shaken Alleage the auncient fathers not one or other but al together affirming one and the self same thing they answere If you argue from the vvitnesse of men be they neuer so learned and auncient vve yelde no more to their vvordes in cause of faith and religion then vve perceaue to be agreable to scripture Nether thinke you your self to haue proued any thing although you bring against vs the vvhole consent and svvarme of fathers except that vvhich they say be iustified not by the voice of men but of God himself And it is their common maner as to make smale accompt of any author that is against them so least of al of the old auncient fathers whom some of them are not ashamed in most despiteful sort to cal Pillorie doctors But this their behauiour towards the auncient fathers and Doctors that be of our Church may seeme in the iudgement of many to stand with reason For why may it be said should they be bound to our Austins HieroÌ„s and Cyprians more then we wil be bound to their Luthers Caluins and Melanchthons At the least then say we they ought to be ruled by doctors of their owne such as they cal and honour for Apostles Euaâ—geâ—istes of their new church and beleefe Yet when the authoritie of such is pressed against them it weigheth no deeper then of those other whom they cal pillorie doctors For how freely contemne they Martin Luther how freely reiect they Hulderike Zuinglius VVe receaue M. Caluin saith T.C. and vveigh of him as of the notablest instrument that the lord hath stâ—rred vp for the purging of his churches and restoring of the playne and sincere interpretation of the scriptures vvhich hath bene since the Apostles time And yet vve do not so reade his workes that vve beleeue any thing to be true because he saith it but so far as vve caÌ„ esteeme that that vvhich he saith doth agree vvith the Canonical scriptures The very self same answere geueth the contrary part wheÌ„ the same mans iudgement is obiected against him I reuerence M. Caluin saith D.W. as a singular man and a vvorthy instrument in Christes church But I am not so vvholy addicted vnto him that I vvil contemne other mens iudgmentes in diuers points not fully agreing vvith him c. vvhen as in my opinion they come neerer to the true meaning and sense of scripture then he doth And because the course of this new diuinitie is now brought to rest most of al on the credit of these reuereÌ„d fathers and doctors and in steede of the auncient forme of alleaging T. us saith S. Chrysostom thus S. Augustin thus S. Basil the fashion is now to alleage Thus saith M. Caâ—uin thus M. Bucer thus M. Bullinger therefore thorough varietie somewhat to avoyde tediousnes and not greue to much the eares of their auditors by flat denyal diuers wayes and reasons haue they to passe ouer when they please the authoritie of such their owne doctors and maisters One way and the same very playne is to refuse them because they were men As for example If you presse me vvith M. Martyrs and M. Bucers authoritie I first say they vvere men and therefore though othervvise very vvatchful yet such as slept somtymes A second way is because they had some other error as M. Bucer you say allovveth priuate baptisme and consequently the baptisme by vvomen It may be that as M. Bucer although othervvise very learned hath other grosse absurdities so he may haue that A third because some other doctor of as good credite and estimation is of a contratie opinion as M. Musculus a learned man is of your iudgement and M. Caluin as learned as he and diuers other are of that iudgment that I haue alleaged This is no great profe on your side nor reprofe of ours A fourth and the same most sure is to chalenge the libertie of the gospel and therefore not to admitte their verdict but at pleasure as Touching M. Bucers M. Bullingers Illyricus allovvance of holy daies if they allovv them in such sort as M. Doctor vrgeth then that good leaue vvhich they geue the Churches to dissent from theÌ„ in that point I do take it graunted vnto me being one of the same church Although as touching M. Bullinger it is to be obserued that since the time he wrote so there are aboue 35 yeres since vvhich time although he hold stal that the feastes dedicated vnto the lord as of the Natiuitie Easter and Pentecost may be kept yet he denieth flatly that it is lavvful to keepe holy the dayes of the Apostles If these serue not the turne a man would thinke their martyrs those who were so ful of the spirite that they willingly shead their bloud and suffered death by fier for confâ—irmation of their faith these mens testimonie should be irrefragable for iustifying of those pointes especially for which they lost their liues But nether want they their old ordinary meanes to shift of the authoritie of these martyrs were they neuer so glorious For although they vvere excellent personages say they yet their knovvledge vvas in part and although they brought many thinges to light yet they being sent out in the morning or euer the sunne of the gospel vvas risen so high might ouersee many thinges vvhich those that are not so sharpe of sight as they vvere may see c. And if they had died for this or that article yet the authoritie of their martyrdome could not take avvay from vs this libertye that vve haue to enquire of the cause of their death Martyrs may not be said to seale their errors vvith their bloud or vvith the glory of their martirdome preiudice those which vvrite or speake against their errors For this is to oppose the bloud of men to the bloud of the sonne of God What remayneth now for the last cast but the maiestie not of one or other doctor or of a few martyrs but of great and ample reformed churches as of France of Germany of Zurike or Geneuâ— yet euen these also passe with like maner of answere And they haue as general a rule to reiect such as they haue the poorest doctor that commeth in their way As for exaple when other reformed churches are brought to reforme the disorders of the English church To vvhich reformed church saith the ansvverer vvil you haue the church of England framed or vvhy should not other reformed churches as vvel frame them selues vnto vs For vve are as vvel assured of our doctrine and haue as good groundes reasons for our doing as they haue except you vvil bring in a nevv Rome appoint vs an other head church and create a nevv Pope by vvhom vve must be in al thinges directed And againe I haue told you and novv I tel you againe that there is no cause vvhy this church of England
