulde you insinuate your aulters of stone that tooke their first beginning from Pope Sixtus as both Uolateran Vernerius testifie For as in Christs time there were not many temples builded so there were not many alters erected and therefore in Origens time it was obiected by Celsus that they had neither images nor aulters nor temples and so Arnobius sayth that the Heathen cast this likewise in their teeth whereby it appeareth that in their times the church was not acquainted with your prophanations In deede the name of Masse of latter times hath been vsed but it sheweth not that it was vsed then or that it was yours wherof they spake I mean your priuat Masse no it was the communion and according to that they had tables of wood and no aulters They might sometime call the communion tables by the name of aulters as also some other things by those names that you yet retaine but this was by Metaphor and as a man would say improperly rather for the receiued maner of speech of the auncient worship instituted vnder the lawe before the comming of Christe whilest sacrifices endured then now to prooue such a blasphemous sacrifice or aulter as yours is For Siluester the first as some of you write though falsly was he that commanded that none shoulde consecrate at a woodden aulter and Bonifacius was he that first deuided the priest from the people And S. Augustine complaineth that the Donatistes on a time in great rage brake the boords of the aulter and wounded the priestes And that they were made of wood and stoode in the middest of the Church c. It may appeare by this that hee saith it was the subdeacons office to remoue the table which he could not haue done if either it had beene of stone or fast fixed against any wall Eastward as your superstitious maner is And is this your burning charitie to compare vs with those barbarous heretikes the Donatists or those Vandals being in deede Arrians as all the rest were that made suche hauocke not onely of the Churche of Rome but of the Churches in Affricke of Antioche of Hippo where Augustine was and sundrie others These were madde against the truth and we stand for it It is not we that trouble Israell but Achab and his fathers house Is it all one to rage againste the people of God to execute Gods sentence vpon Baals priests For with as good right Baals priestes might haue blamed Helias and Helizeus Iehu and such godly princes for destroying their aulters ouerthrowing their temples shedding their blood as you blame and charge vs. The difference is plaine they were Donatistes and Arrians wee Christians they like sauage and brutish Boares brake in vpon the Lords inheritance we labour to keepe out such Boars Wolues and beastes as you are and haue proued your selues to bee The same may bee saide of that obiected by Basill against Iulian the 〈◊〉 his fellowes You are the Iulians and wee those whome you persecute in Christe in his members But for qualities we shall say more hereafter For your contentednesse to admit now what soeuer triall wee will for the finding out of your spirites surely wee cannot but congratulate your kindenesse But is this the opinion of all your fellowes or of yourselfe alone If of all then let vs see their handes authentikclie vppon recorde deliuered vnto vs. Once wee are sure of this that it is against their generall doctrine as hath beene saide before If it bee or your selfe that I may vse your owne phrase you are somewhat too cockishe against the common opinion of your Church to offer so franckly and yet as you saide to M. Hanmer I thinke when it shall come to triall you shall be none of the disputers As for that you write that you are not daunted For that Campion and Sherwinn that were foreward that way are taken away by death surely we thinke so If the tryall of your cause had depended vppon them then your religion had falne with their treason And thankes be to God howe harde soeuer your heartes bee yet you haue and had cause to feare seeing vnder pretence of Disputation they were prooued to practise 〈◊〉 and to establish an Antichristian iurisdiction against the crowne dignitie and peace of our Soueraigne Queene and Princesse I giue you warning therefore before Looke ere you leape for without doubt your religion and treason are so clasped and twined together that they will hardly bee sundered Woulde you dispute with vs who are to bee shunned Come you to
in the worlde They are therefore in deede those theeues of the Scriptures that Origene mentioneth that haue not right vnto them being not the Churche of God because they renounce obedience to the will of God and heare not his voice And thus much for this point The third thing you charge him with is that in his eleuenth Assertion hee should charge the Iesuites to holde that there bee many things more greeuous and more damnable then those that repugne the lawe of God and yet the lawe condemneth them not namely traditions mans lawes and precepts of the Church Here also you play with a fethar and woulde catche the winde in a net For you say the Iesuites doe teache the quite contrarie to wit that what souer is sin is condemned by the law of God which none but wicked men past shame can denie but you dare not say that whatsoeuer is contrary to the lawe of God is sinne least concupiscence which you defend and some haue not beene ashamed to maintaine as a vertue 〈◊〉 assuming that if God shoulde commaund the 〈◊〉 not to lust it were as if he should commaunde the Sun and Moone not to shine the fire not to 〈◊〉 muche like as Campion in the disputations at the Towre 〈◊〉 that it was a speciall vertue that beeing in the Queenes Iewell house and being suggested to steale did yet abstaine from it abusing that place of Saint Iames Blessed is hee that is tempted But say you whatsoeuer offendeth the lawe of God if it bee done wittingly and with consent of hearte for otherwise it offendeth not the lawe it is sinne whereby you establishe that whatsoeuer sinne is committed if he that committeth it knoweth it not to bee sinne or if hee doe not approue it by 〈◊〉 his seale of consent vnto it it is no sinne And heere also you shut out originall sinne in infants who are notwithstanding sinners by reason of their corrupt nature that is in them and subiect to condemnation without Christe But if Gods lawe bee a perfect lawe that reacheth not only to the outwarde man but to the inwarde and to the very thoughts of man and therefore your venial sinnes whereof you make no accounte and teach that in respect of themselues we need not to repent of them but as they make way to daunger if those I say bee called sinnes for that they are against the lawe of God it must needes bee that they which are committed against the first table though they bee onely conceaued by lust though the hearte and will haue not subscribed yet they are to bee condemned This is but a ciuill righteousnesse before men but cannot stande before God whose lawe is plaine Cursed is 〈◊〉 one that abideth not in all thinges which are written in the booke of the lawe to doe them Whatsoeuer therefore resisteth the lawe of God in it selfe and by nature it deserueth the curse of God But sinne in it selfe and in it owne nature kindleth the wrath of God in him that transgresseth in one there is giltinesse in all and the 〈◊〉 of the least iote of Gods lawe setteth a man giltie before God in all And what a beastly shame is this in all your Iebusiticall sort that dare to lessen the breach of the lawe of God and will aggrauate the transgression of such traditions as your selues deuise vnto your selues vnder the name of the traditions of Christe and his Apostles But how shall wee knowe them so to be either they muste bee written or vn written If they be written shew vs the word if they be vn written and haue been deliuered from hand to hand let vs see howe they agree with the written tradition which is called the doctrine of the Apostles But if we can shew you when they were hatched who were the deuisers of them that they are against the puritie of Christs doctrine seruing neither for comelinesse nor edification being besides impious in them selues because you aduaunce them in equalitie with 〈◊〉 commaundements of God 〈◊〉 aboue them then M. Hanmer hath iustly collected both in this and other poyntes noted also by other learned 〈◊〉 before him that you make those sinnes which the law of God hath made no sinnes and whiche the lawe hath condemned for sinnes those you make vertues But say you if they be traditions or precepts of the church then the breach thereof as also of our superiors commaundementes are offences against men but yet consequently also against God for he hath commaunded men to obey their superiors which rule them and foole wisely that they must doe it of conscience as Saynt Paule proueth Rom. 13. But here first we denie that they are preceptes of the Churche for though you boast the church of Rome to be the Churche of Christe 〈◊〉 that is the question and we haue and doe still for good causes denie it But to giue you somewhat to plaie withall admitte it were yet wee saye that the church may commaund nothing either contrarie or besides the worde of God If it doe we are not to obey it The place of the Apostle is euen vnderstood of you as all the rest of the scriptures are which you 〈◊〉 to your owne destruction and yet your new Maisters of Rhemes tell vs that this place is to be vnderstood of remporall rulers which you wil haue to be vnderstoode of the Churche And though Chrisostome and others shew you that whether hee bee a Bishoppe or of any other calling yet he must be subiect you wil not be subiect to your naturall princes no not in thinges concerning God that are commanded according to his worde but to mainteine a forreigne 〈◊〉 tyrannie in a countrey and church where he hath nothing to doe You care not what treasons you committe that you may yet haue the name of Martyres and may be chronacled in his Chronicles and haue your names in his Kalenders Of the traditions commaundements of the churche whiche without the promise commandement of God you faine to be necessarie to saluation reade before The fourth falshood you charge him with is that hee saith That the Iesuites say that there is no other iustification then the seeking or searching of righteousnesse or to speake philosophically a motion vnto righteousnesse This you say is follie besides malice shewing that hee knoweth not what he speaketh himselfe and therefore out of Canisius you set downe another description as though the other had bin sucked out of his owne fingers But it is playne what soeuer Canisius say that Censura Celoniensis hath the same words Dialogo 〈◊〉 in the very beginning sol 141. and this they say is the Catholike doctrine that is the doctrine of the papists of whom I coulde aduouch a number besides if I studied not to be short The 〈◊〉 charge is gathered out of the 19. and twentieth assertions first that the Iesuites holde a twofold iustification whiche you confesse to be true and therfore needed
frō faith to works making them the cause of iustification breathing out his poysō with a sweet breath with sweete words couering his deadly venome Leuit. 20. Gen. 4. 1. Re. 22. 38. 3. Reg. 2. 37. Rom. 13. Iugdes 14. Mark this frūper at the phrase of the scripture As though if twenty had alledged one thing hee that alledged but ten or two had concealed the 〈◊〉 Reade 〈◊〉 〈◊〉 Col. Censura Fol. 17 117. 220. Pet. a Soto contra 〈◊〉 〈◊〉 Psal. 119 1. Pet. 2. Iohn 15. Luke 15. 1. Tim. 3. Collos. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mulus 〈◊〉 seabit * In the disputations the last day when it was agreed that both sides should stay tyll their 〈◊〉 were set down In the preface to the dispu The 〈◊〉 which the Papists at 〈◊〉 require before they 〈◊〉 dispute What cause they had may appear by their own stories by the cruell death they were put to So doth Staphi Ius Ficklerus the rest to bring those that were sound godly into 〈◊〉 1. Cor. 14. 32 〈◊〉 a Soto 〈◊〉 〈◊〉 VVittenb cap. de concilijs Alfonsus a Castro aduersus Heres lib. 1. cap. 8. Verractus 〈◊〉 〈◊〉 cap. 24. c. 1. Cor. 〈◊〉 15. August 〈◊〉 de correctione 〈◊〉 cap. 30. 〈◊〉 〈◊〉 Epi. cap. 3. Where knowledge and trial is to be sought August lib. 1. de 〈◊〉 〈◊〉 cap. 1. ad 〈◊〉 〈◊〉 19. 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 7. 〈◊〉 〈◊〉 〈◊〉 Our doctrine the same that the Prophets Christ and his Apostles haue taught Papists 〈◊〉 all things for the praise of men Mat. 6. Read all the Fathers this shalbe found true Councels against Councels Fathers against fathers Lib. 〈◊〉 Reade their workes who shal and they shal find in thē iudging thē by the Scriptures 〈◊〉 Illirie lib. de 〈◊〉 Papist Traditions infinite variable vnnecessary hurtful offensiue See their Pontificall their masse booke and such other good stuffe 〈◊〉 in 〈◊〉 Catechisme See the harmonie of the confessions of the Churches that cleare vs from this slaunder VVhē Luthers booke De captiuitate Babilonica was written King Henrie not the head of the Church as the Papistes vnderstand by head in their Antichrist Heretikes are to be cut off not such as they cal Heretikes but suche as they are thēselues who are proued to be Heretikes by Gods word This also he handleth afterwardes Concerning Luthers heat 〈◊〉 The 〈◊〉 of the Papists The papistes account that a fault in vs which they challenge them selues VVho vse grea ter libertie the Papists or we we that onelie keep our selues to the scripture or they that roue vp and downe are boūded within no lists or boundes Chrisost. in Ioh. bomil 16. 〈◊〉 3. in opere imperfecto Ioh. 10. 2. Pet. 1. 20. 2. Tim 3. 17. 〈◊〉 Ioh. 4. Testamente 〈◊〉 in the annotat vpon 1. Tim. cap. 2. Lut. Cortez in li. 3. distin 3. 