Populus positus in tenebris Illyricus Populus qui agebat in tenebris Castalio Populus in tenebris degens c. So that if in ether of our latin testaments be any error one folowing precisely the hebrew of the prophete the other the greeke of the Euangeliste how much greater is their fault which folow nether of both But not to spend time in so vaine a cauâ—l the truth is reader we folovved as I haue said the coÌ„mon best corrected printes vvhich haue this in the text the other in the margent And therfore in this also note thou to vvhat beggerly shiftes this man is driueÌ„ who to make some shevv of talking is glad to snatche at such shadovves to imagine faultes to seyne lyes and the some nothing vvorth if they were graunted And these faultes in number of obiecting tvvo for any color pretence or shevv one in truth veritie none are al those prophane horrible outragious and desperate corruptions committed in our testameÌ„t for which he boldly pronounceth as from his chayer of estate that this 5000 yeres from the first creation of the vvorld he might haue added or 50000 yeres before there was neuer set forth a new testament in any language so ful of outragious faultes so much to the contempt and irrision of Gods vvorde vvherein the desperatnes of the papists so much appeared c. A man might say Medici mediam pertundite venam or minister vnto him some phisicke for surely he seemeth not to be very vvel in his vvittes CHAP. XVI A defence of such faultes as are found in the annotations of the nevv testament FROM the translation which he impugneth by such stroÌ„g arguments as novv hath bene shewed he proceedeth to the annotations which he refelleth vvith like learning and vvisedome And first he beginneth as before vvith a like inuectiue in these vvords Nihil illis annotationibus contaminatius vnquam in lucem prodiit c. Nothing vvas euer published a brode more corrupt then those annotations Truely as heretofore I haue euer hated the Romane religion euen vvith al my hart so sone as I could iudge of it so novv I confesse that I am induced by these mens desperatnes and importunitie to abhorre it much more Hovv much or hovv litle he abhorreth our religion vvere it not for regarde of his ovvne soule it is not much material For except he haue better learning in store then he hath vttered yet I trust his great hatred against it wil not do it any great harme And these are but vvords And as he vpon this pretended occasioÌ„ conceiueth so euil of our faith if he meane as he speketh so I knovv many vvho hauing bene brought vp not in Catholike religion as he vvas in heresie but in heresie vvith him continuing a long time in the same and louing it vvith al their hart comming to better iudgmeÌ„t through the grace of God vpon consideration of such lying writers as he most honoreth M. Iewel M. Horne c. haue bene so altered that they haue detested his gospel euen to hel gates of which number I confesse my self to be one But this kinde of asseueration is common to both sides This rather is worth the examining whether we haue ministred him sufficient occasion to fall in to so deepe hatred of the Catholike faith or they rather haue geueÌ„ vs iust cause in like maner to abhorre their new gospel This in some parte wil appeare by M W. discourse against these Annotations Thus he proceedeth I doubt not but vvhen this beate of the Papistes is somevvhat cooled vvise men vvil daily more and more dislike that religion For vvhen they vnderstand such things as of old vvere alvvaies accompted false or at least suspected the same novv to be set forth of these men as most true articles of the Romane religion vvhen they consider vvith them selues hovv miserably these men abuse the holy scriptures to most absurd interpretations it can not othervvise bee but that they vvil disallovv the vvhole cause of the Papists vvhich they see to be supported vvith such trifles and tales VVhen they heare the vvise men vvhich came from the East to vvorship Christ to be called three kinges vvhose names are Gaspar Melchior Baltasar That Iohn Baptist vvas a monke and father of monkes That vvhen S. Steuin vvas stoned to death a stone rebounded backe from his elbovv vvhich novv is kept at Aâ—cona in Italie That Elias the Thesbite is expected to come before the later day Vnto three heads he reduceth al the faults vvhich he findeth in the Annotations To errors committed in matters historical to faults committed in framing arguments and to certaine blasphemies as he calleth them vttered against S. Paul The first parte is comprised in these vvords which here thou seest The second and third shal folovv in order To ansvvere al that he saith pointe by pointe vvhat he meaneth by aestus poÌ„tificius Heate of the Papists vvhich he hopeth vvil be cooled I knovv not vvel If he meane the zeale of good Priests vvho to reclaime some from damnation venture their liues in England although he vvith his felovv ministers take a readie vvay to coole their heate by their strauÌ„ge maner of disputing I meane by thrusting in euery Syllogisme a conclusion of treason from Sacrament Masse Confession Reconciliation Church inferring â—go you are traitours and so enflaming the ciuil magistrate to ansvvere by hanging them vvhom they cannot ansvvere by learning yet our lord be praised this maner of their dealing though it be bloodie and of them assumed against the preaching of their first apostles and martyrs euen of necessitie because othervvise they see their gospel can not stand yet I say our lord be praised experience sheweth that it cooleth none but enflameth many Ignem veni mittere in terram saith our Sauiour et quid volo nisi vt ardeat howsoeuer our lord shal deale hereafter with our Countrie whether he wil abandoÌ„ it to Apostasie as he hath Asia and Africa or reduce it to the vnitie of his church which he of his infinite mercie graunt thus much assure your self M. W. that this kinde of heate wil neuer be cooled in your daies The plot is laid the charges are cast and the matter is begonne and we see and feele that Christ hath powred his blessing vpon it abundantly If you meane the heate of vvriting bookes vvith vvhich notvvithstaÌ„ding you are not much troubled the vvay to coole that heate is ether to aÌ„svvere them more substantially then hitherto you haue or els not to ansvvere them at al. For so long as you set forth such stuffe as you for your part and your late vvriters of like qualitie allovv vs your selues blovve the coales and make matter to kindle the fier that if men vvould be silent children may find sufficient argument to proue you heretikes If you imagine that our church is so vnconstant
that she vvil in short time leaue this zeale in preaching the Catholike religion and thereby that your congregatiō shal gather strength and stabilitie and vvise men vvil fal in good liking thereof then your ignorance is great vvho knovv nether the nature of our Catholike Church religiō nor of your ovvne heretical faith and congregation Not of ours because you may learne or remember that from Christs time hitherto nether by persecuting Emperours nor by vndermining heretikes othervvise qualified thē are the Lutherās or Zuinglians of these days it vvas or could euer be subuerted but rather the more it vvas assaulted the better irresisted the more it vvas gainsaid the more it florished vvhē suttle heretikes vpō temporal fauour vvere most insolent then she most excellently did defende her self Examples you haue of the times of S. Augustine against Pelagius the Manichees S. Hierō against Iovinian and Vigilantius Lanfrancus against Berengarius and al the Primitiue church against Constantius Valēs and Arrius Ignorant you are of your ovvne faith and gospel because you may remember that nether had it euer any stay or stabilitie since it vvas first begotten nether can it haue so longe as it endureth the very pillers vvhich vnder proppe it being such rottē matter as of it self quickly corrupteth falleth in to dust For when in king Henries raigne it first set foote in our realme vpon occasions which I am content to passe ouer though M. Fox to the euerlasting shame both of such a gospel and such gospellers haue recorded them and committed them to eternal memorie hovv variable a state it had your elders know he much complaineth Euē as the kinge vvas ruled saith he gaue care sometime to one sometime to an other so one vvhile religion vvent forvvard at an other season as much backvvard againe sometime cleane altered and chaūged for a season as they could preuaile vvhich vvere about the kinge So long as Q. Anne liued the gospel had indifferent good successe And not only Queenes but very meane gētlemen and doctors of phisicke were then able to craze your gospel and set it backward or forward as pleased them For so much also is recorded in M. Foxes storie in the ende of king Henries life Thus writeth he So long as Quene Anne L. Cromvvel B. Cranmer M. Denny D. Buts vvith such like vvere about the King and could preuayle vvith him vvhat organe of Christes glorie did more good in the church thē he Againe vvhen sinister vvicked counsel had gotten once the foote in thrusting truth veritie out of the princes eares hovv much as religion and al good things vvent forvvard before so much on the contrary side al reuolted backvvard againe And this gospel as M. Fox calleth it which King Henrie left established as he thought most assuredly by Acte of Parlament in his sonne King Edwards daies went cleane vpside doune In Q. Maries daies came a new alteration vnder the Q. Maiestie that now is an other cleane contrarie And at this present finde you not a general murmuring euen amongst the Protestants against the Communion booke and state of religion which in the beginning of hir Maiesties raigne was brought in If the Catholikes said nothing haue you not the Puritans most eagerly detesting your faith and were it not for the Princes sword like to dispossesse you of chayrs and churches And what stabilitie can that gospel haue which altogether dependeth of the good allovvance of the Prince and her councel in Parlament which we know within these fiftie yeres so often to gaine said one an other And if it should please God to turne the Quenes hart to the catholike faith for which we incessantly pray vvere not the face of your religiō streightvvaies altered turned quite vpside downe must nor the inferiour partes of the body turne and frame them selues according to the head would not the same statutes which now are vniustly executed vpon Catholikes without alteration of any one word be much more iustly executed vpon the Ministers Superintendents if so be they called her Maiesty Scismatike or Heretike Wherefore litle reason haue you to imagine that wisemen wil fall in liking of your new deuised fansie which as it altogether dependeth vpon the Fauour of Court and Courtiers so for this very reason must needes euer remaine as chaungeable as the Court and Courtly beneuolence is And your father Luther who best knew the nature of his children and qualitie of your religion geueth such a sentence of it as I doubt not at this present is allowed of al the wisest of our Realme and much confirmed by your maner of writing The arguments and reasonings of the sacramentaries saith he are such vaine vvordes vvithout witte that I can not maruaile sufficiently hovv learned men can be moued vvith such lyes truly they do their matters vvith so fearful a conscience that they seeme to vvish they had neuer taken them in hand Equidē opinor si eis esset potestas de integro cōsulēdi quòd nūquam inciperent Verily I suppose if they vvere to consulte of the matter a fresh they vvould neuer begin their sacramētarie heresie And I verely suppose if the wise gouernours of our Realme who now may see the issue of your gospel what wickednes and iniquitie in lyfe confusion and Atheisme in faith contempt of God and man it hath brought with it if they were now to consult of the matter a fresh I beleeue verily with your father Martin Luther that amongst al heresies of name at this time currant in the Christiā world they would least of al haue admitted yours as being the most grosse most licentious and most vnprobable of al others But come we to the particular faultes historical committed by vs. Things alvvays accompted false or suspected vve set forth as most true articles of the Romane religiō as that the vvise mē vvhich came from the East vvere 3 kinges and had such names That S. Iohn Baptist vvas father of monkes That a stone vvith vvhich Steuen vvas stoned to death is reserued at Ancona c. Before I come to make āswere I wish the reader to carie in remembrance first the greatnes of his accusation against vs That neuer any thing came forth in print More contaminate then these annotations That vve haue shevved herein great desperatenes and importunitie That things alvvays accōpted false or suspected vve affirme as most true articles of the Romane religion c. Then what we promised in these ānotations Touching which in the preface of the new testament thus we write In these annotations vve shevv the studious reader the Apostolike tradition the expositions of the holy fathers the decrees of the Catholike church and most auncient Councels vvhich meanes vvho so euer trusteth not for the sense of holy scriptures but had rather folovv his priuate iudgment or the arrogant spirit of these Sectaries he shal
no man geue any credit to the fair speaches and crakings of the Zuinglians For most certaine it is that they lye and lye agayne VVherefore Christian reader to leaue M.VV. and returne to thee and so make an ende if thou be in iudgement Catholike I know thou findest not nor euer shalt finde reason to make thee a Protestant of any sect and least of al after the English fashion And if thou feele in thy self any such temptation consider aduisedly but this only why thou shouldest encline to be of that side more then to be Lutheran a Puritan an Anabaptist a Trinitarian and so furth and thou shal neuer finde any probable cause why thou shouldest not as wel become any of these as a Caluinist or Zuinglian And vniuersally to make thee detest all Sectes if thou haue some feare of God and regard of the iudgement to come waygh only that which the very nature of our religion this treatise offereth to thy consideration and thou shalt easely find abundant reason why to reiect forsake them al. Consider the infinite difference betwene the Catholike pleading reasoning and disputing and their perpetual wrangling brawling and rayling VVe geue thee to stay thy selfe in our time vnitie of faith in al Christiā prouinces Churches wel gouerned and in due obedience florishing commō welthes quietly maintayning the doctrine which of their fathers they receaued They geue thee infinite varietie and difference of religions disordered cōgregations the sheepe controling their pastors and scholers presuming to teach their maisters And in the ciuil common-welth disobedience against the magistrate contempt of princely authoritie spoile ruine of churches of palaces of al things sacred and profane In the former ages we shewe thee consent and agreement in the religion which we professe Bishops Churches Princes Prouinces Peoples al realmes Christened ioyning in the same They tel thee of inuisible churches imagined congregations Mathematical deuises in the ayre as it were Minotautes and Hippocentaures sometimes chalenging to them selues the company of Berēgarius VVicleff Hus the like sometimes refusing them as heretikes and running per saltum vnto the Apostolical age or the first 3.4 or 5. hundred yeres after Christ condemning al the church folowing of superstition and Papistrie and sometimes yea commonly condemning those former ages no lesse then the later VVhen we treate of scriptures vve geue them vnto thee syncerely and perfitely vvithout any cutting or paring avvay of this or that booke or this and that peece of such a booke al expounded vniformely by excellent Saintes by most learned Doctors by general Councels by the most approued practise of the Catholike church in al antiquitie They geue thee scriptures so peecemele and patchedly that they cut of at the least the third part of them sometimes sentences sometimes peeces of chapters sometimes chapters commonly entier bookes And as for the exposition of them contemning al Saintes Doctors Councels of antiquitie al Doctors Fathers and Martyrs of their owne Congregations they reduce the final scope and determination of al to This is my opinion this is my iudgment and the Doctors may not take avvay from vs our liberty to iudge of them c. Consider this intolerable wilfulnes wherevnto they are now growen and the more they shew them selues to abhorre from al reason stay or moderation the more oughtest thou to obhorre from them Consider with thy selfe that neuer the founder of any common welth as Solon of Athenes or Minos of Creta was so brutish or voyd of common sense as to leaue his common welth so disordered that there should be no iudges to end controuersies no gouernours to keepe the people in peace and tranquillitie but that euery man should liue according to his lust and liking Then how much more abominable is it for vs to imagine that Christ Iesus the eternal wisedom of God should frame a larger common welth then euer was vnder the Sunne dispersed thorough al quarters corners of the world and yet for order quietnes should leaue the same worse policed then was euer the least citie or borough towne whereof we reade in any story For so much as he bound euery one of his subiectes not only to liue wel and in charitie one with an other but also vnder payne of eternal damnation he bound them al to beleeue a like and to haue the selfe same faith vnchangeably in al places times and ages touching a number of articles and yet leaft no order whereby to procure any such vnitie nay rather tooke order to driue thē into diuers innumerable faithes appointing so many supreme heads of churches as there vvere soueraine kinges princes dukes rulers in seueral kingdomes countryes prouinces and cities appointing a booke of the gospels vvhereby they should be gouerned but leauing the exposition of the same at randon in the discretion or rather fansie of euery preacher and minister Recal to memorie that which their owne principall writers and maisters teach thee who deny not but that they leade thee an other way then any of thy forefathers wēt for these thousand yeres Againe they deny not but they geue thee a faith far differing from the faith which the more auncient fathers folowed in the first fiue hūdred yeres Then whereas they praise vnto thee for most diuine and Apostolical men of later memorie those who within these 80 yeres haue restored as they cal it the gospel by those mē also thou art earnestly dehorted from the Sacramentarie faith as a faith wicked blasphemous and damnable Furthermore remember that a long time they vsed to reteyne at least the name and countenance of the written word of the Gospel of the scriptures that those were altogether for them whatsoeuer became of the Fathers Councels and Doctors But now that hold also haue they geuen ouer cōfessing thereby the scriptures to be as plainly against thē as the rest And with what conscience or reason can any man folow such blind guydes as these are who professe them selfes to folow none but to be at plaine defiance with all Fathers and Churches of this later thousand yeres with al Fathers and Churches of the other fiue hundred yeres and with the sacred scriptures and Gospel of Christ it self whom for these other reasons their owne doctors maisters and brethren condemne as heretikes most wicked and sacrilegious God indue thee with his spirite and send thee of his grace that thou maist take the right way and folow it that thou maist renounce al sectes heresies and become a true member of Christes Catholike Church without which there is no sanctification of the holy Ghost no remission of sinnes and consequently no hope of the fauour of God no hope of life eternal LAVS DEO A GENERAL TABLE OF THE PRINCIPAL THINGES conteyned in this booke A ACADEMIKES a sect of Protestants page 279. their beleefe pa. 280. Antinomi a secte