In the nevv Testament S. Lukes Gospel The Epistle to the Hebrewes The Epistle of Saint Iames. The 2. of S. Peter The 2. 3. of S. Iohn S. Iude. The Apocalyps Vnto these partly your selues in your common bibles partly your brethren ioyne certayne other peeces both of the olde Testament and of the new as The prayer of Manasses Paralip lib. 2. The songe of the three children The story of Bel. Canticum canticorum and a parte of S. Iohns Gospel some of these held for canonicall these fiftene hundred yeares some these twelue hundred all aboue a thousand Nexte your distinction of the vvhole Church and some of the Church were it true as it is most false is vtterly refuted by these your owne doctors for by their sentence whatsoeuer hath bene doubted of not onely in the whole Church but in a part for they goe not about to proue that these were doubted of in the whole Church and leaste of all S. Lukes Gospell that may you doubte of and number amongst the bookes Apocriphal and both you and they proue as substantially that S. Iames was doubted of as you proue the same of Iudith Hester the Machabees or any other sauing that they fowly ouerreach them selues when they affirme that S. Lukes Gospell with those other was leaft out and not receaued for Canonical in the Prouincial Councel of Laodicea and the same confirmed by a general Councel afterward Then commeth to my remembrāce your profoūd argumēt against M. Campian in defence of Luther Luther despiseth S. Iames his epistle saith M. Campian you answere Bene habet crimen hoc omne Iacobi epistolam attingit c. That goeth vvell All this fault toucheth only Iames epistle Luther doth not in a vvorde violate Matthevv Marke Luke or Iohn nor Paule nor Peter only he somevvhat shaketh vppe Iames epistle A deepe reason as though S. Iames beinge canonical scripture were not to be esteemed as honorably and violated as litle as S. Peter or any of the other and as though he in so writing and you in so defendinge doe not lay the way open to shake of and violate all the reste as wel as that For now if a man burden you with the refusal of S. Luke your defence is already prouided bene habet al goeth vvel Al this faulte toucheth only S. Luke Our doctors doe not in a vvorde violate Matthevv Marke Iohn nor Paule nor Peter only vve somevvhat shake vp Lukes Gospel and so peece-meale til none be leafte you may and will shake out one after an other stil Bene habet all goeth vvell vntill you fall to open profession of Atheisme in the broade way whereof you are farre wel gone already Fourthlye because in the end of your preface yow bragge so much of your forefathers that they haue euer vāquished ours here you put vs in mind what forefathers those are Hetherto your forefathers were knowen to be Aerius in denying prayer sacrifice for the dead Vigilantius of whom yow learned to condemne the inuocatiō of Saintes honor done to them in the Church Iouinian in breaking vowes of chastitie deliberatelye made to God and making the state of matrimonye touching merite equal in the sight of God with the state of virginitie continentie Which men notwithstanding were forced to yeld to our forefathers S. Epiphanius S. Hierom and S. Augustine as hetherto al Christendom is witnes and therefore were not such victorious capitaynes as you woulde make them In this place as though your purpose were to ouerbeare vs with number and make your armye so much the more stronge you multiplye and set in ranke againste vs more fathers For whereas you so blasphemouslye speake of the booke of Iudith that it is far vnvvorthy to be called scripture and yet match S. Luke and the Apocalyps with it whereas you saye most plainlye of these and al the forenamed bookes that yow are not bound to admit them but may refuse them that they be read for moral lessons not for matters of religion you simplye disallow for canonical those two bookes And who are your fathers herein but those auncient Archheretikes Marcion and Cerdon those other for ther brutishnes called Alogi or Bruti In which your doinge as the reader may easely perceaue how yow trotte forwarde to playne Apostasie from Christe by callinge now the verye Gospel into questiō so why we should number you amongest those olde Brutishe heretikes your selues yeald vs more abūdāt reasō thē our fathers had in calling them by that name For your self M.VV. cōfesse and proue your doctors and maisters to be the most sensles and brutishe creatures that euer wēt on the earth For to auoide directe answeringe to the question proposed you hovv you knovv the bookes vvhich you call scripture to be heauenlye and penned by diuine inspiration that is by vvhat testimonie you knovv those vvritinges to be canonical or holye vvhich be so called you say and I vvith as good reason vvill demaund of you hovv you knovve the sunne to be the sunne or hovv you assure your self that God is God for vve knovv as assuredlye that these are the holy scriptures cōmēded by God to his Church vvritten by the Prophetes and Apostles and deliuered by diuine authorytie as vve knovv the moone to be the moone or at a vvord any other thinge vvhatsoeuer vve comprehend by most certaine knovvledge and this ansvvere Caluine also geueth you And this answere I admitte from you and Caluine and hereof I conclude that you are more trulye called Alogi and brutishe then were those other auncient heretikes For was there euer in the worlde any so notable a Choraebus or Grillus hauinge the shape of man that fell at brawlinge disputinge with his friēdes whether the sunne which we see were the sūne or the moone the moone as you do against Luther your churches against the Lutheranes whether S. Iames epistle be canonical then yf you thinke right as I truste you wil speake wel of your selfe with the same breath you condemne your father Luther and your brethren the Lutheranes for the veriest sottes and stockes that euer liued for they know not the moone they know not the sunne which to you shineth so bright cleare And to oppose your self vnto your brethrē at home and to your owne self how say you to S. Luke to the epistles of S. Peter Iude Iohn the Apocalyps be they canonical or no yf you say yea as I thinke you will or at the lest that was your opinion in September laste as your booke sheweth then your doctors now denyinge the same you see what is to be concluded that one parte of you is as wise as those former who know not the sunne from the moone Yf you denie and be of their iudgmente as it may be very wel your faith beinge as mutable as is the moone yet so you proue your self
no wiser then they who in so shorte space haue falleÌ„ out with your self altered your iudgmeÌ„te and now esteeme that for apocriphal which then was to yow canonical that is now iugde that to be the moone which then you thought to be the sunne Our lorde geue his people grace to thinke of you as you proue your selues that is so fantastical inconstant that you know not what to say and whyles you seeke to keepe your selfe aloofe from the Catholike churche the sure piller grouÌ„de of truâ—he you plunge your selues ouerhead and eares in such foule absurdities as neuer did heretikes before you For what is the reason of al this because besydes the written word or scripture yow wil not acknowledge any traditioÌ„ of the Church wherevnto by this question yow are enforced of necessitie For if we are bound to beleeue certaine bookes as for example the Gospel of S. Matthew S. Marke S. Iohn and S. Paules Epistles to be Canonical that is heaueÌ„ly and peÌ„ned by diuine inspiration and yet the same can not be proued by scripture theÌ„ cleare it is that we are bound to beleeue somewhat which by scripture caÌ„ not be proued and so the tradition of the Church is established And marueyle it is that yow perceaue not how grosly yow ouerthwart your self and plainly refel that which yow would seeme most earnestly to confirme For if yow march your beleefe of scripture with knowledg of the Sunne and Moone and such like as are knowen by only sense the light of nature then you deny it to be any article of your faith For these two are directly opposite and the apostle confirmeth this reason wheÌ„ he defineth faith to come by hearing and hearing by the vvord of God ergo fides ex auditu auditus per verbuÌ„ Dei And therefore if you beleeue not with humaine faith as yow beleeue Tusculanes questions to haue bene written by Cicero but with Christian diuine faith as yow beleeue Christ to be your sauiour if thus you beleeue the Gospel which beareth S. Matthews name as likewise that of S. Marke and S. Iohn to haue bene written by them then yow beleeue so because so yovv haue heard it preached