〈◊〉 Aquin. Iohn de 〈◊〉 Cremata Iren aus lib. 1. Epiphanius August Read Tapperus Ficklerus the whole broode of them This may appeare through out S. August in many places They that denie the offices of Christ his kingdome priesthood prophetshippe they denie Christe Ephe. 4. For he meneth by Puritās not the Anabaptists spiritual illuminates but those that dutiefully seek the reformation of the Church 〈◊〉 Heb. 10. 11. c. Authoritie of the Pope vsurped The Masse an Idoll of the Popes making patched togeather by many long after Christes ascention 〈◊〉 7. 9 See there how trimly they alleadged interpreted the 〈◊〉 in defence of 〈◊〉 images Syricius The place 〈◊〉 of the 19. of 1. Tim. 4. 〈◊〉 Sozomenus So 〈◊〉 onius Tutelares dei Camp in Epist. set out by 〈◊〉 us In Paris a great 〈◊〉 against Iesuits and wheresoeuer they come where other such vermine are like vipers they gnaw out the bellies one of another Hier. in Epist. ad Eustochiū ad Rusticum Concil 〈◊〉 Concil 〈◊〉 Quest. 16. sub 〈◊〉 〈◊〉 Guliel de sancto amore Nicolaus de Cle. 〈◊〉 〈◊〉 〈◊〉 Real presence An. bros hb. 〈◊〉 Sacra cap. 〈◊〉 And. in 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 11. Lib. de Sacra Lib. in Iob. 4. cap. 14. In 〈◊〉 22. This also he mētioneth afterward where looke for further answeare Vowes Psal. 76 Perfection in selling all Things spokē to singuler persons in respect not simply The place of Iames concerning Iustification 2. Cor. 9. Fathers Our owne writers Who is Caietane or Conturene against the whole Church Disputation Peter Martir first Latimer Ridley Cranmer at Oxeford in Queen Maries dayes Maister Philpot M. Elmer Haddon Cheney and the rest that disputed in the Cōuocatiō house 1553. Octob. 18. Reade M. Foxes booke of Acts and Monuments printed in 1570. fol. 1571. fol. 1579 in manie places Conference at VVestminster anno primo Regni Eliza. 〈◊〉 King 17. 4 Reade the spanish Inquisitiō Acts monuments of M. Foxe M. Cryspius historie in French of their martyrs and the last French history of the beginning grouth of the churches in Fraunce Popish writers 〈◊〉 agreed yet about the Canonical scriptures whiche are the bookes and matching their constitutions with Gods word 〈◊〉 20. cap. de libellis dist 19. cap. in Canonicis Agath dist 19. cap. Sic omnes Read August vpō this place and Hierome vpon 38. of Esay Ephe. 6. Gathered out of their 〈◊〉 Bibles Mat. 26. Luke 22. Luke 23. Rom. 8. Reed Rationale Diuinorū Gab. Biel Vaux his Catechism and there you shall see suche misteries fetched out of the scriptures as are pitifull to heare VVhy salte creame spitle are vsed why they haue lights at noone dayes why bels ringe not on good Friday but they vse wodden clappers and suche 〈◊〉 stuffe General 〈◊〉 Reade Onuphrius ioyned with Platina in his Epitom Doctors Consent in the truth allowed by vs. Vniuersalitie antiquitie 〈◊〉 〈◊〉 Catholique what it meaneth Howe wee are departed because they are gone from the truth 〈◊〉 Tim. 4. 1. Aug. con Epist. 〈◊〉 cap. 4. 〈◊〉 〈◊〉 The 〈◊〉 worst great consent in 〈◊〉 In their 〈◊〉 Testament set out by the scho lers of 〈◊〉 ful of ridiculous 〈◊〉 1. Thes. 2. Ioh. 10. In his 〈◊〉 before his booke of images Diui. 17. 76. c. * Belarmi quest 5. in dicta scriptis Cocleus Hosius Pet. a 〈◊〉 Stapletonus 〈◊〉 7. lib. 2. cap. 12. saith that faith is not learned out of the scriptures Again that the holy ghost teacheth the church many things without thescripture Censu Colonien fol. 2 20. Andradi lib. 2 Concil Trident. Andradius in defen Conc. Tri. priest of Potiers of Later an in conc 〈◊〉 〈◊〉 〈◊〉 Papae Eccius Verractus Pighius de Hierarch The impietie of the papistes in interpreting the holy scriptures In antididagmate Colo. sol 17. The doctors corrupted and many bastarde writings vnder their names thrust vpon vs. Euseb. li. 3. 〈◊〉 38 Nicepb lib. 3. cap 18. Epipha 〈◊〉 1. to 2. beresis 38. 〈◊〉 in vita Clem 〈◊〉 Gennadi in catal
shall not haue any quiet 〈◊〉 in our possession which you cal intrusiō because we entred not by your popes permissiō You wil forsooth cōtinue your claim title 〈◊〉 surely we tel you that we meane to maintaine our iust lawful right possessiō you shal haue hard getting it except you come with better euidēce It is not the rowt of your Iesuites nor of your new Annūcionists or Assūptionists that can so winne it of vs. And therfore I giue you 〈◊〉 that if you come not better appointed thē your father 〈◊〉 the rest haue done you are like to gaine no more then they haue done in your vniust claime heretofore so strong is truth against forgerie so mightie is the sincerity of Christ against y e heresie treasō of Antichrist But now you say the credite of our cause is crushed seeing we flie opēly and with furie moue the magistrate against you which yet you will beare with patiēce not be discomfited in the middest of al your afflictions to resist our falshood more then before Example of your good Cāpion the rest of his companions who died ioyfully protested their 〈◊〉 forgaue al frankly in the middest of al resisting our foule heresy and so became pure constant Martyrs of their Lorde and maister Iesus Christ c. Al this is but a stiffe bladder strowted out with wind For who tolde you that in our owne conceite the truth is crushed If we had flyen before you doth the credite of the truth stand vpon our standing If all we were fallen must the trueth therefore bee fallen No no though none of vs were able to defend that the truth shall defend it selfe It is an armour of proofe whereinto your counterfeite pelfe cannot once pearce or enter If we moue the magistrates against suche daungerous enimies we doe but our duetie You are Gods and the Queenes enimies vnder pretence of Religion you haue continually practised Treason you stil dishonour her amongest her enemies you clip her gouernement and holde that she is no Queene of yours nor of ours because she is an excommunicate person by the sentence of your Pope a forteigne priest whom you holde a God in earth that cannot erre and therefore dare not disauouch any his doinges For this cause you came ouer to reconcile her subiectes to the Sea of Rome to discharge them of loyaltie duetie towards her Think you not then that it is our parts to perswade thē to iustice to giue thē warning to take heed to looke about them seeing also by your bellowes both at home in englād abroad in Irelād the fire of rebeliō hath set on fire the highest beacons amongest vs her subiectes led vnder your captaines cōductors in armes against her highnes against their own natural countrey I say nothing of other nations but it shalbe found whē mē shal learne to iudge aright that the pope such as depend vpon him are the common traytors to all Christian Princes in Europe As for your patience proceeding not from faith it may welbe a Philosophical patience but it cannot be the patience of Christiās And yet what your patience hath bin your outcries stirres insolencies your vnquiet vnpacified minds can testifie The maner of the death of your new martirs shal witnes to al posterities that they die not with that ioy comfort assurance of truth that the childrē of God feele tast that maketh thē to sleepe sweetly resolutely where as yours die doubtingly therfore with feare horror But I leaue thē to him who knoweth his own But this is certaine an euil cōscience that is not resolute in faith which you teach to be presumption cannot haue that christian ioy patience that a faithful man doth feele As for protesting their innocency it was an aggrauating of their sin villany that being so notoriously conuicted by so many proofes euidence and testimonies they would not yet confesse their offence against God and her Maiestie As for their forgiuenesse whether it were franke or fainte that I thinke you cannot tell There was no cause why they should not forgiue all that had so offended all But they would not craue forgiuenes there where they had most trespassed and therefore they dyed not in perfect charitie And as for their detesting of our religion the more they detested it the more miserable and desperate was their estate and condition that setting themselues against the truth had not grace to confesse it but dyed as it were in the field against it Concerning the fighting of theyr blood against vs we feare not the force of it For being shed for treasō falshood truth cannot bee guiltie of it neither can it gaine any victorie against true religion It is not the death but the cause nor the shedding of blood but the cause of shedding it that is to be regarded If you wil stil poure foorth your blood for treason and in maintenance of an vsurped and forraine iurisdiction your blood shalbe vpon your owne heads we are cleare frō it your blood is no innocent blood to crie for any vengeance but it is the blood of Achab not of Abel blessed are the hands that are first vpon you It is the sworde of Gedeon and that sworde of the Lorde that Christian magistrates beare to execute his iudgementes against such vnnaturall wretches that rebel against God and seeke the destruction of their owne people And seeing yee account them so well bestowed especially Campion and Sherwin and all the rest I am of mind with you that they were best bestowed so in deede Idolaters Theeues murderers and traitours be neuer better bestowed then on the gallows and the Lorde in mercie that loueth Syon and forsaketh not his poore Church bee praysed for pursuing his enemies to the graue And he that in his iust iudgement hath thus found them out will finde you out also that you shall not goe downe to the graue in peace except you repente and turne to him which I pray God you may doe if it bee his blessed wil to your owne saluation and the comfort of many The two thinges which you speake of concerning master Charks person the one of his writing the other of his behauiour they shall bee considered in their proper place Master Charke craueth no further credite of the Church of God then he shalbe found to haue dealt faithfully and sincerely according to the worde of God Hee craueth no testimonie of you nor such as you are hee boasteth no further of his knowledge then is meete for a man of his profession that knoweth what soeuer he hath he hath receaued it by the meere dispensation fauour of God If he come short in any thing he refuseth not to bee taught As for his behauiour towards Campion when for sooth hee was within the reach of his ministeriall power by
you talke of For her Maiesties warrant I can say nothing but if it should please her to graunt it I doubt you woulde not bee so readie to performe your promise and yet there is great oddes betwixt the promise of a faithfull princesse and your promise that alwayes haue beene false And I see not what cause we haue more to trust your safe conduit of the coūcel of Trent then Iohn Husse Hierom of Prage had to trust the councell of Constance You are large and gentle in promising but scant and cruell in perfourming and that may appeare not onely by your Popes Popish princes and confederates but euen by you all who holde it for a principle that to dissemble with an heretike such as you slannder vs to bee is a good pollicie And this trusting of your popish generation hath cost many a thousand godly men their liues What iudgement others are of I cannot tell but for my part I will truste you no further then I see you Howsoeuer a woolfe shall counterfet a lambe 〈◊〉 liue in a house like a dogge as many of you doe yet you cannot but shewe your woluish natures And therefore I am of minde there is no trusting of any of your offers There is small profite in disputing with obstinate heretikes And whatsoeuer you prate of disputation you cannot abide that true disputation which shall maintaine the truth but as Augustine once saide you loue to ouercome by a most impudent manner that you may gather that which you neuer brought 〈◊〉 that as the manner of all heretikes hath beene you may deface men and beeing conuicted of your treason and 〈◊〉 yee may 〈◊〉 to backiting and slaundering As for your prouoking of vs out of the lande it is all one with vs either at home or abrode to stande for the truth Wee feare not 〈◊〉 owne people we can be content before them to yeelde a reason of our hope though their iudgement may bee weake sometimes to 〈◊〉 it But seeing you are so francke if you will sende vs worde of your resolution vnder a conuenient number of your hands that you are readie in all places to trie this matter For wee woulde beeloth vpon suche a fickle man his word as your selfe is whose name wee knowe not vnlesse it be som great Parson to bee so prouoked but I say if you will send vs woorde your names and abiding places wee will become suiters for you that at Geneua or in some other Vniuersitie vnder the gouernment of the Gospell some conuenient number of you may bee admitted to set vp your questions and say what you can As for making of fermons you shall receiue our answere when we know your abiding and howe to send you word For the passage of your bookes it is not in vs to graunt they that are in authoritie are wise to consider how tollerable they are being the very bellowes of rebellion full of falshood slaunder and lying full of false doctrine heresie and cursed abhomination being full fraught of all kind of wicked immanitie and crueltie not touching the liuing but the deade not the common sort of men but the honour of the moste excellent men whom God in great mercies towardes his Churche hath raysed vp in these last times to display your cursed doctrine and moste abhominable liues 〈◊〉 is the cause of your bitter galle and spite against them A defence of master Charkes Preface to the answerer IN the first section there are nothing but wordes barely affirmed in the 〈◊〉 of their readinesse to haue their spirits proued And