hinder it would suffer others to do it yet there Popeholy deuotion hath moued them to translate into English to publish in print aboue an hundred yeares past there golden Legend fully fraughted with lying fables as is before signified and is by some papistes confessed More-ouer will you confesse that because your Popes Sixtus the fift and Clemens the eight haue beene moulding a new your vulgare latine translation as I haue shewed that therefore it was before false and nought Surely whatsoeuer you will herein confesse both this their moulding and the booke it selfe did plainly shew that it was become very mouldy and corrupt and full of foule faults as sundry Papists haue acknowledged And why may not we as well bee moulding againe our translations as these Popes haue beene moulding this their mouldy translation which when their kingdome most florished by little vse and much rest had gotten much rust Aud therefore vntill you haue answered the same you may bee ashamed to brag of his pregnant proofs which were so weake and cauils so greatand many that he rather discouered his own folly then discredited our translators What Maister Broughton writeth concerning our translation I doe not knowe neither do I greatly care yet this I say although that our translations were made in the feare of God to profit Gods Church and people according to the measure of the grace of God bestowed vpon the laborers in that holy worke and be voyd of wilfull corruptions either for doctrine or manners yet I do not thinke them to be voyde of imperfections in respect of propriety of words and phrases wherein they may be somewhat reformed and amended And hard it is to haue a translation so exact and perfit but that some such imperfectnes may be in it which yet be not repugnant either to holy doctrine or good life And for asmuch as this man of malice would faine if hee could discredit our translations and cause the Reader to doubt of the truth of them I wil shew not onely the good Christian but also the Romish Catholike y◠hath vnderstanding of the Latine tongue how he may discerne and know the truth and faithfulnesse of our translations and so not to relie vpon the credit of our Ministers There is a Latine translation of the old Testament made from the Hebrew very well and learnedly by Sanctes Pagninus an Italian and a dominicke Frier a man excellentlie learned in the Hebrew tongue for I will giue him and his worke their due and deserued praise and commendation and not doe as this libeller and his fellowes vse to doe who of enui◠and malice wherewith their hearts bee infected and possessed cannot giue a good word to any thing we do though it be neuer so good and Godly This translation hee did dedicate to Pope Clemens the feauenth Let the Reader compare our translations especially of the latter editions with the said translation and see whether in any substantiall matter of faith and life hee can finde any corruptions and any great and notorious dissensions from the same And the like I may say of Erasmus translation of the new Testament dedicated to Pope Leo the tenth and allowed by him Let Isay the Reader compare our translations with these and although hee may finde some difference in words and phrases yet in matters of substance which concerne either the doctrine of faith or precepts of good life I am sure hee shall finde a goodly and Godly harmonie and agreement to his comfort and contentation And lastly I wil offer to this challenger who offereth challenge of disputation with vs and to al his partakers that for one fault of moment or weight that they shall finde in our translation especially as I said of the latter editions wherein they differ from the originall fountaines of the Hebrew and Greeke I will vndertake to finde sixe yea ten greater and fouler in that vulgar Latine translation which the councell of Trident hath most absurdly confirmed and made authentical And therefore let neither the Godly Christian Reader nor the seduced Catholike be disswaded from reading of our translations nor doubt of the truth of them But this hath beene in all ages the drift of the Diuell to seeke to discredite and diffame those Godly men that haue labored in Gods vineyard and haue indeuored to translate his holy word to the comfort and saluation of his elect and chosen people How Saint Hierome of old and Erasmus of late were vsed I haue elsewhere shewed So this cauiller dealeth now with that blessed man of God and constant Martyr of Iesus Christ Maister Tindall who as hee did patiently and constantly beare and abide their furious crueltie and confirmed the truth of God which hee had taught with the shedding of his bloud in flaming fire so hee needeth not my defence Who was a man of such mortification and Godly life that I haue knowne some of great credite and authoritie that knew him and liued with him at Antwerpe that would say of him that if a man could bee like God it was Tindall I doubt not but he was indued with much more Godlines then a hundreth of your Popes whom their owne friends and fauorers call for their horrible wickednesse Monstra Portenta Monsters of mankinde But he that iustifieth Platina in Benedioto 4. Christophoro 1. Ioan. 13. prou 17. 15. Psal 1 16. Rom. 3. the wicked and hee that condemneth the innocent euen they both are abhominatiō to God That al men may erre wee doe confesse Omnis homo Mendax all men be liers and generall councells which consist of men may erre and haue erred wee doe not doubt But of this it shall bee impertinent to speake at this present I will onelie now retort your argument vpon you Whosoeuer relieth his faith vpon man hath no faith but all English Papists that vnderstand not the Hebrew Greeke and Latine and reade the Remish translation relie their faith vpon man videl the translator of that Testament ergo all such English Papists haue no faith The like may bee said of them that reade the Latine which relie their faith vpon the councell of Trent who were men Againe whosoeuer relieth his faith vpon man hath no faith all Papists relie their faith vpon the Pope who I trow is a man ergo all Papists haue no faith And this shall suffice for answere to your third article The Pamphlet The Protestants know not what they beleeue 4. Article THe Protestants know not what they beleeue nor why they beleeue that they know not why they beleeue I haue shewed before For that the ground of their beleefe is not the authoritie of scripture of councells of Doctors nor of the Church but their owne fancie And that they know not what they beleeue is manifest because they haue no rule whereby to know what is matter of faith and what is not Some say the sphere of their faith is extended solely and wholy to the word of God set
God the enemie of God Answer IN this fourth article the Sylogisme promised is not performed but in steed thereof here is an accusation that we know not what we beleeeue nor why we beleeue Your proofe before I haue examined and what we beleeue I haue declared whereof the rule is not our owne fancie as you say shew not as the rule of your faith and life is the Popes folly as hath been in part shewed You say we haue no rule whereby to know what is the matter of faith We haue the word of God contained in the canonicall Scriptures of the old and new Testament and is that no rule I pray you what doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie but a rule and why be Thom. Aquinas in 1. Tim. 6. the scriptures called canonical but because they be the rule of our faith life Thomas Aquinas saith Doctrina enâ—m Apostolorum Prophetarum dicitur canonica quia est regula intellectus nostri The Doctrine of the Apostles and Prophets is called canonicall because they be the rule of our vnderstanding Dauid when he said thy word is a light Psal 119 105. vnto my feete and a lanterne vnto my pathes what did hee but make that same the rule direction and guide of his faith and life when Moses said Now therefore hearken O Israell vnto the ordinances and to the lawes which I teach you Deut. 4. 1. to do that yea may liue go in and possesse the land which the Lord God of your Fathers giueth you ye shall put nothing to the word which I command you neither shall take ought therefrom that ye may keepe the commaundements of the Lord your God which I commaund you what did he but make Gods word declared to him and written by him the rule of Iosâ— 1. â— their faith and life When God said to Iosua Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maist obserue and doe according to all that is written therin for then shalt thou make thy way prosperous and then shalt thou haue good successe What did he but make his written word the rule of his faith and whole life When Abraham said to the rich man condemned in Hell They haue Moses and the Prophets let them heare them what Luk. 16. 