and so yovv haue receaued and consequently by the Apostles authoritie that verie matter so preached vnto yow is the vvord of God which word of God whereas yow find not in the scriptures hereof it foloweth manifestly that somewhat is the vvord of God which is not scripture and therefore yow and your fellowes beleeuing only scripture beleeue not al the vvord of God but only a peece thereof and so did the worste heretikes that euer were yea so do at this day the verie Turkes and Mahometanes But to end this special matter with yow M. VV. touching your distinction betweene S. Iames and Tobias Iudith the Machabees c. where you make this to be the difference that S. Iames vvas refused but of a fevv and the other generally of the vvhole Churche tota Ecclesia repudiauit say you for declaration of your truth herein I referre you to the moste euident testimonies of the same auncient Churche S. Augustine setting downe the Canonicall scriptures as they were read and beleeued in his time placeth S. Iames I coÌ„fesse in order with the Gospels Pauls epistles yet not excludiÌ„g those other but in the selfe same place numbringe Tobie Iudith and the Machabees with the bookes of Moses and the Prophetes his saith he 44. libris veteris testameÌ„ti terminatur authoritas In these fourtie and foure bookes is concluded the authoritie of the old testament Likewise the Councel of Carthage approueth for Canonicall S. Iames but in the same CanoÌ„ it approueth as far the other forenamed and teacheth of them as directlie as of the other that they are Canonicall scriptures Somewhat before S. Augustines daies they were not by publike decree of the Church receaued as appeareth by S. Hierome and the Councel of Laodicea but then when there was as greate doubte of S. Iames epistle S. Paule to the Hebrewes and the Apocalyps touchinge the first it is manifest by that which hath bene said by you and your felowes Of the secoÌ„d there was more question then of the first and S. Hierome seldome citeth it but he geueth a note signifyinge that it was not in his time taken for Canonical In the Epistle to the Hebrevves vvhich the custome of the Latine Church receaueth not saith he it is thus vvritten Againe the blessed Apostle in his Epistle to the Hebrevves although the custome of the Latin Church receaueth it not amongst Canonicall scriptures Againe this authoritie the Apostle Paule vsed or vvhosoeuer he vvere that vvrote that Epistle In catalogo he saith that euen vnto his time it vvas not accounted the vvritinge of Paule and that Caius an auncient writer denyeth it to be his and in his epistle to Paulinus sette before the Bible he saith that a plaerisque extra numerum ponitur of the more part it is put out of the nuÌ„ber of Paules vvritinges The like might be declared by S. CipriaÌ„ Lactantius Tertullian Arnobius and S. Austine if it were needefull and the Apocalyps was yet more doubtful then ether of these two as wee see by the Councel of Laodicea leafte oute of the rolle of Canonicall writinges when both the other of S. Iames and S. Paule were put in Wherefore as false that is which M.VV. constantlie auoucheth of the auncient Church touchinge the seueringe of these sacred volumes so hath he not yet nor euer shalbe able with reason to satisfie M. Martins demaund why they of England haue coÌ„desceÌ„ded to admit the one rather then the other And here the reader may consider esteeme as it deserueth of that glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in fine he singeth to him self settinge the crowne of triumphe vppon his owne head and his felowes Nothing saith he is novv more vulgar then the Papists arguments against vs. Quicquid afferri a quoquam potuit vidimus diluimus protriuimus vvhat so euer could be said of anie of them al vve haue seene it refelled it and trode it vnder foote he may consider I saie how like this man and his companions are to worke such maisteries who as yet knowe not what those weapons are which they should vse in atchiuing such conquests For whereas they vaunt to doe this by the written worde yet are not resolued amoÌ„gest them selues what that written word is and how farre it extendeth it is as fantastical a parte to bragge of victorie as if a mad man should ruÌ„ne into the field to slea his enemie and when he commeth there knoweth not with what weapon to begin the fight Wherefore wel may he and his felowes heare and see the Catholike doctrine as Esai speaketh of the Iewes concerninge the doctrine of Christ hearing shal you heare shall not vnderstand and seeing shal yovv
able to proue any of these articles by any one cleare or playne clause or sentence ether of scriptures or of the old Doctors or of any old general Councel or by any example of the primitiue Church vvithin 600. yeres after Christ I promise to geue ouer and subscribe vnto him Thus M. Iewel promised and do you promise as much what els and so longe as you haue a day to liue you wil stand in defence here of But how dare you say so whereas litle know you what al the doctors haue written and much lesse know you what books of theirs hereafter may be found and your selues if you remember not long sithence in your owne wasted libraries found out certaine straunge sermons in the Saxon tonge against some knowen and confessed partes of religion as you wold pretend And how cā you so confidently hazard your faith if you haue any vpon one sentence or clause of those men of whom sundrie times you professe that they wrote clauses sentences chapters and bookes in defence of as grosse errors as these Remēber your stomake against them in this same booke thus you write Al our faith and religion you meane I suppose so far as it is allowed by act of Parlamēt and practised within the Q. dominions for other ye defend not is grounded not vpon humane but vpon diuine autoritie Therefore if you bring against it vvhat some one father hath beleeued or vvhat the fathers al together haue deliuered except the same be proued by testimonies of scripture it vvaygheth nothing it proueth nothing it concludeth nothing for the fathers are such vvitnesses that they also haue neede of scriptures to be their vvitnesses if deceaued by error they haue said ought differing from the scriptures hovv soeuer they may be pardoned erring through vvant of vvit vve can not be pardoned if because they erred vve also vvil erre vvith them Being thus perswaded touching them all how dare you venture your faith vppon a clause or sentence of any one It is a peece of faith far more sure by al antiquitie and more surely grounded in the hart of any catholike that Christ is perfect God consubstantial and equal to his father then any of these paradoxes can be possiblie setled in your opinions and we honour the fathers much more then you do yet was there euer any Catholike so frantike mad that would promise to subscribe to Arianisme if out of any father greeke or latin within 600. yeares any one clause or sentence might be brought against the catholike beleefe wherefore this verie assertion is a most sure argument that you haue no kind of faith no faith I say at all nether diuine nor humane not diuine because you would neuer so lightlie esteeme it nor vpon so smal warrant hazard it not humane because it wel appeareth that nether you nether maister Iewel euer meant to stand to that which to the world in publike writing ye haue so solemly promised Wherefore albeit touching you affected as you are I accompt this labour as clearly lost as if I should water a fruitles tree tvvise dead and plucked vp by the rootes yet for the readers cōmoditie