this hee prooueth by their bookes extant calling to tryall all sectaries and heere hee maketh an hotchpotch matching with true Ministers of Christe such heretikes as are them selues For hee matcheth Luther Carolostadius together that were at great oddes Zwinglius and Munser Caluine and Stancarus and yet hee knewe well enough that neyther Caluine nor anye of the rest did euer agree with anye that fell to heresies or did maintayne them But forsooth they haue confuted them Surely so as wicked men are wonte with darkenesse to confute light in them that were sounde or to confute heresies in heretikes themselues being the greatest heretikes that euer were as Tinkers who are wont when they indeuour to mend one hole to set downe another or rather in steede of mending one to make many O but they offer daily and take great paines yea they come with danger of their liues to make trial Indeede they proclaime defiance dare not come to the battle for notwithstanding the cōmandement of their superiors of voluntary trial I neuer knewe any to come in but against their willes to aduouche their errors But how wil they be tried Why forsooth they wil be tried by themselues they are the Church we are heretikes intruders and what not The spirits of the Prophets must be subiect to the Prophets Nowe they are the Prophetes to whom wee must render account of al our doinges But Sir defender that I may vse Hardinges owne phrase who made you iudge in your owne cause You begge shamefully that which is in question For first wee say that you are no true Prophetes but false Prophetes you vsurpe the name of the true Church being a false of the vniuersal if you be any being but a particular and therfore may 〈◊〉 as men as your owne Doctors haue confessed Whither thē shal we goe for the trial of spirits Surely the spirite must be iudged by the spirite For whatsoeuer sauoureth of the spirite shalbe tried by the spirite in those that are enlightened by it in whom the Churche consisteth and where the spirite is For the spirite is not without the Church and the Church is found in the Scriptures and no where els And therefore the Apostle saith The spirituall man iudgeth al things What better way can there be to finde out the spirite of error but by the spirite of truth And how shal they be discerned that boast of the spirite but by the only word of God suggested by the spirite When we offer therefore our spirites to be tried by the rule of S. Iohn concerning a true confession of Iesus Christ first also as the Apostle saith beleued with the heart and then confessed with the mouth which also hath this further 〈◊〉 to make vs cal vppon him and to acknowledge him our onelie Prophete king Priest derogating from him none of his offices but receiuing his whole worde and bringing into knowledge his whole counsels submitting our selues vnto his will This must needes be a plaine euident trial which indeed the Papists could neuer abide This is the cause that they shunne onely Scripture as a terrible bugge For if the trial should once come to that as indeede it ought to doe the matter would soone be at an ende I say it ought in all matters of Religion being necessary to the faith of a christian man whatsoeuer
they be As for other thinges without that compasse we refuse not such trials as are 〈◊〉 for them also But he sayeth This is a shifte common to all 〈◊〉 suche as Maister Charke is And the cause thereof Augustine doth testifie of the Heretikes of his time But first he should haue prooued vs Heretikes and then haue giuen vs that name August testifieth truely that al Heretikes abuse the letter of the Scriptures as doe the Papistes Anabaptists Familie of loue and such others But is not this a good 〈◊〉 Heretikes catche at the letter and wordes of the Scriptures to mainteine their errors Ergo the scriptures are not the touch stone to try al spirits by yea but 〈◊〉 are other thinges to trie the meaning of the scriptures by what are they Forsooth the sense of the Churche Of what churche Forsooth of that Synagogue of Rome of her Doctours of her generall councelles and such like conspiracies and I cannot tell what As though the scripture written by Gods spirite shoulde bee expounded by the spirites of men and of such Erroneous men as from time to time by the scriptures haue been founde to 〈◊〉 the sonne of God as though there should bee vncertaintie in GOD and certaintie in these men Emptinesse in 〈◊〉 writings of the Apostles and 〈◊〉 in their balde and absurde 〈◊〉 especially when they haue deliuered That the Scriptures are to be fitted to the tyme and to be vnderstood 〈◊〉 so that at one time they are to be expounded according to the vniuersal currant rite or ceremonie But if that ceremonie be changed then the sentence is to be changed Againe if the Churches iudgement be changed why then Gods iudgemēt is also changed Farther the scripture as touching the letter is not of the essēce of the church which may be vtterly destroyed by a Tyrant but it is the spirit that quickeneth 〈◊〉 Prierias Eckius Hogstratus holde that the Pope alone may determine all matters of faith and that the Pope may expounde the scripture as he wil. Habet authoritatem interpretandi sacram Scripturam authoritatinè pro suo sensu Therefore what may we hope for concerning the Synagogue of Rome that challengeth to be iudge ouer all seeyng it is prooued by the practise of it that sometime they interprete the scripture one waye and somtime another as afterwardes may appeare by their contradictory doctrines But here M Defender putteth downe three causes why these newe Teachers appeale 〈◊〉 to Scripture Wee must by the way endure 〈◊〉 names without anie proofe when it is euident that they are the newe Teachers and we the old teaching the same doctrine that Moses the Prophetes Christ his Apostles and all holie Martyrs haue taught and professed according to that worde 〈◊〉 the beginning of the world and they resisting it and persecuting it But what are these three Forsooth the first is to gette credite with the people The seconde because we woulde exclude Counselles Fathers and Auncetours of the Churche who from time to time haue declared the true sense of scripture vnto vs that wee might haue libertie and authoritie to make what meaning wee list and thereby giue colour to euerie fansie wee list to teache The thirde because wee woulde deliuer our selues from all ordinaunces or doctrines lefte vnto vs by the first pillers of Christe his Churche not expressely set downe c. For the first whether it bee a way to get credite to cleaue to the worde of GOD with the common people let them iudge that knowe howe contrarye it is to mans corruption onelye to relye vppon it Indeede it deserueth credite with all when they shall see that wee iustifie God in his woorde and forsake our owne testimonies and the testimonies of 〈◊〉 and blood 〈◊〉 who made him a God to knowe our purpose and to enter into our heartes We leaue it to all the worlde to iudge whether they hunt not more for the prayse of the 〈◊〉 and 〈◊〉 of men then we doe who like proude Pharisies doe whatsoeuer they doe to be seene of men and to be praysed of them And therefore bring the scriptures of God into captiuitie vnder men and vnder their interpretation to flatter them withall And so in other thinges they fast and praye openly at euery piller and euery streete they giue their almes like 〈◊〉 blase their vainglorious good woorkes to all men c which also sheweth the purpose of their heart For the second touching Councels Fathers 〈◊〉 c. Wee indeede exclude them from being eyther aboue or equall with the worde of God we make them not Iudges though some tymes in matters of storie to shewe the practise of the Churche wee admitte them for witnesses The 〈◊〉 is because Generall councelles haue erred and haue beene one agaynst another one Doctour agaynst another and diuers tymes against them selues The seconde Councell of Ephesus was agaynst the Councell of Chalcedon the one condemning and the other absoluing Eutiches The second of Nice 〈◊〉 that of Franckford about images The first of Nice and those of 〈◊〉 Mentz and of Carthage about the marriage of Ministers Those of Constance and Basill against those of Florence and Trent about your holy fathers vsurped Supremacy and so of diuers others Concerning Fathers and Doctors whether you meane the former or the later it is so also of them For if councels gathered together in the name of God hearing eche others reasons and debating matters for finding out of truth haue yet thus iarred to the end we should not rest vpon them as iudges but onelie vpon the Scriptures what are wee like to finde amōgst men yea amongst the eldest and what then amongest the latest If in the eldest as in Irenae the errour of the Chiliastes in Cyprian Anabaptisme in Tertullian the heresie of Montanus that there should come a new holie Ghost a new Prophesie also condemning seconde marriages and denying it to be lawful to flie in time of persecution In Origene in finite which Hierom writing to 〈◊〉 hath noted before vs and so in all the rest howe may wee bee iudged by them we speake not of those that you count errours but suche as are errours indeede both with you and vs. What shal we say then of Thomas and Scotus and your other schoole men foole men What shal wee say of your other late writers of your Popes of their Canons in al times It would fil a whole volume to declare al their errours and dissentions O But we cleaue to onely scripture that we might deliuer our selues from traditions which you call ordinaunces and doctrines of men and surely we haue also good cause so to do For as they are infinite variable so also they are impious and ridiculous neither fitte nor possible to be kept If any can be proued out of the word of God as deriued from those first pillers of his Church containing in
them no impiety nor bynding the conscience as equall with the worde of God but are proued necessary to order and edification why these we receiue and allowe and follow thē as patterns to directe vs by But as God and men are to be discerned so are those traditions of God and the traditions of men farre vnlike and differing in authoritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore those wicked traditions whiche you haue forged and fayned as necessary to saluation which want both a commaundement and a promise of God we vtterly detest them to wit of your sundrie sortes of masses applied to al diseases and danngers your Vigilles yeeres mynds and moneths mynds your processions churches dedicated to Saintes your counterfaite fastes from Butter flesh cheese and egges your faigned Reliques of Saintes your holie bread and holy water your Rosaries blessings exorcismes of salt ashes hearbes trees palme leaues flowers oyles flesh grease wine and cheese for the health both of bodie and soule Should we not I praye you vpon the credite of your Synagogue receiue all these Is it not a good ease by cleauing to the Scriptures onely to vnburthen and acquite our selues of all these abhominations If you may obtayne euery deuise without Scripture then wee must yeelde a woorshippe to the Asse vppon palme sunday we must carrie about the Sacrament like Idolaters 〈◊〉 worship the bread we must haue a Letanie of Saintes wee muste haue your Popishe confirmation and many iestes in it we must haue creame and spettlein Baptisme sensing swinging to euery idol we must haue an infinite number of Monkes Nunnes and Friers and euery one tugging for his order like caterpillers of the earth eating vs vp deuouring vs and together by the eares amongst themselues for their sundrye ceremonies kindes of seruice and a thousand such like wickednesses As for Martine Luthers opinion denying seuen Sacramentes and acknowledging 3. and then properly confessing but one and the confession of Auspurge that followed him teaching 3. and Melancthon 4. and Caluine but two and I cannot tel what because these make nothing for the proofe of that you haue in hande they shal receiue their answere in another place Though men haue their sundry opinions yet the Scripture is one and certaine we stande not to iustifie any mans priuate and particuler opinion but would haue al mens opinions brought to the triall of the worde of God Wherein though men doe double many times in their knowledge in respect of their ignorance time and grouth whiche maketh against you yet the trueth is one and hath certainely discussed that there are but two Sacraments which we onely follow and allow of But for these places alleaged by you I adde further that you might haue considered that Luther wrote that booke De captiuitate not the laste For if you had looked either into his great Catechisme or the little one that was the abridgement of the other you shoulde haue founde but two As for Melancthon who holdeth as you say 4 It appeareth you tooke them not by an euen tale For in his last common places where hee aunsweareth those wicked articles Báuaricae Inquisitionis he holdeth that there are properly but two Sacramentes howsoeuer more generally the name Sacrament was common to moe c. Now whereas you bring in M Caluine for the title of King Henrie calling himselfe head of the Churche and the Magdeburgens for holding that opinion stil as M. 