29. did he but shew that the writings of Moyses the Prophets were the only rule which his brethren should follow to auoyd damnation and consequently to ataine eternall saluation Chrisostom saith Ne igitur multorum opiniones habeamus Chrisost in 2. Col. hom 13. sed res ipsas inquiramus Quomodo autem non asurdum propter pecunias alijs non credere sed ipsas numerare supputare pro rebus autem amplioribus aliorum sententiam sequi simpliciter praesertim cùm habeamus omnium exactissimaÌ„ trutinam gnomonem ac regulam diuinaruÌ„ inquam legum assertionem Ideo obsecro oro vos omnes vt relinquatis quidnam huic vel illi videatur deque hijs à scripturis haec omnia inquirite c. i. Let vs not seeke the opinions of many men but let vs search the things themselues for how is it not absurd not to beleeue men concerning mony but that we wil count it for matters of greater waight to follow simply the minde and opinion of others especially seeing we haue the most exact ballance square rule the doctrine of Gods lawes Therefore I request and beseech you all to leaue and forsake what seemeth good to this or that man of these matters Idem in Genes homil 58. Jdem hom de Adam Heâ—a search ye al these things by the Scriptures The same Chrisostom hath these words Vides in quantan absurditateÌ„ incidunt qui diuinae scripturae canonem sequi nolunt sed suis cogitationibus permittunt omnia i. Thou seest into how great absurdity they doe fall which follow not the rule of the diuine Scriptures but permit all things to their owne fancies and deuises And againe Satis sufficere credimus quicquid secundum preâ—ictas regulas Apostolica scripta nos docuerunt vt prorsus non opinemur catholicum quod apparuerit praefixis Then is not the doctrine of the Church of Rome Catholike sententiis contrarium we beleeue that that is sufficient enough whatsoeuer according to the foresaid rules the writings of the Apostles haue taught vs so that wee doe not at all iudge that to bee Catholike which shall appeare to bee contrary to the foresaid rules Theodoret saith Thedor dialog 3. pag. 268. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. We haue learned from the holy Scripture the rule of doctrines Saint Augustine saith Sancta Scriptura nostrae doctrinae regulam August de bono viduitatis cap. 1. figit â—ne audiamus sapere plusque oportet The holy Scripture doth set a rule to our doctrine that we may not presume to bee wise abue that we ought to be Beda hath anexcelent saying hereof which is recorded in Gratians decrees Beda 8. quest 1. Neâ— sufficere Nobis sacris literis vnica est credendâ— pariter viuendi regula praescripta The onely rule both of faith and also of life is prescribed vnto vs in the holy Scriptures This rule wee haue and will you say this is no rule If you haue a better rule let vs knowe it Whereas in your second cogitations vpon these your forcible reasons you affirme that some say the sphere of their faith is extended soly and wholy to the word of God set downe in holy writ and how-so-euer you pitty our poore ignorance and say that herein wee do no more then all heritiks doe yet wee bee not abashed to professe our selues to bee of this number and desire to haue our faith ranged and restrained within the circumference of this Sphere of the holy Scriptures and herein if our poore ignorance do not deceaue vs wee thinke that we ioyne with S. Paule who being by Tertullus falsely charged with heresie as wee now are answeared in these words But this I confesse vnto thee that after the way which they call herisie so worshippe I the God of my fathers beleeuing Act. 24. 14 all things which are written in the law and Prophets In which words Saint Paule expelleth that acusation of herisie with this argument He that beleeueth all things that are written in the law the Prophets is not to be accompted for an heritike but I beleeue all this written in the law and in the prophets Therefore I am not to bee accounted for an heretike But in the profound knowledge of this writer this was but poore ignorance and a sillie reason For what Heretike saith he beleeueth not so much And so Saint Pauls reason by this mans deepe diuinitie is not worth a rush For Tertullus might haue replied and sayd that notwithstanding his beleeuing all that is written in the Law and Prophetes hee was
an Heretike for all Heretikes doe as much But Maister T. W. for I will not misname you by H. T. dic sodes tell vs in sooth and sadnesse Do Heretikes beleeue the scriptures I in my poore ignorance haue heretofore thought that Heretikes beleeued erronious and false doctrines repugnant and contrary to the scriptures and that therevpon this argument would haue holden water viz. that they which beleeue false doctrines doe not beleeue the holie Scriptures which containe nothing but new doctrine but Heretikes beleeue false doctrines ergo they beleeue not the holie Scriptures Tell vs also will Heretikes haue the sphere of their faith extended solie and wholie to the worde of GOD set downe in holy writ Then this saying of Tertullian which in my poore ignorance I haue thought that neuer any misliked vnlesse hee were an Heretike will not goe for currant Aufer deniquae haereticis c. Take away from Heretikes Tertul. deresurrect carnis whatsoeuer the Ethnikes haue thought and taught that they may trie their questions Onelie by the Scriptures and they cannot stand For how can this bee that they which beleeue the Scriptures cannot stand if their doctrines bee tried onely by the scriptures But you will say that Heretikes professe that they beleeue the scriptures But is this all one with you for Heretikes to profeâ—â—e the beleefe of the scriptures and in Tiâ— 1. 16. deede to beleeue them Saint Paul saith that some professe to know GOD and by workes do denie him Some also professed themselues to bee Iewes that is to say worshippers Apoca. 2. 9. of GOD as you doe now professe yourselues to bee Catholikes and some to bee of the societie of Iesus when both they were and you are the synagogue and of the societie of sathan Some professed themselues to bee Iohn 8. 39. 40. the Children of Abraham which did not the workes of Abraham but their faither was the diuell as our Sauiour Christ told them Euen so Heritikes may professe Psal 44. that they beleeue the Scriptures when indeede they beleeue them not but reiect the truth of them and beleeue false and damnable doctrines repugnant vnto them Heretikes bee theeues which endeuor to steale away the truth from the people of whom Saint Chrysostome saith Qâ—i sacra non vtitur scriptura sed ascendit aliunde Chrysost in Iorm hom 58. idest non concessa via fur est Hee is a theefe that vseth not the scripture hee saith not that beleeueth the scripture but clymeth into the sheepefold by an other way which is not allowed Of the true sense and exposition of the Scripture I haue intreated at large before Onely now I will ioyne this issue with you vpon these words of Saint Hierome recorded 24. Quaest 3. Haeâ—sis by Gratian in the decrees Quicunque aliter scripturam intelligit c. Whosoeuer expoundeth the scripture otherwaies then the sense of the Holie Ghost by whome it was written doth require although hee haue not departed from the Church yet hee may bee called an Heretike Let them with good will of vs and you that shall soundlie bee prooued to expound the Scriptures other-waies then the sense of the Holie Ghost requireth bee called accounted condemned and punnished Heritikes yea your Expositions bee so false and for ours true that some Papists and euen some of your sweete bretheren the Iesuites are forced by the euidence of Apa Cathel part 2 lib. 5. cap. 17. 18. 19. c. truth to forsake yours and to approoue ours as M. D. Morton hath learnedly and largely declared What you or any other Heretikes say of our Religion beleefe and expositions wee little regard as long as you cannot prooue them to bee hereticall and wee are by the worde of GOD well assured that they bee orthodoxall As touching the book of the Canticles of Sollomon we by the Scriptures doe beleeue that it is the worde of God Saint Paule speaking of the Scripture contained in the canonicall bookes of the old Testament and receiued by the Church of Israell saith that the whole Scripture is inspired of God But this booke of the Canticles was with the other books both of Sollomâ—n and of the rest of the old Testament receiued by the Church of Israell therefore by Saint Paules 2 Tim. 3. 16. iudgement it was inspired of God and so consequently the worde of God as well as others But if we did ioyne herein either with some wicked Anabaptistes now or with some old Hertikes heretofore who haue denied this book to be of the Canon of the Scripture as Phylastrius writeth some did whose opinion we abhorre yet from this particular Jn Catall cap. 133. you could not inferre the proofe of your article being generall that the Protestants know not what they beleeue But herein you do as soundly and substantially reason as Bellarmine and others of you do that because the Enuch did not vnderstand that obscure propheticall speech of Isaias which hee was reading when Philip came to him therefore hee vnderstood nothing in the Prophet Isaias Yea and that all the Scripture is so hard and obscure that it is not expedient for the lay people to read it Concerning the alteration of the Sabbath wee gather by the Scriptures and thereby do beleeue that it was made by the Apostles 1. Cor. 16. 2. Apoca. 1. 10. As your owne fellowes of Rhemes in their annotations vpon these places do confesse And therefore the Sabbath we now obserue is warranted by the Scriptures As for that idle speech of yours of generall and perticuler beleeuing thinges in the Scripture little pertinent to the proofe of your article I answer briefly that although neither all Protestants nor Papistes haue perfect and distinct knowldge of all the Scripture Yet God hath so manifestly expressed therein all thinges needfull to our saluation that it is a most perfect rule of faith and life as is before out of Beda alledged although some men blinded by sinne and mallice do not see them no more then men blinde in body see the cleare light of the Sunne nor doe rightly vse this right rule giuen of God vnto them Chrisostome saith Quaecunquâ— necessâ—ria sunt manifesta sunt Whatsoeuer In 2 Thess Hom. 3. thinges are necessary are manifest Againe Scripturae et seruâ— c. The Scriptures are easie to bee vnderstood both of seruants and misticall people of widdowes In Math. Hom. 1. and boyes and to him that is very Ignorant And whereas you would haue the Councels Doctors and Church the rule of our faith and life bring such like plaine places out of the Scriptures and Doctors for the proofe of it then we wil yeeld vnto you As touching the Apostles creed we acknowledge it to be a briefe abridgement of the especiall and principal points of Christian faith doctrine yet there bee some truthes which are not particularly expressed in the same But whereas you say or rather falsely slaunder that the