one substance vvith the father Yet M.W. defending the Autotheisme of Caluin and affirming Christ to be begotten not of his fathers substance but of his person and to be God of him selfe not God of God besides the abominable heresie vvhich in so sayng he maintaineth he also manifestly gainsaith the publike confession vvhich in their Communion booke they seeme to holde In Germany it is lawful for the Lutheranes to take armes and wage battayle and bid defiance and renounce al obedieÌ„ce to the Emperour likewise for the Gewes in Flanders the Hugonots in France against their seueral princes and the principal diuines yea Luther him self that Elias Apostle and Euangelist after long deliberation wel liked that the Protestants should in warlike maner bande them selues against the Emperour and those that died in such warres were of the chiefe preachers accounted for Saintes and martirs And it was resolued by al the states Ecclesiastical and Temporal of the Lutheran religioÌ„ against Charles the Emperour that Quia religioni molitur exitium atque libertati causam praebet cur ipsum oppugnemus bona conscientia CuÌ„ enim in eum casum res deuenit licet resistere sicut sacris prophanis historiis demonstrari potest Becaue the Emperour intendeth the ouerthrovv of religion and libertie he geueth vs cause to vvarre against him vvith safe conscience For vvhen the matter coÌ„meth to that issue it is lavvful to resist as it may be proued both by sacred and prophane stories And Beza in his epistle to the Quenes maiestie holdeth those FreÌ„ch Protestants who died in warre against their king for Saints Martirs vvho by their bloud consecrated happely to God the first foundation of Christian religion vvhich vvas then to be restored in Fraunce And vvhat preacher vvas there in England of any name vvho in publike sermons commended not their cause as iust agreable to al lavves humane and diuine and therefore in al respectes allovvable Likevvise M. Fox doth extolle and magnifie the most barbarous and Turkish factes committed by the BohemiaÌ„ heretikes rebelling against their Prince for the gospel and religion of Iohn Husse For whereas the Emperour Sigismund being then in Germanie had said That he vvould shortly come into Bohemia and rule the kingdome after the same order as his father Charles had done before him the Hussites or Protestantes I vse M. Foxes ovvne vvordes vnderstanding thereby that their sect and religion should be vtterly banished vvhich vvas not begonne during the raigne of the said Charles they rebelled out of hand which rebellioÌ„ in his whole storie he much coÌ„mendeth So that the Lutheranes of Germany mâ—y lawfully take armes against their Emperour for defense of Lutheranisme and the Caluinistes of FraÌ„ce may warre against their King to bring into that realme the religion of Caluine and the Hussites of Bohemâ—a may rebelle against their soueraine Prince for the religion of Iohn Husse and Hierom of Prage far more differing from the Protestante then from the Catholike and by like right and reason euery other sect may do the like for furthering increasing their seueral faithes and religions And yet in England inâ—ocent men who neuer in fact attempted ought and neuer in word approued any such disloyaltie against the Princes estate being draweÌ„ by craftie circumuention to say that in certaine cases as if the Prince should fal to professioÌ„ of Arrianisme Turcisme or Atheisme the subâ—ecte might vvithdravv his obedience vvere therevpon defamed for heynous traytours and the same imagined supposal published at the time of their death as a matter deseruing most extreme punishment In Quene Maries time the English Protestants retired to Geneua set out sundry bookes wherein by manifold textes of scripture both of the old testament the new they excluded womeÌ„ froÌ„ al regiment Princely iurisdiction euen in matters temporal which they accounted called monstruous vnnatural against the law of God and man and therefore in no wise to be suffered Yet al this notwithstanding the next yere folowing the same men found it agreable to al scripture and al lawes that a woman might haue supreme authoritie not only in matters temporal and ciuil but also in spiritual and ecclesiastical and by terrible punishmeÌ„t euen of extreme and exquisite death were content to bynde the subiectes generally to this point of beleefe yet with this distinction that the Nobilitie and Barons of the realme should be exempted from the same as though they might haue a faith dâ—uers from others of the same realme or one and the selfe same faith might be necessarie and not necessarie true and false enlarged and restrained according to the diuers degrees of nobilitie and coÌ„munaltie Briefly concerning the whole forme of their ecclesiastical Seruice in the first Communion booke it is thus appointed that The minister at the time of the Communion and at al other times in his ministratioÌ„ shal vse such ornamentes in the church as vvere in vse by authoritie of Parlament in the second yere of the reigne of King Edvvard the sixt I appeale now to the knowledge of euery man how wel that acte of Parlament is obserued through out the realme in how many Cathedral or parish churches those ornamentes are reserued whether euery priuate minister by his owne authoritie in the time of his ministration disdaine not such ornamentes vsing only such apparel as is most vulgar prophane I omit other particular differences of feastes of holy daies of crossing in baptisme of communicating the sicke c. in which their continual alteration is wel knowen by their dayly practise and their verie Communion bookes printed in diuers yeres Only I wish the reader of his owne wisedom and consideration to marke the general chaunges which from time to time our realme hath fallen into since this schisme first began there In the later yeres of king Henry the eight we were touchâ—ng many pointes Catholikes as the Parlament holdâ—n the yere 1540 doth testifie wherein by authoritie of Parlament these articles were accorded and agreed vpon That there is the real presence of Christes natural body and bloud in the most blessed sacrament vnder the formes of bread and vâ—yne That the Communion in both kindes is not necessarie ad salutem by the lavv of God to al persons That priestes after the order of priesthod by the lavv of God may not marry That vovves of chastitie or vvydovvhead made to God aduisedly ought to be obserued by the lavv of God That priuate Masses are to be continued and admitted in the kinges English church congregation as vvhereby good christian people do receaue both many and goodly consolations and benefites and it is agreable also to Gods lavv That auricular Confession is expedient and necessary to be retained and continued vsed and frequented in the church of God In the same Parlament and
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
Christians and Catholikes who could ether perceaue what I meant or who would not iudge that I did them great iniury in making them to write against Christians which none do but Iewes Turkes or against Catholikes vvhich none do but heretikes and Apostataes And marueil it is that the name of Protestātes is novv grovven into so great dislike vvhich hitherto hath bene so magnified in bookes pulpits and ordinarie phrase of talke and vvhich M. Fox in his huge volume of Actes and Monumentes alvvayes vseth as most proper to their gospel maketh it opposite sometimes to Papistes somtimes to Catholikes which he vseth for one But the truth is those that professe the English faith and religion ether haue no name at al to be knovven by but the common name of heretikes vvhich is to general and vvould be to odious or their most propre name is Zuinglians or Sacramentaries For to cal them Catholikes and Christians besides that it is false and ridiculous and may vvith like probabilitie be chalenged of euery other kind of secte Lutheran Brentian Arrian Puritan besides that their greatest vvriters mocke and scorne at the name Catholike as Popish and superstitious besides this I say it expresseth not that particular religion in vvhich they differre from the rest of the Christian vvorld for vvhich vve vvrite against them and for vvhich the Lutheranes oppose thē selues against them and vvhich by their name ought specially to be signified The name of Protestantes which commonly they vsurpe is wrongfully chalenged of them as which duely only belongeth to the Lutheranes who for opposing them selues against the decrees of the Empyre Emperour touching Catholike religion and protesting that they would stand in defence of their owne according to the Confession exhibited at Auspurg were first for their so doing and protesting named Protestantes as much to say as men that stood and protested against the Catholike faith for their priuate in such sort as hath bene noted From which Confession of theirs as likewise from al other communion those of the English religion vvere by the name of Zuinglians expresly excluded And briefly that no other name can be duely applied vnto them besides the name of Zuinglians by this reason it may playnely appeare When they brake from the rest of the Christian vvorld vvhich they say vvas couered vvith palpable darkenes and betooke them selues to that light of the gospel vvhereof novv they so much brag and boast vvho vvas their maister ringleader and Apostle therein but Huldericus Zuinglius So much they vvrite most euidently in the Apologie of their English church In the middest of that darknes say they those most excellent men Martin Luther and Hulderike Zuinglius sent from God to illuminate the vvhole vvorld first came to the Gospel Missi à Deo ad illustrandum terrarum orbem primū accesserunt ad Euangelium Now whereas them selues al other name those gospellers which folow Luthers sense and interpretation by the name of Lutherans they vvho prefer Zuinglius before Luther and professe them selues to haue receaued the light of the Gospel from him hovv should they be called but Zuinglians not only for like reason vvhich hath bene vsed in al times and ages from the first beginning of the primitiue Church vvhere the Secte-maisters haue geuen appellation to their after-commers as in Marcion Valentinus Carpocrates Nouatus the rest but much more and especially because them selues chalenge him for their maister in their particular faith and religion And therefore it can not be avoided but as Luthers scholers are called Lutherans so Zuinglius disciples ought of like right to be called Zuinglians And to end this quarel our aduersaries them selues who haue written of these matters shal serue to quite vs of al fault M. Fox in his storie when soeuer he speaketh of that sect vvhich him self best-liked ordinarily calleth them sometime Protestants sometime Hussites sometime at large men forward in promoting the proceedings of the gospel sometime more briefly Gospellers And writing precisely of the diuision betvvene Luther and Zuinglius he saith VVith Luther in the opinion of the Sacrament consented the Saxons vvith the other side of Zuinglius vvent the Heluetians and as time did grow so the diuision of these opinions increased in sides and spread in farther realmes and countries the one part being called of Luther Lutherans the other hauing the name of Sacramentaries So in Sleidan vve haue very common the name of Zuinglians and Sacramentaries as likewise he calleth the other part Lutherans and their religion Lutheranisme and euen so they termed them selues It were tedious to iustifie this out of Luther Zuinglius especially al historigraphers of our age And in truth it is much like as if a man should light a candle at noone-tide Wherefore in this we must desyre our aduersaries to beare with vs if we speake not only as al Catholikes but as al Protestants as Luther as Sleidan as M. Fox as generally al writers in their bookes and volumes are accustomed to speake and as the world of thē hath learned and as the aduersaries them selues by al reason induce vs to speake and as of necessitie we must speake if we wil speake and be vnderstoode Touching any other fault I shal be ready ether to defēd it or to correct it to correct it if it be noted against me iustly to defend it if it be obiected vndeseruedly this I protest not only in words as cōmonly do al Protestantes but in simplicitie of truth as meaning to performe the same And therefore willingly I submit what so euer I haue written to the iudgment of al Catholikes symply and with out exception to whom iudgment of these matters appertaineth to the iudgment of al Protestants euen of M. W. him selfe so far furth as he shal geue censure of it and refel it by the written word of God expounded according to the analogie of faith A TABLE OF THE CHAPTERS Chap. I. Of Luthers contemning S. Iames his Epistle and calling it stramineam Pag. 1. Chap. II. Of the Canonical scriptures and that the English cleargie in accepting some and refusing others are lead by no learning or diuinitie but by mere opinion fantasie Pa. 19. Chap. III. How M.W. defendeth Luther preferring his priuate iudgement before al auncient fathers and Doctors Pag. 42. Chap. IIII. Of priesthod and the sacrifice continued after Christ in the state of the new testament and that it derogateth nothing from Christ Pa. 56. Chap. V. Of Penance and the value of good workes touching iustificatiō and life eternal Pag. 82. Chap. VI. How vnreasonably M.W. behaueth him self in reprouing and approuing the auncient fathers for their doctrine touching good workes Pag. 114. Chap. VII Of M. Iewels challenge renewed by M. W. and the vanitie and falshod thereof Pag. 129. Chap. VIII Of Beza corruptly trāslating a place of scripture Act. 3. and of the real presence Pag. 169.
downe in forme by M.W. the Minor is the conclusion of the last argumēt and so proued sufficiently alreadie then I hope the Conclusion will stand wherefore leauinge this matter for M. W. to scanne and to recorde with him selfe who is that Baal founder of the priesthode of the new testament now may we vew with better iudgment how substantially he answereth S. Austines place de Ciuitate dei where S. Austine doth distinguishe betweene all Christians vvho are vnproperly called priestes because of their mistical Chrisme and vnitie vvith Christe others qui proprie iam vocantur in ecclesia sacerdotes episcopi that properlie are novv called in the Church priestes and byshops and properlie such are they by M. W. definition which properly offer sacrifice M.W. āswereth that the name priest vvas of olde tyme after a more peculiar sorte applied to the pastors and ministers that handled the vvorde and sacramentes but there vvas an abuse in so speakinge then you agree not with S. Austine who teacheth that propriè in proprietie of speach they were so called who if they had then to execute no other priestly function then haue now the Englishe ministers as M. W. supposeth or wolde pretend I graunte the worde prieste could not be applied to them but as abusiuely as if one woulde cal a ciuil magistrate by that name or one of the Quenes Readers in the Vniuersities For preachinge of the worde ministringe of some one or other sacramente although in the Catholike Church it be done by priestes yet properlie that is not the reason why they are called by that name but the true reason is that which M.W. rendereth quia propriè offerunt sacrificia because properly they offer sacrifice Now that S. Austine meante of priestes in this sort that himselfe was such a prieste to passe ouer many pregnante and euidente places in him for breuities sake I refer you to the knowen story of his mothers death Where she firste of al in her death-bed requesteth that her sonne vvould remember her at the altar of God When after her death the corps beinge brought into the Churche and placed beside the graue before the tyme of burial prayers were sayd the sacrifice of our price and redemption offered for her when afterwarde S. Austine in his moste deuoute zelous praier made to God for her reckneth this to her singuler commendacion that at her departure she tooke no care for costlie maner of burial or sumptuous monumente but only desired to be remembred at thy altar ô Lorde from vvhence she knew vvas dispensed that holy sacrifice vvhereby vvas blotted out the handvvrittinge vvhich vvas againste vs vvhereby triumphe vvas obtained against Satan our eternal enemie straight waies inspire saith he ô Lorde my God inspire to thy seruants my brethren that vvho-soeuer of them shal reade this may haue remembrance at thy altar of Patricius and Monica my father and mother But againste this M.W. hath an obiection as common plaine to them that know oughte in diuinitie as Dunstable hye way answered before hāde abundantlie in the annotacions of the the new testamente Heb. ca. 7. v. 12. 17.23 his argument is I say there are no priestes of the new testamēt that offer sacrifice after Christ who is the eternal priest according to the order of Melchisedec obtaineth sacerdotiū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal priesthod he hath made an end of al sacrifices takē away the succession of priestes cōmitted his church to be ruled by pastors and doctors for euer To beginne with the laste where you ende if Christ abolished all priesthod and left his Church to be gouerned for euer by pastors and doctors which were no priestes had this appointemēt and ordinance of his effect yea or no if no beware what yow say for litle differ you from a Iew a man of Mahomets religion and weake is your faith in Christes godhead if you thinke that in so manie places of scripture he appointed such a regimente for his Church which after his departure neuer tooke effect if yea then shew vs where or when was his Church so gouerned was it a hūdred yeares ago before Frier Luther first of all in our memorie induced this kinde of gouernment you must needes say no. Ascend we then 1 2 3 4 5 6 7 8 9 and ten ages vntil S. Gregories time was it al this while gouerned by such pastors as you describe I wene as yet you wil say sure I am you should say no. For those pastors were styll priestes and that in proper sense as appeareth by al stories Suche were our first Apostles the conuerters of our nation those excellent men SS Augustine Paulinus Laurentius Melitus Iustus c. sacred by the Pope of Rome or other lawfull Bishops in obediēce of the Sea of Rome offering sacrifice liuing and dying as priestes as by the goodlie storie of Venerable Bede our coūtryman you may euerie where learne Such pastors and priests they were by whom and vnder whose regiment our Churches were first builded and the ecclesiastical state of our realme ordered as now vnder the regiment of them that cal thē selues pastors no priestes and are in deede no more the one then the other all is pulled downe and ouerthrowen And if in anie other countrie of Christendome the churches had any other regiment such as you pretēd now in England of pastors no priestes shew vs your bookes and we wil beleeue you But you wil say from S. Gregorie vpward all was smooth and iumpe as it is now in the English congregation Suppose that to be true how in the meane seasō can you iustifie your owne saing that Christ delyuered his Church to be gouerned for euer by suche maner of pastors Cā Christes decree be made frustrate for so many ages Can mans iniquitye as you in your Apologie commonlie but most bluntlie obiect stoppe the course of Christes omnipotent and eternal prouidence know you not how copiouslie S. Augustine hath confuted this self same slaūderous obiectiō in your forefathers the Donatistes But passe we on come we to the first fathers of the primitiue Churche were they lay ministers after the maner of the English congregation that is pastors no priestes how dare or can you say so seing in S. Austine manifestlie you see a sacrificing priesthod seing your self acknowledge Sainte Hierome to haue bene a priest of the Romane Church which neuer yet approued any such ministery as you haue inuented seing your greate Rabbine and synke of iniquitie Iohn Bale calleth S. Leo the great and first of that name in plaine termes an idolater for this cause seing your chiefe capitayne Apostle Caluine and after him P. Martir and before him Huldericke Zuinglius affirme in generall of the fathers in the primitiue Church that for maintenāce of the vnbloudy sacrifice they forced abused the