〈◊〉 and they vnderstood it it was and is according to the Scripture that none cā be head of the Churche but Iesus Christ who is the onely king thereof We disclaime not one Pope and allow another But as God hath erected Princes in their seueral dominions to gouerne the people committed to their charge so wee hold that they professing the Gospell haue a soueraigne power and are heads of their dominions next and immediatly vnder God and therfore also are chiefe members of the Church and haue to doe as appoynted by God to see his lawes receiued and obserued and iustice administred amongest al states and persons according to the worde of God your cancred malice therefore shal not prouoke that mischiefe you ayme at Princes that are taught of God are wise to consideral circumstaunces both what mooued M. Caluin so to write and in what sense that title for a time was retayned As for that you write of the opinion of burning Heretikes and of bookes being written too or fro it helpeth your cause little It is enough that we haue testified by our example that Heretikes are to be put to death and if some Anabaptist or Heretike that woulde liue as they list haue started out such books out of their owne dēnes what is that to vs seeing we haue both answeared them are ready to aunsweare whatsoeuer they or you can obiect against the truth thereof Neyther doeth this helpe your crueltie that put not Heretikes to death but Christians and such as professe the Gospel of Iesus Christ against your cursed Idolatries Concerning Luthers heate against those that he called Sacramentaries in regard of those other excellent giftes that God bestowed vppon him for the benefite of so many we doe easily pardon We thanke God that crawling out of 〈◊〉 Dunghil of Poperie he was no more infected then he 〈◊〉 We doubt not but if he had liued til these dayes of light and knowledge he would haue had better iudgement both in that and some other poyntes of doctrine which hee did some what too toughly mainteyne You haue little cause therefore to condemne our Christian modestie and holye perswasion of his and suche like brethrens saluation who though they iumpe not with vs in all thinges yet holding the foundation are not to be condemned as desperate Heretikes And as for Maister Whitgift and M. Cartwright howsoeuer they haue differed and striued about the gouernment of the Church you shal finde that they both agree against your false Religion and wicked Abhominations and as the Lorde shal make them wise by his woorde they shall set them selues against euerye thing that is not according to it But must all the differences and disagreementes of men that professe 〈◊〉 worde of God be attributed to the word of God Is not this a fine conclusion There are amongest men that professe one God and one woorde of GOD greate differences some are too farre and some are too shorte some are wyse to discerne and some see but a little some haue a sounder knowledge and some a weaker Ergo to appeale to the Scripture onely is an vncertaine thing All pretende the authority of the Scripture Ergo all haue it Ergo the Scripture is a nose of waxe to serue to all purposes because men abuse it Muche like as if you shoulde reason the Spyder draweth matter of Venome from the Rose therefore the Bee must sucke no honye from it But to stay vppon Scripture onely you say It
the same thing to trouble the Readers I omit As for general Councels which you say you admitte and refuse none that euer antiquitie vsed for the trial of a Catholique and Hereticall Spirite I aunsweare that though you sayde true as you doe not yet these can bee no safe wayes to trie the trueth by for as hath beene sayde afore these haue beene contrary one to another and as there haue beene more then one Pope at once so there haue beene Councelles according to their seuerall factions in those same Schismes the moste and greatest and of longest continuaunce in your Church that euer were in anie Churche in the worlde Besides that they haue erred in greate and weightie matters and most of all your late Chapter of Trent whither if wee had vppon your safe conduite come wee shoulde haue had the same intertaynment that Iohu Husse and Hierome of Prague had comming to the councell of Constance against your faith and promise which you aduouch is to bee holden or broken as shall bee best for the commoditie of the church And this is your receiued doctrine that no promise is to bee kept with an heretike and wee are as you say heretikes therefore you are not bound to stande to any promise you make vs. This is not onely practised by your Pope and his Cardinalles but also by such popishe Princes as stay vpon this his doctrine and direction And yet for all this great bragge it is plaine that you admit no generall councels but wherein they resist your errour you resist them As for example you refuse the councell of Franck ford because it determined against the worshipping of Images that of Nice that permitted Ministers to marry those of Constance and Basill that subiected the Pope vnder the Church and made him equall with other Bishops that of Carthage also that curseth him that calleth himselfe vniuersal Bishop which your Pope doth and all the rest if there be any point maintained against your popish religion Concerning the Doctors which you bring againe and againe to fill vp your booke sufficient hath beene saide before And yet wee say Augustine did well in vrging Iulian the Pelagian with the consent of the Fathers and so did Theodosius to hearken to Sysinninus and Nectarius good aduise against the Arrians For the consent of holy fathers professing the truth against errours and heresies is not lightly to bee esteemed Neither did we set light by that common iudgemente of these Orthodoxall and sounde fathers that haue liued before vs especially because their iudgement is grounded vpon the Scriptures But what serueth this to binde vs against the truth for tryall of it to bee iudged by men full of errours and seeing that immediatly after the Apostles times the churche was combred with many heresies I suppose in the first foure hundred yeeres there were not so fewe as foure hundred heresies all disagreeing one from another and all dissenting from the truth of God In which time yet God raised vp many notable and singulerinstrumentes that helde vp right the glorious profession of the Gospell whereby they resisted these heresies and errours and not by their owne worde or by their owne authoritie For how can these bee any warrant or strength of that hope which is for euer Such presumption hath notbeen founde in Gods children but in those of your fort who haue lifted vp your selues aboue Angels and made your selues Iudges ouer the lawe of God As for vniuersalitie antiquitie consent succession of Popes which you haue neuer done with and bring so often sometime as markes and sometime as tryalles as you doe in this place they are nothing to the purpose For Vniuersalitie whiche you call multitude is rather a marke of the Diuels Synagogue then of the Church of Christ. Mat. 7. 13. as for the Churche of Christe it is a little flocke neither doth the woorde Catholique whiche signifieth vniuersall helpe you one whit whereby is noted not a multitude but that how many or how fewe soeuer wee are haue beene or shall be heereafter that professe the Gospell of Iesus Christe wee make all but one Church So that the name Catholique 〈◊〉 all Christians that euer haue beene are or shalbe and agreeth as vnfitly to you as generall to particuler the whole Churche to Rome which is but a Citie and a lesse corner of the worlde then was that part of Affricke wherein the Donatistes would haue shut vp the vniuersall Churche As for departing we haue no otherwise departed from you then you are departed from the Church by whom is verified that which was prophesied that many should fal in the last times from the faith and giue heede to spirites of errour And the same helping causes that helde Augustine to continue his sincere profession against the Manichees doe also holde vs for we are in deede true Catholikes and you heretikes wee are retained in the lappe and bosome of the Church sucking that pure and vndefiled milke and you are in the lap of a strumpet drawing the filth and corruption of mans superstition and abhomination wee haue the consent of all peoples and nations that are gathered by this voice with vs and you ioyne in the conspiracie and treason of all that are stiffnecked and rebellious against the Gospell In whose 〈◊〉 though there be no end yea though we be but an handfull in respect of your confuse heape yet we haue the consent and you the dissent we are Catholike and you schismaticall rent from the fellowship and body of Iesus Christe The place of 〈◊〉 which you alleadge is plaine for vs. For speaking of the true Catholike church of Christ whereof wee are members wee also holde it very needefull that wee retaine that truth whiche hath beene is or shall bee retained of all or moste Christians But Vincentius is not of minde that wee shoulde follow the most the eldest and the greatest consent as thinges to trie the truth of God by and as they are considered in themselues For who knoweth not that the most are worste that errour is very olde and there may be and is many times consent in iniquitie as well as in veritie I am 〈◊〉 that Antichriste hath beene in the worlde these thousande and fiue hundred yeeres Ioh. 2. 18. The misterie of iniquitie beganne to worke and preuaile euen in Saint Paules dayes 2. Thes. 1. 2. and in deede this is the antiquitie of your Romishe Churche whereof you so muche boaste That the corruption of it in that Antichristian pride and ambition that inuaded it and by little and little afterwardes crept along till it had ouercome and choked it till that abhomination of desolation foretolde was nowe placed in that holy place and temple of God not so much consisting in the remouing of those first sacrifices of the lawe seruice then established as in bringing in a Maozim and vnblooddy sacrifice such as Christe neuer instituted I meane that
abhominable Idol of the Masse As for their authoritie out of their counterfet Hyppolitus whose testimonie yet they wrest against vs it cannot bee admitted for currant As for the antiquitie of our Churche wee proue it by the Testament of 〈◊〉 Christe And where the doctrine of this is confessed and receiued they cannot denie but there is the Church of God My sheepe saith Christ heare my voice they followe me and I giue them euerlasting life In deede it is not alwayes so visible vpon earth neither needeth it such a visible heade as the Pope is to whome as Saunders saith it must bee ioyned or els bee schismaticall It is enough that Christe is the head thereof to comfort it leade it and teach it Wee know that in the worlde iniquitie shall abounde All nations shall bee persecuted that loue his name Mat. 24. 9. And Paule mentioneth that there shall come an Apostacie before the comming of Christe that is a falling away of men from Christe to Antichriste 2. Thessa. 2. 4 1 Tim. 4. 2. and Saint Iohn saith that the kings of the earth and all nations shall worship Antichriste Apocalips 13. 16. and 18. 3. That also the churche for a time shall bee so hid and inuisible in the earth that Christe fore warneth his to beeware of them as of lyers that shall say Heere is Christe or there is Christe as it were to point out by places where the churche is Matthew 14. 23. And hee hath not appointed it to bee knowen by such 〈◊〉 Luk. 17. But as he saith where the carkasse is thither will the Eagles bee gathered so where Chiriste is holden by faith there is his churche which though oftentimes we see not in that beautie and glorie that were meet in that ministerie and gouernment which doe liuely paint her foorth as it were in her coulers yet we must bee of good comfort and not faint For such greeuous times are foretolde that our faith may bee strengthned I beleeue the holy Catholike Church and that as Paule saith The foundation standeth sure and hath this seale The Lord knoweth who be his 2. Tim. 1. 19. Now for consent wherein hee woulde haue vs to imbrace the definitions and opinions either of all or the most part of Priestes and teachers in Antiquitie what doth hee els heerein but goe about still to drawe vs from God to men What would he els but wrap vs in those inextricable Labyrynthes of mens opinions and contrarieties that we shoulde neuer bee able to wind 〈◊〉 and in meane time depriue vs of that worde of life Heerein also they not onely renue that great reproch of stainyng the scriptures with insufficiencie but also in a manner they despite the authour of them as though hee had not sufficiently prouided for them or had depriued them of that whiche is necessarie to their saluation As if there were more sufficiencie in men then in God as if men shoulde supplie that whiche God either coulde not or woulde not This they doe when they binde vs to their definitions and opinions of their priestes and teachers and yet dare call the booke of God a matter of strife affirming it to bee no direction nor guide but this to bee left to them and that in such an vnderstanding and meaning as they giue of it By them wee must vnderstand the church of Rome in whose interpretation without any further adoe we must rest vpon paine of the blacke curse and for this cause they binde all their generation to acknowledge that I may vse their owne words The holy Catholike and Apostolicall Church of Rome to bee the true mother of all churches and congregations And againe that the holy scripture is to bee beleeued according to such vnderstanding interpretation meaning signification as our mother the holy Church hath alwayes allowed for good and at this present doth to whome of right doeth appertaine to giue the scripture a right vnderstanding sense and interpretation yea her creatures most solemnely promise that they will neuer vnderstande not interprete the same otherwise then according to the interpretation of the fathers They haue therefore their speciall daliances in the interpretation shifting it off some time with a litterall sense some times with a