were called Sadduces which in the Hebrew tongue doth signifie iust and righteous men Another sect were Pharisies so called as some thinke because they were expounders of the Law as others iudge Tanquam separati i. as separated from the societie of others in effect the same that Monachi that is to say liuers alone yet notwithstanding this glorious title and sundry austere and straite obseruations which in their liues they vsed they were the greatest aduersaries our Sauiour Christ had The Valentinian Epipha herae 31. â—ertul de mongam and Montaniest Heritiques called themselues Spirituales spirituall men and counted others carnall Therefore we are not to be moued with such outward titles which are but sheepes clothings to hide rauening Wolues But Rom. 2. 28. as S. Paul saieth hee is not a Iew which is one outward euen so euery one is not a Catholique that is so outwardly called but hee is a true Catholique that truly in his heart beleeueth and obeieth the heauenly doctrine of almightie God contained in the holy canonicall Scriptures in which the onely rule both of faith and life is Caus 8. Quaest 1. â—ec sufficere prescribed vnto vs as Beda saith the which holy doctrine deliuered and sanctified vnto vs in the holy Scriptures if this Gentlewoman and other of the same sect not obey as most certainely they doe not and as hereafter shall be proued they be no true Catholiques howsoeuer they be so outwardly called and doe vainely bragge of the same to whom may be well applied that saying of the Prophet Heare yee this O house of Iacob which are called by the name of Israel and come out of the waters of Iuda which sweare by the name of the Lord and make mention of the God of Israell but not in truth nor in righteousnesse But now I come to the questions 1. First whether Masse or Communion was brought first to England at the conuersion of our English nation to Christianitie 2. Secondly whether Masse or Communion be more ancient 3. Thirdly whether the CoÌ„munion as it is now practised in England were extant in any nation before the Raigne of King Henry the eight Answere AS touching the administration of the Sacrament of Christs body bloud which is commonly called the Communion because it is a pledge vnto vs of that Communion and fellowship which wee haue both with our Sauiour Christ and also one with another two kinde of things are to be considered First such as be of the substance and essence thereof which are vnchangeable Secondly such things as be Accidentall pertayning to the forme and fashion of the ministration thereof which be variable Of the former sort is the hauing of bread and wine the distribution of the same to them that be present prayer and thankesgiuing in a knowne tongue that all with one mouth and heart may giue thankes to God for his great and infinite mercies towards vs in nor sparing but giuing his owne deare sonne for vs euen his body to be broken vpon the Crosse and his bloud to be shed for our saluation whereof the bread and wine is a Sacrament that is to say a holy signe remembrance and pledge vnto vs yea and a meane and instrument whereby wee are made partakers of Christes body and bloud giuen for vs and of all the benefits of his passion These things be of the substance of the Sacrament and ought alwaies to be vsed and may not be altered Other things there be accidentall as the time and place of ministring the same the habit or tire to be vsed of the Minister the forme of praier and thanksgiuing in respect of the words These and such other be not of the substance of the Sacrament and haue no expresse commandement but be variable and changeable so that all things be done decently and to edification Now to come vnto your questions If you meane by the Communion and Masse the forme of praiers and Liturgie vsed by vs and you I may well say that neither of them both were first brought into England at the conuersion thereof to Christianitie altogether in such forme as now they be vsed for both what diuersities of Liturgies and seruice bookes haue beene and also what additions haue beene put to the same is not vnknowne Gregorie Lib 7. iud 2. Epist 6 3. saith the Apostles did consecrate and minister the Sacrament only with the prayer of our Sauiour Christ There be extant diuers sundrie Liturgies of the which the Papists attribute one to S. Iames another to S. Basil another to S. Chrysostome one differing froÌ„ another And in this small Iland within the time of Popery there were three or foure sorts of Masse bookes one after the manner of Yorke another after Sarum another after Bangor And about thirtie yeares past there was brought in a Romane Missall which abolisheth the rest It appeareth both by Augustine the Monkes questions and Gregorie the first answeres that there were diuers and different orders in diuers Churches Augustines question hath these words Cum vna sit fides sunt Ecclesiarum diuersa consuetudines Beda Ecclesiast hist lib. 1. cap. 28. altera consuetudo missarum in sancta Romana ecclesia utque altera in Galliarum tenetur i. Whereas there is but one faith there be diuers customes of the Churches and there is one custome or order of Masses in the holy Church of Rome and another in the Churches of France So also wee confesse that in the Churches where the truth of Christs Gospell is taught there be sundry Liturgies differing in forme of words and yet agreeing in substance of matter which may well be vsed to the glory of God and comfort of his people So that it forceth not though our Liturgie or forme of prayer vsed at the ministration of Christs holy supper were not brought into this Land at the first conuersion thereof or were neuer vsed before the raigne of King Henrie the eight as long as it cannot be prooued that it containeth any thing vngodly and dissenting from the word of God neither doth it auaile them though they could proue that their Masse as it is now vsed was brought into this Land at the conuersion of it which they cannot doe as long as we can plainely proue that it containeth a false sained sacrifice and hath many wicked prayers and superstitious toyes contrarie to the word of God Well saith Tâ—rtullian Quadâ—unque Tertul. de Virgin vâ—land aduersus veritatem sapit hoc â—rit Hâ—resiâ— ettam vetus consuetudo i. Whaâ—soeuer is against the truâ—th the same is Heresiâ— euen an olde custome But I will shew that some of their olde prayers which they vse in their Masse be wicked and dissenting from the word of God The Priests in the Canon of the Masse after Consecration prayeth in these words Supra quae propitio sereno vultu respicere digneris c. That thou wouldest vouchsafe to looke with a mercifull and fauourable
it most euidently appeareth that blessing and thankesgiuing is all one thing And yet this is more manifest For whereas Saint Matthew and Saint Marke say as is before declared that our Sauiour when hee tooke bread blessed Saint Luke Luke â—2 19. 1 Cor. 10 24. â— Cor. 14. 16. and Saint Paul say hee gaue thankes Hereunto also pertaineth that plaine place of Saint Paul When thâ—â— blessest in the spiâ—it how shall hee that occupieth the place of the vnlearned say Amen to thy giuing of thankes seeing hee knoweth not what thou sayest Who is so blinde and so ignorant that heere seeth not blessing and thankesgiuing to be all one thing And therefore againe I say that by blessing is not here meant a secret whispering of fiue words to the conuerting of the substance of bread and wine into Christs body and blood as Priests foolishly vse and falsly teach but a thankesgiuing to GOD for so louing vs that hee hath giuen his onely begotten Iohn 3. 