that he may perceaue how ignorant and foolish and proude and fantastical that vaunte of M. Iewels was and how like it is that you who know much lesse yet comonly who more bold then such can maynteine the quarel and wade thorough that myre wherein M. Iew. him self stucke fast I wil speake a few wordes of these his principal questions And because I couet so far as may be to cut of al occasion of cauilling I wil not run to any other doctors lest you take exceptiō against them then those who are named here of M. Iewel as his pretended maisters in these heresies and againe out of them I wil bring nothing but that only which I haue learned of your owne writers and read in your owne bookes and that againe in such sense without any alteration as your selues alleage them So that your heroical courage in answering shal first be exercised vpon these your owne brethren and what so euer blunted dartes you shal cast against me they shal not reach vnto me but thorough their sydes I wil passe ouer Christ and S. Paule vvho taught M. Ievvel these heresies as he saith which is not verie likely whether he meane in ieast or in earnest seing S. Paule willeth vs so to detest any kind of heretike that after one or two warninges we should let him alone and suffer him to perishe in his sinne knovving that he is damned in his ovvne iudgment our sauiour chargeth vs to hold them for no better then ethniks and publicanes who shal oppose them selues vnto his church and therefore i◠can not be that ether of those should teach you that for which before hand they threaten and assure you of damnation But Anacletus and Xistus old bisshops of the Romane church before that Sea grew to this vsurped primacie they perhaps taught you this herisie that the bishop of Rome hath no soueraintie ouer the rest of bishops and that such claime is altogether Antichristian If that be so then egregious lyers are your brethren the makers of the Centuries who tel vs the cleane contrarie Anacletus say they in the epistles vvhich beare his name in the general regiment of churches so ioyneth them together that to the Romane churche he attributeth primacie and excellencie of povver ouer al churches and ouer the vvhole flocke of the Christian people and that by the autoritie of Christ saing to Peter thou art Peter and vpon this rocke vvil I build my church c. the second sea after that he maketh the church of Alexandria by reason of S. marke scoler of S. Peter The third Antioche because S. Peter abode there before he came to Rome degrees of Bishops he maketh thus The bisshop of Rome is placed first as the supreme head of the church vvho though he erre yet vvil he not haue him to be iudged of others but to be tolerated the second place haue Patriarkes or primates the third Metropolitanes the fovrth Archbishops and aftervvard bishops he saith also that certaine cities receaued primates from the blessed apostles and from S. Clement epist 3.1 Tom. Conciliorum pa. 63. The same Anacletus appointing how controuersies in particular churches should be taken vp ended after the order of S. Paule 1. Cor. 5. willeth that greate matters should be referred to the higher bishops and primates but if greater difficulties arise or causes fal out among the bishops primates them selues let them be brought to the Sea Apostolike if such appealt be made for so the Apostles ordayned by the apoinment of our Sauiour that the greater and harder questiōs should alvvayes be brought to the Apostolike Sea vpon vvhich Christ builte his vniuersal church Mat. 16. And Xistus who succeded not long after Anacletus in his 2.
Christs diuinitie 303. confessed by Luther 304. cōfessed by Lyra. 306. Item in Ieremie 307. confessed and proued by Lyra. 308.309 in Isai against Christs passion 310.311 confessed by Luther 312.313 item in the psalmes 355. folowed by the Tigurine Translators 358. and Bucer 357. item in Daniel 313. General reasons why the hebrue text can not be so sincere as the heretikes pretend 317.318 c. Many bookes of the Prophetes and histories of the old Testament lost pa. 317.318 Great difference in the hebrue by mistaking one letter for an other pa. 322.323.325 That the hebrue bibles are faultie confessed by Castalio pa. 326.327 by D. Humfrey 327. by Conradus Pellicanus 327. It is a Iewish opinion to thinke them altogether faultles 327. They haue great diuersitie of reading 331.332 somewhat wanteth in them 332.333 Although S. Hierom appealed from the latin to the hebrue yet the like reason is not now pa. 333.334 He confesseth and proueth the hebrue to be faultie 334.335.336 An argument commonly made for the puritie of the hebrue pa. 338.339 answered 339 340. c. S. Iustine proueth the Iewes to haue corrupted their bible pa. 341.342.343.344 Hebrue knowledge much aduaunced by Catholikes pa. 352.440 The hebrue tonge much subiect to cauilling pa. 431.432.433 See Rabbines A man must haue a setled faith before he confer greeke and hebrue textes pa. 441.442 best Hebritians are not best Christians pa. 441. our first Apostles planted perfite christianitie without hebrue pa. 345. Heretikes generally geuen to scorning pa. 511. S. Hierom condemned as ignorant of al diuinitie pa. 371. I S. Iames epistle refused by Luther Lutherans Zuinglians pa. 8.9.10.11.12 et 17.22.23 Caluin mangleth it 288.289 M. Ievvels challenge pa. 133.138 The true image thereof 133. vsque ad 138. It is grounded vpon no reason or learning 138.139.140.141 It cōtaineth in effect only three articles the primacie of the Sea Apostolike the real presence and the sacrifice 133.136.137.138 See of them in their seueral places M. Ievvels passing vanitie in bragging and lying pa. 460. his maner of ansvvering D. Harding pref 75.76 Reuerence done to the name of Iesus pa. 513.514.515 The Ievves corrupt the text of scripture pa. 304. in despite of Christians 314.329 negligent in conseruing their scriptures 328.329 their malice against the Sea of Rome 329.330 Very probable that Christ reprehended them for corrupting the scripture 339. See Hebrue S. Iohn Baptist liued a monastical life pa. 492. K That the vvise men vvhich came to worship Christ were kings pa. 485. vsque ad 489. that they vvere three 489. 490. their names 490.491 L S. Lukes gospel called in question pa. 27.28.29.32 Luthers vvorkes altered and corrupted by the Lutherans pa. 5 6.13 by the Caluinists 7. He denieth S. Iames epistle p. 11. his immoderate bragging 42. his extreme hatred of the Sacramentaries 43.44.45.46 his iudgment of their religion 52.53.483 he refuseth their bibles 45. singularly honoured by the English church 18.191 preferred by M. W. before al doctors 47. most absurdly 48.50 He derideth the Zuinglians fond arguments 258. Luther a shameful corrupter of scripture 377.378 Lucians true histories praef pa. 4.5 M Heretical martyrs damned pa. 117. S. Matthevv vvrote his gospel in hebrue pa. 290. the protestants hold the greeke translatiō more autentical 291. The protestants reason against the Machabees is as forcible against S. Luke S. Paul 506.507.508 Melchisedech did sacrifice pa. 57. graūted by M. W. denied by al other protestants pa. 58.59.60 acknovvleged by the auncient fathers 60. vvhy not expressed by the Apostle 61.537 c. Melanchthon for the real presence pa. 190. Merite of vvorkes See in Heauen and vvorkes N Noueltie of vvords daungerous in Christian religion pa. 266.267 exemplified 268.269 it induceth contempt of faith 270. and leadeth to paganisme 276.277.278 O Only faith See Faith P Penance what it is by the Protestants doctrine 86.90.91 It reiecteth external workes of fasting discipline ibid. which are required by the scripture 87.88.89 90. by S. Cypian and the primitiue church 124.125 the Catholike doctrine touching the value of them 92. the Protestantes contradictory argument against them 91. 