a refuter of errors make this a light one had you any part ether of the spirite of S. Paule S. Cipriā S. Austine or such Saintes of the Catholike Church or some zeale and sense of your owne Gospel and religion how could this euer haue slipt out of your penne to cal them most holy who by your doctrine were as far from al true holynes as euer was Scribe or Pharisee to cal thē most holy who had not in them the first stepp or degree where holines beginneth for whereas to holines first of al and principally is required faith in the death and passion of Christ then zeale and feruour in good woorkes to cal a man holy without the first is to commend for strenght and valor a man that hath neuer a sound ioynt or to praise for eloquence such a one whose tongue is cutt out of his head In the number of Christians professors of Christianity there haue bene from the beginning many that haue liued very hard seuere lyues that haue bestowed their goods amōge the poore that after many labours and trauails rare workes of extraordinarie zeale haue at lenght suffered death for the testimony of Christ And this oftentimes chaūced in the primitiue Church within the tyme of the first persecutions before Constantinus Magnus yet if such men liued and died schismatikes that is not beleeuing rightly in the church did euer any true Christian holde them for good holie If I spake vvith the tongue of men and angels saith the Apostle and knevv al mysteries and could moue mountaines if I bestovved al my goods vpon the poore and my bodie to the fier for the testimonie of Christ yet wanting the charitie of my brethren being without ecclesiasticall vnitie it profiteth me nothing wherevpon S. Ciprian They cānot dvvell vvith God that be not in vnitie vvith the Church though they burne amidst the flames being deliuered to the fier or cast to vvild beastes so yeld their lyues yet that shal not be to them a crovvne of faith but a punyshment of infidelitie such a one may be slaine he can not be crovvned he professeth him self such a Christiā as the deuil many times pretendeth him self to be Christ For as S. Austine saith vvhosoeuer is separated from this Catholike Church though he thinke him self to liue verie commendablie yet by reason of this only offence that he is deuided from the vnitie of Christ in his Catholike Churche he shal not haue life eternal but the vvrath of God remaineth vpon him And is al this true of men Christians by profession beleeuing rightly in euerie other article of faith onely erring in a secondarie point against the visible church and is it not much more true when the error runneth so grossly against the first and chief and capital article of Christianitie and that proper and peculier part whēce Christianitie hath his name the death and passion of our sauiour the verie hart life and soule of our religion can a fault against the bodie so pollute and contaminate a man that he becometh with al his supposed holines an infidell vvicked prophane an enemy of God and a damnable creature and can such sacriledge against the head be so light and contemptible that the offender remaineth notwithstanding faithfull a good Christiā and most holie S. Paule in the beginning when the law of Moyses was not yet quite abolished nor the gospel so vniuersallie and clearlie published said of the Galatians who would haue ioyned the law with the gospell O ye sensles Galatians vvho hath bevvitched you not to obey the truth Beholde I Paule tell you that if you be circumcided Christ shal profite you nothing and though an Angel of heauen teach you so that is preach you workes wherebie you should be withdrawen from Christ anathema be he that is the curse of God light vpon him how thē may a Christian that ether loueth or feareth Christ thus extenuate the fathers error being by M. W. declaration in substance the self same by reason of circumstance farre more haynous the light of the gospel spread more larglie the truth of doctrine more deepely rooted the law more vndoubtedlie abolished and euerie part of Christian religion more clearly acknowledged and professed wherefore in this I take M. Whit. inexcusablie rather for a Pagane then for a Christian when he saith The fathers by their penitentiall vvorkes derogated from Christ and thrusting them selues into his roome ascribed to their ovvne inuentions the satisfying of Gods vvrath and remission of their sinnes and yet for al this calleth them sanctissimas most holy whereas this being true they were the most impious and detestable men that euer the sunne saw Luther in his booke aduersusfalsò nominatum ordinem episcoporum describing his iustifiing faith writeth thus although wickedly yet agreablie to his owne doctrine and the common doctrine of the protestants Marke me saith he vvhat is Christian faith Christian faith is to beleeue that by no vvorkes but by onlie faith in Christ as thy mediatour and by mercy in him geuen thee freely thou art iustified and saued Gal. 1. so as a man despaire of all his ovvne strength vvorkes and endeuours and depende altogether of an other mans merites and an other mans iustice Iudaical faith is to entend to be iustified to blot out thy sinnes and be saued by thy ovvne strength and merites Rom. 10. by this Christ is cast avvay To like effect he writeth in his second commentarie vpon the Galatians expounding these wordes his qui natura non sunt dii seruiebatis ye serued them vvhich by nature vvere not gods vpon these words he maketh this question and thus solueth it is it all one in S. Paule to depart from the promise to the lavv from faith to vvorkes and to serue gods vvhich by nature are not gods I ansvvere vvhosoeuer falleth from the article of iustification he becommeth ignorant of God and is an idolater And therefore it is al one vvhether he returne to the lavv or to the vvorshipping of idols al is one vvhether he be a monke a Turke a Ievv or Anabaptist for this article once taken avvay there remaineth nothing but mere error hipocrisie impietie idolatrie although in shevv there appeare excellent truth vvorship of God holines c. Yea speaking expresly of the auncient fathers and in respect of this special matter he most wickedly but most plainly adiudgeth them to hell fier for their wicked faith in this verie cause I speake not saith he against the papistes for their life but for their faith because they vvil not come to God by only faith but by faith and vvorkes and therfore if the fathers those old papistes liued now I would speake vnto thē as I do to these new papistes thus stand his wordes Si illa facies veteris papatus c. if that face and forme of old papistrie stoode novv if that discipline vvere
diminish the vertue force of his bloud Who euer heard such stuffe now doubtles I thinke ye wrote this in a dreame or if ye wrote it wakinge and aduisedly then are you proceeded from a common Protestant and a Puritane become a Familiane or mere Libertine though I can easely be induced to beleeue that this is the end and so wil proue of your commoÌ„ solifidian iustification that for a man to bewaile his sinnes to watch to fast to pray to geue almes shal be deemed papistical and derogatorie to Christ and therefore in al respectes quite abandoned Yea your self proue this by as sound an argument as any you haue to proue the Pope Antichrist for thus you dispute in your academical oration Anno 1582. Quid Christo integrum relinquunt sâ— est Christus noster sacerdos et sunt huius sacer dotii duae partes altera vt sese pro nobis in vnicum perpetuúmque sacrificium offerat altera vt preces pro nobis faciat quid est quod pontificii Christum quotidie offeruÌ„e c. vvhat leaue the papistes entier to Christ if Christ be our priest and of this priesthode there are tvvo partes one that for vs he offer him self an only and perpetual sacrifice the other that he pray for vs vvhy then do the papistes offer Christ daylie by which profound demonstration as you make vs Antichristes for hearing or saing masse so you make your self if you be a minister and your fellow-ministers as very Antichristes for preaching sermons or saing Communion for in them I thinke you do not always rayle at the Pope and Catholikes but sometimes pray though to smale purpose TheÌ„ whereas there be tvvo partes of Christes priesthode to sacrifice pray they that pray be iniurious to his priesthode and robbe Christ of that which by your diuinitie is proper to his person and office of mediation and so if we be Antichristes for doing the first needes must you and your comministers be Antichristes for doing the second and in deede one is as true as the other To auoid which mischeefe what way is there but ether to allow both and so to returne to the Church which to do our Lord send you grace or with sacrifice to abandon prayer also and all other workes of charitie which without question as I haue said is the meaning and extreame scope of that paradox we are iustified by onlie faith that is by onlie fansie and imagination for that being so what neede or vse is there of fasting prayer and such superfluous vnnecessarie works iniurious to Christ and derogatorie to his priesthode and without which you are most assured of eternal life by the omnipoteÌ„t power of your only faith CHAP. VII Of M. Ievvels challenge renevved by M.VV. and the vanitie and falshode thereof HAVING so wel acquited your selfe against the auncient fathers in the matter of penaÌ„ce in the coÌ„clusion thereof vpon smal occasion you renew M. Iewels old challenge verie fearcely prouoke M. Martin to oppugne it if he dare thus you say Touching the principall partes of religion most true it is that I haue vvritten that the same faith is taught and preached in our Churches that is ZuingliaÌ„ not Lutherane vvhich the most auncient fathers held nether feare I to renevv that challenge of the most learned M. Ievvel vvhich you haue mentioned if you daere take it They are in number 27 articles vvherein consisteth the cheefest force of papistrie of all these articles choose vvhich you vvil I protest my selfe your aduersarie in the cause so long as I liue To perfourme so much as you say though of your abilitie I doubt greatly yet of your good wil I doubte not a whit for I see you sticke at nothing nether care what you say or vnsay deny or affirme be it right be it wronge true of false nothing commeth amisse and many tymes you shew this skill within the compasse of one page And to go about to proue to one who after so long tyme and so many euident and inuincible proofes of a matter historical which of it selfe was amoÌ„g sober men neuer doubted of I meane S. Peters being at Rome and founding the Church there yet now denyeth the same to one that had read in D. SaÌ„ders the same confirmed by al maner testimonies whereby such a matter may be coÌ„firmed by those that theÌ„ liued froÌ„ tyme to tyme ensued by Papias S. Ihon the EuaÌ„gelists scholer by Hegesippus by Caius by Dionisius bishop of Corinth by S. Ireneus by Tertullian by S. Ciprian al these most auncient and liuing not long after for S. Ciprian the yongest is almost of 1400. yeares antiquitie by S. Athanasius S. Hierome S. Optatus S. Ambrose S. Chrysostome S. Epiphanius S. Leo the greate S. Augustine S. Gregorie by Eusebius Lactantius Dorotheus Orosius Maximus Taurinensis Sulpitius Seuerus Prosper Theodoretus Gregorius Turonensis these al sauing S. Gregory the great and Turonensis beinge within the first â—00 yeares some of them also grounding them selues vppon the verie wordes of scripture as Papias Tertullian Eusebius and S. Hierome the question also being a matter of storie and fact which can not possiblie be knoweÌ„ but by the narration of such writers as then liued and receaued it from their elders so that herein M.W. hath not that libertie to cauil by comparinge together phrases expounding literal speaches by mystical Allegories as in the sacrament and other controuersies of religion their maner is the thinge also vntil our age being neuer denied by any writer of credit or estimation and in our age confessed and proued by protestaÌ„tes them selues of greatest learning and knowledg to go aboute I say to proue that Christ is really in the B. Sacrament a matter more hard and intricate to a man who knoweth this of S. Peter a thing most plaine euident and yet after al this and much more saith notwithstanding obstinatlie that Peter vvas at Rome and there vvith Paule laid the foundation of that church no papist could euer yet shevv proue to me it seemeth labour as madly imploied vt si quis asellum in campo doceat parenteÌ„ currerefraenis or if to Anaxagoras affirming stoutlie that the snow is blacke one would with sage reasons labour to perswade that the snow is white and perhaps it is not greater stupiditie how shal I cal it vnsensiblenes in him to auouch the first then it were follye in an other to labour about proofe of the second Wherefore leauing that thing to M. Martin him self as being fitter for a dead man to handle then a liuing especially hauing to deale against you M. W. who in this point seeme as dead and sensles as he I wil for the readers instruction speake a litle of M. Iewels challenge which you so magnifie which albeit it hath bene examined sufficientlie and so as no one thinge in my opinion hath brought ether more shame to
the author or hinderance to your Gospel though at the first for a while it astonished many as a thing bearing great countenance of learning vntil in tyme by learned men the visard was pulled from it yet seing you proclaime it agayne so couragiously I wil in few wordes touch the substance and meaning of it It conteyneth in effect 2. or 3. heretical articles which M. Iewel dilated and parted into a great number as it were some poore rag cut out into many shriddes partly of pride and brauery to win among the simple an opinion of learning partly of spite and malice against the Catholike church which he sought specially to disgrace and which by nothing could be disgraced more then if she held and mayntened 27. articles the highest misteries and greatest keyes of her religion as he termeth them without any authoritie example clause or sentence of ether scripture father Councel or writer that liued within the first 600. yeres of the primitiue church The insolent vanitie of which bragge to my seeming is much like to that which T. Quintius the Romane Consul noted in the Embassadors of King Antiochus who comming into Grece to perswade that people to take part with Antiochus against the Romanes they magnifyinge the force of Antiochus their maister aduaunced infinitly the great hoastes which he would bringe and terrified the simple Grecians with straunge names of men neuer heard of before he wil bringe sayd they into the field Dahas Mâ—dos and Eâ—imaeos and Cadusios and touching his nauie so great as no porte of Grece is able to receaue the one parte thereof is guided by Sidonians and Tyrians the other by Aradians and Sideâ—ians of Pamphilia nations that haue no peere in the world for skilfulnes in war by sea Here vnto T. Quintius replying this king quoth he by these his embassadors vaunteth of clowdes of horsemen and footemen and couereth the seas with his nauie but al the matter is verie like to a feast which once mine host at Chalcis made me of whom being enterteyned at a certen tyme when I marueyled at so great prouision and demaunded how so suddenly he came by such varietie and store of venison he not so glorious as these men smiling answered that al was but the art of his cooke and dyuers dressinge of the same thinge for otherwise touching the substance of the feast tota illa varietas et species ferinae carnis er at ex sue mansueto facta al that varietie and shevv of venison vvas made of a tame sovv so it is of these straÌ„ge and terrible names Dahae Medi Aradians and Sidonians for al these are but Syâ—ians touching any valour that is in them more fit to make slaues then souldiers The selfe same may be trewly verified of M. Iewels so many and so great articles for al that straunge varietie and multiplication of particulars is made but as it were ex mansueto sue of two or three heretical propositions thorough his skil in that kind of varying so drawen forth and minced that it mustereth in the eye of the ignorant as though it had great store of new matter for grauÌ„ting to him one and the same no general but a particular heresie that the Zuinglian opinion is true touching the Sacrament that there is no real presence which is his fift article thereof foloweth directlie the 6. that the body of Christ is not in a 1000 places the 8. that no diuine honor is due to it the 10. that bread and vvine remaine as vvel after consecration as before the first and 13. that there could not be any priuate or many priuate masses sayd whereas there was no masse at al. the 17. that Christ could not possiblie be offered in sacrifice whereas there was not any such sacrifice nor the substaÌ„ce thereof in rerum natura the 21. that Christian men could not cal that lord or God which was nothing but bread wine and so forth many other which a man of meane skil may see to be as plainlye included in that one as manie lesse numbers are included in a greater or many partes and qualities are necessarily consequent to a perfect bodie as on the coÌ„trarie side put the Catholike opinion to be true which he denieth in the tenth article then al or most of the same articles folow as clearly vz. Article 5 That the body of Christ is really substantially c. in the sacrameÌ„t Article 6 That Christes body is may be in a thousand places or moe at once Article 8 That diuine honor is due vnto it Article 22 That a man may cal it his Lord and God c. and likewise many of the rest So that in deed that glorious challenge is altogether such as if MarcioÌ„ in auncieÌ„t tyme or some of your brethren who in this point seeme as verie heretikes as he should haue prouoked the Catholikes to defend S. Lukes Gospel after this sorte If any learned man of my aduersaries or if al the learned men aliue be able to proue that S. Lukes Gospel is canonical scripture Or that the first chapter is canonical scripture Or that the second chapter is canonical scripture Or that the third chapter is canonical scripture Or that the storie of Marie Magdalene cap. 7. is canonical scripture Or the tale of Lazarus and the riche man cap. 16. Or that wicked doctrine touching the real presence in the 22. chapter c. I am content to yeld and subscribe For as here one article agreed on draweth the rest one denied denieth the rest so is it in the deuise of M. Iewel therefore as Marcion the more particulars he had vttered if he had run into as many ORS as there be chap. or stories or verses in S. Luke which wel he might haue done by M. Iewels example the farther he had run in that vayne the more notably he had layd open to the world his owne ambitious itching folie pride and arrogancy the verie selfe same is to be deemed of this conceyte of M. Iewel touching the far greater number of his articles Three he hath of weight and more principal then al the rest the primacie of the Sea Apostolike the real presence and the sacrifice vnto these 3. let vs applie his challenge and see now he is gone how wel you can supplie the office of his champion to maynteyne it O Gregorie saith he O Austine O Hierom O Chrisostome O Leo O Dionise O Anacletus O Xistus O Paule O Christo if vve be deceaued you have deceaued vs. you taught vs these heresies thus ye ordered the holy CoÌ„munion in your time the same vve receaued at your handes c. None of our aduersaries that staÌ„d against vs are able or euer shalbe able to proue against vs any one of al these pointes ether by scripture or by the example of the primitiue Churche or by the old Doctors or by the auncient general Councels and if any man aliue be