26. Sonne for vs that as many as beleeue in him shall not perish but haue euerlasting life For the which cause this Sacrament is of the ancient fathers called Eucharistia that is to say thankesgiuing As touching the breaking of bread which mâ—y resemble to vs the breaking of Christs body vpon the Crosse wee doe follow our Sauiour Christ therein and doe breake it when we distribâ—â—e it vnto the people the which the Papistes doe not but thrust in a whole vnbroken wafer into their mouthes Indeed I know that the Priest himselfe doth in his Masse breake his hoste into three parts One to signifie the Saints in heauen another the faithfull vpon the earth the third the soules in Purgatory But this deep diuâ—nity they haue found vpon the back side of the Bible But because this Gentlewoman or author of this scrole vrgeth eagerly the breaking of bread I would faine know what the Priest doth breake when he breaketh his Hosâ—e as they call it into three parts First hee breaketh not by their doctrine the substance of bread for they say there is none remaining to say that they breake Christs body wre blasphemy although it pleased that holy Pope Nicholas with his Councell to prescribe that godly and learned man Berengarius in his De consecra dist 2 â—go Berengariuâ— recantation to affirme the body of Christ Manibus Sacerdotum tractari frangi fidelium denâ—â—bus atterâ— i. To be handled with the Priests hands to be broken and torne with the teeth of the faithfull And to say they breake accidents without a substance were folly or rather madnesse These things before being considered let the indifferent reader vprightly consider how truely this Catholike Gentlewoman saith that we obserue none of these Now it followeth in the sayd paper The truth of the Catholike religion and of euery part thereof is proued euidently by the testimony and consent of all writers in all ages since Christ and his Apostles As for example the Real presence of Christ in the Sacrament the Sacrifice of the masse Purgatorie Prayer for the dead Prayers to Saints the vse of Images the signe of the Crosse Pilgrimage to holy Places and the rest now in controuersie Answere HEere bee things as boldly affirmed as they bee barely proued or rather cleane omitted and therefore they might without further proofe as well bee denied of mee as they bee affirmed of them And although I minde not long to stand vpon these particular poynts yet I will not let them goe so nakedly as they do but will somewhat touch them But heere let the Christian reader consider and marke that whereas this Catholike Gentlewoman saith that the truth of their Catholike religion and euery part thereof is prooued euidently by the testimonies of all writers in all ages since Christ and his Apostles they seeme to exclude from this proofe the Law and the Prophets the Gospell of our Sauiour Christ and the writings of the Apostles contained in the canonicall Scriptures For if they had meant otherwise they would haue sayd that the truth of the Catholike religion and euery part thereof is proued euidently by the testimony of the holy Scriptures and of all writers in all ages since Christ and his Apostles Therefore if their meaning bee as their words seeme to import to exclude from this proofe the canonicall Scriptures then they exclude the onely true triall of Christian religion for if the holy Scriptures Caâ—s 8. quest Nec suffâ— â—erâ— bee the onely rule of our faith and life as Beda saith in these words before alledged Nobis sacris literis vnica est credendi pariter viuendi regula praescripta i. The onely rule both of faith and life is prescribed vnto vs in the holy Scriptures then in the proofe of Christian religion we ought not to exclude them but chiefely yea onely to admit them And if Saint Aug. de natu â— grat cap. 60. Augustine doe truely say that wee ought without refusâ—ll to giue our consent onely to the Canonicall Scriptures then surely wee ought to trie and examine all matters by them Therefore I may say vnto you with the same Saint Augustine Auferantur ergo De vâ—itat Eccle cap. 2. c. Let these things bee taken away which wee recite and bring one against another not out of the holy Canonicall bookes but from else where And so let vs trie these points of your Catholike Religion by the holy Canonicall Scriptures the testimony whereof is sufficient and all other testimonies without the same bee of no force so saith the same Saint Agustine Qui diuina testimonia non sequuntur c. Arg. Epist 50. i. They that follow not the diuine testimonies haue lost the waight of mans testimonie Therefore I conclude this point with the same Saint Augustine Non audiâ—mus c. i. Let vs not heare This say I This sayest thou but Aug. de vnitat Eccles cap. 3. let vs heare This saith the Lord. There bee the Lords books whose authority we both consent vnto we both beleeue and wee both obey there let vs seeâ—ke the Church there let vs discusse our cause Bring then plaine proofes out of the holy Canonicall Scriptures for those your catholike points of Religion and I will yeeld And without them whatsoeuer testimonies you bring else where you shall nothing preuaile Well saith Saint Ierome Omne quod loquimur debemus affirmare Hier. in Psalm 98. de Scripturis sacris i. Whatsoeuer wee speake wee ought to affirme or proue it out of the holy Scriptures Idem ad Titum And againe Sine authoritate Scripturarum garrulitas non habet fidem i. Without the authority of the Scriptures pratling hath no credit Now to come to your particular points As touching your Real presence of Christ in the Sacrament if you meane thereby not a Real presence of Christ to the faith of the godly and worthy receiuer whereby wee affirme and beleeue that hee doth
veritâ—e that is both bee subiect to semblable incertaintie These errors I say they know not and consequentlie cannot discerne a true translation from a false and therefore must needes relie their faith vpon the sillie ministers faithlesse fidelitie which conuinceth they haue no faith at all Answere IDeny the Minor or second proposition of this Syllogisme and say that wee relie not our faith vpon the Ministers credit and sidelitie but vpon the worde of GOD translated the which wee know to bee true and holie not so much for that it is by publike authoritie and generall assent of men allowed as for that it containeth most holie doctrine agreeable to true faith and Godlie life whereby any that readeth or heareth it may behold the Maiestie of Gods spirit appearing in it As for example I beleeue these sayings to be true That Iesus Christ came into this world to saue sinners that hee is the Lambe 1. Tim. 1. Iob. 1. Tit. 2. 11. of GOD which taketh away the sinnes of the world that the grace of GOD which offereth saluation to all men hath appeared and treacheth vs that wee denie vngodlinesse and worldlie lust and liue soberlie righteously and Godlie in this present world c. not for that this or that man hath translated them but because the spirit of God doth beare witnesse vnto my heart that most holie pure and diuine doctrine is contained in them And therefore to say that those which vnderstand not the Hebrew and Greeke tongues because they vse the word of God translated to them into other languages do rely their faith vpon the Ministers credit and fidelitie and haue no faith is most foolish and absurd And let the Christian reader marke and confider how this sottish reason tendeth to the discrediting not onely of vs but also of the most part of all Godly and faithfull Christians in all ages yea and to the most of the Godly Doctors Fathers of the Church who were almost al ignorant of the Hebrew tongue and some of the Greeke also The holy scriptures were translated into many tongues in the which the people of God did reade and heare them As Theodoretus writeth Hebraici vero libri non modò in Graecum idioma conuersi sunt sed in Romanam quoque Theodor. de cu. vatione Graecarum affectionum lib 5. linguam Aegyptiacam Persicam Indicam Armenicamque Scythicam adeoque Sauromaticam semelque vt dicam in linguas omnes quibus ad hanc diem nationes vtantur that is The Hebrew bookes bee translated not onely into the Greeke tongue but also into the Romaine Egyptian Persian Indian Armenian and Scythian and also the Sclauonian tongues to say at a word into all languages which the nations vse vnto this day Did the ancient faithfull Christians which read and heard the holy scriptures in these sundrie languages rely their faith vpon men that did translate them or vpon the diuine doctrine and pretious promises of God contained in them And let this cauiller shew sufficient reason why were are not either to be acquited with them or they condemned with vs. They could no more iudge of the truth of the translations then our people can yet they did to their great comfort and Godly instruction and edification reade and heare the holy scriptures grounding their faith not vpon the translators who might bee and sometimes were euill men but vpon the sound holy and heauenly doctrien therein contained Saint Hierome exhorted ladies and gentlewomen Hieron ad Gaudentium de pacatulae Inâ—â—tulae educat ad letam de institut filiae not onely to reade the scriptures themselues but also to bring vp their young daughters when they were but seuen yeares old in that holy exercise They were not able to iudge of the translations otherwaies then to discerne and perceiue that the doctrine by them deliuered was pure and holy agreeable to true faith and Godly life And euen so they that bee Godly in these daies although they hauing not the knowledge of the Hebrew and Greeke tongues cannot iudge so exactly of translations and of the truth of them as those that vnderstand them can yet they may discerne whether the translations deliuer sound and holy doctrine consonant to true faith good manners and the generall heads and principles of Christianitie or not I neede not heere aske vpon what or whome your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholikes doe rely their faith when they reade either the old vulgar Latine translation of the Remish English seeing they can no more nor better iudge of these translations whether they bee true or false then wee I do not I say aske wheron they rely their faith for it seemeth that they build not their faith so much vpon Extrauagant Ioh. 22. cum inter in glossa dist 96. satis euidenter the written word of God in the scriptures as vpon vnwritten traditions of men customes of fathers decrees of councels and especially vpon the will and pleasure of their great GOD as his owne friends call him the Pope of Rome Whose will is the rule of their faith and life If he giue a dispensation for a man to mary his owne sister as Antoninus Sum. part 3. titu 1. cap. 11. 