93.94 S. Peters being at Roome denyed most absurdly pa. 130.131.132 his primacie 498.510 Pilgrimage to holy places pa. 502. 503.512.513 Primacie of the Romane Sea proued euidently by those fathers whom M. Iewel nameth his maisters to the contrary pa. 143. by Anacletus and Xystus 143.144 by S. Leo 146 147. S. Leo gouerneth in al partes of Christēdom 147.148.149 his authoritie ouer the bishop of Constantinople 148. he summoneth general Councels 152. he is head of them 153. no lawful Councel without his approbation 152. This primacie is grounded vpon Christes words and the Apostles ordinance 143.144.153 S. Gregorie accompteth the Romane Church head of al other pa. 156.158 his authoritie ouer the bishop of Constantinople 156. ouer the bishops of Europe Asia and Africa 156.157 158.162.163 The Protestants common obiection taken out of S. Gregorie answered pa. 159.160.161.162 the name vniuersal in what sort and sense disliked by S. Gregorie pa. 160.161.163 Priestes properly so called were appointed by Christ pa. 64. S. Austin such a priest 64.65.66 So was S. Leo and S. Hierom. 69. The church of Christ was neuer ruled but by such priests 67.68.69 Such were the orderers of our Ecclesiastical state and builders of our churches in England 68. S. Paules discourse of Christs eternall priesthod Hebr. 7. maketh nothing against the priesthod of the church pag. 74. vsque ad 79. The name of Protestants praef pa. 88.90 It agreeth not properly to our English gospellers ibi In their faith there is no stay or certaintie praef pa. 7.24.37 Exemplified by the Supremacie of princes ibid 9.10 by baptisme 11.12 Confirmation 13. Christs descending into hel 14. Christs diuinitie 14.15 Rebellion against princes 15.16 Regimēt of women 18. great difference in their Communion bookes 11.12.13 the diuers chaunges of religion in England since the time of schisme 20.21.22 In the Protestants vvriting and disputing there is no ground pref pa. 8. exemplified by their refusal of scriptures ibid. pa. 26. Apostolical Traditions and general Councels ibi Auncient fathers 27. Apostles Doctors of their owne 28.29.30 Martirs and whole Churches of their owne 30.31.32 They reduce al to priuate fansie 35.36.37.38 They passe the auncient heretikes in denial of al things pa. 38.39 their manifold Popes 33.34 The forefathers of the Protestants church pa. 349. of whom they must looke for the true scripture 348.351 a true confession of a principal protestant 407. their churches voyd of al truth and knowledge 407.408 they perswade Atheisme by scripture 408.409 al their preaching and writing tendeth therevnto 410.411.428 their vaunting of the cleare light of the gospel sensibly refuted 408. The Protestants maner of ansvvering the Catholikes pag. 412. They deny al Doctors 413. They deny sundry partes of scripture 413.414 They pretend the greeke 415. They falsely translate the greeke 416. They refuse the ordinary sense of the greeke
418. They leaue corrupte the greeke 420. vsq ad 427. They interprete at pleasure greeke latin and euerie tong els 429.430 their straunge interpretations of scripture pa. 324.382.429.430.424 of fathers 217. Their maner of arguing 225. of one figuratiue speach they conclude as many as they list ibi et 226. The foly thereof 226.251.252 The agrement betwene the Protestants of our time and old heretikes pa. 430.431 they are most desyrous of noueltie 455.456.457 they mocke at the Prophetes and sundry writers of scripture 458. their preaching a verie mockery of scripture 458.459 they proceede to infidelitie pa. 2.3 559.560 et pref pa. 21.22 they make thēselues supreme iudges of scripture al other authoritie pa. 54 pref p. 19 20. c. they are obstinate in what soeuer absurditie they once take 237. they honour the Iewes more thē S. Paul 325 326. or the Church of Christ 353. like to the Iewes in malice against the Sea of Rome 329.330.331 they vse more reuerence to the images of beastes thē of Christ 514.515 Be they neuer so cōtrarie they are all assured of the truth pref 32. The Protestants allow all Sectes to rebelle for their seueral heresies pref pag. 16.17 R The Rabbines of the Ievves not to be folowed in the sense of the hebrue wordes pa. 434. the Protestants translating after them translate wickedly 434.435 They corrupt the text of scripture by mispoynting it 314.315 Power to Remitte sinnes geuen to the English ministers by act of Parlament pa. 79.80 M. Iewels chalenge touching the real presence artic 5. answered pa. 182. vsque ad 196 the Zuinglians most vsual and popular argument against it 178. answered at large 179. c. the first heretikes of the English church approued it 182. Many things in scripture as vncredible as that 183.184.186 the Zuinglians argument against the sacrament is the roote of Paganisme 184.185.193.199 It ioynerh them to the Anabaptistes Ebionites Nestorians 185.187 It is reiected by the auncient Fathers 188.198.199 Condemned by the Lutherans 189.190 answered at large by Luther 191.192 he supposeth it to proceede rather from Turkes then Christians 194.195 In the sacramēt al humane philosophical reason must yelde to faith p. 188.189.190.192.198.199.201.202 Scriptures and fathers for the real presence S. Luke 235.236 Ieremie 342.343 S. Chrisostom S. Leo. 238. S. Ciril 200. Heretikes for the real presence Melanchthon 190. Westphalus 190.191 Luther 221. Caluin 223. The ground of the Sacramentarie diuinitie p. 191. The Sacramentaries infidels 193. Infidels their forefathers in mocking Christians for their beleefe in the sacrament 222. how they deale with the fathers 193.194 no one father euer was of their religiō 167. See more in Supper The sacrament a figure ioyned with the veritie pa. 223.224 The Romane Church constant in holding fast the doctrine once deliuered pa. 300.301 pure for six hundred yeres after Christ in pref pa. 47. It can not be proued that she euer changed her faith ibid. 47.48.49.55.56 S Christ sacrificed at his last supper pa. 62. the sacrifice of the Church deduced thence 62.63 sacrifice offered by S. Austin for the dead 66. sacrifice for the dead and in the honour of Saints was vsual in the primitiue church 70.71 Christ a priest in respect of the churches sacrifice 530.531.532 In the church we see Christ sacrificed 217 218.219.220 True sacrifice in the church 214.215.229.230 Melchisedechs sacrifice See Melchisedech M. Ievvels chalenge touching the sacrifice artic 17. ansvvered by the chiefe protestants pa. 70.71.72 Saintes heare our praiers pa. 500.501 Sundry bookes partes of scripture denied by the protestants pa. 26. vsque ad 32. et 401.402 they refusing the authoritie of the church beleeue not the scripture 33.34.35.36 they open the vvay for euery man to deny vvhat he listeth 402.403 A part of S. Iohns gospel doubted of 364. S. Peters second epistle 441.415 the epistle to the Hebrues denied ibidem See S. Iames. S. Luke scripture made ridiculous vvhē it commeth to profane handeling 498. somevvhat is the vvord of God besides scripture 36.37 Scripture corrupted by heretikes in fauour of their heresies 176.177 in Genes against the sacrifice pag. 59.60 in S. Peter against freevvil and good vvorkes 416 417. Christs vvordes in S. Luke notably corrupted for the same purpose 420.421.422 Esai translated detestably agaistn Christs incarnation 439. S. Peter corrupted to make God the author of sinne 451.452.453.455 S. Paul against