spirituall sometimes it is allegoricall and sometimes it is Tropologicall and Anagogicall But of all it is not that it shoulde bee but they turne it and winde it like a weathercock to serue all turnes and to mainteine all their errours and when no way will serue their turne then they leaue them and runne to men I speake not this as though I denyed all these wayes of interpretation but to shew their shiftes that hauing deuised so many will cleaue to none but still stay vpon men in whose writinges there can bee no certaintie both because they agree not amongest them selues as also because their bookes and workes especially of the most auncient that were either in or next to the primatiue Churche haue not come vncorrupted to our handes many haue beene foysted out vnder the names of the best and others are 〈◊〉 And those that wee are agreed vpon haue many errours Who will admit for naturall children the bastarde writinges of Clemens Romanus who woulde haue both goods and wiues common of Dionisius Areopagita who builded forsooth a Temple and yet is said to haue been so poore that he had not a place to lay his head in of Ignatius of master Hardings Abdias of Martialis and of an infinite number of such like as farre vnlike the naturall children of auncient naturall fathers as you Papists are those fathers whose children you boast to bee and the Popes that are now those first good Bishops and martyres that were in Rome and yet spite of their heartes whether they wil or no you will bee their sonnes and wheresoeuer the name of churche is founde in any Doctor or father it must by and by bee vnderstood forsooth of that Babylonicall strumpet of Rome Such also is your succession vpon whiche you stande so much vsed as you say by the fathers against heretikes for proofe of their religion And yet who knoweth not that the succession whereof you boast is only personall Whereof Saint Augustine in his tyme spake not in that Epistle by you alleadged but had speciall regarde vnto truth from which thitherunto they had not declined in the greatest and most substancial points of religion and so may bee saide of the rest As for that ordinary succession the scripture is manifest that it faileth in the church as by the example of Ismael who followed Abraham and Esau who followed Isaack the Iewes at this day followe their fathers in all whom is the image of the churche and yet God chaunged this ordinarie course chose extraordinarily Isaack Iacob vs that be Gētiles the other 〈◊〉 because that first righteousnesse cleaueth in him and so of 〈◊〉 bee getteth
a Church yard Do you not thinke that this passeth sacrificing to the Virgin Mary And doe we not greate wrong vnto them When wee charge them with heresies Who care not what they holde nor what they set downe but agree as I haue saide with all and those the most grosse heretikes that cuerliued not in anie good thinges that they helde for these are none of theirs but euen in their greatest corruptions and villanies against God and his worde as may appeare by their doctrine and liues deliuered in all times and ages And this is verified of them concerning prayer for the dead as master Fulke hath iustly charged them ioyning with the Montanistes among whose heresies that is written though Augustine Ambrose Chrysostome did also in some sort hold it For they held it not as these do besides the foundation of faith though it bee an errour in faith nor in suche grosse manner though the corruption of that time had preuailed with them to make them erre Wee doe not therefore abuse the people but doe holde that whatsoeuer is condemned for heresie in the worde of God and so was accounted and conuinced as stood in and mainteined in the primatiue Church that we account condemne styll for heresie But where hee saith that wee holde heresies and culleth out those which are in deede no heresies but manifest truethes according to the worde of God as that of Aerius against prayer for the dead and that of Vigilantius for praying vnto Saintes it needeth no other answere then that which is set downe alreadie by writers from amongest vs of all sortes And it is a good answere that euery thing is not an errour which good men haue reckoned for errours for so without all cause the truth should be condemned and that which is false shoulde be vpholden and maintained The conditions therefore you speake of are not maintained seeing of the greatest heresies you cannot for all your malice accuse vs of any one And as for these errours which you woulde haue made so great heresies they are none but are according to the truth of God as those fathers held them were not so blasphemous as they are in you that hold litle or nothing of the foundation of faith As for the maner of heretikes wherewith you fit vs and still with your former two conditions whether our or your manners best 〈◊〉 them and agree with them shall in a fitter place appeare As for Augustines note of that propertie of the Donatistes that hated as you say the sea of Rome and called it Cathedram pestilentiae the chayre of Pestilence if wee shoulde graunte that Rome nowe were the same Rome that it was then how can it fit vs that neuer called any member of the Churche the chayre of Pestilence The Donatists in deede 〈◊〉 shut vp the Catholike Churche into a corner of the worlde and thought other Churches and Rome amongest the rest to bee no Church against whome Saint Augustine disputeth in the fiftie Chapter But of that you mention and specially of Rome which you name there is no worde not sillable in the fiftie and one Chapter But this is alwayes your propertie like obstinate heretikes as you are to abuse your Readers with quoting places out of the Doctors for a shewe onely of that which is not there as though all went of your side when neither worde nor matter tending that way can bee founde in the places by you alleadged But euen as heretikes are wont you ly by tradition and make no conscience to be daube your margent with shewe of Authorities when you haue not so much as a syllable to maintaine your errours Bring mee therefore that place directly out of Augustine When you answere againe that heretikes call the Church of Rome Cathedram Pestilentiae when in deede it was a member of the true Church if they did so they beare a iust condemnation But as it is now it is in deede the seate of Antichriste despising and persecuting the Catholike Churche of Christe and forsaking the scriptures by which it refuseth to be prooued mainteining false doctrine liuing therewithall abhominably And therefore must needes bee the chaire of Pestilence It must needes heerein agree with the Donatists that dreamed of a decay of the Church of an Apostacie and falling awaye so as though all were headged in at Rome and you onely as the two Tribes as Angustine speaketh had remayned in the temple that is in the Church No we aske you with Augustin Seeing wee doe not beleeue you howe will yee conuince vs Will you not 〈◊〉 vs by the holy scriptures where with so great manifestation they are reade to the ende that whosoeuer hee bee that once beleeueth those letters hee cannot but confesse these thinges to bee most true Againe if I must therefore bee compelled to beleeue these examples to bee true because they are there written when I cannot say they are false which are written Why doe not they also themselues beleeue the same Scriptures concerning the Church spread throughout the world Loe wee beleeue all those things let them also beleeue that which the Lorde saith that repentance and remission of sinnes is preached in his name throughout all nations beginning at Herusalem But what maketh all this for Rome or against vs vnlesse wee shoulde giue that they beg which is too too absurd that a particuler Church is the Catholike churche that Rome is the vniuersall churche which though we should giue them yet they are neuer the neare seeing God neuer forsaketh his and they are his whome hee hath foreknowen whom hee hath chosen whom he doth neuer reiect but keepeth them amidst all tryals and tentations bringing them to rest in the end Another propertie whiche must needes bee ours is for hating and cōdemning the life of Monkes and also for drawing Nunnes out of their cloisters and ioyning our selues with the same in pretended wedlocke First for that place out of the second booke against the Epistle of Parmenian there is not one worde tending that way and as for that Epistle to Eusebius In deede Augustine there complaineth of the breach of their discipline that two were allured by the Cyrcumcelians not because they woulde marry but because they woulde shake of the yoke of the Lordes discipline they went gadding vp and downe like vagabonds and gaue themselues to drunkennesse and so hee complaineth of a Subdeacon but what maketh this against vs We drawe them not like Circumcelians from the religion and discipline of Christe but beeing Christians and hauing not the gift of continencie wee giue them counsaile to marrie The Monkes and Nunnes which Augustine spake of are as like theirs as they are vnlike to Christians whose names they boast wee drawe them not out in any disordered sort to bring them to ryot and to allure them from God to make them harlots as themselues commonly did but wee shewe them of that libertie God hath left 〈◊〉
therfore true 〈◊〉 trine wee receiue him and admit him As for that which like a Spider hee hath sucked out of that booke hee wrote against K. Henrie and vrgeth that hee might bring him and the doctrine which he taught which was not his but Christes into hatred with some great personages of authoritie I answere generally vnto it that wheresoeuer hee hath not kept that modestie that became one that was carefull for the saluation of them with whom he dealt wee do not nor will not defende him But I cannot thinke but that Luther knewe well enough that king Henrie was not authour of that booke hee was wise enough to consider that though the booke did carrie the kinges name yet some pelting popish Proctor was the authour whom hee repayeth in the same name wherein it was published It is plaine that not long before that hee had written verie gently vnto him And if hee being misseled by such as he gaue credite vnto did ouer 〈◊〉 set himselfe against the truth in which wee ought to respect no mans person Luther coulde doe no lesse but looking vpp to God set himselfe againste him Neither is this gathered by Parsons or obiected by the rest of the Papistes for that hee or they haue any regarde to the Matestie of a 〈◊〉 or for any loue they did beare to that famous king but to bring this excellent man and the truth whiche is far worse into hatred for all stories are full howe their Pope and they togeather haue offered violence from time to time against Princes Noblemen and Gentlemen of all sortes and degrees They haue not onely defaced them with euill woordes bearing Gods person bearing his swoorde as beeing his Ministers when they haue stoode for Gods truth and in their lawfull right and libertie but they haue plucked their crownes from their heads stamped vpon their neckes and hunted them to death This pelting Parsons keeping his olde nature is still vppon the soares and the offalles and reuedge pleaseth him best The matter beeing sounde and good hee passeth ouer hee considereth no circumstances but like a malicious wretch as farre from duetifull regard of 〈◊〉 and authoritie as anye might bee yet hee will 〈◊〉 a regarde in him and those of his sorte And yet they loued king Henrie not so well as the 〈◊〉 their holy water for beeing his owne inuention and deuised for the better furnishing of Idolatrie hee coulde not but loue it too well but as well as the wicked are wont to loue God which is neuer a deal For of all the Princes that euer were in Englande king Henrie was hee that gaue the Pope the wounde And no doubt had hee liued but till these times wherein the light of the knowledge of God doth so abounde and breake foorth hee would haue seene all their treacherie and as he abandoned the popes authoritie opened a passage vnto the holy scriptures ouerthrewe their shrines and grosse Idolatries brought downe their Abbeys and dennes of filthinesse and knauerie so woulde he haue chased out all the reste of their abhominations But if in a modest spirite this heate of Luther had beene founde fault with with no disfauour of the truth I would not for my part haue founde great faulte with it But considering Luther wrote for the truth and not against it considering also that this 〈◊〉 and those of his fether neither honour the name of that nobleking nor his memorie for the causes aforesaide I truste I shall finde fauour of those that are in authoritie to speake the more plainely in it and 〈◊〉 report what their speeches also haue beene of him In all their bookes and writings where they mention his name they account of him as of an 〈◊〉 fallen from their church They had it once in deliberation whether they should haue taken vp his bodye from the place where it was interred to haue burned it to ashes as they did Wickliefes long after his death and that in the time of the reigne of his owne daughter In his life the Pope excommunicated him and sought all the meane she coulde to set all the Princes of the worlde vppon his 〈◊〉 It was his practise and the practise of his shauelinges and prelates to make that breach betwixt him and the Emperour that had beene at such concord Cardinall Poole was the instrument to stirre vp the French king against him They are wont to alleadge that place vpon Amos out of M. Caluin against him against others for taking the name of supreme head of the Church But is it because they would giue it And yet themselues gaue it king Henry and