question Elizeus might haue and had no doubt his minde in heauen with Elias by your commentarie and sense far greater was the facte of Elias then that of Christ For the cloke was a far better and more liuely figure of Elias then youre bread and wine is of Christ By it Elizeus receaued greate grace strength as writeth S. Chrisostome as by the which he fought agaynst the deuill and vanquished him That your bread should geue any grace it is agaynst your whole doctrine and Zuinglius laboureth to proue it at large in sundrie places callinge it papisticall to say that any sacrament euen baptisme doth aliquid momenti conferre ad sanctificationem aut remissionem peccatorum profite any iote to sanctifie or take avvay synne Elizeus by that cloke wrought straunge miracles so did you by your figuratiue bread neuer nor neuer shall so longe as the worlde standeth Briefly whereas Elizeus cloke cariynge with it such vertue and power was a thing surmounting the abilitie and reach of man and could not be done but by the omnipotencie of god your bread being nothing but a signe or banner as it were a may-pole or token of a tauerne by Zuinglius his owne confession the king of Fraunce or Spaine can make ten thousande as good And the truth is they can make much better because theirs do no harme wheras yours leade men the hye way to damnatioÌ„ Wherefore youre answere to this place of S. Chrisostome is to to fond and childish And hereby we may haue a gesse how substanciallye you are like to deale with the next which is taken out of the same father I must needes write it doune somewhat at large for the readers better vnderstanding of vs both It is in his thirde booke de sacerdotio where he setteth forth the high estate of the priestes of the new Testament and that acte wherein priesthode especiallye consisteth that is the sacrifice thus he writeth This priesthode it selfe is exercised in earth but is to be referred to the order and revv of thinges celestiall and that for good reason because no mortall man no angell no archangell no creature but the holy Ghost him self framed this order Terrible vvere the thinges dreadfull vvhich vvere before the tyme of grace in the lavv of Moyses as vvere the litle bells pomegranats pretious stones in the breast of the prieste the mitre golden plate sancta sanctorum c. But if a man consider these thinges vvhich the tyme of grace hath brought to vs he vvil iudge all those thinges vvhich I called terrible and dreadfull to be but light and though glorious yet not comparable vvith the glorie of the nevv testament as S. Paule saith This being laide before as it were a preface or preparatiue to that which foloweth he then coÌ„meth to that place out of which M. W. culleth certaine wordes For sayth he vvhen thou seest our Lord sacrificed and the prieste earnestlie intent to the sacrifice and pouring out his prayers and the people about him imparted and made red vvith that pretious bloud thinkest thou thy self to conuerse amongest mortall men and remaine on the earth And immediatly ô miraculum ô Dei benignitatem ô miracle ô singular goodnes of God he that sitteth vvith his father aboue at the self same moment of tyme is handled vvith all mens handes and deliuereth him self to those that vvill receaue and imbrace him and this is done playnlie in the sight of all men vvithout any deceate or illusion Of this place M. Martin inferreth that M.W. reasoning Christ is in heauen ergo not in the Sacramet is wicked refuted by the old fathers But M.W. replyeth no. And I vvil geue you your ansvvere sayth he out of the same place for here Chrysostome affirmeth that vve see our Lord sacrificed in the supper and the people imparted and made red vvith the bloud and that this is done in the open sight of all that are presente But vvho seeth ether our Lord truâ—y sacrificed or one droppe of bloud vvith vvhich the people are made red so as all see it as Chrisostome vvriteth Therefore as vve see Christ sacrificed and the people embrued vvith his bloud so vve receaue him in our handes In these vvordes Chrysostome vvould both amplifie the dignitie of priestes vnto vvhom Christ gaue povver to minister the Sacrament of his bodie and bloud and make the people afrayde that they vvhich come to this supper should bring vvith them godlie and religious myndes as though they should take Christ him selfe in their handes The substance of the answere is this Chrysostome in the same place sayth we see Christ offered which in truth is not so but by a figuratiue speach therefore when he saith Christ is in heauen and in the Sacrament it is not simplie true but by like phrase and figure But whereunto then tende al these great wordes and perswasions of this father to honour the priests office and make the people afrayed and were there priestes in the church in those days No. but by priestes you must vnderstand mâ—nisters and then a simili by the sacrifice he speaketh of that is the masse you must vnderstand the CommunioÌ„ that is by Catholike relâ—gion you must vnderstande heresie and by light darkâ—es But I wil go thorough the branches of this answere in order First whereas you make that a thing most assured and certaine that no man seeth Christ offered except you meane in your English supper you are greatly deceaued For in the church Catholike we see Christ offered and that not in phrase of speach only as the protestaÌ„ts may be said to do iniurie to Christ when they abuse his image but in veritie and truth of doctrine And S. Chrysostome with the rest of the fathers neuer thought or spake otherwise How oft hath S. Chrisostome quâ—d summo honore dignum est id tibi â—n terra â—stendam That vvhich deserueth most honor that vvil I shevv thee on earth and in the same place The royal body of Christ is in heaueÌ„ vvhich novv in earth is set before thee to be seene I shevv vnto thee not angels not archangels not heauens not heauen of heauens but I shevv thee the verie Lord him selfe of al these Perceauest thou not hovv not only thou seest in earth and touchest but receauest also the soueraine and principall thing that is And in the same place This body vvhich thou seest on the altar the vvise men adored in the manger But it were tedious to note out such places which are common in euery booke This rather I would wishe M. W. to vnderstand that where it hath pleased God in certaine creatures to exhibite his presence after a more special and singular sort there in a more special and singular maner truely we may ought to beleeue that we see our Lord. God is by essence power and operation present in euerie creature yet in seing a
of Protestāts pa. 411. M. W. inuectiue against the Annotations of the nevv Testament page 476. The summe thereof pa. 477. Annotations of the new Testament vvhat they cōteine pa. 484.485 what fault M.W. findeth in them 484.491 Blasphemie in the Annotations touching Christes Priesthod pa. 528.529 Ansvvered 530. vsque ad 542. blasphemie touching merite of vvorkes pa. 543. ansvvered 544 c. Hovv the Protestants fel to cal the Pope of Rome Antichrist in praef pa. 42. M. W. knovveth not vvel vvhat that Antichrist is against vvhom he vvriteth Ibid. pa. 4. The absurditie of that assertion Ibid. pa. 4. The impossibilitie of that opinion 52.53.54 The end of that doctrine 72.73 Arguments ridiculous made by M. W. and attributed to vs. pa. 497.498.499.502.504.510.511.513 such arguments tend to make a mockerie of al faith 516.517.521.522.523 S. Leo the great called Antichrist by Beza pa. 155. The first Apostles of our nation were Papistes and Massing priestes by the cōfession of our aduersaries p. 165.166 Auncient archheretikes the protestants forefathers in sundrie partes of their faith pa. 31.32 S. Athanasius called Sathanasius by the heretikes pa. 84. S. Austin called a blind bussard pa. 166 S. Austin most filthily abused and mangled by the Sacramentaries pa. 166.177 S. Austin a priest 65. S. Austin S. Hierom old papistes 121. B BEza a fierbrand of sedition pa. 231. VVriters against him pa. 232. He correcteth S. Luke and our Sauiour 233.234.236.241 and is defended by M. VV. in so doing 236.237 His reasons 238.239 Refuted ibid. et 240.241 Refuted long ago by Luther 257.258 how he correcteth the new Testament 260.261 Bezaes fault in excusable for ought M. VV. ether hath said or can say 250. He doubteth of a part of S. Iohns gospel 363.364 He furthereth the Anabaptistes against Christes incarnation of the B. virgin 368.369 See Translation of scripture Bible-beaters pa. 400. The Bible neuer so mangled by any as by the protestants 400.401 Their bible is no bible 404.405 See Scriptures Ceremonies in Baptisme pa. 504.505 C Catholike doctrine vnpossible to be ouercome by any heresie least of al by this of our time pa. 41. The name Catholike not applicable to the English religion praef 87.88 Caluin condemneth the auncient fathers for approuing Melchisedecs sacrifice pa. 60.61 Caluin for the real presence pa. 223. Carolostadius exposition of Christes wordes Hoc est corpus meum pa. 254. allovved by Zuinglius 255. Castalios translation of the Testament much commended by the protestants pa. 380. His discours that Christ is not the Messias praef pa. 67.68 The Church catholike after Christes time is euer populous and spread in many nations pa. 350. et praef pa. 62.63 She is the ground of al faith 442. built vpō a rocke vnmoueable 479. No good worke or martyrdom profiteth to saluation out of the Catholike Church 116.117 Infinite difference betvvene the Catholike cause and the Protestante pa. 556.557.558 No stay in faith out of the Catholike Church praef pa. 24. To say that the vvhole Church hath fayled is to deny Christes incarnation pref p. 56.57 58.59 to make him a lyer ib. 66.67 to deny him to be the true Messias ib. 68.69.70.71 The inuisible Church a poetical fansie pref pa. 60. refelled by Melanchton 60.61 by Caluin Oecolampadius and others 62.63.64 the Protestants sensibly cōtradict them selues in deuising it 64.65 The foundation of the English Protestant church pa 480.481.482 The antiquitie thereof 524. It is ful of Atheistes 410. S. Chrysostom for the real presence p. 188.208.215.217.218 his place comparing Christ vvith Elias pa. 207. It proueth inuincibly the real presence a pa. 204. vsque ad 214. S. Chrysost for the sacrifice pa. 214.215 He is almost as ful of lies as words by the protestants doctrine pa. 227. S. Ciril for the real presence p. 198.199.200 D S. Damascene for the real presence pa. 201.202 Dauid George vpon vvhat ground he denied Christ pref pa. 66. Defendere is vvel translated to reuenge pa. 464.465.466.467 The Doctors of the primitiue Church condemned by euery priuate sectarie in that vvherein they gain say his heresie pa. 82.83 by the Zuinglians for approuing the sacrifice of Melchisedech pa. 60. and Masse pa. 69.70.71.72 and for disallowing the mariage of priestes and votaries 83. by the Puritanes for allovving holydaies in the honour of Christ his Saintes 84. by the Trinitarians for acknovvledging the B. Trinitie 84. by the Lutherans for denying the Vbiquetie of Christs body 85. by M. W. for their doctrine of penance and vvorkes 82 11◠and for sayng that Antichrist is one man pref pa. 44.45 See vvorkes E Elias cloke the Zuinglians supper compared together pa. 212.213 Elias shal come before the day of iudgment pa. 494.495 English vvriters 478. their maner of vvriting 284.285.475 and disputing 477. more absurd then others pref pa. 6.7 Those of the English religion are not Protestants pref pa. 88. they are properly called Zuinglians or Sacramentaries ibi 89.90.91 by vvhat names they cal them selues praef pa. 91. hovv they are called by Acte of parlament ibi 21. F The true meaning of Only faith iustifying pa. 280.411.412 Libertinisme the end thereof 127.128 The nature of true Christian faith pa. 517.518.519 hovv one part of faith is applied to the confirmation of an other 521. Ecclesiastical maner of fasting commeth from Christ and his Apostles pa. 89.90 The Zuinglians figure in Christs wordes touching the sacrament pa 251. The figure of the Catholikes ib. infinite difference betvvene these tvvo 252.253.254.255 Freevvil pa. 509. G Grace hindereth nothing the merite of workes pag. 102.103 To say God is the author of synne is to say God is an Idol or a deuil pa 451. The protestants say so 451.453 454. S. Gregorie much praysed by the Protestantes pag. 158. much rayled at by the Protestantes 164. A booke written against him by Vergerius 165. S. Gregorie a priest without al reason made minister by M. Iewel 164. The Greeke Testament more aduantageable for the Catholikes then the common latin pa 283.284 Our common latin Testament more pure then the greeke now extant 361.362.363 The greeke Testament now differeth much from the old 363.364 Additions rashly made to the greeke 365.366.367 Parcels of importance left out of the greeke 367.368.369.370 H HEauen is of grace vvorkes pa. 104.105.106.107 544.545 Of mercy and iustice 105.106 107.108.109 Heauen must receaue Christ Act. 3. v 21 maketh nothing against Christs presence in the sacrament pa. 179.180.181.193 handled at large a pag. 170. vsque ad 175. S. Paule to the Hebrevves as much doubted of in the primitiue church as the epistle of S. Iames. pa. 38.39 The Apostles cited not scripture alwaies according to the hebrue pa. 287.288.289 Bookes of scripture written in hebrue lost 290. S. Hierom preferring the hebrue before the latin in his time iustifieth not the hebrue of our time pa. 297.337 More probable that the hebrue hath bene corrupted then the latin pa. 297.298.299.300 Corruptions in the hebrue pa. 302. in Isai against
c. 2 â—ed in Luc. cap. 5. Act. 4. v. 37. 2. Pet. 3. v. 3. Psal 1. Heretikes generally geuen to scorning mocking Vide Brentium contra Bullinger de mansionibus in caelo anno 1561. fol. 22.23.35 Carlile in his booke that Christ descended not in to hel fol. 35 36 37 38 96 97 98. Sleid. li. 17. pa. 311. 4. Reg. 4. v. 37. Luc. 8. v. 47. Luc. 7. v. 38. Act. 8. v. 27. Pilgrimage to holy places Phil. 2. v. â—0 D. Whit. defens tract 21. c. 7. pa. 743. M.W. taketh parte with Iewes and Infidels against Christians Why Christians do honour at the name of Iesus The Protestantes vse more deuotion and yelde more reuerence to the pictur of a dog and a lyon then to the name image or crosse of Christ. The Protestants wil haue no reuerence done at the name of Iesus How Catholikes honour the name of Iesus and other things pertaining to him Wherevnto the Protestants tenâ—t by such ridiculous coÌ„clusions Heb. 1. v. 1. Ibi. c 11. v. 1. Rom. 8. v. 24 The true nature of Christian faith Marc. 12. Mat. 22. 1. Cor. 15. How S. Paul proueth the resurrection Cor. 15. How one part or article of faith is applied to the confirmation of an other Before pa. 177.178 Whitg defeÌ„ce against M. Car. Trac 3. c. 6. ¶ 4. The English writers teach the way to scorne al Christian religion M. Iewel thoroughout his first booke against â— Harding Pag. 2â— Pag. 114. Annot. in Mat. cap. 10. v. 22. The antiquitie of the Protestants church Haddon in fine epist contra Osoriâ—â—â— Aug. de nupt et con cupis lib â— cap. 31. Luth. to 7. defens verboruÌ„ coenae fol. 400. Debacchari The Zuinglians notable lyers The pitiful shiftes of our aduersaries Pag. 23. Hebr. 7. v 17. The first blasphemy The answere Lye vpoÌ„ lye S. Paules epistle to the hebrewes reiected by the protestants Before pag. 414. 1. Cor. 3. v. 12 Bible of the yere 1579. in the preface of this epistle How Christ is a priest for euer Christs eternal priesthod consisteth in the perpetual sacrifice of his body bloud in the Church The protestants cauilling vpon particles against Melchisedecks sacrifice priesthod directly against the Apostle Christs eternal priesthod and sacrifice in the Church is proued out of the fathers Heretikes very blynd in the scripture though they crake much of their deepe insight in them Tit. 3. v. â— Rom. 1. v. 28 Luc. 8. v. 10. 2. Thess 2. v 11. See the Anotations in cap. 5. v. 11. 7. v. 11.12 c. 9.12.15.25 c. 10. v. 2. Multiplication of lyes 7. v. 4.11.23.9 v 12.15.10 v. 2.4.5.11 No time to talke of the Sacrifice of the church wheÌ„ the Sacrifice of the crosse is not first beleeued The auncient fathers speake more plainely of the church Sacrifice then doth S. Paule without any derogation to S. Paule Act. 2. v. 22. Ioan. c. 12.13 14.15.16.17 The councel of Nice expressed the consubstantialitie of Christ with his father more plainely then any Euangelist M.W. last obiection Answered Answered by him self before pag. 17. Answered by M. Iewel Iewel in his Replie art 1 ¶ 5. in M. W. translation pag. 9. Answered by Illyricus Illyric ad Heb. c. 7. v. â— Who euer saw such foly pride and partialitie Mat. 7. v. 3. The second and last blasphemie pag. 24. Rom. 6. v. 23 The principal of these Sorbonists after S. Paule is S. Austin Life euerlasting a stipend and yet grace Aug. epist 105. How eternal life is of grace yet the reward of iustice Let M W. marke this True it is Al the Prophetes Euangelists Apostles were Sorbonists by M. W. iudgment a Prou. 11. v. 18. c. 24. v. 12 Sap. 5.16 ca. 10.17 Ecclesia 16.12 c. 51.38 b Psal 61.12 c Esa 40.10 c. 62.11 d Ierem. 31.16 e 1. Peter 1.17 f 2. Ioan. 8. Apoc. 2.23 c. 22.12 g Rom. 2.6 1. Cor. 3.8 2. Cor. 5.10 2. Thess 1. v. 6.7 h Mat. 5.12 c. 6.1 c. 10.41 c. 16.27 c. 20.8 c. 25. Sorbone a famous College in Paris Shameful ignorance See before pag. 99.100 c. M. W. hath vndertaken hard matters to defend Chap. 1. Chap. 10. Chap. 5. M Iewels chalenge Chap. 7. The proceeding of our aduersaries Many of theÌ„ are proceeded thus far already See the prface pa. 65.66 c 2. Cor. 4. Hieron ad TheophiluÌ„ contra errores Ioannis Hieros Nicep li. 8. cap. 42. Mar. 2. v. 11. See before chap. 11. pag 31.32 If Luther be saâ—ed al they of English religion are damned See before chap. 3. Aug. epi. 56. 2. Pet. 2. v. 28 The ZuingliaÌ„s proue al thing by boasting Luther defens verborum caenae fol. 405. Ibi. fol. 381.382 Ibid. fo 394 406. No more reason to be a Zuinglian then a Lutheran or Arrian â—nfinite difâ—â—rence beâ—wene the Catholike â—ause and â—he proteâ—tantes Church of â—he tyme present Church of the tyme past Scriptures Preface pa. 35.36 Iudgment Neuer was there any common welth worse ordered theÌ„ the Church of Christ by the Protestants diuinitie No ground of the English religion See chap. 7. pag. 165. Chap. 4. pa. 69.70 c. c. 6. p. 121.122 Chap. 3. pag. 45. Chap. 1. 2.