Christs diuinitie 315. Act. 3. against the real presence 174.179.180 against the immortalitie of the soule 273.274 scripture falsly interpreted by heretikes is the vvord of the Deuil 180.50 The protestāts by their exāple make the text of scripture very vncertaine pa. 241.242.243 one yere canonical the next yere not 366. It is not to be altered vpon one doctors reading 244.245 the partialitie of heretikes choosing precisely one or other reading because it best serueth their heresie 246.247.248.249 they apply scripture to proue any thing be it neuer so vnreasonable 255. to proue Atheisme 408.409 Bookes of scripture faithfully kept by the church though the hebrue text be false 346.347 heretikes may not prescribe the church in what tonge to keepe them 347.348 Stancarus iudgement of the principal Protestant writers pa. 96.97 The Septuaginta interpreters condemned by Luther pa. 305. The Zuinglians true opinion of their Supper p. 209. it differeth nothing from common breakfasts 209.210.211.213 it is no more the body of Christ then a paynted scutchion is king of France 210. only bread 210.214.222 the Supper of the Sacramentaries hath no vse of Christs wordes 257. their arguments against the words of Christ in S. Luke foretold answered by Luther 258.259 T Tradition of the Church necessary pa. 36. S. Hierom author of the common Translation of the nevv Testament vsed in the Church p. 294.295 by appointemēt of Pope Damasus 294. it is approued by the Councel of Trent 281.389 It agreeth with the auncient greeke 372.373 commended for synceritie by the Protestant writers 374.375 defended by them preferred before al nevv 383.387.388.389 preferred before the greeke 393. not to be corrected by the reading of some doctor 394.395 M.W. argument against the same 391.392 the answere 392.393 c. English translations of the nevv Testament al approued by M.W. pa. 262. his wickednes therein 263.264 Such translations leade men to Atheisme 271. are condemned by the learned Protestants 271.272.273.274.275.436 for Hel they trāslate Graue most wickedly 272. thereby mouing men to thinke that the soule is mortal 273.274 A briefe sūme of damnable faultes cōmitted by those translators 278.279 English Translations made in schisme al naught 385. English Translations leaue the hebrue 312. differ notably one from an other 321. Protestante Translations of the new Testament all partial in fauour of their peculiar heresies pag. 365. Luthers condemned by Zuinglius 376.377.378 Al Zuinglian translations condemned by Luther 378.379 that of Basile condemned by Beza 379. item Castalios 380. Caluins corrupteth the text 381. Bezaes most variable and
by the same authoritie Euery man sayng publishing preaching teaching affirming declaring disputing arguing or holding opinion against the first of these articles is adiudged a manifest heretike c. misbeleuers in the other are with great rigor corrected and reformed This was the state of religion left by king Henry after whose death in the time of his sonne vpon very â—ight occasion was quite disanulled al this that the father had by parlament Actes and statutes so carefully established For streight vpon his fathers funerals king Edward saith M. Fox being but a child of nine or ten yere by the instinct of his vncle the Lord protector and Cranmer by consent of parlament did first abolish these six articles and then set forth a second booke of Reformation and after that a third as the religion had dayly more encrease more perfite then the first vnder the title and authoritie of his name After which sort the Zuinglian religion being placed with much dissension and alteration held out for the time of that Prince and was of the next with like authoritie of ParlameÌ„t reiected abolished But being restored againe in the beginning of the Q. Maiesties reigne from that tyme hetherto how the body of the realme hath more and more degenerated from that Zuinglianisme to Puritanisme which as D. Whitg wel proueth is the very next degree to Anabaptisme what infinite numbers in euery shyre as their owne writers record are ioyned to tâ—e Familie of loue which is a mere abnegation of Christianitie what swarmes of Atheistes haue sprung vp with which as D. Whig telleth vs their English congregation is râ—plenished this I leaue to the knowledge remembrance experience and eye sight of the discrete reader If I should note the varietie and difference betwene our Protestantes and the Protestantes of other nations as of Germany Polonia Zuitzerland and France I should neuer make an end because most true it is there is no one article of faith ether touching the blessed Trinitie Christes incarnation and passion resurrection ascensioÌ„ touching the person of the holy Ghost or touching his office there is no one sacrament as the Eucharist Baptisme Forgeuenes of sinnes in penance confession of sinnes to a priest Holy orders there is no one rite or ceremonie ether touching gouernement or diâ—cipline of the church wherein they disagree not These few examples which I haue brought conteining matters of such weight That princes are heads of the church and are not that baptisme remitteth sinnes and remitteth not that priuate baptisme is lawful and vnlawful Confirmation allowed and disallowed Christs descending into hel graunted and denied that he is God of his father and yet is God of him self that al kinds of Religions may for their conscience sake take armes against their prince yet Catholikes may not in any case or for any cause make supposal of such a matter that women are barred by the law of God from exercising authority ouer men euen in matters ciuil and agâ—ine that women by the law of God haue supremacy ouer the cleargy bishops and archbishops eueÌ„ in matters most diuine spiritual that copes and such like ornamentes are to be vsed in church seruice and are to be abolished and burned as monumentes of Idolatrie that by like authoritie of parlaments diuers and contrary faithes are confirmed and ratified These few examples I say al appearing manifestly in the practise and behauiour of one litle Iland and in the compasse of a few yeres al notoriously to be seene in perusing a few english bookes and writers declare sufficiently how true that is which D. Whiteg affâ—rmeth of the Puritans and we find as true in all sortes of Protestants that commonly such as once diuide them selues from the Church fal from errour to errour vvithout stâ—y they declare sufficiently how true that is which I affirme â—â—at these meÌ„ haue no certaintie or stabiliâ—ie of faith therfore hard it is foâ— vs to know what to refâ—â— or dispute aâ—aâ—nst whereas we find such continuâ—l chaunge and varietie Yet al this notwithstanding albeit they haue one faith for Germany an other for Engâ—and and in England one for the South an other for the North one for the fathers reigne an other for the sonnes one for the brother an other for the sister and vnder the â—ame Prince one for the beginning of her reigne an other for the time ensuing one for the nobilitie an other for the commonaltie one for the publike church another for their priuate houses one in their CoÌ„munion booke an other in their seueral writinges although they haue Annuas and menstruas sides as S. Hilary and S. Basil said of the Arrians euery yere and somtimes euery moneth a new faith yet gladly could we deuoure the paine to finde out and learne such their yerely monethly faithes that by refelling them we might saue those christian sowles which through the same monethly dayly and hourely perish euerlastingly had we not a far greater