55. quod papa summa Angelica in Papa fol. â—32 Pope Martin the fift did it is lawfull if he giue a dispensation for one to marry his sisters daughter which is as vnlawfull as the other as a late Pope gaue to the late King Philip of Spaine it is lawfull But yet if any of these counted Catholikes will pretend to build their faith vpon the Scriptures and being ignorant of the Hebrew and Greeke tongues readeth either the vulgar Latine or English Remish translation of the new Testament I would aske how he doth know whether these translations bee true or false or whether hee will say that his faith dependeth vpon the credit and fidelitie of the translator or no But I know Counc TrideÌ„t Sessi decretum 2. what they will answere that the Latine vulgar translation is allowed by the Church that is to say by the councell of Trident which representeth the Church which hath decreed the same to bee taken for authenticall in readings disputations sermons or expositions and that no man bee bold or presume vpon any pretence to reiect or refuse it Wherevnto first I say that as this decree doth allow the Latine so it doth not approue the English Now how shall an English Catholike that vnderstandeth not the Latine know whether the same bee truely translated out of the Latine or no or shall his faith here rely vpon the credit and fidelitie of the translator I would know what difference there is betweene such a one reading or hearing that translation and one of vs reading or hearing ours And why the faith of the one doth more depend on the credit and fidelity of the translator then the other Surely this difference there is that our translations
downe in holy writ what there is deliuered that they beleeue what there is cōcealed lieth without the circumference of their beliefe Alas poore ignorance What heretike beleeueth not so much certainly few or none so that by this means al damned hereticks which beleeue the scriptures beleeue alike and they beleeue as much as our Protestants and ours no more then they But the Protestant will replie that hee beleeueth the Scripture in a true sense truely expounded and all other heretikes in an erronious sense and falsely interpreted And they will say as much of their Religion and beleefe and hold you◠exposition hereticall and theirs orthodoxall Againe are you not bound to beleeue the canticles or song of Salomon as a part of your faith and where finde you in the scriptures deliuered that such a booke is Gods word and as such an one ought by faith to bee beleeued That Sunday should bee kept holy-daie and Saterdaie the Iewes Saboth prophained in Gods word is not reuealed and yet by Protestants beleeued Moreouer to beleeue whatsoeuer is contained in the scripture is a generall confused folded implicitie faith when wee demaund what a man is bound to beleeue wee aske what hee is obliged to beleeue expresly distinctlie explicitlie To beleeue all the scripture distinctly explicitly cannot bee preformed by all Protestants since it supposeth a perfect and distinct knowledge of all the scripture wherevnto neuer mortall man attained the Apostles perhaps excepted Some will limit their beleefe to their creed saying that nothing ought to be beleeued which is not in the Apostles creed But then I would demaund of them whether that wee ought to beleeue that the scripture is the word of God that baptisme is a sacrament that in the Eucharist is the bodie of Christ by faith to what article should these be reduced seeing they are not contained in the creed or how shall we know infallibly how these be matters of faith since they are not contained in the creed others denie some articles of their creed also for the Protestants denie three articles of our creed and the puritans fiue The first is the Catholike Church Credo ecclesiam sanctam Catholicam I beleeue the holie Catholike Church the which in very Math. 26. Isa 60. deede they doe not beleeue because Catholike is vniuersall and so the Church of Christ which wee are bound to beleeue must bee vniuersall for all time comprehending all ages and vniuersall for place comprehending all nations but that Church which the Protestants beleeue was interrupted all the ages betwixt the Apostles and Luther which was 1400. yeares or in verie deed was neuer seene before Luthers daies therefore that Church they beleeue cannot bee Catholike Neither is it vniuersali in place beeing contained within the narrow bounds of England which is accompted but as a corner of the world for the Lutherans in Germanie the Hugonotes in France and the Gues in Flanders detest their Religion as much as the Catholikes neither will they ioyne issue with them in diuers essentiall points And therefore the Protestants Church which they beleeue can no more be called Catholike or vniuersall then England the vniuersall world or Kent the Kingdome of England or apruned bough a whole tree or a dead singer a man or a rotten tooth the whole head The second article is the communion of Saints the which they many waies deny First by not beleeuing that Christ hath instituted seauen Sacraments wherein the Saints of the Church communicate and especiallie the true and real presence of our Sauiour Christ in the Eucharist by which all the faithfull receiuers participating of 1. Cor. 01. 17. one the self same body are made one bodie as all the partes of a mans bodie are made one liuing thing by participating one soule Secondly they deny the communion of the Church militant Gen. 48. v. 16. Apoca. 1. v. 4. and triumphant by exclaiming against inuocation of Saints by which holy exercise the blessed Saints in heauen and wee in earth communicate we by prayer glorifying them and they by meditation obtaining our request Thirdly they deny the communion of the Church militant and the soules in purgatory bereauing them of that Christian charitie which charitable compassion and merciful pitty requireth and by natural affection the members of one body helpe one another The third article is remission of sinnes for they acknowledge no such effect in the Sacrament of Baptisme but onely count it as an external signe or seale of a prereceiued grace or fauor of God Ad Tit. 3. by his external predestination against the expresse word of God which therefore calleth this Sacrament the lauer of regeneration Ioh. 20. for that in it the soule dead by sinne is newly regenerate by grace Moreouer they allow not the Sacrament of pennance wherein all actuall sinnes committed after Baptisme are cancelled that which exceedeth all in absurditie is to deny that our sinnes are all perfectly forgiuen but onely not imputed and as it were veiled or couered with the passion of Christ all the botches and biles the filth and abhomination of sinne still remaining and as it were exhaling a most pestiferous sent in the sight of God for let them shift themselues as they list and scarfe their sores according to their fancies yet no veile nor mantell can couer their deformitie of sinne from the piercing eyes of Jo◠8. ver 24. Ioh. 16. v. 13. And D. Bu◠ley contendeth to proue it in his answer to this article albeit he vnderstandeth not the reason here alledged for if he did hee were to absurd to deny it Isa 66. ver 24. Gods perfect vnderstanding from which nothing can be concealed Fourthly the Puritanes in effect deny that Christ is the Sonne of God for they peremptorily affirme that Christ is God of himselfe and not God of God So that he receiued not his diuinitie from his father The which position flatly taketh away the nature of a sonne for the nature of a sonne is to receiue his substance of his Father and it implyeth contradiction that the Sonne receiueth his person of his Father and not his substance and essence for the substance of God is essentiall to euery person in trinitie Fiftly finally they deny the descension of Christ into hell and desperately defend that he suffered the Paines of hell vpon the Crosse wherby they blaspheme most horribly that sacred humanitie as if Christ had dispaired of his saluation as if God had hated him and he had hated God Marke 9. 48. Math. 25. 41. as if he had bene afflicted and tormented with anguish of mind for his offences for which he was depriued of the sight of God and eternally to be depriued all which horrible punishments are especially included in the paines of Hell and whosoeuer ascribeth them to Christ blasphemeth more horribly then Arius who denied him to God for lesse absurditie it were to deny him to be God then to make