ether for truth of doctrine sinceritie of publike diuine seruice and other policie should geue place to any church in Christendome England is not bound to the example of ether France or Scotland I say truely that vve are not bound to their examples These be al the places and corners of argumentes vvhich â—n their diuinitie by any search vve can find out For although they haue amongst them Popes I meane such ministers as affect and vsurpe Papal and more then Papal authoritie as the Tigurines against Luther and other Zuinglians against the Lutherans commonly inueigh for such arrogant behauiour and the gouernours of Berna being them selues Sacrâ—mentaries vsed to cal Caluin Pope of Geneua for his lordlynâ—s and sway which there he bare and Caluin writeth of Ioachim Westphalus that in sending forth condemnations and excommunications against the churches of his sect he passed al the Popes officers Omnes Papae scribas et datarâ—os superat and the Germane Lutheranes of one fashion accuse their felow Lutherans of an other fashion that they play the Popes and practise ouer them a nevv dominion of Antichrist and that al their doings sauour of a very Papacie and the Puritanes commonly name the Archbishop of Canterbury the perie Pope of England and D. Whitgift sheweth wel that euery Puritane minister laboureth to haue in and ouer his owne parish more then Papal iurisdiction yea that they seeke to transfer the authoritie both of Pope Prince Archbishop and Bishop to them selues bring the prince and nobilitie into a very seruitude so as the Protestant churches want no Popes but haue them after an other sort and in far more abundance then haue the Catholikes yet because these Popes of theirs differ nothing from the doctors of whom before I haue spoken no seueral or distinct kind of argument can be drawen from their primacie And as for general Councels so far are they from euer hauing any that I verely suppose they can not so much as in their fansie and imagination conceaue how any one should be euer gathered For hauing no one head amoÌ„gst them who should take order for any such assembly hauing no consent and vnitie among the members who should labour to the helping forward of such a coÌ„pany being diuided into so many churches sectes and congregations they can neuer resolue ether who should be the President in such a CouÌ„cel or who should be the actors or disputers or of what strength the Canons should be or who should haue the execution of them And when al coÌ„meth to al the libertie of the gospel which maketh euery man iudge of other fathers doctors and auncient Councels wil geue like freedom to euery particular man to take like iudgement and controle ouer the fathers of such a Councel Wherefore these being al the meanes and waies which we haue to reason or write against them and these being their fashions of answering as we find in euery Germane Zuitzer or French Protestant albeit for the readers ease and more facility of iudgement I haue exemplified the same by two or three of our English writers such as I take to be common in most mens hands if now a man list to draw these their answeres into a certaine methode we shal find that they containe for euery vnlearned bold â—angler an vniuersal forme and art of reiecting whatsoeuer Theological argument he may be pressed withal and of reducing the supreme conclusion and resolution to his owne singular fansie and wilfulnes Against many bookes of Scripture he is taught to say that they are superstitious and therefore he vvil not beleeue vvhat they teach though it be affirmed in them a hundred times Against CouÌ„cels that they are not to be admitted because by them the principal groundes of his faith are shaken Nether yet the auncient doctors vnto whom he yeldeth no more in cause of faith and religion then him self perceaueth to be agreable to scripture And touching the late doctors and writers of his owne church and gospel although in courtly and honorable termes he magnifie them far aboue the other yet nether to their iudgment wil he stand farther then he can esteeme that which they teach to agree with the canonical scripture when as in his opinion they geue the true sense and meaning thereof And vvhereas to refuse any it is sufficient to say that he vvas a man or he had some other error or some other is of a contrary iudgement which neuer wanteth amongst doctors guided by so contrary spirites or they geue the churches leaue to dissent from them vvhich I take graunted vnto me being one of the same church vvho can be so simple as to be tyed to one or other doctor hauing so manifold reasons to refuse them al And as for their martyrs whose names should be most reuerend and iudgement most weighty they also are reduced in to the same order and obedience with the rest For their martyrdom may not take avvay from the Protestant this libertie that he hath to enquire of the cause of their death or preiudice him in speaking against their errors for this is to oppose the bloud of men to the bloud of the sonne of God And those martyrs being sent out in the morning before the sunne of the Gospel vvas risen so high ouersaw many thinges which these men see now which liue as it were at noonetide in the most cleare beames light of the same gospel Which comparison expressing most apâ—ly their continual proceeding and running forward to new pointes and articles of faith alâ—o before hand instructeth their after coÌ„mers to keepe on the like course which they see these their predecessors to haue begoÌ„ne For as those Protestants who liued twenty yeres since and bragged then of the cleare light of the gospel are now cast backe by these men in to a darksome kynd of twylight vnto whoÌ„ the sunne was not yet risen so the posteritie who shal liue ten or tweÌ„ty yeres after these are by like example informed to turne ouer this present age vnto that obscuritie of the day dawning and chalenge vnto them selues the brightsomnes of the noone light And the same may euery age and sect say as it marcheth farther farther on in newnes of heresie last of al the authoritie of whole Churches and prouinces is as lightly shaken of as any of the rest for so much as England is not bound to folovv France or Germany more then France or Germany is bound to folovv England ech Sect of Protestants is as vvel assured of his doctrine and hath as good groundes and reasons for it as hath any other to chaleÌ„ge such authoritie to the church of any prouince is to bring in plaine papistry and make that Church Romish and Antichistian Iudge thou now Christian reader what hold or stay we haue in disputing with these felowes whom thou seest to cast away and refuse al
answere to the next demonstration where to S. Austin and S. Hierome reaching Peters chayre and succession of Priests in that Sea to be the very rocke vvhich the proud gates of helâ— ouercome nor which thing they affirme vpon manifest warrant of Christes wordes he answereth vpon warrant of his owne vvord that that succession of priestes is not the rocke the gates of hel haue prevayled against that church so as the faith vvhich somtimes florished there novv appeareth no vvhere in it long since is departed into other places Whereas D. S. replâ—eth this to be false and and that church euer to haue reteyned the same true faith and neuer to haue brought in any heresie or made any chaunge of doctrine vvhich he proueth by al historiographers that euer liued in the church Eusebius Prosper Beda Regino Marianus Scotus Schafnaburgensis Zonaras Nicephorus Cedâ—enus Sigebertus Gotfridus Viterbiensis Trithemius and many others against them al this only censure he opposeth Historias vestras Sandere non moramur vve regard not M. Sanders your stories and yet him selfe for his ovvne side bâ—ingeth not so much as one story So that against scriptures reason councels fathers old and nevv historiographers al kynd of vvriters him selfe euer cometh in as an omnipotent and vniuersal Apostlâ— Doctor Father c. as though in his only vvord consisted more pith then vvas in al mens that euer liued since Christes time And now somwhat farther to descrie the incredible vanitie folie pride and selfe loue of the maÌ„ let the reader note the grosse and barbarous impossibilitie of that paradox vvhich by this his supreme authoritie he vvould defend He graunteth the Church of Rome to haue bene pure godly christian for six hundred yeres after Christ as before hath bene declared VVhen then grew it to be so impure wicked and Antichristian ten yeres after For thus he writeth Six hundred and ten yeres after Christ or there about Bonifacius the third gouerned the Romane church VVhat vvas he to ansvvere truly very Antichrist In which wordes ioyned together thus much he saith in effect That whereas within the space of ten or twelue yeres before the Romane church was religious and euangelical in such sense as they vnderstand it that is abhorred the Popes vniuersal iurisdiction as Antichristian and limited his power within the precinctes of his owne Patriarkship reuerenced euery prince as supreme head of the church within his owne dominion detested the sacrifice of the masse as iniurious to the death of Christ acknowledged no iustification but by only faith allowed mariage of priestes and religious persons as agreable to the libertie of the gospel held for sacramentes none other but Baptisme the Eucharist and Baptisme an only signe not remitting synnes and the Eucharist a sole figure from which the truth of Christes body was as far distant as heauen is from earth and so forth according to the rest of the articles of their reformed faith within the decourse of so few yeres al these thinges were turned vpside downe the contrary faith planted in steede thereof That is the Romane church of late so sound and perfite sodaynly became most corrupt and impure she approued the vniuersal authoritie of the Romane Bishop and appointed no boundes or limites to his iurisdiction which was mere Antichristian she tooke from Princes their Supremacie she brought in the sacrifice of the masse and highly aduaunced it against the death and sacrifice of Christ she acknowledged iustification to proceede not of only faith but of workes also she established the single life of priestes and votaries and condemned their mariages as sacrilegious and execrable for two sacramentes she admitted seuen to baptisme she attributed remission of sinnes and in the Eucharist she beleeued the real and substantial veritie of Christes presence so forth according to the articles of Catholike religion or papistrie as these men terme it Now whereas thus much is comprised in their paradox of making the succession of the Romane bishops Antichrist whereas such weight lieth in the matter which of it selfe to common intendement is so absurd vnreasonable and in deede vnpossible whereas we also bring forth Fathers Councels and Doctors auouching the contrary gather thou Christian reader whether vve haue not iust cause vtterly to discredite them in this so blunt sensles assertioÌ„ vntil we see their Chronicles their monumeÌ„ts their aÌ„tiquities some maner warraÌ„t besides their owne in a matter of such importance Whereas they allow vs no such and yet chalenge to be credited vpon their owne vvord assure they selfe reader their dealing in this behalfe is not only foolish vnlearned and ignorant but also inhumane furious and diabolical Notwithstanding whereas M.W. besides those former profes which to any indifferent man may seeme more then sufficient requireth of vs farther declaratioÌ„ that in these later ages the Romane church hath not departed from that faith which in her first time she professed to content him if any thing mâ—y content him and make more euident the inuincible equitie of the Catholike cause I wil proue the same by such â—istoriographers as him selfe I trust wil allow for vpright and nothing fauorable to our cause Those witnesses I meane to be first of al him selfe and then Iohn Calum Peter Martyr Martin Luther Flacius Illyricus with such other pillers founders of his owne congregation Out of him self this I gather That to haue bene the true and Christian faith which the Romane church maâ—ntained the first fiue hundred yeres at what time that church vvas must pure excellent preserued inuiolablâ— the faâ—th deliuered by S. Peter and S. Paule This proposition is commonly found almost in euery page of M.W. answere to the second DemoÌ„stration Out of the other Caluin Luther c. this I gather that the Romane church in her first primitiue puritie maintained and beleeued the Popes Supremacie the sacrifice at the masse the same to be auailable for the dead priesthode the real presence c. no lesse then we do now This thou shalt find witnessed by their seueral confessions and approued at large hereafter in places conuenient The conclusion hereof rising is this first that these are no pointes of false or AntichristiaÌ„ doctrine but such as Peter Paule taught the primitiue Romane church Next that the later Romane church hath not departed from the former but hath kept inuiolably the self same faith without chaunge or alteration And so the false supposal whereupon this booke standeth being by such euideÌ„ce refuted the rest of the building must needes come to ground Now I say farther that this point which M.W. taketh for a most certaine and cleare veritie that is the fal of the vniuersal church for after the fal of the Romane church they can shew none that stoode and it is their general both preaching and writing that she corrupted the whole world with her errors and her
apostasie from Christ these later hundred yeres vpon which as I haue said dependeth the verie substance of this his booke is an absurditie in Christian religion so foule monstruous and abominable that it can not be defended of any man except he first of al deny the very incarnation of Christ his preaching his death and passion his eternal kingdome priesthod the sending of the holy Ghost the entier summe of all whatsoeuer hath bene written by the Apostles or foretold by the prophetes For to what end was Christes incarnation but to ioyne him selfe vnto a Church from which he would neuer be separated To what end was his preaching but to erect and instruct such a Church To what end his death and passion but to redeeme sanctifie such a Church leaue vnto it an euerlasting remedie to blot out her sinnes and offences How is he an eternal king who hath not an eternal people obeyng him and obseruing his lawes how an eternal priest whose priesthod and sacrifice for so many hundred yeres was applied to none auailed for none and to what puâ—pose was the holy Ghost sent but to remayne vvith the church for euer and leade her into al truth And vvhat is the summe of the gospels but a declaration that Christ by him self by the holy Ghost by his Apostles founded such a church in vvhich his wil should euermore be openly preached his sacramentes rightly euermore ministred true faith and religion alvvaies preserued a certain vvay for conuerting infidels to the faith for coÌ„futing errors and heresies be continued and al true ChristiaÌ„s maintained by lawful pastâ—rs in vnitie of his true faith against al blastes of vaine doctrine euen vntil his coming to the general iudgement Finally that such a citie and common welth it should be so coÌ„stant so stroÌ„g so vnmoueable that it should vpholde the glorie and name of Christ â— gainst Princes against Potentates against Kings and Emperours against al the force of the world the deuil though they al with might and mayne applyed their whole power to the suppressing and rooting out of it And the self same is the effect of al the auncient Prophetes that the preachers of Christes catholike church should neuer cease day nor night to preach the truth that howsoeuer darknes couered al other nations yet the light there of should neuer be extinguished that the spirite of God and truth of doctrine should neuer depart from it but remayne in it froÌ„ one generation to an other euen for euer that it should neuer be brought in to a narow roume as was the synagoge of the Iewes but should be diffunded thorough al prouiÌ„ces of the earth that the course of heauen of the sunne of day and night should rather faile then priests and preachers of the new testament that albeit other monarchies had an end were altered as the Assyrians the Persians the Macedonians the Romanes yet this should neuer suffer any such a teration but should stand vnchangeâ—ble for euer Wherefore to affirme that this Church hath failed is to affirme that Christ his Apostles Prophetes are al liers that what soeuer is written in the old and new testameÌ„t is all vaine and fabulous For touchâ—ng the straunge deuise of an inuisible church which some of them haue of late imagined it is nothing els but a mere poetical fansie a fansie vvhich consisteth only vpoÌ„ their ovvne vvord and credite for profe vvhereof they neuer yet brought any scripture couÌ„cel father doctor chronicler or writer nor euer shal be able a fansie by which any sect neuer so horrible may defend them selues to be a Church as wel as they a fansie framed and patched together of mere contrarieties and contradictions a fantastical opinioÌ„ which being long since abandoned of the learned protestants in other countries as most vvicked and pestileÌ„t is novv I knovv not vpon vvhat miserie and necessitie receaued of our English Diuines VVhensoeuer vve thinke of the church saith Melanchthon let vs beholde the company of such men as are gathered together vvhich is the visible church nether let vs dreame that the elect of God are to be found in any other place then in this visible societie For nether vvil God be called vpon or acknovvledged othervvise then he hath reuealed him self nether hath he reuealed him self els vvhere saue only in the visible church in vvhich only the voice of the gospel soundeth Nether let vs imagine of any other inuisible church but let vs knovv that the voice of the gospel must sound openly amongst men according as it is vvritten Psal 18 Their sound is gone forth in to al the earth Let vs knovv that the ministery of the gospel must be publike and haue publike assemblies as it is sayd Ephes 4. Let vs ioyne our selues to this company let vs be citizens and members of this visible congregation as vve are commaunded in the 25. and 83. Psalme VVhich places and other the like speake not of Platoes Idea but of a visible church c. And in sundry other places refelling this mad fansie he euer concludeth Necesse est fateri esse visibilem Ecclesiam de qua filius Dei c. It is of necessitie that vve confesse a visible church whereof the sonne of God saith Matth. 18 Dic ecclesiae Tel the church vvhereof Paule saith 1. Cor. 4 VVe are made a spectacle to the vvhole vvorld to angels and to men VVhat a spectacle I beseech you is that vvhich is not seene and whereunto tendeth this monstruous speach vvhich denieth the visible church Delet omnia testimonia antiquitatis abolet iudicia facit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitam illam Cyclopum politiaÌ„ in qua◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt est apud Euripidem It abolisheth al testimonies of antiquitie it taketh avvay al iudgementes it causeth an endles confusion and induceth a common vvelth of vnruly ruffians or Atheists vvherein no one careth for an other And Caluin interpreteth the article of our creede Credo Ecclesiam CatholicaÌ„ of the Catholike visible Church saith furthermore that the knowledge therof is so necessary that there is no hope of life by grace in this world except we be conceaued brought forth nourished aâ—d ruled by her so long as we liue Adde quod extra eius gremium nullae est spâ—randa peccatoruÌ„ remissio neque vlla salus teste Iesai c. 37. vers 32. Ioel. ca. 2. v. 32. Ezechiel ca. 13. v. 9. psal 106. v. 4. Adde here vnto that out of the lap of this visible church no pardon of synnes is to be hoped for nor any saluation as vvitnesse Isaie Ioel Ezechiel and the Prophete Dauid And OecolaÌ„padius writing vpoÌ„ the Prophete Isaie and those wordes ca. 2. Fluent ad eum omnes gentes Create is the dignitie saith he of the Christian church aboue the synagoge of the Ievves in that it shal
Diuines of the Prince Elector do most filthely and beyonde all measure depraue Luthers vvrytings so as since Luthers death there haue not bene more foule corrupters of Luthers bookes In the same Councel many times they fal into this argumēt and each side in most spitefull termes obiecte to others this faulte as may be seene if you liste to peruse the pages here noted in the margent And in fine there is promise made as a matter of great importance and one of Hercules labours that the Duke of Saxonie will cause Luthers workes to be printed without corruption Illustrissimus Dux Saxoniae curabit tomos Lutheri sine deprauatione typis excudi which notwithstāding is perhaps a harder thing thē the Duke of Saxonie can perfourme though his power were much greater then it is What speake I of the Lutherans with whom Luthers wordes be autenticall and litle inferior to scripture whereas the very Caluinists and that in Geneua where Caluin is all in all yet notwithstanding haue in their prints corrupted Luthers works whereof Ioachim VVestphalus a Lutheran thus wryteth in his Apologie against the slanders of Caluin I Marueil much sayeth he that Caluin keeping such a doe about this one vvord could not see the most filthy mutations and corruptions of the diuine commentarie of D. Luther vpon the epistle to the Galatians and translated into French and printed at Geneua In one place some vvordes are taken avvay in an other many mo some vvhere vvhole paragraphs are lopte of in the exposition of the sixte chapter tvvo pages and an halfe are lefte out vvhere Luther doth reproue the Sacramentaries there especially those falsifiers tooke to them selues libertie to mutilate to take avvay to blotte out and change some vvhere they remoue the name of Sacramentaries at other tymes they haue put in vvordes such as pleased them and that this vvas done at Geneua vvithout Caluins knovvledge it is not very lykely And touching this very place wherof we treate when Coclaeus obiected it to Bullinger as now M. Martin did to M. W. he answered not denyinge that which was so publyke and notorious but Guperem Lutherum sobrié magis modestaus circumspectius c. I vvoulde to God Luther had iudged and geuen his sentence more soberlye discreetelye and circumspectly of Sainte Iames his Epistle and the Apocalips of Sainte Iohn and certayne other Add we herevnto M. W. owne confession set downe in this preface I confesse sayth he that Luther hath vvritten in a certen place that Iames his Epistle is not to be compared vvith the Epistles of Peter and Paule and that in comparison of them it may be iudged an epistle made of stravv Which a man would thinke were sufficiente to cleare M. Martin and M. Campian and to condemne Luther and M. Whitaker For how or in what comparison coulde Luther so speake but onely to disgrace that epistle in respect of other scripture to make it light and contemptible that is not to make it scripture at all For if he thought it to proceede from the holy Ghost as did the bookes of the Prophets the Gospels and Epistles of Sainte Paule how coulde he without intollerable iniurye done to the holy Ghost so debase that wryting which he beleeued to proceede from his diuine inspiration But M. Whitaker replyeth That vvorde albeit I defende not yet iustly may I say that Luther is iniuried vvhen he is accused to haue reiected as made of stravv that epistle and playnely and simply to haue named it so vvhereas he called it so in comparison especially vvhereas these vvordes are not founde in the bookes of later printes and excepte I by chaunce had happened vpon a most auncient edition I might haue sought long inough in the later Confesse you then that there hath bene such choppinge and changinge in Luthers workes that the one differ so far from the other namely in this very point How standeth this now with your former bold asseueration It is certaine there vvas neuer any one vvorde changed therein And what reason haue you better to credit these later printes sett furth by Luthers scholers then the auncient set furth by the maister and author Luther him selfe But to end this matter may it please you to reade Father Duraeus there shall you be informed in what print and edition of Luther these wordes are to be reade to wit not in the later of VVittēberg corrected and corrupted by the ciuill Lutherans but in the more auncient of Iena a Citie in religion lutherish to but yet after a more exacte and precise order then are those other There may you finde that Pomerane a greate Euangelist among the lutherans touchinge S. Iames Epistle wryteth thus Fayth vvas reputed to Abraham for iustice by this place thou mayest note the error of the epistle of Iames vvherein thou feest a vvicked argument besides that he concludeth ridiculously he citeth scripture against scripture vvhich thing the holy Ghost can not abyde vvherefore that epistle may not be numbred amongest other bookes vvhich set foorth the iustice of fayth There may you finde Vitus Theodorus preacher of Norimberg in hye Germanie wryting thus The epistle of Iames and Apocalips of Iohn vve haue of set purpose lefte out because the epistle of Iames is not onely in certayne places reprouable vvhere be to much aduaunceth vvorkes agaynst fayth but also his doctrine through out is patched together of dyuers peeces vvhereof no one agreeth vvith an other Vnto these you may add for your better satisfaction the iudgement of the Centuries noted by F. Campian though not touched by you They say that the epistle of Iames much svvarueth from the analogie of the Apostolicall doctrine vvhereas it ascribeth iustification not to onely fayth but to vvorks and calleth the lavv a lavv of libertie And in the next booke Against Paule and against all scriptures the epistle of Iames attributeth iustice to vvorkes and peruerteth as it vvere of set purpose that vvhich Paule disputeth Rom. 4. out of Genes 15. that Abraham vvas iustified by onely fayth vvithout vvorkes and affirmeth that Abraham obteyned iustice by vvorkes You may add Luther him selfe in his commentarie vpon S. Peter ep 1. ca. 1. fol. 439.440 in the common edition of Wittemberg where after he hath geuen many rules taken from his owne licentious doctrine wherby to discerne the true and canonicall scriptures from false and Apocriphal of them al thus he concludeth pa. 442. Atque inde etiam facile discitur epistolam D. Iacobi nomine inscriptam handquaquam Apostolicam esse epistolam nullum enim prope elementum in ea de his rebus legis Hereby vve easely learne that it is no Apostolical Epistle vvhich goeth in S. Iames his name for there is in it no letter or title of these matters that is of onely fayth confidence resurrection c. whereby we must esteeme of true
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.