subscribed to it and wrote bookes in defence of it when not wihstanding those good men that professed the Gospel were deceiued not knowing in what meaning it was either giuen or taken And those kinges that tooke it neuer chalenged it as the Papistes gaue it neyther was it euer giuen by Protestantes to the ende that they shoulde bee heades of the Church by any absolute authoritie to giue it newe lawes against the worde or gouernment as some home Pope to 〈◊〉 it according to their owne willes against the trueth of God but as was meet being Gods Lieuetenauntes they were acknowledged to bee the chiefe and that the care both of the Churche and common wealth did belong vnto them that it was their duetie as did good Ezechias Iehosap hat other kinges aboue all thinges to care that the religion of God 〈◊〉 be established and floorishe according to his written worde And if the Papistes made king Henrie head of the Churche in their sense or if hee tooke it otherwise they neyther gaue him that title aright neither did he take it as he ought and in truth it was themselues I meane the papists that gaue it as I haue saide before But our Soueraigne nowe Princesse doth neither receiue it nor take it in that meaning for this were to make the Churche a monster not subiect vnto her head Iesus Christ but subiecte to a mortall man whiche were indeede to erect a newe Popedome But if any thing were so amisse then they shoulde not muche maruell at it seeing those that were reformers then were suche as were but newelie called from Poperie and therfore could not but smell of that corruption Againe the trueth was not discouered at the first dash King Henry was not a Prince of a yeres standing Many thinges fel out in his 〈◊〉 and vppon manie occasions that brought him from the worse to the better and made him see and know also much more then he could put in practise for feare as his owne prouerbe was of bringing an old wal vpon his head No doubt he had a singuler courage yet these monstars were then so big so were they harnessed with power such poysō had they in their 〈◊〉 that they must be vanquished by the grouth of truth in time season not vppon the sodaine And which of
also but he wold not haue their good offices to be condemned for their euill liues Surely no more would we But in that he matcheth Bishoppes and princes with Monkes and Friers as though they had a like warrantable calling out of the worde he is besides the cushin For we know that the office of princes whatsoeuer their liues be is of God so is the office of Bishops or ministers but let him proue with all the Logike he can out of the worde of God that his Pope Cardinalles Iesuites Friers of al sortes are officers in the Church of God that is haue their places in Christ his bodie which is his Church by the appointment of God and then the controuersie is at end That concession of M. Fulkes doth not hinder this cause for hee matcheth the old Mōks with the new but he speaketh not of the lawfulnes of their calling and though he did as being lawfull in them who like Studēts liued for the supplie of the ministery yet these latter doe not so vnlesse it be to the supplye of a blasphemous priesthood against Christe and his Church Neither doth the name alwayes warrant the vocation no more then the name of Popish Bishops who are Lords ouerrule the church like tyrants doth warrāt their office to be agreeable with that of bishops and pastors in his church or to be that very office wherein they haue nothing but the bare name As for that he boasteth of their learnednesse painfulnesse and holinesse iustifiyng them against M. Charke he remembreth not that this maketh litle for the iustification of their office besides he shamefully beggeth at our doors that which we wil neuer graūt him For their learning leading thēselues others from God maketh them neuer the better Christians as for their painfulnesse if they take any it is not to bring any to God but to the Diuel their holines is no true holines but hipocrisy because it is without the holines of Christ from whō they derogate in the greatest point of his glory euen in the matter of saluation As for their being preachers they of whō M. Chark writeth were preachers of the truth these of whom you write are preachers of lies running from place to place where they haue no calling in the Churche of God because the Church of Rome is not that church of God neither doth M. Charke nor any other of vs iudge of them otherwise then wee ought as the scriptures haue taught vs wee iudge the fruites by the trees we condemne them as they are and continue in their errors And for labouring with their handes wee doe not bynde all men vnto it For we know y t he that laboreth in his calling doth please God thogh he hold not the plow You might as wel haue brought in their scullions cookes gardiners but we say that these old Monks laboured with their hāds to shew a differēce betwixt thē you They were not the Lords of the earth they had no such faire houses possessiōs as you haue gotten through your hipocrisie wrōg frō the iust possessors Againe though Pius 5. other your popes shold haue thousāds of thē out of their houses his erected seminaries to supplye his churche as you saye not as M. Chark doth to serue but to gouerne the church within so little space yet al this helpeth not your caufe For their head is Antichrist the pope that is that aduersary not Iesus christ into whose body if they were iustly knit cōpact as the Apostle speaketh they should draw their life beeyng from him but that they do not they are but of yesterdaies hatching and whē that king of glory in the day as it were of his coronation ascending into glory did giue giftes vnto men for the ful furnishing of his church these were not found in his bande nor a manye more besides whiche the Pope hath since deuised by the counsaile of Sathan for the 〈◊〉 of his kingdome As for that girde at M. Charkes benefice the trueth is hee hath none if he had as he is wel worthy of one yet 〈◊〉 might haue missed in such an obscure place belike hee vnderstood this in some Barbers shop among other newes comming as disguised thither in his apparrel as Campion did when he was taken and whether he did or no for the truth of it there he might haue had it Besides he stil boasteth of that he hath not for though Christendome containe al such places countreies as are separated by the profession of Christ from the Turke other infidels yet neither is popery or Iesuitical Monkery christianity therefore he iudgeth no otherwise of them then he ought As for his three sortes of vowes to wit of pouertie obedience and chastitie which he maketh to be the essential points of a religious life he might haue remembred his own answeare that they who haue not made these vowes haue yet their places amongest the religious and it was necessary for Christ being asked of one that stood vpon the keeping of the law and would be saued by it that he should knowe the perfection of it though he could not doe it that he might haue sought vnto Christe And howsoeuer those old Monks vowed pouertie obedience chastity whiche yet resteth to be proued by that authority that cannot bee replied against yet it followeth not bicause they did naught therfore we must do so For good men haue done many things amisse And what warrand had they or haue any now to take vpon thē to do that which they cānot performe or which they ought not to do Christiā religiō in the greatest perfection letteth not men to inioy the commodities of this life neither did these votaries specially the later abandon them but rather vnder that pretence inioy thē more rob al the world besides of thē And as for obediēce if it be not in al christiās their professiō is in vaine but if you meane it of submitting thēselues to their rules that are y e deuises of mē why thē it is a slauish subiection to men against God his word in those thinges wherein God hath set thē free The other of chastity is no more in anye mās power to perform without those meanes lawful remedies y t God hath appointed thē as if a mā wold vowe to fly without winges or with wings of his own making It is a rare special gifte of God And whilest men haue attēpted that which was not in their power in steed of chastity they haue euen filled the worlde teinted it with al impurity villany And this was the complaint of those fathers whom you bring in for the maintenance of your forgerie calling it by an vnciuil name better becomming your mouth to vtter it considering your parson quality thē to be verified by M. Charke who vseth neither cogging nor foysting that is
like tale is that of those in Leyden and the note in the margent out of Lyndā insinuating plainly to the world that Caluinists worship the Image of the diuel maintain worship that together with the images of the theeues hanged with Christ but abolish al other Saints both he Goddes and shee Gods But the truth is and doth appeare to all that feare him that the whole lumpe of Poperie is nothing els but a heape of Idolatrie and hauing no commandement from God either for the setting vppe or adoring of Images it muste needes bee that they adore their owne imaginations suggested by the Diuell and so honour not God in truth but the Diuell from whome is all falshood and lyes And from that spirite proceeded those monstrous and ridiculous lyes wherewith hee hath filled his whole booke as that Luther vnder pretence of keeping some fewe ceremonies hath consumed al the florishing 〈◊〉 of the Lordes garden and that retayning the others hee hath done it to deceiue the simple that 〈◊〉 as hee calleth them become Turkes that Caluine Beza and Marlorate were Arrians denying the Diuinitie of Christe and therewith also they charge Luther affirming him to haue trusted more in his Kate Philip then in Christ. So they begge at our handes that we holde that the Gospel of Christe and the worde of God hath failed in the Churche of God and beene a straunger from it as though they were the Churche of Christe and that Caluine and Luther teache that God compelleth men to all kinde of iniqeitie that Melancthon woulde haue all the liberall artes vtterly taken away and onely 〈◊〉 to remaine It woulde wearie a man to reckon vp all their abhominable slaunders and lyes which no man will beleeue 〈◊〉 it be such as God hath giuen vp that forsaking the truth in his iust iudgement being lead by lyes they may in the ende receiue with their father the Diuell a lyer from the beginning euerlasting damnation But admit that thinges had beene set downe by some particuler fewe men yea euen by the best men that might haue beene controuled by the worde of God what reason is there to charge our Churche or vs with all that neither maintaine nor hold nor by the grace of God will maintaine or hold any errours in them or in our selues if we shalbe conuicted by the woorde of GOD Whiche seeing it is so why shoulde wee bee driuen to defende the errors of men standing against your falshoodes for the truth and why shoulde mens faults preiudice the trueth whiche whatsoeuer men shall be the truth of GOD shall stande againste whiche whosoeuer set them selues they shall knowe that they fighte not with men but againste God But he saith that for the Diuels crying out in Luthers mouth M. Charke bringeth not one syllable to disproue it Cocleus hauing affirmed it that liued in Germanie with Luth. no Lutheran euer hauing beene able to reproue it The reasons are set before handeled more at large by M. Charke why Cocleus shoulde not bee credited in suche a case no more then Lyndan Staphilus and the rest Besides though Cocleus liued in Germanie yet I am sure he liued not so with Luther as hee coulde say hee hearde it and therefore his master that taught him and the rest of his fether to lye in that taught him to lye in the other His modestie in other of his woorkes stande as a scarre in his forehead or rather as a hole in his care to declare what credite hee ought to haue in this and so doe these ruffianlike woordes of yours in this place and els where of coping with Nunnes set foorth of what spirite you are calling lawfull matrimonie 〈◊〉 letcherie which the Lorde hath ordeined as a remedie against sinne to all men that haue not the gift of continencie either in the ministerie or out of it of what calling soeuer they are as may appeare by those places set downe before out of the scriptures farre aboue the credite of any councels or doctors whatsoeuer As for Luthers doctrines whereof you haue not beene the first gatherer but haue stolne them out of such as were before you and therefore are answered by such as answered them and neede not so often to bee repeated yet that you may see our minde to bee as it was wee say concerning Luther Melancthon 〈◊〉 Beza and all the rest that howesoeuer we esteeme them as rare singuler instrumentes of God whome hee hath vsed against your Pope that Antichriste for the worke of the ministerie to the edifiyng of his Saints whose prayses shall indure maugre your beardes as long as Christes Churche shall endure yet wee esteeme them but as men and this honour we giue onelie to God that he is onely wise absolutely holy without sault and his woorde without may me or impersection and therefore we say that all mens writings are to bee examined by that worde and if any gooe from it therein wee leaue them as men that might bee deceiued As for Luthers doctrine which you haue so often charged wee protest in the feare of God that the most thinges wherewith you charge them are malitiously gathered contrarie to the true meaning of them and otherwise then euer Luther intended As first in that doctrine of incredulitie though M. Charke haue cleered the matter by conferryng other places of Luthers writings yet Syr Robert this blind bayard kicketh and wincheth as if hee were madde and will needes haue it that Luther must say there is no sinne but incredulitie that no other sinnes can damne a man and that the poore man must say somewhat for credites sake in ther broken cause This you may see though Bayarde be blinde yet hee is bolde and in deede past all shame For whosoeuer will reade M. Charke shall finde that hee hath cleered Luther both in the one and the other Neither are M. Chark and M. Hanmer at such ods in this matter but that the poore wretch in deede must needes say somwhat though it be not to the purpose For M. Charke denieth not Luthers wordes but sheweth his meaning by other places and M. Hanmer saith truly that you haue maliciously racked Luthers wordes But that all other sinnes lye soking in the roote of infidelitie it is too fine for your grosse head Surely I thinke so who are disposed to vnderstand nothing as you ought to vnderstande but aboue that you ought which hath carryed you so farre beyond the listes of truth and true religion But it myght haue pleased you to vnderstande if God had opened your vnderstanding that infidelitie as Augustine calleth it is the mother of sinnes that it is the onelie sinne that separateth from God and though there bee many sinnes all which fall in account in the wicked yet in the elect of God if they beleeue in Christe though all sinnes are sinnes in them and they are condemned by the lawe and to bee condemned