that thou didst neuer see him nor know him yea I nothing doubt but that thou wast scarcely borne wheÌ„ he died And how dost thou know yâ— he was subiect to such filthy sinne where was hee euer accused or conuicted of such a matter In that Cittie adulteries be punished by death and would Sodomie haue bin winked at in the Preacher And if it were not knowne there how doest thou know it But I will not insist any longer in coÌ„futing this shamelesse slaunder For most true it is which Tully saith Nonne vt ignis in aquam coniectus continuo restinguitur Cicero pâ—o Rosâ—â—o Com. refrigeratur sic referuens falsum crimen in purissimam castissimamque vitam collatum statim concidit extinguitur As fire being cast into water is straight waies quenched so a feruent false crime and slaunder being cast into a most pure and chast life such as Caluines was forth with falleth downe and is extinguished And euen so let this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. slanderer Bolsec the Apostata and all other raile and slaunder what they can yet Caluines memorie with God and all good men wil be blessed for euer And this raiser herein sheweth himselfe like not onely to the Arians but also to that ancient enemie to Christianitiâ— Porphyrius who as Eusebius saith going about to reprehend find fault with the Scriptures and Preachers of the Word not being able to reproue their doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—useh Eccles Histor lib. 6. cap. 19. wanting reasons he fell a railing and slaundering the Preachers But to returne to my matter let the reader also with indifferencie consider who bee like to the Donatists Pelalagians Nestorians Eutychians we or the Papâ—sts The Donatists affirmed the Church to haue perished from the rest of the world and to haue remained onely with them in Africa doe not the Papists in like manner affirme only them to be the Church of God which in a part of Europe be vnder the obedience of the Bishop of Rome vnlesse now they will adde the West Indians of whome as the Spaniards haue murthered many millions so peraduenture a few be either perswaded or coacted to professe Poperie and submit themselues to the Pope of Rome But the Christian Churches in Grecia Aethiopia Armenia Muscouia and other countries they acknowledge not for the Church of God because they doe not subiect themselues vnto the Church of Rome we acknowledge al them to be of the Church of God which in all the world hold the truth in the chiefe and sundamentall points of Christian religion The Pelagians held first that the grace of God whereby we be deliuered is giuen according to our merits Secondly that the law of God may be fulfilled of vs. Thirdly that wee haue free-will the Papists herein be so like to them that as they maintaine in effect the same matters so for the defence of them that alleadge the same places of Scriptures now as the Pelagians of old time did as appeareth by the writings of S. Augustine and S. Hierome Theodo lib. 4. Haeret. â—abul against them Nestorius did as Theodoretus writeth of him trouble and intangle the simple and plaine doctrine of Christian faith with Greekish Sophistications How the Papists haue herein ioyned with him and by their curious questions and vaine Sophistications haue troubled and peruerted the pure simple and plaine faith of Christ by their Schoolemen it doth euidently appeare Eutyches confounded the two natures in Christ and the properties peculiar to them So doe the Papists in making the body of Iesus Christ to be at one instant in heauen and earth and infinite places of the earth which is only proper to the Deity This shall suffice to shew that the Papists bee liker to these olde heretikes then wee are whose doctrine we abhorre and be farre further from it then they be Yea I may not onely truly say but can also plainly proue Poperâ—e to be an hotchpotch of old heresies long ago condemned in the Church of God The which as I did once in publike place shew so I may if it be the will At Paules Crosse Anno 1590. of God heareafter more plainly and plentifully proue Now this worthy writer or rather lewd libeller will proue and that by a Syllogisme out of the principles of our religion that S. Paul exhorteth vs to infidelitie This subtile Syllogisme is thus framed Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by faith exhorteth to infidelitie But S. Paul doth exhort vs to doubt of our saluation which we are bound to beleeue by faith according to the Protestants religion Ergo. S. Paul exhorteth vs to infidelitie As the assumption or second proposition of this sillogisme as it now standeth is false so by a small alteration both it and all the rest may be very true that is by putting out the name of S. Paul and putting Papists in place thereof in this sort Whosoeuer exhoâ—teth vs to doubt of that which we are bound to beleeue by faith exhort vs to infidelity The Papists exhort or at least-wise teach us to doubt of our saluation Ergo the Papist exhort vs to infidelity The first proposition of this sillogisme is affirmed by Sess 6. pag. 29. this writer to be plaine The second is the doctrine of the Papists concluded determined in that Tridentine Conuenticle where it is said that they which be truly iustified cannot without all doubt account them-selâ—es to be iustified And againe that no man can know by certainty of faith which is not subiect to error and falsehood that he hath obtained the grace of God And againe Sâ— quis dixerit omni homini c. If any shall say that it is necessary for euery man to the obtaining â—â—id can 73. of remission of sinnes to beleeue certainly and without doubt of their one infirmity and indisposition that their sins be forgiuen them be he accursed But more plainly and pregnantly doe the Doctors of Louaine lay downe this doctrine of doubting Fides qua quis firmiter In articul aduers Luther artic 9. credit certò statuit per Christum sibi remissa esse peccata seque possessurum vitam aeternam nullum habet in Scripuris testimonium imo eisdem aduersatur The faith whereby a man doth firmely beleeue is certainly assured that his sinnes by Christ bee forgiuen him and that hee shall possesse eternall life hath no testimony in the Scripture yea is contrary vnto them Here-vpon I conclude by this writers owne reason that the Papists in mainteining this doctrine of doubting teach infidelity But whereas these Louainian Doctors say that this doctrine of the certainty of forgiuenes of our sinnes by Christ and of our possession of eternall life is not testified in the Scriptures but contrary to them how false this is I referre it to bee tried by these places here following They that trust in the LORD shall bee as mount Sâ—on
countenance vpon the said sacrifice and that thou wouldest accept the same as thou vouchsafedst to accept the gifts of thy righteous seruant Abel and sacrifice of our Patriarch Abraham and the holy sacrifice and immaculate hoast which Melchisedech the high Priest offered vnto thee Here the Priest prayeth to God mercifully to look vpon and to accept this sacrifice as hee accepted the sacrifices of Abel Abraham and Melchisedech And what is this sacrifice forsooth say they Iesus Christ himselfe whom they offer for a propitiatorie sacrifice So that by this doctrine the Priest prayeth to God the father mercifully and fauourably to looke vpon and to accept Iesus Christ his sonne S. Paul teacheth vs that Christ sitteth Rom. 8. 34. at the right hand of God and maketh intercession for vs this Popish Canon teacheth vs that the Priest maketh intercession to GOD the father for Iesus Christ And whereas Saint Paul faith that Christ is the onely Mediatour 1. Tim. 2. 5. betweene God and man this Popish Canon maketh the Priest Mediatour betweene God the father and Iesus Christ Is not this good Catholike doctrine the which must needes follow if their doctrine of their Reall offering and sacrificing of Iesus Christ himselfe for a propitiatorie sacrifice be true Moreouer if here by the sacrifice of Melchâ—sedech be meant that which in the 14. of Genesis is mentioned whereby they often endeuour to proue their fained sacrifice then I say the Scripture is falsified for Melchisedech did not offer bread and wine for a sacrifice vnto God but brought them forth to refresh Abraham and his Souldiours returning from the battell In the Canon they haue another prayer Libera nos quaesuâ—us Domine c. Deliuer vs wee beseech thee O Lord from all euils past present and to come and through the intercession of the blessed and glorious and alwaies Virgine Mariâ— the mother of God and of thine Apostles Peter and Paul grant vs mercifully peace in our dayes c. When they shall by the holy Scriptures the onely rule of faith and life as is before said proue that this doctrine of the intercession of the blessed Virgine and other Saints is â—ound and true then we will grant this to be an holy prayer in the meane time we must otherwise iudge of it to be a wicked and blasphemous prayer derogating from the intercession of Iesus Christ of whom Saint Iohn saith If any man sinne wee haue an Aduocate with the father Iesus the iust and 1. Ioh. 2. 