dâ—fficultie in learning out what maner of argumentes are of force and allowable amongst them for refuâ—ing of the same Among Catholikes in al scholes and Vniuersities in al bookes writings argumentes drawen from the scriptures of God from the Traditions of the Apostles from the Authoritie of the Catholike Church of general Councels of the auncient Doctors fathers of the supreme Pastors of the Church geuing sentence definitiue in any controuersie these al and singular are of such weight and estimation that ech one coÌ„uinceth the aduersarie part and no Catholike dare euer resist or oppose him self if he heare the voice and sentence of any one of al these and besides these other argumentes in diuinitie we can not possâ—bly deuise any Vse any of al these in disputation with the Protestant he careth not for them nether wil be bound to them farther then it liketh his owne lust and fansie Approue the Inuocation helpe of Angels by the authoritie of Tobias the free wil of man by the booke of Ecclesiasticus they answere Litle care vve for the example of Raphael the Angel mentioned in Tobie nether acknovvledge vve those seueÌ„ Angels vvhereof he speaketh As litle accompt make I of the place of Ecclesiasticus nether vvil I beleeue the freedom of mans vvil though he affirme it a hundred times And as for the Traditions of the Apostles besides the written word it is their very profession to contemne them and who is there of them al that euer wrote any booke of câ—mmon places who hath not a large treatise particularly against them Alleage against theÌ„ general Councels they answere If this be a sufficient profe to say such a CouÌ„cel decreed so such a doctor said so there is almost nothing so true but I can impugne nothing so false but I can make true and vvel assured I am that by theâ—r meanes the principal groundes of our faith may be
which they receaued of Apostles VVe repose no such confidence in the fathers vvritings that vve take any certaine profe of our religion from them because vve place all our faith and religion not in humane but in diuine authoritie If therefore thou bring vs vvhat some one father hath thought or vvhat the fathers vniuersally al together haue deliuered the same except it be approued by testimonies of scriptures it auaileth nothing it gaineth nothing it conuinceth nothing For the fathers are such vvitnesses as they also haue neede of the scriptures to be their vvitnesses If deceaued by error they geue forth their testimonie disagreing from scriptures albeit they may be pardoned erring for vvant of vvisedome vve can not be pardoned if because they erred vve also vvil erre vvith them The fathers for the most part thought that Antichrist should be but one man but in that as in many other things they erred ether because they yelded to much to the common opinion concerning Antichrist ether because they vveighed not the scriptures so diligently as they ought c. In these his vvordes Christian reader thou maist see the very image principal part of Antichrist For preferring him self before the vniuersal primitiue Church of al the fathers then vvriting and expounding the scriptures teaching Antichrist to be one man According to the faith receaued of the Apostles he manifestly preferreth him self before the holy Ghost the ruler and dirâ—ctor of the Apostles and that Apostolical Church according to Christes most assured infallible promise vvhat is this els but to extolle him selfe aboue God Super omne quod dicitur Deus vvhich is one of the special markes of Antichrist And yet this Antichristian arrogancy in treading vnder his feete al fathers al churches al antiquitie is the very maine grouÌ„de of al the rest of his answeres As for example M.D. Sanders second demonstration is this The Church of Rome can not possibly be the Seate of Antichrist because it is that Seate vvhich hath most faithfully kept diligently enlarged the faith of Christ against al Antichristes This he proueth by S Ignatius S. Policarpus S. Ireneus Tertullian Origen SS Cyprian Athanasius Ambrose Hierom Optatus Austin Ciril Prosper Gregory c. by al good and learned vvriters that florished vvithin the first six hundred yeres That it coÌ„tinued the same faith and departed not from it in any point the last nyne hundred yeres he proueth by S. Isidorus by Theodorus by S. Beda Regino S. Lanfrancus Rupertus S. Bernard the general Councels of Laterane of Lions of Vienna of Constance of Florence the most sufficient authoritie that caÌ„ be alleaged in the vvorld Now vvhat is M.VV. ansvvere to this The fathers of the first six hundred yeres he graunteth to haue spoken truely for so much as al this vvhile that Church was very pure excellent and maintained inuiolably the faith deliuered by the Apostles S. Peter and S. Paule and briefly vvas of al other Churches most notable and florishing omnium ecclesiarum praestantissima florentissimaquè But touching the later nyne hundred yeres he maketh so great a difference as betvvene the hovvse of God and a den of theeues betvvene a liue man and a dead carcas Thus he speaketh Although the auncient Romane Church receaued Christ most of al and those that vvere in the societie of the Romane Church defended the Christian faith most valiantly yet these prayses appertaine nothing to the present Romane Church vvhich refuseth Christ him selfe furiously assaulteth the Christian faith I am vides Sandere tuae demeÌ„strationi securim esse inflictam quando a prima ecclesia Romana quae fuit optima et purissima tuam hanc distinguo c. Novv thou seest M. Sanders thy demonstration knocked on the head vvith a hatchet vvhereas from the first Romane church vvhich vvas best and purest I distinguish this thy Romane church vvhich a man may truly caâ— the synagoge of Satan Now this being in deede the very hatchet of his ansvvere as he calleth it and vvhereby he choppeth of the necke of D. Sanders demonstration and vvhich therefore it principally standeth him in hand to proue let the reader consider if he bring any probabilitie any argument storie father Councel authoritie any kind of reason other then his ovvne naked and peeuish asseueration Only he varieth as boyes in grammar scholes that his assertion by many pretie phrases as that Rome is degenerated into a bastard faith that our Popes are altogether vnlike to the auncient Popes that novv there is an other forme of faith in Rome an other religion that our Popes possesse the same place vvith those auncient but haue lost their faith many hundred yeres since that in the Romane church novv nothing remayneth of old Rome besides the name that of old soueraine vvas the authoritie of the Romane Sea amongst al people both for the goodlynes of the citie and puritie of religion and constancie of the men but novv none of these thinges remayneth c. Thus in euery page welnye he affirmeth sayth telleth vs againe againe that thus it is departed and thus it is degenerated and thus it hath altered the faith and is become the synagoge of Antichrist Against vvhich ridiculous and childish babling vvhen his aduersary obiecteth those Confessors Martirs Historiographers Sayntes that liued since S. Gregories time together vvith the general Councels the very flovver of Christianitie he vvith one railing blast turneth them al a side sayng he admitteth them not because they al more or lesse receaued the marke of the beast Aske him a reason why he so rayleth consider what authoritie he opposeth against these reason thou findest none authoritie thou findest none Only as kings and princes ratifie their edictes and Proclamations with their owne only name Teste meipso so this man confirmeth his answeres with the sole authoritie of Guilielmus VVhitakerus which being put in the fronte of euery answere is in deede the very pith and effect of al the answeres folowing And therefore whereas he saith If vve shal receaue for vvitnesses al those men 〈◊〉 to Antichrist vve shal neuer haue end of contending I say if it may be lawful for euery heretike thus to deare with such wodden or leaâ—en hatchers to cut of the synewes of such strong and forcible demonstrations thus so answeare reason with rayling and graue authoritie with Luciferlike arrogancy if the Trinâ—tariaÌ„s Lutherans Anabaptistes or ArriaÌ„s may haue like libertie to auoyde the whole army of Christes Catholike Church Arrianisme wil neuer be rooted out Lutheranisme wil neuer haue end the Anabaptistes and Trinitarians can not possibly be maystred the worst of these being able to say for him selfe at the least as much as doth the Zuinglian in defence of his Zuinglianisme And this is the verie forme fashion maner and substance of his