Next let him note that this his argument is the very shipwracke of Christian religion roote of al Paganisme destroyng our redemption destroyng our resurrection confounding and destroyng al the articles of our faith although it pretend the honor of god as wel writeth Caluin of Seruetus and the Anabaptists For what is the first corner-stone of the Seruetan and Anabaptistical buylding against Christes Incarnation Euen that which M. W. here tendereth them and was squared before to their handes by Zuinglius the Sacramentaries The Anabaptists I say vrging the selfe same Philosophical and Phisical rules obiect that the Papistes beleefe of Christes IncarnatioÌ„ of the Virgin besides that it is base and attributeth to much honor to that woman besides this is also against the rules of Phisicke and Philosophie and implieth a contradiction For ex arte medica Philosophia out of Philosophie and Physicke rules they fynd that vvomen are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore to say that Christe had a true humaine body as is ours and yet of a virgin without the seede of man was to saye he had a true humaine bodie in worde denie it in deed And if M.W. waygh the matter well he shal find their argument better then his and that it toucheth more intrinsecally the essence and origin of our nature to be conceaued of the seede of man that to be formed of a virgin is much more repugnant to nature and sith the beginning of the world hath bene wrought more seeldoÌ„ theÌ„ a body to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof he talketh so peremptorily or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which others of his secte vrge is more to the purpose that is not circumscript nor visible nor local where of the first was practised in the self same body in his natiuitye resurrection ascension and in S. Peter Actorum 12. The second is more common and was not only in our Sauiour wheÌ„ the Iewes meante to haue throvven him dovvne headlong from the hill and he passing through the middes of them went his waye but also in Elizeus when the hoste of the King of Syria hauing him in the middes of them yet saw him not in S. Felix a martir priest of the citie of Nola of whom S. Paulinus bishop of the same citie writeth that in time of persequutioÌ„ when the citizens such as were infidels wel acquainted with him would haue appreheÌ„ded him they could not see or discerne him being in the middes of them although which is more straunge the faithful at the same instant saw him knew him and perceaued in him no difference or chaunge at al. So that at one and the self same time he was visible and inuisible knowen and vnknowen endued with his accustomed figure proportion and lineaments yet altered chaunged and so forth subiect to other such maruelous accidentes as M.W. fondly and falsly nameth contradictions The third is so far beneath the omnipotency of God that by the vulgar opinion of Philosophers the first heauen being a perfect natural body is notwithstaÌ„ding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no place and therefore much more may we yeld this prerogatiue to Christ the Lord of heauen and earth whose worde wil is the very rule squyre of nature And let M.W. see how vrging so vehemently his proposition Chriâ—tes body is per omnia nostris corporibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sauing glory and immortalitye and he hath all the propertyes of a true and humaine bodye how he will free him self from the filthy and wicked heresies of the Ebionites Nestorians Who vpon this general proposition may must inferre their opinions that Christ was begotten betwene our Lady Ioseph as other men are they may and must infer that Christ assumpted as wel the person as the nature of man the personalitie being a thing much more nylie and essentially ioyned to the nature theÌ„ are these accidental qualities of visible and circumscript which here are obiected Thirdly I answere that this absurdity was forseene by the auÌ„cient fathers who for al that were neuer induced to inueÌ„t this distinctioÌ„ that you haue fouÌ„d out that is to deny the verity of Christes presence Let vs euermore beleeue God saith S. Chrisostom albeit it seeme absurd to our sense cogitation that vvhich he saith albeit his vvords surpasse our sense and reason Thus as in al things vve ought to doe so especially in the sacramentes not beholding those thinges vvhich lie before our eyes but holding fast his vvordes For in his vvordes vve can not be beguiled but our sense is easely deceaued Therefore sith he said This is my body let vs beleeue it vvithout casting any doubt and vvith the eyes of our vnderstanding conceaue the same The lyke is vsed by diuers other fathers which they neuer needed to haue spoken nether could haue spoken with reason had their faith bene so agreable to the rules of Philosophie as you would now make it Fourthly I say that your owne brethren and maisters though in other heresies they agreed with you yet in this kind of argument detested and abhorred you So the Historiographers of Magdeburg in their fourth Centurie where they proue by many authorities of S. Ambrose S. Hierome S. Hilary S. Epiphanius S. Nazianzen S. Basil and others the verity of Christes presence dedicating the same to the Quenes Maiestie thus they speake vnto her And this most excellent Quene is not to be ouerpassed that vvhereas novv there grovv euery vvhere diuers as it vvere factions of opinions amonge vvhich some flatly by Philosophical reasons make voyd and frustrate the testament of our lord so as they take avvay the body bloud of Christ touching his presence and communication according to the most cleare most euident most true and most puissant vvordes of Christe and deceaue men vvith marueilous aequiuocation of speach principally your maiestie hath to prouide that the sacramentes may be restored vvithout such pharisaical leaueÌ„ c. And MelanchthoÌ„ whom Peter Martyr maketh equal for learning and godlines with S. Austin S. Hierom S. Leo the auncient fathers debating this matter with Oecolampadius There is no care saith he that hath more troubled my mynde then this of the Eucharist And not only my self haue vvayghed vvhat might be said on ether syde but I haue also sought out the iudgemeÌ„t of the old vvriters touching the same And vvhen I haue laid al together I find no good reason that may satisfye a coÌ„science departing from the propriety of Christes vvordes You gather many absurdities vvhich folovv this opinion as here we see in M.W. but absurdities vvill not trouble him vvho remembreth that vve must iudge of diuine matters according to Gods vvorde not according to Geometrie And not far after in the same booke I find no reason hovv I may depart from this opinion touching the real
that taketh avvay the sinnes of the vvorlde Call S. Iohn to M. VVhitakers consistorie he wil â—â—â—ke him recant his speach For first Christ is no lambe because he hath no woll on his backe It is the self same reason which here is vsed against S. Luke about the meâ—â—all of the chalice Then being driuen from that the adsurditie of tautologia still remaineth Behold this lambe is the lambe of God what an idle speache is this what is this double lambe therfore sende it to Geneua to be cast a new in Bezaes forge The Catholiks of old time to proue distinction of persons in the deitie vsed that place of Genesis pâ—uit dâ—miâ—â—â— aâ— domino our Lord rayned from our Lord to proue the Trinity of persoÌ„s they vsed the place of the psalme Benedicat nos Deus Deus noster benedis at nos Deus God our God blesse vs our God blesse vs. This to a Trinitarian is absurda sententia and induceth a pluralitie of Gods vvhereas S. Paule saith vnus Deus vnus Domâ—nus oâ—â— God one Lord what remaineth theÌ„ but that according to the arrest of this supreme arbiter we fall to newe casting of the scripture and so in short space no doubt we shal growe to perfectioÌ„ that is to the Turks Alcoran if we be not come so farre already The scriptures are full of such absurdities which neuerthelesse are absurdities only to carnal cogitatioÌ„s to Sathan Sathans ministers but to theÌ„ that haue learned in the schole of the holy Ghost to subiect their vnderstanding to the obedience of faith they are nothing so And M.W. if he had in him any droppe of religion fayth he should thus thinke Howsoeuer I can reconcile two or three Gods with one the bloud shedd on the crosse with that which was in the chalice were it bloud or wine let Christs wordes stande as he spake them and the Euangelist wrote them and let vs afterward in the name of God be we Lutherans Zuinglians Caluinists Trinitaries or Anabaptists eche according to his priuate spirite search for the sense as wel as we can Christes soule went downe to hell saith our Creede and S. Luke It is absurde sayth Beza and papisticall and therefore for soule I haue translated carcas and for hell graue whom in so doing the English congregation approueth That Christ ascended into heauen it is a fansie of Aristotle and Mahomet sayth Brentius and to the Lutherans it is absurda sententia shal they now leaue out that word and put in the text for ascendit euanuit or disparuit he vanyshed out of sight in steede of he ascended which to them is the true and only sense of the place and which they may and ought to do by like reason and authoritie But S. Basil you say readeth as you translate graunt he did so but what translate you S. Basil or S. Luke if S. Basil you haue done wel to folovv your greeke copye If S. Luke then do you vvickedly to alter S. Luke vpon coniecture of one greeke doctor all greeke copies and doctors being to the contrarie And vvhat if S. Basil in an other place reade otherwise shal we not make a vvise patching of scripture if vpon euerie particular doctors citation vve alter the holie text S. Aug. in many places S. Bernard and other good men dravv exhortatioÌ„s for their frends or monks or people and commonly they do it in the verie phrase of scripture yet because they knitte together many sentences of scriptures that be in diuers places they must of necessitie adde some words or parcels of their owne Nether is it material if ofteÌ„times they leaue out one worde or a fewe words But if by such authoritie we should alter our text we should in short space haue so many texts that in deed we should haue no text because we should haue no certaine text whereunto we might trust And why remember you not that which in this self same place M. Martin tolde you out of Beza who noteth it to be the custome of the auncient fathers in citing scriptures to alleage the sense not to sticke precisely vpoÌ„ the words And that therefore how soeuer they reade that is no certaine rule to reforme or alter the vvordes of scripture But here you make your aduantage of M. Martins words and say if Basil cited not the vvords but the sense of the scripture theÌ„ Beza vvhen he so traÌ„slated missed nothing of the sense so M. Martin doth novv plainly acquite Beza vvhoÌ„ before he accused For if Basils vvords geue a true sense and the interpretation of Beza and ours all agree vvith Basils vvords then your accusation is false that vve had corrupted the sense of the scripture Somewhat you saye and this hath some appearance more then any thing that you haue sayde hitherto yet you reache not home and you are ouer hasty in your conclusion S. Basil geueth a true sense I confesse whether you respecte the particular matter whereunto he applyeth the place or the generall doctrine of the catholike church For his wordes are sufficieÌ„t for the one and the other And so are the wordes in our vulgar Latin and English and may well be taken as agreing with S. Basil hic est calix nouum testamentum in sanguine meo qui pro vobis fundetur This is the chalice the nevv testament in my bloud vvhich shall be shedde for you And whosoeuer readeth and taketh these later wordes as referring them to the bloud of Christ shedde on the crosse he thinketh very well and truly and no man would euer finde fault with such a sense or citation if it stayd there For this nothing impayreth the other truth whereof we speake that the same bloud is in the chalice But when there riseth vp a new heresie by one truth ouerthrowing an other and by one part of the sentence destroyng an other as it fareth betwixt vs this circumstance so farre altereth the case that the old father alleaging the text without any thought or imagination of heresie did well and christianlike the new heretike enforcing the same in defence of heresie doth nâ—ughtely sacrilegrously as for example If some good man as S. Basil or S. Bernard to induce his auditors to the loue of Christ had vsed this sentence of the Apostle In this appeared the benignitie of our lord sauiour tovvards vs that not by the vvorkes of iustice vvhich vve did but of his infinite mercie he saued vs. This place according to the sense had bene well trulye cited For albeit infinite is not in the text yet that is no hinderance to the meaning and although I name not Christ god yet nether that worde hindereth any thing because in a Christian audience it is all one to say our lord and sauiour Christe or our god and sauiour Christe But if there rose vp some Nestorian heretike that should diuide Christ from god and make two
him self and his brethren more then against vs. For vvhereas they pretend to translate after the greeke and hebrue as vve do not and yet in sundrie places svvarue from the greeke hebrue this his long idle talke conuinceth vs of no faulte but it condemneth him and his brethren of greate and inexcusable corruption vvho pretending reuerence to the greeke and hebrevv yet at their pleasure depart frō both And this is that vvhereof M. Mar. reproueth them in a great part of his Discouerie Example vvhereof see thou in his preface Num. 16.17.18.23.43.44.45.46.47.48.49.50 51. and after in euerie chapter of the booke vvelnie and so much M. Mar. protested to them in the beginning in plaine termes sayng And if they folovv sincerely their greeke and hebrevv text vvhich they professe to folovv and vvhich they esteeme the only autentical text so far vve accuse them not of heretical corruption but if it shal be euidently proued that they shrinke from that also and translate an other thing and that vvilfully and of intention to countenance their false religion and vvicked opinions making the scriptures speake as they list then vve trust c. And of this first riseth a second note which I wish likewise to be remembred that their deflecting from the greeke is alwaies in matter of controuersie and so discrieth their malicious wilfulnes If there be any in the latin it is no such thing but in matters for any cōtrouersie mere indifferent and so quiteth the translatour of malice and euil meaning and iustifieth his vpright and plaine sinceritie And hereof ensueth the third touching our simple and plaine dealing in folowing the latin that we decline not from the greeke or hebrue because it more harmeth our cause then the latin as the aduersaries gladly pretend and M. W. verie confidently auoucheth but only in respect of the truth it self And thus much also was he told in the preface of the new testament to wit that as for other causes vve prefer the latin so in this respect of making for vs or against vs vve allovv the greeke as much as the latin yea in sundrie places more then the latin being assured that they haue not one and that vve haue many aduantages in the greeke more then in the latin And this is there manifested by sundrie and verie euident examples touching traditions priesthode iustification by workes the real presence fasting freewil the mystical sacrifice and against their only faith and assurance of saluation wherein the greeke is more pregnant for vs then the latin Contrarywise let M. VV. frame against the Catholike religion or any part thereof one argument out of the scriptures which we refuse to stand vnto vpon this pretence because it is in the greeke and not in the latin and I am content to excuse him here of a lye Otherwise he can neuer saue him self from a lye and a lye in sight to obiect that vnto vs which nether he nor any of his can proue and we before hand haue in precise termes warned him of it and professed and proued the contrarie And therefore although in truth reader whatsoeuer he saith a great deale more is answered verie sufficiently and abundantly alreadie in the preface of the Testament as thow wilt confesse if it shal please thee with diligence to pervse it and I accompt it a peece of our miserie in this time to be matched with such blunt aduersaries whose maner of writing is now to cloy vs with crābe recocta cole vvorts tvvise yea tē times sodden nether thē selues can bring any new stuffe nor scoure more brightlie or otherwise mend vp their old nor refel our answeres confutations made to them but dissembling any such matter as though it had neuer bene treated of before vse to runne idelly and ministerlike vpon a cōmon place as M. VV. doth here which is more against them selues then against vs yet because it is my lotte to deale with him now the first time and therefore am loth to pretermit any thing wherein him self seemeth to put any force I wil take his argumētes as new and suppose that he neuer read the preface of the Testament against which he writeth and therefore will likewise hereafter borow some part of my answere thence Two argumentes he maketh against our latin translation and consequently against vs for folowing the same in our English The first is that the fountaines vz the greeke and hebrew are more pure thē the latin which he proueth by certaine sentences of S. Hierō S. Austin and S. Ambrose The other is one particular fault wherein as he sayth the vulgar translation is vniuersallie false the greeke contrarie is true Before his arguments he premitteth certaine interrogatories wherein he seemeth to auouch if I vnderstand him that only to be the word of god which is written in the lāguage wherein first the holy Ghost by the Prophets and Apostles vttered it That I misreporte him not I will set downe his wordes Thus he opposeth vs. Quid interpretandum suscepistis nonne scripturas Quaenam vero sunt scripturae quis nescit dei verbum scriptum illud esse c. VVhat tooke you in hand to interprete not the scriptures and vvhat are the scriptures vvho is ignorant but that is the vvritten vvord of god vvhich the lord committed to his church in bookes and letters and those oracles of god vvere they vttered by the holy Ghost in latin or can they better or more diuinely be declared in any tonge then that vvhich the holy Ghost vvould vse where vnto I answere that if his questions haue such meaning sense as the wordes beare and may stand ful wel with his skil and knowledge then are they not so much fantastical as phrenetical For accounteth he nothing the vvritten vvord of god but that vvhich is in hebrevv and greeke and vvas vvritten by the prophetes and Apostles in that language Then vvhat meaneth he and the rest of his Euāgelical confraternitie so perpetuallie to brag that they haue geuen vs nothing but the pure vvord of the lord vvho haue geuen vs nothing but their ovvne contaminated translations in English French Flēmish Dutch and such vulgar languages Is this the word of God M. W vttered the holy Ghost his oracles euer in Flēmish or English why inscribe yow your English testamente The testamente of our Lord Iesus Christ if nothing but the greeke or hebrue be the written word and testament of god But let this passe for an example of his singular foolishnes speaking he knoweth not what See we herein an other example of his notable impietie Our Sauiour Christ the Euangelistes and Apostles when they cited places of the old testament not according to the fountaines hebrue but according to the Septuaginta cited they not scripture In omnem terram saith the apostle Paule exiuit sonus eorum Their sound is gone forth in to al the vvorld whereas in the hebrew