2 hee is the reconciliation for our sinnes Where Saint Iohn teacheth vs that hee is the Mediatour and Aduocate to make intercession for vs who is the reconciliation for our sinnes but neither the Virgine Marie nor anie Saint in heauen is the reconciliation for our sinnes therefore no Saints can be our Aduocate and Mediatour to make intercession to God for vs. Other most blasphemous prayers they haue vsed in their Masses as for example Christe Iesu per. Thomae vulnera quaeâ—nos ligant reaxa sâ—elera i. Oh Christ Iesu by the vvounds of Thomas release or vnloose our sinnes vvhich doe binde vs. Againe Opâ— nobis Thoma porrige rege staÌ„tes iâ—centes erige mores actus ac vitam corrige in pacis nos viam dirige Salue Thoma virga iustitiae mundâ— iubar robur ecclesiae plebis amor cleri deliciae salue gregis tutor egregie salua tua gaudâ—nâ—es gloriâ— O Thomas helpe vs gouerne them which stand lift vp them that fall correct our manners actions and life and direct vs in the way of peace All haile Thomas the rod of righteousnes the brightnes of the world the strength of the Church the true loue of the people the delight of the Clergy All haile oh thou worthy preseruer of the flocke saue those that reioice in thy glory Whether these be not most wicked and blasphemous praiers let any that hath any sparke of iudgement iudge What can we more in a manner either aske of God or attribute to our Sauiour Christ then here is attributed and asked of Thomas Becket of whom wee may well doubt whether he be a Saint in heauen or not Yea by the testimony of certaine old chroniclers it may be thought that he is rather a diuell in hell then a sainct in Heauen For both he wickedly disobeied the King which had beene his gratious Lord and aduancer and also most of the Bishops of England then were against him But it is enough that the holy father of Rome hath canonized him and made him a Sainct though God neuer did Then wee may also pray and say Tuper Thomae sanguinem quem pro te impendit fac nos Christe scandere quo Thomas asendit The which that they might not be void both of rime and reason they thus translated and printed in Queene Maries daies By the bloud of Thomas which he for thee did speÌ„d make vs Christ to come whither Thomas did ascend If such praiers as these which tend euen to the denying of our Lord Iesus Christ that hath bought vs were in our communion bookes then I would euen wish them all in a flaming fire with the which I would all the masse bookes Portuisses and popish Primers in EnglaÌ„d were purged Now if these named Catholiques can proue that the praiers vsed by vs at the ministration of Christs supper bee wicked not agreeable to Gods holy word then they say somewhat But if they be sound and godly then it maketh no matter how new they be in respect of the forme of words being olde godly and comfortable in respect of the substance and matter Their owne horae canoâ—icae canonicall houres vsed in their portuises were ordained by Vrbanus the second in the time of William Rufus Moreouer as touching those essentiall and substantiall things of the Sacrament before mentioned I would aske of this Catholique gentlewoman and her fauourers whether they in their consciences doe thinke that the said sacrament was first ministred in a tongue knowne generally of the people or in a strange vnknowne tongue and whether is most ancient the ministring of it vnder both kinds of bread and wine or onely vnder one kinde and whether is elder the distributing of it to all the people present or the sole receiuing of it by the Priest alone the people standing by gazing vpon it and worshipping it I am sure none can affirme the latter but he that is ferreioris et plumbei cordis hath a face of yron and a heart of lead as Lud uicus Vâ—uâ—s himselfe a Papist sometimes said of the Author of The title of the Legend the golden legend And therefore the godly Christian Reader may plainly perceiue that our ministring the Sacrament of Christs body and bloud is more ancient then theirs And if we compare our communion booke with their new Romane Missall now and newly receiued though ours were neuer before the raigne of King Henry the eight yet it is more ancient then theirs which hath
sunt in scripturis non possunt ostendi nisi ex scripturis The expositions which bee in the Scriptures cannot bee shewed but out of the Scriptures So Theodoretus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor dia. log 1. Hilarius de trinitate lib. 9 i. Thou needest no strange exposition For the Euangelist expoundeth himself So Hilarius saith Dictorum intelligentia aut ex praepositis aut ex consequentibus expectetur The vnderstaÌ„ding of the sayings is to be looked for either of those things which go before or those that follow after So Clemens saith Ex ipsis scripturis sensum capere veritatis oportet From the scriptures themselues we must take the sense and Distinst 37. cap. Relatum exposition of truth Finally so Pope Pius the second Ab ipsa scriptura reciptendus est sensus veritatis The vnderstanding of the truth is to bee receiued from the scripture it selfe Aeneas Siluiâ—â— epist 130 Now how carefully and diligently wee endeuour to doe this that is to expound the holy Scriptures truely and sincerely by the Scriptures themselues God knoweth our writings sermons do shew and the consciences of those that reade and heare them can witnesse with vs. And this is also an argument hereof that you cannot bring forth any places of the Scriptures which wee falsely expound or seeke violently and wickedly to wrest from the true and simple sence of the holy Ghost contained in the holy scriptures The which this cauiller should haue done and thereby declare how wee build our faith vpon priuate and false expositions But let vs see and examine his proofe of his Minor which is that because wee build not our faith vpon the exposition of the Church the Fathers or Councells therefore wee build vpon our owne priuate exposition I answere that although we reuerence the iudgement of the true Church of God the holy Fathers and Councels yet by this that I haue before alledged it plainely appeareth that we are to fetch the sense and exposition of the Scriptures not from them but from the scriptures themselues And wheras you by the Church do meane the Romish Church I will shew hereafter that shee hath corrupted and falsely expounded the scriptures As touching the Doctors we are not bound vnto their expositions which sometimes be Card. Caietanus in praefatione in lib. 5. Mosis not sound and sometimes differ among themselues Yea Cardinall Caietanus plainely auoucheth this and doubteth not to bring sometimes senses and expositions to the scriptures which be not in all the Doctors His words be these Nullus itaque detestetur nouum sacrae scripturae sensum ex hoc quod dissonat a priscis doctoribus Sed scrutetur perspicacius textum ac contextum scripturae si quadrare inuenerit laudet Deum qui non alligauit expositionem scripturarum sacrarum pristorum doctorum sensibus c. that is Let no man hereupon detest or dislike a new exposition of the holy scripture because it dissenteth from the old Doctors But let him more sharpely search the text and Coherence of the scriptures and if hee finde it to agree therewith let him praise GOD who hath not bound the exposition of the holy Scriptures to the senses and expositions of the ancient Doctors Yea Bishippe Fisher a great patrone of the Popes doubteth not to affirme that many things in the Io. Roffens Assert Lutheran artic 18. fol. 206. Gospell and other scriptures bee now more exactly discussed and more plainely vnderstood then they were of old time of the Fathers and that there be yet many obscure and hard places which will be much better vnderstood of the posteritie Andradius also the Iesuite as he doth defend Caietane in the one so doth he ioyne with B. Fisher in the other as the learned may reade in his defence of the tridentine faith lib. 2. pag. 160. et 161. where by it appeareth that their iudgement was that the exposition of the scriptures is not to bee tied vnto the Fathers and then much lesse to the Councells which doe not expound in order the bookes of the scriptures as the Fathers did but onely examined some places and discussed some Doctrines which were in controuersie Moreouer whereas Saint Augustine in his foure bookes de doctrina christiana entreateth largely of the exposition of the Scriptures and giueth many good and learned lessons concerning the same and namely seauen rules of Ticonius the Donatist which hee commendeth and calleth them keyes to open the scripture neither he nor Ticonius doe make mention of these rules which the author of this pamphlet doth here set downe nor referre vs vnto them Therefore these bee new coined rules of your owne voyde of the testimony of antiquitie But that the Christian reader may see who they be that build their faith vpon priuate and false expositions of the scripture let vs come to the examination of some particular places of the scripture and see who they be that follow priuate and false expositions The wordes of our Math. 26. 27 Sauiour Christ drinke ye all of it they expound that Christ spake them onely to his Apostles which as they terme them were Priests and therefore this bindeth Priests to drinke of the Cup but not the lay people So saith Iohn Fisher Io. Rossens Assert Luther confut arti 16 the Bishop of Rochester Bibite ex eo omnes Quae verba procul-dubio solis erant dicta sacerdotibus quibus potestas tum fuerat collata conficiendi sacramenti nimirum hijs verbis hoc facite in meam commemorationem Drinke all of this which words without all doubt were spoken onely to Hosius de com sub vtraque specie Confess Petri. cap. 40. contr Brentium lib. 3 Doct. Hard. in his answere to M. Iewel arti 3 Andrad ortho explicat lib. 7 pag. 606. Aenas Syluius epist â—30 pag. 672. Priests to whom powre also was giuen to make the Sacrament that is by these words doe this in remembrance of me The same in effect wrote Cardinal Hosius Doctor Harding Andradeus Aeneas Siluius and others This exposition although peraduenture it will not bee counted priuate for that it is maintained by so many great men yet it is a very false and absurd exposition and easily to bee discerned by any simple man For if these words Drinke ye all of it were spoken onely to Priests then likewise these Take yee ate ye were spoken onely to Priests And so by your wise exposition as none but Priests by these words are bound to drinke of the Cup so none but Priests are bound to take and eate the bread as it was the manner and custome of Jo. Gerson tom 1. declar defect viro ecclesiast the common people in Liuonia not to receiue this Sacrament at all as Gerson writeth But if our Sauiour Christ did speake the one to all both Priests and people why not the other If the one doe binde all why not the other Moreouer Saint Paul