many new testameÌ„ts hath he perused and conferred with ours I trow not verie many And of the third and fourth thowsande yeres vnder the Prophets hath he seene any more or were there then extant any such testaments to conferre in comparison of which ours is so far abased by his amplification it should seeme yea yet of his wisedome I trust he wil say no except he list to shew him self as learned as his felow Iohn Keltridge preacher of the vvord in London who referreth vs for the true reading sense of the Aâ—e maria to the translation of the 70. But suppose he meant of the time since Christ what a mad kinde of spech is this as if two frindes who by some occasioÌ„ were separated some few yeres after by good hap meeting the one should thus gratulate that good day Blessed be God frind that now I see you whom I haue not seene these 5000 yeres whereas they perhaps had not liued one quarter of so many weekes Now let vs allow for good that Ab orbe condito since the creatioÌ„ of the vvorld may signify 4000 yeres after that is since the incarnatioÌ„ of Christ how many translatioÌ„s of the first thousand yeres after Christ caÌ„ he produce wherevpon he may colour this lying how many of the next 500 how many vntil this later 80 yeres wherein euery Sectmaster hath falleÌ„ in hand with tossing turning the scriptures But amoÌ„gest theÌ„ is there none worse then ours none set forth by the Trinitarians Seruetans Arians Anabaptistes Academiks How say you by such a traÌ„slation as abuseth the word of scripture against al auncient faith and religion against Catholikes against the Lutherans against the learnedst Caluinists agaâ—nst Caluin him self against the literal sense of the word whole drift of the place al this to make God the author and worker of sinne that is by Caluins expresse iudgment in his booke against the Libertines To transforme God into a deuil to make vs ChristiaÌ„s worship in steede of god an idol and such an idol Quod nobis execrabilius esse debet omnibus gentiuÌ„ idolis VVhich ought to seeme to vs Christians more abominable then al the idols of the Gentiles vvhat say you to such a translation And such translations of the new testament haue bene set forth within these 5000 yeres yea some within these 5 yeres that in EnglaÌ„d and that with authoritie yea with the Princes priuilege except the printers lye S. Peter saith of the Iewes that Christ is to them Petra scandali qui offendunt verbo nec credunt in quo et posti sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the english testament of king Edward and the first of the Q. raigne translate it thus They beleeue not that vvhereon they vvere set This is vvel to be marked saith Illyricus least a man imagine that God him self did put them and as one he meaneth Beza against the nature of the greeke vvord doth traÌ„slate interprete it that God did create theÌ„ for this purpose that they should vvithstand him Erasmus Caluin referring this vvord to that vvhich goeth before interprete it not amisse that the Ievves vvere made or ordeined to beleeue the vvord of God and their Messias but yet that they vvould not beleeue him For to theÌ„ belonged the promises the testaments and the Messias him self as S. Peter saith Act. 2. et 3. and Paule Rom. 9. and to them vvere committed the oracles of God by vvitnes of the same Paule Rom. 3. thus Illyricus Here is geueÌ„ the true sense of this place according to the signification of the greeke word the same is proued by scripture by S. Peter and S. Paule The same is confirmed by Caluin and Erasmus and by Luther in his commentaries vpon this place more at large by Castalio in his annotatioÌ„s of the new testameÌ„t Only Beza against al these translateth it thus Sunt immorigeri ad quod etiam conditi fueruÌ„t They are rebellious vvhere vnto also they vvere created which wordes in his note therevpon he explicateth That men are made or fashioned framed sturred vp created or ordained not of them selues for that is absurd but of God to be scaÌ„dalized at him and his sonne our Sauiour Christus est eis offendiculo prout etiam ad hoc ipsum a Deo sunt conditi and discourseth at large bringeth many textes to proue this sense this translation which error being of such coÌ„sequence as Caluin graunteth that it maketh God no God but an idol and a deuil any man may boldly ptonounce of such a testament that it is the testament rather of Satan then of Christ So here is at least one translation worse then ours are there no more looke vpon your testaments of the later translators al in maner apes of Beza in one thus you reade Being disobediente vnto the vvhich thing they vvere ordeined in the next Being disobedieÌ„t vnto the vvhich thing they vvere euen ordeined this is a litle worse and with this word for word agreeth the later testament of the yere 1580 and the Scottish bible and this is altogether the first Geneua translation whom the French Geneua bible foloweth Sont rebelles a quoy aussi ils ont estè ordonneâ— They are rebels against Christ vvherevnto also they vvere ordayned Atqui si deus creauit aliquos ad contumaciam omnino author est eorum contumaciae quemadmodum si quos â—reâ—uit ad obedientiam omnino author est eoruÌ„ obedientiae saith Castalio against Beza But if God haue created some men to rebellion or disobedience he is author of their disobedience as if he haue created some to obedience he is truely author of their obedience And so by verdicte not only of catholikes but also of your owne great doctors such as are Luther Castalio Caluin c. and in deede by manifest reason here haue you 7. translations of the new testamente within these 500 yea within these 50 yeres worse then ours For finde your any one so wilful and horrible an Atheisme in ours and hardly set a fier on them al. Many moe examples could I geue but I wil not be troublesome nor enter new discourses For conuincing this so grosse and impudente a lye let the testimonie of that excellent man Beza so commended by M. W. suffice who accounteth our latine better then that of Luther then that of Basile then that of Erasmus then that of Castalio then any that euer he saw and consequently our english framed altogether according to that by M. W. owne iudgment can not be the worst The next three faultes are obiected only in wordes and proued by no example reason or coniecture or least argument in the world Mary that he his felowes are most guilty of them al both in the Discouerie and annotations of the testament it is in many places declared And iudge thou reader