we openly protest that we receaue it as the word of God Concerning that which Duraey the Scot hath farther obiected cōcerning this matter I refer the Reader to M. Whittakers answere which I hope shal shortlye come forth But this you say you haue added to shew the impudencie of M Charke and his fellowes in the Tower against Campion because he could not presently shew it out of our bookes and especialy of M. Whittakers who to the admiration and laughter of al other nations hath set forth that Luther neuer called that Epistle so c. Surely first for Campion it must needes be a great impudencie to aduouch such a thing charging our whole Church of England also with it that for his life he knew not where to finde in the Aucthour which he had neuer read himself but as your maner is had by a lying traditiō receaued it frō others He y t was so impudent to chaleng a whole Church was able to say no more whē he should haue auouched his places must needes be suspected as you are Again what hath M. Whitaker set forth that is not true For if those words be to be found in Luther yet are they not spoken simply but as hath bene sayd by way of comparison therfore that resolute desperatnes to defend error is to be turned ouer to your selues that are wont to defend whatsoeuer your Romish Church holdeth be it neuer so 〈◊〉 or contrary to the word of God As for not hauing read it but measuring M. Whitakers by him self it is liker that he had read them 〈◊〉 then they who indeede although they haue often alleadged it yet they haue done it vpon no other ground then hath beene shewed and it is a very lye becōming Frier Parsons or his aduocat y t he vtterly denieth it but he saith that they reporte absolutely 〈◊〉 hath no such wordes As for the Dutch Testament it was also there offred to Campyon and if hee had taken it from thence it is lyke that hee woulde haue remembred it which if he had done there were there that vnderstoode it and could haue interpreted it vnto him Concerning that he saith to auowe his exercise and iudgement in Scripture twiting M. Chark with pride and ignorance alleadging three or foure places farre from the purpose in steed of stopping that hole he hath made it wyder and slylie passing by Maister Charks reason yet in the ende he graunteth that which was in question For if Iohns Gospel was written by the same spirite that the rest were and S. Iohn hath largely intreated of loue which is the fulfilling of the lawe it must needes follow that he hath also intreated with as great specialtie of good woorks And therfore it is a slaunderous surmise that Luther shoulde praise S. Iohns Gospel and beare a tooth as he speaketh against the other either in respect that S. Iohn speaketh lesse of workes or the other more But what will not Papistes surmise As though forsooth we thought more basely of good works then they who teach the doctrin of the more truly then they and yet giue that glory to God that they cannot saue vs but that is onely from his meere mercie freely offered and apprehended by faith in Christ. Concerning the fourth charge of Luthers doctrine whiche he likewise hath taken word for word out of Staphilus and whiche he citeth out of the answeare of George the Duke of Saxonie triumphing ouer M. Charkes ouersight in not reading that which followeth calling it extreame impudency of a lying minister and wilful and shamelesse dishonestie and I cannot tel what as if the man were in the moone I aunswear that euery opinion of euery man is not to be defended by vs. Why should Luthers opinion in some one point or other not of so great importance be laide to our charge to the discredite of the mightie trueth of God I haue saide before that men had their errours and as it pleased God to blesse them with a measure of faith so they executed their ministery And though Luther were now by the grace of God returned from Babylon and from your whoorish church of Abhomination yet he might both in this poynt of Diuorse and in others be to seeke what councell to giue you hauing not onely taught a diuorse to be lawfull for that thing but also for many others contrary to the doctrine of Christe so that that poyson was sucked from your owne breastes and therefore you haue no cause so much to triumph against Luther for that poynt or agaynst M. Chark who is ready I am sure wherein he hath fayled to be louingly admonished But this is your propertie to leape at gnattes and to catche 〈◊〉 in other men but Elephantes in your selues are motes and your fight is so dimme you cannot see them If your eye had beene cleare you might haue seene set downe in redde and great Letters in your owne popish decrees that for impotencie of body marriage is to bee dissolued yea for many lesser causes a great deale when our Sauiour hath set downe the onely cause to be fornication yet by the Popes lawe your Gossips might not marrie nor the women that had beene once marryed might not marry againe Neither doth that helpe that you will permitte them not to marry after suche diuorse but rather it doubleth and encreaseth your sinne that first you dissolue where you ought not and hauing dissolued them you suffer them not to enioye that remedie which Christe hath left them as it were leading them by the hande into the stewes to leade a filthy and loose life euer afterwardes This is that you might blushe at if there were any mite of shamefastnes in you You that haue therefore such gaps in your selues and such fowle botches you might haue pardoned this scarre and warte in Martin Luther who was otherwise so sincere sounde and painefull in the substaunce of Gods trueth and religion at whose honour though you swell and burst your selues for anger to deface it and bring it out of credite yet it shall stand and remaine till it receaue that ful fyning that shall cleare it from all humaine corruption That which followeth you borrowed not beecause you concealed the Lender but you stole it out of Staphilus and it is confessed to bee Luthers errour and meete to fall without maintenaunce beecause it hath no foundation in the worde of GOD. As for your knauishe coniecture that Luther belike had some kinsmen in whose wiues he would haue had interest it fitteth rather a popishe Iesuite and a vowed Votarie that hath not the gifte of continencie and therefore needeth such filthy shiftes Luther was knowne where hee lyued after GOD called him to that holy state of matrymonie to lyue chastly in the feare of God what soeuer your Romish Priestes Friars and Moonkes doe who were woont to bee the common Bulles of all the countrey whereabout they
He speaketh it not simplie as though Christians setting themselues against the Turke fighting against him doe therein sette them selues agaist GOD and fight against him But he saith that vnlesse Antichrist be ouerthrown and brought into order vnlesse wee forsake our sinnes and turne vnto God we striue in vaine against him being Gods rodd and not couching vnder it we fight against God hee sheweth that by our warres which haue beene made as couers to maintaine the Popes Cuppe he his forces haue beene mightely increased and the Pope hath established his tyrannie by his often consultations by his often prouocations to warre against the Turke and by gyuing out his Bulles and Pardons he hath sucked from all Christendome the fatte and wealth of it so hath weakened it against the Turk and hindered al reformation when it hath pleased God to lighten the harts of any Princes to see the trueth And good S. Robert is this to make a path to the Empire of Infidellitie The fift absurditie also is set down with no lesse malice then the former For whereas Parsons woulde beare men in hand that Luther shoulde dislke the Pope for holding that the soule is immortal the truth is that Luther disliketh that he should take vpon him beside the scriptures to make any new articles of fayth amongst which he reckoneth this to bee one as though it had no ground in the scripture that the soule is immortall but only rested vpon the Popes authoritie So the Pope doth also in other great matters of our fayth as in the misterie of the holy trinitie in the proceeding of the holy Ghost in the 〈◊〉 of Infants In al which he beareth vs in hand that we haue no scripture because we haue not their very words set downe though the matters be sufficiently confirmed by it These and such like Luther indeede calleth 〈◊〉 of the Romish dounghil And as for the last which hee citeth 〈◊〉 of his booke De captiuitate 〈◊〉 in the title of baptism this he hath taken 〈◊〉 of railing Staphilus for in that 〈◊〉 there are no such words in Luther and thereupon I wil gage my credit For wheras he saieth that neither 〈◊〉 nor angel on earth can lay any law vpon any Christian furder then he wil him selfe whereby he would insinuate the 〈◊〉 of al politike lawes and common weales by which they stande the trueth is that Luther speaketh of vngodly lawes brought into the Church by the Pope and such like besides the word of God superstitious in them selues and against Christian 〈◊〉 whereof hauing reckoned vp some in baptisme at last he commeth to this conclusion these are his words I say therfore neither the Pope nor the Byshop nor any man hath any right of ordaining or establishing any one sillable ouer a christian man vnlesse it be by his own consent and what soeuer is done otherwise is done by a tyrannicall spirit Therefore prayers fastinges donations and whatsoeuer other thinges else the Pope hath established in all his decrees not so manye as wicked hee hath ordayned them and exacted them by no right at all and as often as hee doth attempt any of these thinges so often he sinneth against the libertie of the Church c. We may therefore here see the monstrous malice of these wretches that thus pinch Luthers workes to bring him into disgrace with Christian Princes as though he were a subuerter and an ouerthrower of al wholsom lawes and good common weales Wheras he will not be aunswered but will needes haue it so that Martin Luther had bodilye conference with the deuill because lying Lindane and the rest of that Popish crue hauing receiued it by a lying tradition one from an other do aduouch it and because by a certaine Prosopopaeia Luther him selfe in that same booke De Missa Angulari translated by Iustus Ionas whome he calleth Luthers Cooke though hee were a Doctour of Diuinitie Whether this were so or no I must leaue it to the iudgement of all that feare God neyther dooth it any whit disaduauntage the matter though Luther had had euen such a strong assault that the Deuil might haue made semblaunce to haue appeared vnto him in some shape For he hath not onely assaulted many notable and godly men but also hath in some sorte appeared vnto them before our Sauiour Christ and euen since to Christe himselfe and to others hee hath appeared sundry times but yet he could neuer vanquishe them Why therefore should they obiect this against Luther who setteth out but the spiritual conflictes that he had with him which by the grace of God he ouercame And therefore alwayes keeping him selfe fast vnto the trueth was neyther possessed nor vanquished of that foule and wicked spirite It is not denied but that Luther according to his own reporte had many a sharpe combatte with the suggestions and tentations of that foule and wicked fiend as al the godly haue had haue and shal haue to the end of the world But what maketh this to proue a reall and sensible conference together with them Or how standeth it that therefore Luthers knowledge in diuinitie should be from the Deuil when beeing shaken of the Deuil in those false groundes wherein hee had stoode of Poperie and Idolatrie he betooke him selfe to the word of God and to such a ground as put Satan to flight Wherein he found rest and peace and exceeding comfort to his soule which he hath left in his writinges as a fauour of life vnto many that haue beene likewise afflicted His comfortable Commentaries vppon the booke of Genesis vppon the Psalmes and specially vpon those Psalmes of degrees and vppon the Epistle to the Galathians wherein as in a myrrour they may see the mans spirite shall testific to all posteryties that that which he learned hee learned not from the Deuill nor from man but from God and his holye and blessed worde And therefore Parsons aduise thy self wel take heede least in speaking against a man for man that is to vphold the kingdome of Antichrist thou do not open thy foule mouth against G O D. Though Luther be dead and man cannot requite it yee God will bee auenged of it If malyce had not blinded thine eyes and hatred sharpened thy tuskes to strike agaynst the trueth thou wouldest haue beene ashamed of the fome that hath falne from thee Thou myghtest haue seene that thyne owne Popes not one but many haue had familiar acquaintaunce with the Deuil haue had him at their commaundement to helpe them to their Popedoms and to assist them in other their accursed and abhomynable attemptes for the confirmation of their false and abhominable relygion And in trueth I doe not onlie saye it but by the grace of God will bee redie to proue it against thee and all the rest of you that the Deuil is not onely the Authour of al your religion the Father of Antichriste who is the Pope