hebrue nor yet the hebrue bible true by which she might once againe mende and correct the latin And here let the reader waigh whether we thinking of the Church as we doe thinking of Christes promise and the assistance of the holy Ghost as christian faith teacheth vs whereby we are most assuredly perswaded that she neuer erreth nor euer can erre damnably whether we I say haue not great reason to support our opinion which here we defend Caluin in his Institutions recounting certaine causes why the auncient writers speake so reuerently and yeld so much to the Romane church amongst other putteth this for one That vvhereas the churches of the East part and of Greece as also of Africa vvereful of tumultes and dissensions amonge them selues the Romane church vvas more quits then other and lesse troublesome For as the vvesterne people are lesse sharp quick of vvit then they of Asia and Africa so much lesse desyrous are they of nouelties This therefore added very much authoritie to the Romane church that in those doubtful times she vvas not so vnquiet as vvere the other and the doctrine once deliuered to her she held and retayned more fast then did all the rest This grace of constancy in the faith and truth once receaued when as the aduersaries yeld to the Romane church and reproue the Oriental and greeke church for lightnes inconstancie mutabilitie in the same kind we who beleeue the same grace of god to haue stil remained haue iust occasion to thinke that she was as tenax as constant in preseruing the truth of the bibles as of other parts of religiō wherein by Caluines verdite she excelled al churches vnder the sunne And if the greeke churches then in that prime flower were so mutable and incōstant and so far inferior to the latin in this respect especiallie of holding fast matters of religion once deliuered vnto them with what iudgement or conscience can we magnifie the later ages of those Greekes who much more haue deflected from the Catholike Apostolike faith haue more decayed in learning vertue and al good qualities haue degenerated almost in to a barbarisme and are now fallen in to such miserie ignorance and slauery as euerie man seeth much lesse can we mention in this comparison the Iewes Synagog who hauing the maledictiō of god vpō them as many times our Sauiour foretold in the gospel are not only quite destitute of the graces of god but also for the most part seeme altogether void of the giftes of nature of vvit iudgement policie and ordinarie humane discourse But al this vvil M.W. say is but coniecture and as probablie he disputeth against it for the contrarie part that in the hebrue and greeke there is no corruption For if it be so that the Ievves and heretikes haue laboured so much herein vvho can doubt but they haue attempted this especially in these places and sentences of scriptures vvhich the Church of Christ most vsed for confirmation of her faith and religion There are most euident testimonies of scriptures by vvhich the Ievves and all heretikes are refuted tel vs vvhat in them haue those men peruerted but that they remaine vnto vs safe and sound Neuer vvould other Ievv or heretike corrupt the scriptures except he thought that might be to him some vvaie commodious for the mainteining of his monstruous opinions VVherefore seing those places are safe by vvhich the Ievves are refelled and the heretikes of al times are killed this must needes seeme a fained tale vncredible and false vvhich you bring that the fountaines are corrupted To satisfie M.W. longing who would so faine know wherein the Iewes or heretikes haue falsified the bibles I wil seuerally geue him examples some sithence S. Hieroms tyme and some before and acknovvledged by S. Hierom him self from whom M. W. taketh most in commendation of the hebrue fountaines And that those fountaines are somewhat infected and degenerated from that puritie which they had in S. Hieroms time and before I proue by euident reason manifest experimentes plaine confessions of our more learned aduersaries First touching the hebrue S. Hierom read and translated according to the ordinarie reading and pointing of his time Esaie 9. Puer datus est nobis et filius natus est nobis et vocabitur nomen eius admirabilis consiliarius Deus fortis pater futuri saeculi princeps pacis A child is geuen to vs and a Sonne is borne to vs and he shalbe called Admirable a Counseller God Strong Father of the vvorld to come Prince of peace And in his commentarie expressing euerie word he maketh no doubt of any other reading Forsake the latin and go to your Iewes and their hebrue fountaines now and what find you pro thesaur◠carbones Thus. Puer datus est nobis et filius natus est nobis et vocabit nomen eius qui est admirabilis consiliarius deus fortis et pater aeternitatis vel futuri seculi principem pacis VVhereby is taken from Christ as principal a testimonie of his diuinitie as any we find in the old testament And whence cōmeth this alteratiō but from the iniquitie of the Iewes who haue altered the passiue vocabitur into the actiue vocabit geuē other pointes then were vsed or read in S. Hieromes time And this Luther confesseth manifestly Totus hic textus miserè sceleratè saith he a Iudaeis est crucifixus c. This vvhole text is miserably and vilanouslly crucified depraued and corrupted by the Ievves For as the child him self vvas crucified of them so by the same men both this place and his scripture or scripture appertayning to him is daily crucified The prophete attributeth six names to the child and sonne the Ievves reade the first fiue in the nominatiue case the sixt in the accusatiue and they al expound it of Ezechias vnder whom God gaue that great victorie against Sēnacherib And in the same place The text seemeth to haue bene corrupted by those that put to the points The letters vvhether ye reade them vvith pointes or vvithout pointes are alone and the grammer doth beare it vvel but the Ievves most pestilent men oft tymes corrupte sentences of the prophetes by their pointes distinctions But let it suffice vs that the Chaldee interpreter and the 70. thinke as vve do Thus Luther condemning of vile corruption on your pure originals geuing withal this general rule that the Iewes most pestilent men haue no conscience in that foule abusing and altering and crucifying the scriptures no more then they had in crucifying Christ and that therefore he preferreth the Septuaginta and Chaldee interpreter before al the hebrew copies VVhich reason touching Luther and the Protestantes is nothing at al. For the Chaldee interpreter is no more the hebrevv original then is Luthers translation And the translatiō of the 70. which is now extant besides that it is ful of diuersitie
of the perfite sacrifice they layed the stones thereof in the mount of the temple in a conuenient place vntil there came some Prophete vvho should declare Gods oracle vvhat vvas to be done vvith them or rather the example of Moyses vnto vvhom notvvithstanding God had in precise vvords geuen commaundement that if any mā of purpose brake the lavv he should suffer death therefore yet the man vvho gathered vvood vpon the sabboth day he vvould not put to death vntil he had particularly receaued ansvvere from God so to do And after many other places of scripture brought for this purpose as Act. 5. v. 38. et 39. Rom. 14. v. 1. et 4. Mat. 7. v. 1.2 thus he concludeth Expectemus iusti iudicis sententiam c. Let vs attend the sentence of the iust iudge and employ our diligence not to condeme other men but to prouidē that our selues do nothing vvhy vve should be condemned Let vs obey the iust iudge and suffer the cockle vntil the time of haruest lest vvhyle vve vvil seeme to be vviser then our maister perhaps vve plucke vp the good corne For the later end of the vvorld is not come as yet nether are vve angels vnto vvhom that office is committed Vnto this Atheisme indifferent approbation of al maner faiths religions very many learned smooth Prootestants are alredy growen and whether those Atheists whereof M. D. Whitgift saith the english congregation is ful appertaine to this order yea or no thē selues best know But it not possible that this dayly and infinite multiplcation of contentions sectes and schismes new and diuers translations of testaments and bibles should haue any other end For to speake the truth and passe ouer al the rest what certainetie of faith or religion can a man haue when as he is taught to neglect at his pleasure al antiquitie al ages past al Synodes and Councels of fathers and doctors old and new and suspend his religion vpon the only testamēt translated after the new guyse interpreted after euerie mans particular new fansie where he findeth far more varietie then there are colours in the raynebovv And if M. VVhitaker speaking so much of his pure greeke and hebrevv originals or latin or english translations should be required to ansvvere directly vvhich greeke which hebrew he vnderstādeth especially vvhich translation latin english Scottish French or Dutch he meaneth vvhen he so magnifieth them against our vulgar testamēt I weene it would put him to more trouble then he is aware of But to disaduantage my self of this maner of discourse and keepe my self more precisely to the argument which I haue begone I say that to geue liberty of appealing frō one certaine latin text appointed by the general Coūcel to diuerse greeke hebrew latin vulgar as the heretikes do is the very introductiō to apostasie for this reason because puttinge the case of religion to stand in those termes to vvhich novv the heretiks haue brought it it cutteth avvay al persvvasion al grounde al proofe of Christian faith For how can you deale vvith any heretike to bringe him to the vvay of saluation To be so short as I may and in one example to geue the reader occasion to recal to memorie hundreds vvhich he may easily do suppose I had to deale vvith one of the sect famous and vvel knovven in Germanie by the name of Antinomi Enemies of the lavv I rather name them of Germanie then of England although England hath store of them because M.W. shal consider of it more quietly They being in other things commō Protestants beleeuing that man in matters of life eternal hath not free vvil that he vvorketh not his ovvne saluation and that good workes are of no value in that respect ioyne vnto that common opinion this one consequent Ipsi statuunt sayth Sleydan of them quaecunque tandem fit hominis vita quantumuis impura iustificari tamen eum si modo promissionibus euāgelii credit This they put as a sure principle that hovvsoeuer a man liue liue he neuer so filthely yet he is iustified if he beleeue the promises of the gospel And this is the very conclusion of the Protestants cōmon and general doctrine of iustification by only faithe Suppose novv I haue to draw suche a one from his wicked opinion and vvould moue him to be ether syncere in faith or honest in life vvhat vvay could I take vvith him First I should perhaps require him to regard the most graue authoritie of Christes Catholike Church vttered to him in S. Bernard S. Gregorie S. Austin S. Hierom and auncient synods of learned bishops the summe of whose teaching is comprised briefely in these wordes of the late Councel of Trent If any say that the vvicked man is iustified by only faith vnderstanding it so that no other thing is required that should cooperate for obtaining the grace of iustification c. Anathema be he But this is nothing for against a thousand Austins a thousand Cyprians and as many generall Councels consisting of men such a Protestant is many waies armed by M. W. and his brethren And therefore this wil not serue Wel mount we then at one steppe ouer the heads of al fathers Councels and Churches euen to the Apostolical age and scriptures them selues there wee proue that men must cooperate and do good workes by the authoritie of S. Iames. But S. Iames is flat against S. Paule he abuseth scripture he disputeth ridiculously he sauoreth nothing of an Apostolical spirit he quite ouerthroweth that which S. Pau. had wel built therefore he is no more worth then S. Austin so not to be obiected At least S. Paule him self is of good authoritie who in many places especially of his epistle to the hebrews is as vehement in this as is S. Iames vseth much like arguments That is true and therefore without question that epistle was neuer writen by S. Paule so say Beza and Caluin touching the denial of the author and touching the whole epistle thus say others Sed quū his rationibus quibus vtitur author epistolae Iacobi et epistolae ad Hebraeos neque vtatur Christus neque caeteri apostoli et hae epistolae apocryphae sunt vt suo loco dictum est pro stipulis iure ista habētur But vvhere as nether Christ nor any of his apostles vse suche reasons as doth the author of Iames his epistle the author of the epistle to the hebrevves againe vvhereas these epistles be forged apocryphal as hath bene sayd in place conuenient these reasons are not to be esteemed vvorth a stravv sayth Illyricus with his colleages one of the best learned men of this age by M. Iewels verdicte Proceede we on let vs find out some text without this exception and vvhat better then that of S. Peter VVherefor◠brethren labour the more that
Ergo so oft as vve heare the name of Iesus vve must put of our cappes and make curtesy For confirmation of this ergo I send M. W. to M. D. Whitg who wil ease me of some labour in this behalfe He telleth him That this gesture of capping and kneeling at the name of Iesus hath continued in the Church many hundred yeres yeldeth this reasoÌ„ thereof that the Christians to signifie their faith in Iesus and their obedience vnto him and to confute by open gesture the vvicked opinion of the Ievves and other infidels vvho most abhorred that name vsed to do bodily reuerence at al times vvhen they heard the name of Iesus but specially vvhen the gospel vvas read vvhich contained that glad tidings of saluation vvhich is procured vnto man by Christ Iesus vvhere vpon also he is called Iesus that is a Sauiour Hereof he inferreth Nether caÌ„ it be against Christianitie to shevv bodily reuerence vvhen he is named by vvhom not only al the spiritual enemies of mankind are subdued but also the faithful be made partakers of the kingdome of heauen Thus far he Now if we shal ioyne to this reason the reason geuen in the Annotation that the Protestants gladly yelde this honour of cap and curtesie to the letters maces name seale seate and very many other things hauing any relation or dependence of the Q. maiestie of these two thus conferred togither we shal find this to folow and be a very good consequent M. VV. yeldeth lesse honour and reuerence to the name and crosse of Christ then he doth to the name and so many base signes appertaâ—ning to a temporal prince Eâ—go M. VV. is a very Atheist one that maketh no account of Christ This is the note Name of Iesus By the like vvickednes they charge the faithful people for capping or kneeling wheÌ„ they heare the name of Iesus As though they vvorshâ—pped not our lord God therein but the syllables or letters or other material elements vvhereof the vvord vvritten or spoken consisteth and al this bâ— sophistications to dravv the people from due honour and deuotion tovvard Christ Iesus vvhich is Satans drift by putting scruples into simple mens mindes about his sacraments his Saints his Crosse his name his image such like to abolish al true religion out of the world and to make them plaine Atheists But the Church knovveth Satans cogitations and therefore by the scriptures and reason vvarranteth and teacheth al her châ—ldren to do reuerence vvhen so euer Iesus is named because Catholikes do not honour these things nor count them holy for their matter colour sound and syllables but for the respect and relation they haue to our Sauiour bringing vs to the remembrance and apprehension of Christ by sight hearing or vse of the same signes Els vvhy make vve not reuerence at the name of Iesus the sonne of Sirach as vvel as of Iesus Christ And it is a pityful case to see these prophane subtelties of Heretikes to take place in religion vvhich vvere ridiculous in al other trade of life VVhen vve heare our Prince or Soueraine named vve may vvithout these scruples doe obeisance but tovvardes Christ it must be superstitious These be the arguments which he saith are of our making how truely thou maist now iudge To speake of them more at large and in special ech one contayning so diuers matter of Praying to Sainctes of the Real presence of Peters primacie of Pilgrimage of Canonical scriptures c. vvould amount to a great volume Touching these and the like because it is growen now of late to a common veyne in writing and preaching thus much wil I say in general that M. VV. and his felowes in making such sporting conclusions First shew them selues as ignorant in diuinitie as may be for so much as hereby they geue forth plaine signification that they know not the first rule or principle of Christian religion they know not what Christian faith meaneth Secondarely that by so doing they instruct their scholers and auditors to make a mocke of Christ and his gospel and to scoffe at euery part of Christianitie Both these I wil ioyntly declare in a few lines Note thou therefore good reader that Christian faith and the articles thereof are of this propertie and nature that they can not be concluded or proued by any manifest rules of natural wisedome and reason as we find in other sciences Geometrie Philosophie Law c. but they rest only vpon the authoritie of Christ our Sauiour and his Apostles who first deliuered them vnto vs. For as the Apostle teacheth Fides est substantia rerum sperandarum argumentum non apparentium Faith is the substance or subsistence and foundation of things hoped the argument or sure persuasion of things not appearing to sense or reason or humane discourse As for example we beleeue the resurrection of our bodies not because it can be confirmed by any philosophical or logical demonstration for if it could be so then were it not properly an article of faith but because Christ and his Apostles so taught This being the ground and essential forme of faith and of euery parte thereof because men are hardly mâ—ued to beleeue things so vnprobable so fâ—r bâ—yond reason and against coÌ„mon sense the office of Diuines is by comparâ—ng these articles with other workes of God ether in the creation of the world or redemption of the same to declare that these are not so vnpossible or vncredible as men imagine but such as God hath done the like in many other and therefore may also in this present So our Sauiour disputed against the Sadduces Erratis non scientes scripturas neque virtutem dei c. You erre not knovving the scriptures nor the povver of God And concerning the resurrection of the dead haue you not read that vvhich vvas spoken of God sayng I am the God of Abraham and the God of Isaac and the God of Iacob In which wordes are conteined 2 or 3 arguments to proue the resurrection One that God can do it because he is of such power An other that it is not vnâ—â—kely but he wil do it because he doth towardes the dead things as hard vnprobable as that vz that he protecteth sustaineth and preserueth them as their God and Sauiour and in that sense is called the God of AbrahaÌ„ Isaac Iacob many huÌ„dred yeres after their death Nether of which argumeÌ„tes for al that proueth directly that the dead shal rise but that dependeth only vpon the wil and word of God reuealed in the scriptures which our Sauiour doth first of al insinuate After like maner disputeth S. Paule in his epistle to the Corinthians If the dead rise not againe then in vaine is our preaching then in vaine is your faith then are vve the most miserable men that liue then nether Christ is risen As the graine vvhich is sovven in the earth dieth first