conceiued som good hope of him But because he had byn so notoriously infamous they wold not admit him without som notable satisfactiō to the church especially to the church of Geneua which he had so wickedly wretchedly infamed And althogh he fained himself redy to perform al this yet whē he saw that that which he sought for could not be obtained but with such hard conditions that the peace of the Churches in France where he would haue bin imploied fell not out to be such and so great as he loked for this dog returned to his vomite againe and ioyned with the enemies of the gospel his wife in the meane time playing the 〈◊〉 and prostituting her selfe to euery 〈◊〉 hee playing the 〈◊〉 knaue in sclandering backbiting the religion of Iesus Christ the true professors of it This is that goodly witnes that Parsons bringeth foorth in a foxe furd gowne like some knight of the poste against that bles sed mā of god of blessed memorie I. Caluin taking vpō him to broch vnto the world such shameles sclanders lyes as this Bolseck hath deuised set down first beeing as you haue hard a Friar then an impure knaue not instructed in the sound doctrin of saluation one that was a seditious wretch hauing carried the shame of so iust a reprehensiō by M. Caluin would not digest it but enuied hated to the death that worthie man whose shoe latchets he was not worthie to vnloose al his life after of whom not only M. Caluin but also the churches gaue this testimonie haue set it down to remaine to al posterities that he was a deceiuer of the nūber of those runnagate Phisitions that had gottē so much impudency as they were fit for any mischief This Bolseck say they about an 8. moneths since in a publik assēbly of our church went about to ouer throw the doctrin of the free vndeserued election of God whiche wee teach together with you out of the word of god But thē the frowardnes stubbornnes of the mā with as much moderation as might be was assuaged yet afterwards he ceased not in all places where he came to make 〈◊〉 noyse to the end he might shake from the simple this chiefe head of their faith At length with opē mouth he vomited foorth his poison For when after our accustomed maner one of our brethrē should expounde that same place of Iohn where Christ pronounceth that they are not of God which heare not his worde had said that as many as are not regenerated by the spirit of god resist God stubbornly to the ende because that gift of obediēce which god vouchsafeth his elect is a peculiar gifte This knaue started vp said that it was a false and wicked opinion sprūg vp of late in our time wherof Laurēce Valla was the author to wit that the will of god was the cause of all things And that by this meanes the sins of al mē the blame of al euils was laid vpon God that there was fained vpon him a certayn 〈◊〉 euē such as Poets dreamed to be in their God Iupiter Afterwards he descēded to another point to witte that mē do not obtain saluatiō because they are elected but they are therfore elected bicause they beleue nor y t any mā is reprobat by gods decree but only those that depriue thēselues of that cōmon electiō In y t hādling of this question he inuaied against vs with many bitter shameles slanders The gouernor of the citie being there hearing the matter cōmit ted him to prison especially because he had seditiously exhorted the people not to suffer thēselues to bee deceiued Nowe the knowledge of the 〈◊〉 is brought to the Senate where he goeth on with no lesse obstinacie and impudencie then hee was wont to maintaine it In the meane season when hee boasted that hee had many ministers in other churches that were of his side wee desired of the Senate that it shoulde not pronounce any thing of the summe of the whole before the answer of your Churche being obtained it might know how shamelesly the knaue did abuse the title of your suffrage or consent Hee in the beginning being 〈◊〉 uercome with shame would not seeme vtterly to refuse the iudgemente of the Churches But he cauilled that you might seeme worthily to bee suspected for the ouermuch familiaritie you had with our brother Caluin The Senate for all this as we had requested thought meete that you should be consulted withall And this also drew it on because hee had wound in your church For cōdemning Zwinglius aboue all others hee lyed that Bullinger was of the same opiniō with him Also he hath 〈◊〉 ly taken occasion of contentiō amongst the ministers of the territorie of Berne But our desire is that our church may be so purged of this plague as that being chased from thence it hurt not our neighbours And yet notwithstanding it is our parts very materiall for the maintenance of publik peace that the doctrin which we professe be approued by your consent althogh there be no cause that we shold intreat your faith with many words The institution of our brother Caluin is not vnknowne vn to you which this fellow especially hath takē vpon him to resist It were not to the purpose to set foorth how reuerētly soberly he there intreateth of the secret iudgemēts of God because the booke is a sufficiēt witnes in it self Neither do we teach any thing here vnlesse it be drawē frō the word of God is receiued also in your church euer since the light of the Gospel was receiued It is fit enough that we are iustified by faith but in this appeareth the vnmoueable mercie of god whē we vnderstand faith to be the fruite of our free vndeserued adoptiō our adoption to flow frō the euerlasting election of god Now this deceiuer when hee faigneth election to hāg of faith he faineth y t faith it self doth no lesse arise of y t proper motion of mā thē of y t heauenly inspiratiō Again it is without all controuersie y t whē men perish it is to bee imputed to their owne malice But in the reprobate whō god passeth ouer forsaketh as 〈◊〉 thie by his secrete counsaile it sheweth a worthie instructiō of humilitie Now this Hierom Bolseck graunteth nothing to be done 〈◊〉 of god unlesse the reason of it may be set before his eyes publiquely banished that hee would not haue blabbed it forth or if euer hee learned it hee must haue learned it then and there or else afterwardes deuise it when he was returned to that stye of Hogges where there is store of suche filthynesse to delighte suche beastes withall Againe why was it so manye yeeres after Caluins death hee hauing now slepte in peace in such honour and fame amongste all the Churches of GOD so concealed that this soule byrde was not hatched
vir illustrium Epist Clemen 4. 〈◊〉 li. 3. ca. 4. lib. 4. cap. 23. Auctho in vita Dioni Theodo Gaza in prefa in problem Alexa. Aprodise Epist. Ignatii ad Smir. Reade Buchingerus in his eccl fol. 66. 67. 68. The popish 〈◊〉 cession 〈◊〉 brokē a lame succes sion wherein they are not agreed thēselues Cens. 〈◊〉 〈◊〉 26. 〈…〉 Ro. 4. 3. 4 5. Psal. 32. 1 Philip. 3. 9. Cens. Col. fol. 46 Conc ' Trid. ses 5. in decrat de orig peccat Caniz de sacra bapti Lind. lib. 3. cap. 19. Tupperus arti 2. de peccar originis In iudi 〈◊〉 vni Coloni 〈◊〉 Pellic. fol. 42. 〈◊〉 44. I. Ioh. 3. Rom. 3. 7. Mat. 5. 28. Ioan. 1. 4. I. Cor. 12. Gal 〈◊〉 Chrysost. homi in Ma. 57. Hierony in 18 Ezecb. Reade that whole treatise of iustification in the Censure of Colen pag. 141. c. Antidi the consent of Colyne Lib. 99. 〈◊〉 〈◊〉 〈◊〉 Catholic 〈◊〉 Perio in Topicis Theolog. lib. 1. 〈◊〉 〈◊〉 serm 21. Compend Theo. de grā Andrad lib. 3. pag. 281. 279. Rom. 14. 23. Ephe. 2. 5. 8. Galat. 2. 21. Concil Trident. 〈◊〉 lib. 4. Io. 6. 44. Phil. 1. 13. 1. Cor. 2. 14. Anton. Flor. 〈◊〉 1. part Tit. 11. ca 2 Trident. 〈◊〉 Pet. a So to in asser Cathar de lege Andradius The lawe of God spiritual The proude spirites of the Papists Censur 〈◊〉 Fol. 284. 〈◊〉 〈◊〉 Mariae nuper 〈◊〉 Pu 〈◊〉 Gregorij 17. 〈◊〉 editum 1578 Reade that in 16. fol. 49. 51. thorowout the whole Booke Fol. 50. 51. 52. in 〈◊〉 de beata 〈◊〉 printed at Paris in anno 1534. 〈◊〉 54. 〈◊〉 56. It is called the contemplation of our blessed Lady weeping vnder the crosse 〈◊〉 mater dolorosa Fol. 85. in 〈◊〉 〈◊〉 a 〈◊〉 In Breuiario Romano fol. 252. Fol. 45. Fol. 47. 〈◊〉 59. 32000. seuen hundred and 55. yeeres of pardon Fol. 63. Crux Christi sit mecum Crux est quam semper adoro c. The Crosse of Christe be with me The Crosse which alwayes I wor shipe 〈◊〉 66. fol. 72. Ten 〈◊〉 thousand 〈◊〉 of pardon Fol. 73. Campion would haue a Credo for a prayer at the time of his death Fol. 75. Fol. 79. Saint 〈◊〉 prayer 〈◊〉 he learned of the Diuel Fol. 144. It beginneth 〈◊〉 omnes 〈◊〉 〈◊〉 c. All haile all soules of the faithful whose bodies rest here or els where in the dust c. Euery thing is not an errour which hath bin reckoned for an errour 〈◊〉 they reade the name of Catholike Church forsooth it muste needs be ment of Rome But there is no such word in lib. 2. cont 〈◊〉 〈◊〉 He meaneth such as were alleadged by Donatus to proue that the vniuer sal church was faln that his particuler church was the church August lib. de vnitate Ecclesiae cap. 12. That place out of the 3. booke against the letters of Petilian cap. 4. is set down also for a shewe seeing we leane not to mē but look to the vnitie of the spirite in the truth The like is that out of the secōd book 〈◊〉 〈◊〉 〈◊〉 Conc. Constantinopl 6. Act. 4. Tertul. de 〈◊〉 aduersus 〈◊〉 Basil de 〈◊〉 〈◊〉 2. Thes. 2. 2. Victor 〈◊〉 This was done in the space of 140. yeeres Hard. answere diuis 28. Volateran 〈◊〉 Origen cont 〈◊〉 sum lib. 4. Arnobius in 〈◊〉 lib. 3. 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 5. Gerson 〈◊〉 〈◊〉 F. 4. ad 〈◊〉 Epist. 50. Reade August de verbis domini secund 〈◊〉 ser. 24. Concil Constant 5. Act. 1. Euseb. lib. 10. ca. 4. ex or at 〈◊〉 in 〈◊〉 The Papistes 〈◊〉 vs with Donatists Arrians other heretikes 〈◊〉 Exod. 20. The glory of Rome Christe his truth beggarly in comparison of the pope his false religion Apoc 13. In their 〈◊〉 after the death of any Pope Epist. 〈◊〉 2. 7. Distinct. 8. Popish 〈◊〉 A prayer in their masse They haue turned the whole Psalter to the Virgin Marie Reade Bonauentures Psalter turned wholly to the Virgin Popishe contrarieties Rom. 4. Alensis 〈◊〉 The places are quoted 〈◊〉 Our Iesuits Monks howe 〈◊〉 the olde Monks that were Lay men great Studentes in diuinitie Labouring with their handes from whose superstition yet hauing no commandement frō God hath proceeded all those eerours abuses that wee finde in Monkes and Friers at this day Praemonstratensis Martin Polon platins Sigebertus Benno Cardinalis invita Hilde 〈◊〉 No stay in Popery No vnitie in Poperie Distinc. 93. cap. legimus Distin. 99. cap. 1. Distinct. 4. cap. multi Distinct. 34. The chief 〈◊〉 ter of popish bookes 〈◊〉 spirite and behauiour Howe and by what meanes the 〈◊〉 at VVisbitch was published Conferēce betwixt D. Fulke and the papists at 〈◊〉 Vpon what cō ditions the papistes in VVisbitch woulde haue disputed Conference at VVestminster as is alleadged before VVhat the papists speciallye 〈◊〉 by disputations Reade the stories of France Spaine Flaunders 〈◊〉 Inquisitiō c. The worshipfull writers of Papists 〈◊〉 1. 〈◊〉 4. 7. Papa De concess pr abendae tit 4. cap. 2. ad Apost Dist. 37. cap. relatum Dist. 16. Causa 27. q. 2. Ca. ter di Dist. 2. de poenit Cap Cbaritas Dist. 5. de Cōse cap. 〈◊〉 De consec distin 2. cap. Quid sit sanguis Also ca. Comperimus Cap. 22. q. Dist. 99. cap. 1. Also dist 4. cap. multi Glossa dist 23. cap. prae terea Dist. 93. Ca. Hadrianus Dist. 〈◊〉 〈◊〉 Ca. 21. q. 1. 〈◊〉 cap. 10. 〈◊〉 3. Vnio Dist. 43. cap. Si rector Dist. 38. cap. Ignoran Dist. 〈◊〉 cap. Presbit Dist. 44. cap. Non 〈◊〉 Dist. 81. cap. Non 〈◊〉 Dist. 32. cap. Nullus Ca. Cap. 33. 9. 2. 〈◊〉 Dist. 28. cap. 〈◊〉 Syracus Dist. 〈◊〉 cap. 〈◊〉 c. Dist. 30. Causa 27. quaest 2. Dist. 31. cap. Quoniam Hieron cap. Si cupis De consec Dist. 5. 〈◊〉 30 cap. 〈◊〉 Sub Innocentio 3. 12. 15. Greg. in decretis lib. 3. dist 1. de 〈◊〉 〈◊〉 〈◊〉 13. q. 2. 〈◊〉 2. de 〈◊〉 ca. 〈◊〉 〈◊〉 super 4. 〈◊〉 dist 15. Ambr. Catharin de 〈◊〉 〈◊〉 Tapper art 6. So he chargeth him with taking tythes which he 〈◊〉 the 〈◊〉 doe not wherein appeareth vpō what 〈◊〉 he neither hauing personage nor 〈◊〉 whiche yet were lawfull enough for him pag. 2. Why the aduersaries publish their own works so oftē and conceale ours The popish 〈◊〉 ner of preaching Reade him in 1. Cor. 11. 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 12. VVhat the sathers meane when they 〈◊〉 of the 〈◊〉 of the 〈◊〉 Rom. 11. * Origen in 〈◊〉 〈◊〉 hom 9. bo 4. In 12. cap. Epist. ad Ro. 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 hom in 〈◊〉 4. 〈◊〉 bom 9. in 〈◊〉 ad Col. ho. 14. 〈◊〉 in 〈◊〉 ad Threnos Hiero. in Epist. ad Cor. 2. cap. 13. Ad Furiam ad 〈◊〉 〈◊〉 adē 〈◊〉 〈◊〉 riam Viduas 〈◊〉 Marcellam 〈◊〉 c. Virgines The ministerie of of the word the ordinary meanes that God hath