before it rise againe vvith such fruit and commoditie as vve see so is it in the resurrection of our flesh In al which arguments there is no one that conuniceth necessarily no not that which is the principal Christ is risen therefore vve shal rise because true it is wel might Christ rise though we neuer rise as he truely was crucified and descended into hel as we by Gods grace shal neuer But the veritie of this pointe being first planted in the harts of Christian men by Christs teaching and doctrine then afterwardes these reasons are good motiues to declare that the resurrection standeth wel with Gods prouideÌ„ce his iustice his mercy his other workes in creating or redeeming of the world The like is to be said of that wherewith M.W. maketh most sport I meane the real presence which if any man would directly proue by one of M.W. arguments as Christ vvas transfigured Ergo he geueth vs his body in bread vvine he maketh as blynd an argumeÌ„t as did a famous English preacher vvho in great sadnes would proue the English CoÌ„munion booke to be good because in our Creede we are bound to beleeue not the Masse but The communion of Saintes Or as did an other of like vocation then a preacher afterwardâ— a Doctor vvho felt him self much troubled in conscience and almost perswaded that the masse was found in many places of scripture because in many subscriptions of S. Paules epistles he found written Missa est Corintho Missa est Philippis Missa est Roma Missa est Athenis Missa est Nicopoli But no Catholike man was euer so mad as from Christs transfiguration to deduce such an Ergo and absolutely as vvel he might infer ergo he is in euery cheste in euery chamber in euery tree in euery mountaine in euery peece of bread in the vvorld But thus to â—angle is for Lucianes hickscorners it is not for Diuines Thus far only we applye such reasons First grounding our faith simply vpon our Sauiours wordes declared by the vniforme consent of three Euangelists S. Paule and interpreted by the vniversal consent of Christs Catholike church in al times and ages because we find certaine carnal and fleshly meÌ„ lead by reason and sense and humane conceite offended at this article vpon pretence of philosophical rules of natural qualities of mathematical dimeÌ„sions as we see by M.VV. we supposing that they be not plaine Atheists wherein perhaps sometimes we are much deceaued for D. Whitegift telleth vs that the English Church is novv full of such by declaration and comparison of other things which they professe to holde and beleeue shew them that this is not so vnpossible or so vncredible or so vnlikely as they preteÌ„d whereas some other points they retaine as far aboue reason as this And thus far forth we applye Christs transfiguration Christs walking vpon the waters his entring vnto his disciples the dores being shut c. to declare that his body is not bound to those general rules which nature and reason hath appointed to common bodies and on vvhich is founded the greatest part of the Zuinglian Diuinitie And therefore as in the first if a man would haue brought Christs or S. Paules reasons to M. VVhitakers ergo as thus God is omnipotent Ergo the dead shal rise God is the God of Abraham of Isaac and Iacob Ergo the dead shal rise Christ is risen againe Ergo the dead shal rise The Apostles were not miserable fooles Ergo the dead shal rise Their preaching was not in vaine Ergo the dead shal rise The husband man soweth corne and it dieth before it bringeth forth fruite Ergo the dead shal rise As I say any man framing these arguments of Christs and S. Paules wordes were he an Ethnike had plaied the ignorant foole if he bare the name of a Christian had plaid the part of a wicked caytife and an Atheist because true it is euery article of our faith is in this sort subiect to scorne and irrision so M. W. in this case folowing the like example must needes before God and man sustaine a hard iudgement And therefore if he shal be disposed hereafter to write more bookes I would wish him to leaue this apish tricke which he hath learned of M. Iewel who notwithstanding got smal honour thereby and surely if the matter were correspondent such kinde of iesting would better become some merie felow making sport vpon a stage with a furred hood a wooddeÌ„ dagger theÌ„ either a learned bishop such as M. Iewel tooke him selfe to be or a profound Reader of diuinitie as I thinke M.W. would gladly be accounted And whereas next he saith Quando has nouorum magistrorum c. vvhen vvise men shal heare these interpretations arguments of these nevv maisters if there be left in them any sense I vvil not say of the holy Ghost but of common iudgment they can not thinke a religion builded vpon these grounds to be firme assured and better then al other I answere first that he much deceaueth him selfe when he calleth these the interpretations of new maisters as he doth likewise after in his Antichristian booke where he saith Nouâ— Theologi Rhemenses c. The nevv Diuines of Rhemes teach that the bishops blessing taketh avvay venial sinnes where as we speake not so of our selues but vpon warrant of an old Diuine of Milan euen S. Ambrose whom there we cite And here excepting the places where we vrge the very text of the Euangelist euery one of the other is the interpretation of old and auncient fathers of S. Epiphanius S. Ambrose S. Hierom S. Austin S. Chrysostom S. Siluester c. And if these be new maisters I maruel who be old be like M. Iewel M. Horne M. Fulke M. Keltridge M. Charke and such vvorthie doctors of your old congregation vvhich novv grovveth vvel to fiftie yeres standing if I misrecken not my selfe For M. D. Haddon a fevv yeres sithence in his ansvver to Osorius made greate vaunt that then your gospel had continued aboue thirtie yeres abating from that count 6 yeres Annos plusquam triginta excepto sexennii turbulentissime tempore And therefore belike novv it is come to a goodly and a reuerend antiquitie But as auncient as it is many a good man liueth who knew when it was not begotten and may liue ful wel til it be againe dead and rotten Then vvhereas you affâ—rme our religion to be built vpon these grounds you folovv but the coÌ„mon vâ—yne of your felowes that is to belye vs sauing that you haue gotten perhaps a deeper habite therein thorough to much imitation of M. Iewel In this very kinde S. Austin complaineth that he was much iniuried by the heretikes of his time so doth Luther that he vvas vexed by the heretikes of his age vvhose authoritie I had rather vse to you then S. Austins because you seeme to honour him more esteeme him
dealeth against the Iewes who could not be content that their leuitical priesthod and sacrifices of beastes should yeld to Chrâ—sts priesthod sacrifice of the Crosse for S. Paule discoursing of the infinite vertue power excelleÌ„cie of this aboue the former to haue vndertaken to handle the priesthod and sacrifice of the Church besides that it was very hard to explicate besides that the Hebrewes were very dul to conceaue both which reasons he geueth in the 5. chapter besides that the other matter was of it selfe large inough besides al this I say to haue vrged the Iewes with this secondary and dependeÌ„t sacrifice of the Church who as it beleeued not the first singular and soueraine sacrifice of the Crosse had bene as fond a part as if a man would teach a childe to ruÌ„ne before he can go or teach him to reade before he can speake or set on the roofe of the house before there be ether wal built or foundation laide At least wil M.VV. say you prefer the fathers before S. Paule and acknowledge them to write more properly and aptly of Christs priesthod then doth the Apostle This is a lye For we are not so wicked nether learne we to make any such odious coÌ„parisons betwene diuers instrumeÌ„ts of the holy Ghost For the consent of the vniuersal church and al fathers we gladly professe to be the voice of the holy Ghost And if al the fathers had bene ioyned in one in S. Paules case and hauing to do with such aduersaries at such time place and other circumstances they would not nether could haue written more aptly and properly then did S. Paule although afterwards they did more clearely and manifestly open that which S. Paule insinuated more closely and couertly and so would S. Paule haue done had he liued in their times So in like sort S. Peter in his sermon made to the Iewes touching Christs glory and resurrection calleth him A man approued of God by diuers vvonders and miracles He calleth him not God of God equal to his father Our Sauiour in his long exhortation made to his disciples before his passion speaking of his vnitie with his father expresseth not his coÌ„substantialitie with the father or diuinitie of the holy Ghost so clearely as did afterwardes S. Athanasius and the fathers in the Councel of Nice and Constantinople against the Arians and Macedonians nether for al that prefer we S. Athanasius and those Councels before S. Peter and our Sauiour nether say we that they spake more properly and aptly thereof then ether Christ or his principal Apostle or such like guegawes as this man ignorantly and maliciously obiecteth vnto vs. Christ spake most properly perfectly and absolutely according as his diuine wisedome knevv vvas most conuenient for that time and audience so did S. Peter so did S. Paule And yet this barreth not but the holy Ghost may so hath by the Church aftervvarde declared the same more euidently without any derogation to Christ or his Apostles Yet one scrupule more M. W. moueth At least this can not be denied but the Fathers talke much of the oblation of bread and wine which S. Paule omitteth and so we can not shift our hands but some ouersight we must impute to S. Paule and the holy Ghost Nothing lesse Or how soeuer by his profound subtilitie he thinketh to driue vs vnto this absurditie hereafter hitherto sure I am we haue vttered no word or sillable so vnchristiaÌ„ And therefore he belieth vs in sayng that we haue done the one or the other And the whole matter is answere sufficiently already Yet for more ful satisfaction I wil answere M. VV. by him selfe I aske him therefore whether Melchisedec did not sacrifice and by sacrificing foreshewed our Sauiours priesthod according to the arder of Melchisedec he can not deny for he hath graunted it in plaine termes in this very booke And yet S. Paule here maketh no expresse mention thereof Then by M. VV. iudgement S. Paule omitteth some principal part of Melchisedecs priesthod apperteyning to Christ and therefore if this be to find fault vvith S. Paule reprehend the holy Ghost then M.VV. findeth fault vvith S. Paule M. VV. reprehendeth the holy Ghost Againe let him recal to memorie his founder in diuinitie M. Iewel in that booke which M. VV. him selfe hath translated into latin Saith not he that Melchisedech by his bread and vvine signified the Sacrifice of the holy English communion M. VV. translateth it sacrificium sacrosanctae Communionis vvhere the vvhole people lifte vp their hands and harts vnto heauen and pray sacrifice together And where find you this sacrifice of the holy Communion in al S. Paules discourse ergo by the same reason M. Iewel also doth carp at S. Paule and reprehend the holy Ghost who omitte The sacrifice of your holy Communion prefigured by Melchisedech three thousand yeres at lest before ether Patriarch or Apostle or doctor or any good maÌ„ euer heard or thought or dreamed of it Againe Illyricus a LutheraÌ„ writeth vpon this very chapter somewhat more probably then ether M. VV. or M. Iewel that Melchisedech foreshewed his Communion after the Lutherish faith and that As Melchisedech by bread and vvine refreshed Abraham so Christ the true heauenly bread refresheth vs to life eternal His flesh is true nourishement and his bloud is true and healthful drinke Ioan. 6. Luc. 22. Thus he so that the Zuinglians can fetch out of Melchisedecs sacrifice by their owne priuate authoritie without warrant of any ether doctor or father the sacrifice of their Communion and the Lutherans can find that theirs was prefigured likewise and though S. Paule mention nether of them that is not material so long as you hold your self within coÌ„passe of the Communion booke Lutherish or Zuinglian only when we say the same of the Communion and sacrifice of the Church and proue it by the authoritie of Damascene of Theodoretus of S. Hierom S. Ambr. S. Epiphanius S. Austin S. Leo S. Cyprian S. Chrysostom Eusebius Emissenus Lactantius Arnobius by al antiquitie by al fathers by al Councels by the vniuersal coÌ„sent of ChristendoÌ„ since the Apostles time we poore soules set S. Paule to schole we prefer the fathers before him we find fault with him we reprehend the holy Ghost we coÌ„mit intolerable blasphemie I know not whether a maÌ„ may rather laugh at their peeuish pride who knowing nothing take vpon them to controle al fathers or wonder at their incredible partialitie which hath so be reaft them of common witte and iudgement that they can perceaue a mote in deede no mote in our eye and can not feele a beame in their owne or rather lament their Pharisaical hardnes of hart ignorance whereto heresie hath brought them so grosse that nether they know the veritie of Catholike religion nor wel vnderstand the state of their owne phantastical gospel One more blasphemie he
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
1. cal 4. v. 27. see before pag. 59 The end of M.W. doctrine touching Antichrist If the Pope of Rome be Antichrist there be many worse Antichristâ— in the world M. Iewels maner of answering D. Harding He leaueth out the best part of D. Hardings booke An vnconscionable way of answering Apud Sander pa. 764. Sander pa. 767. Ibid. pag. 770.771 â—â—g 774. Vnreasonable mangling corrupting and falsifying Apud Sander pa. 785. Apud Sand. pag. 789. Illyr Luther Luther To. 7. Defensio c. contra fanaticos sacramentariorum spiritus fo 381. The Protestants forbid the reading of scripture See after pa. 459. The heretikes alter their workes continually Of the name Protestants and Sacramentaries Ful. in the Answere to M. Martins preface pa. 17. Pag. 653. 1717. Those that professe the English religion are not Catholikes Brentius et Lutherani passim See before pa. 39. Nor Protestants Sleidan li. 6 fol. 102.101.109 Ibid. lib. 7. fol. 110. et 114. et lib. 8. fol. 128.131 Those of the English fayth are most properly called Zuinglians or Sacramentaries Apol. Ecclesiae Anglicanae d. â— Protestants Hussites Gospellers See before pa. 16. Actes and monumentes pa. 901.902 Ibid pa. 993. aeditionis postremae Sacramentaries Lutherans Zuinglians These names them selues vse besides a more general name vsed and confirmed by Act of Parlament see before pag 21. Sleid. lib. 8. fol. 128.131.133 et lib. 9. fol. 150. Ibid. lib. 7. fol. 107. et lib. 20. fol. 368. lib. 21. fol. 382.390 ibid. lib. 5. fol. 75.78 The proceding of the new gospel In prefat pag. 2. In respons ad episto Campiani prefa pag. 2. The Heretikes corrupt their ovvne vvryters Anno 1568. Colloq Alt. in respo ad excusa cor fol. 227. 2. RespoÌ„ ad Hipothe a fol. 284. ad fo 290. fo 353.355.441 442.443.526 Ibi. Saxoni ad respons de difcess fo 539.540 Vvestphalus in apologia contra caluÌ„ Cal. ca. 46. pag. 458. The vvorks of Luther corrupted by the Caluinistes in Geneua Detruncaeti Bull resp ad Cocle. ca. 3. Pag. 4. Ibid. Manifest contradiction Duraeus fol. 8. S. Iames epistle denyed by the ProtestaÌ„ts Pomeran ad Rom. ca. 8. In Annot. in â—o Test pag. vâ—i S. Iames epistle the Apocalips lefte out of the Protestants bibles Câ—â— 1. li. 2. c. 4. colum 54. Cent. 2. ca. 4. colum 71. Luther 10.5 in 1. Pc. ca. 1. Muscu in locis coÌ„mu ca. de lusti num 5. pag. 271. pag. 4. M.VV. notable vvranglinge pag. 3. Illirieus in praefa Iac. Had it not bene a goodly matter vvorthy the labour of such greate men in the Tovver disputations to discusse vvhether Luther called S. Iâ—mes Epistle stramineâ— made of stravve simply or oÌ„ly in comparison * Cont. Campi pag. 198. Pag. 4. Whit. cont Camp pag. 17 1â—.19 Cal. in argument ep Ia. The Heretikes sit in iudgemente vpon the scriptures allovv disallovve as they find moste fit for their sectes Whit. pag. 5. The reason why the english cleargie admitte some books of scripture and refuse others Aug. de doct chri li. 2. c. 8. A ca. 2. vers 4. vsque ad finem 7. ca. Pag. 5. Contr. CaÌ„p pag. 9. vide ibi pa. 10.12 M. VV. reasons make most against him selfe pag. 5. The summe of the Tower disputation touching the scriptures The fourth dayes conference Whit. pref pag. 4. 5. con Camp Pa. â—0 Ibi. A. 2. â— Ibi. 3. b. 8. The firste dayes conference in the Tower D. 1.2 Sundrye bookes of the scripture denied by the protestantes S. Lukes gospel doubted of Contr CaÌ„p pag. 9 exagitat The open way to deny al scripture pag. 24. Aug. de heresiâ— heresi 53. Epiph. here 75. Hiero. cont Vigilanti Ioâ—iniat The protestantes as in suÌ„dry other partes of their doctrine so in denying certaine books of scripture imitate the auncieÌ„t heretikes The 4. daies conference Epiph. here 42. Epiph. her 51. W. contra Cam. p. 28. Insti li. 1. ca. 7. ¶ 4 The protestants refusing the authoritie of the church can neuer geue reason how they know some bookes and not other to be canonical scripture Cont. Campian pag. 9. I. Tim. 3. v. 15. The protestats refusing the churche beleeue not the scriptures See after chap. 16. Rom. 10. ver 17. 1. Cor. 15. ver 11. Somewhat is the word of god besides scripture Aug. de doc Chris l. 2. ca. 8. Con. Cart. 4. ca. 47. Con. Laod. can 59. The epistle of S. Paule to the hebrewes as much doubted of in the primitiue Churche as that of S. Iames. and bâ—â—n as much as those books of the olde testament which the protestants reiect Hier. in Esai cap. 6. et 8. Latina coâ—suetudo IdeÌ„ in Hier. cap. 31. Hiero. in Catalogo Caius CoÌ„ei Laod. can 59. Pap. 24. M.VV. brag of coÌ„futing the catholike doctrine vayne and impossible Mat. 13. v. 14 Mat. 7. v. 6. Mat. 16. Luc. 22. Luther tom 2. contr Regem Angl. fol. 342. The coÌ„mon vaine spirit of euerie Secte of protestants Henricianae ecclesiae Pag. 6. Luthers extreme hatred against the Sacramentaries Zuinglians Cleâ—â—â—ius a Zuinglian made a booke intituled victoria venitatis â—utiâ—a papaâ—us Saxonici an 1561 Confess orthodox Eccles Tigâ—r tractat 3. â—o 108. Immaniter contra nos expuit Ibid. in prefat fol. 3. â— Lauatieâ— in historia Sacram. fol. 32. Luther reiâ—cteth the bible translated by the Zuinglians how much more ought catholiks to auoyded the same In coÌ„fessio Tigur vers supra fo 30. Confes Tigur tract 3. fol. 108. The Zuinglians condemne them selues in defending Luther M.W. distinctioÌ„ wheÌ„ Luthers iudgemeÌ„t is to be preferred before al the Church The folie of M.W. distinction Cone Chal. actio 1. Lirine cont haeres ca. 43. Mat. c. 4. v. 6. Ioan. c. 14. et 16. Ephes cap. 4. b. c. Esa ca. 59. v. 21. In this case the authoritie of the deuel as wel as of Luther is better theÌ„ all Fathers or al the angels of heauen Gal. 1. Ierem. 31. g. 33. d. Luthers iudgement with scripture against the Sacrametaries Luther to 7. A defence of the literal sense of our Sauiours wordes etc. against the fanatical sprites of the SacrameÌ„taries Ibi. fol. 383. The Sacramentaries enemies of the gospell by Luthers iudgmeÌ„t coÌ„firmed with scripture Euerie protestant soueraine iudge of scripture CouÌ„cels doctors old new See the 5. chap. in the beginning pa. 7 Mat. 10. v. 24. pa. 6. Who are truly priests Melchisedec did sacrifice The sacrifice of Melchisedec denied generally by the protestants though confessed by M. W. Gen. 14. Heb. c. 7. v. 6 Mus in loc com cap. de Miss papist pa. 492. Bib. printed anno 1579. Corruption of the scriptures Cal. in com in episto ad Heb. c. 7. v. 9 Ibid. Caluin reiecteth the auÌ„cieÌ„t fathers touchinge the sacrifice of Melchisedec Cal. in psal 110. Heb. 5. v. 11. 1. Cor. ca. 2. ver 5. ca. 3. ver 2. Hier. ep 126 ad Euagri Greg. Nazi Christ did sacrifice at his