Protestants deny three articles of our creed and the Puritanes fiue I say that you affirme much and proue little But first you might well ynough haue forborne this distinction of Protestants Puritanes for although some haue differd in some outward matters concerning ceremonies externall orders in the Church yet these all greatly agree and consent in all points of the doctrine of faith and Articles of Christian Religion Neither do I know any that deserue so well of this name of Puritanes as you who glory that you after Baptisme bee pure from all sinne and for actuall sinnes after committed can make so full satisfaction to God for them that hee can request no more of you as hereafter I will shew and therefor it is you that may well be called Puritanes of whome that saying of Sollomon may be well verified There is a generation that are pure in their owne conceit and yet are not washed from their filthines Prou 30. But let vs come to the examination of your proofe of this your absurd and slaunderous assertion The first you fay is the Catholike Church Credo Ecclesiam sanctam Catholicam doe wee deny this Article Why doe wee then not onely print it and rehearse it in our Creed but also expound it in our preachings and Catechising I haue said before that which may seeme sufficient concerning this matter andd article yet the better to satisfie the Christian Reader and to stop the mouth of this malicious accuser I say againe that by the holy Catholike Church mentioned in the Creede is ment the company of all Gods elected and faithfull people whome he calleth iustifieth and sanctifieth to be vessels of his mercy and heires of his kingdome of glory which is the body of Christ and he the head the spouse of Christ and he the bridegrome the house of Christ and he the foundation the flocke of Christ and hee the shepehard And this Church wee confesse to bee Catholike that is to say vniuersall both in respect of time for that it consisteth of all them that are written in the booke of life which haue bene from the beginning of the world and shall be to the end thereof and also of place for that it is not now contained in any one country Act. â—o 35. but as S. Peter saith In euery nation be that feareth God and worketh righteousnes is accepted with him and is a true meÌ„ber of this Catholike church That this is the holy Catholike Church which we confesse and beleeue wherof the prophane wicked hypocrites and reprobates bee no part besides that which I haue said before I will further proue it by the holy Scriptures and ancient Fathers Saint Paul saith Let vs follow the truth in loue and in all things grow vp Ephes 4. 15. vnto him which is the head that is Christ by whom all the body being coupled and knit together by euery ioynt for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increace of the body vnto the edifying of it sefe in loue Againe Christ loued â—he Church Chap. 5. 25. and gaue himselfe for it that be might sanctifie it and clense it by the washing of water through the word that he might make it to him selfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blame These things belong onely to the elect people of God who shall raigne with him in his eternall kingdome of glory For they onely be the body of Christ knit together in him sanctified here to bee without spot or blemish hereafter The Apostle to the Hebrues saith Whose house we are if we Heb. 3. 6. hold fast that confidence and that reioycing of hope vnto the end Where he sheweth that they belong to the house of God which is the Church of the liuing God the pillar and 1. Timth 3. 15 stay of truth which vnto the end hold fast their confident faith and hope of Gods glory wherof they reioyce which belongeth onely to the faithfull and chosen children of God This is that Church whereof he speaketh after But Heb. 12. 22. ye are come vnto the mount Sion and to the citty of the liuing God the celestiall Ierusalem and to the company of innumerable Angels and to the assembly and congregation of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust and perfect men To whom can these Galat. 4. things pertaine but onely to the Ierusalem which is aboue the mother of vs all which is the holy Catholike Church that we beleeue Hereunto I will adde a few sayings of the Fathers Saint Augustine saith Corpus huius capitis Ecclesiaest non quae hoc loco est sed quae hoc loco pertotum orbem terrarum nec August in Psal 81. illa quae hoc tempore sed ab ipso Abel vsque ad eos qui nascituri sunt vsque in finem credituri in ChristuÌ„ totus populus sanctorum ad vnam ciuitatem pertinentium quae ciuitas corpus est Christi cui caput est Christus The body of this head is the Church not which is in this place only but that which is in this place through the whole would neither that Church which is at this time but that of them which from Abel shall be borne vnto the end and shall beleeue in Christ eueÌ„ the whole company of Saints pertaining to one citty which city is the body of Christ wherof Christ is the head And in another place Ille caput est nos membra sumus tota ecclesia quae vbique diffusa est corpus ipsius est cuius Idem in Psa 62 est ipse caput Non solum qutem fideles quâ— modo sunt sed qui fuerunt ante nos qui post nos futuri sunt vsque in finem seculi omnes adcorpus eius pertinent cuius corporis ipse caput est qui ascendit in coelum He is the head wee are his members the whole Church which is dispersed euery where is his body whereof he is the head And not onely the faithfull which be now but also they which haue beene before vs and which shall be after vs vnto the end of the world all pertaine to his bodie of which bodie hee which hath Idem de Catech rud c. 20. ascended into heauen is the head Againe Caelestis Hierusalem ciues sunt omnes saâ—ctificati homines qui fuerunt qui sunt qui futuri sunt All sanctified men which haue beene which are and which shall bee Citizens of the heauenly Ierusalem Cyprian saith Ecclesia nunquam à Cyprian lib. 1. epist 3. Christo discedit ii sunt ecclesia qui in domo Dei pâ—rmanent The Church neuer departeth from Christ and they bee the Church which continue in the house of God Againe Jdem de
mulieribus quas ad confessionem admittunt Scelestissimè fornicantur Luk 2. cap. 37. 1. They Priests do often most wickedly commit fornication with the women of there parishes which they admit to confession The like writeth Marsilius Patauinus in his booke intituled Desensor Pacis part 2. ca. 6. pag. 286. To your sixt accusation I answere that we exclude and banish our Sauiour Christ neither from the Sacrament of his supper nor from the hearts of the faithfull but acknowledge that as by faith hee dwelleth in the one so by Ephes 3 17 2. Cor. 13 5 the same hee is receiued of the Godly in the other Your false and grosse doctrine of Transsubstantiation which the Greeke Church neuer beleeued and the Latine Church lately defined as Erasmus saith wee iustly reiect and condemne â—râ—s Anno â—â— in 1. Cor. 7 We exhort men when they come to receiue that holy mysterie the Sacrament and pledge of our saluation in Christ to examine themselues and so to eate of that bread and drinke of that cup For hee that eate haâ—d drinketh vnworthily 1. Cor. 11. â—8 eateth and drinketh his owne damnation because he discerneth not the Lords bodie But if as you say sinfull liues consorte not with his sacred mysterie I meruaile how your Priests liues consorted with it which how holy they were I will shew hereafter Lastly you charge vs with a new negatiue religion wholy standing vpon negation of Sacraments ceremonies rites lawes customes and other practicall points of the Catholike Church wherevnto I answere that we deny nothing that God hath commanded in the holy canonicall Scripture the which as I haue before shewed is the onely rule of our Religion and life Indeede wee deny and defie your trifling traditions and vnwritten vanities and inuentions with the which you haue gone a whoring as the Prophet saith If you can shew that wee deny any thing which Psal 106. 39 God hath commaunded as wee can plainely prooue that you doe then spare not to charge vs with a new negatiue religion You deny the sufficiencie of the Scriptures and that all doctrine necessarie to saluation is contayned in them You deny the same Scriptures to bee in the vulgar tongue for all Gods people to reade and heare to their comfort You deny praier and the publicke seruice of God to be in the same vulgar tongue You deny Christ to bee our only mediator between God vs. You deny the Cup of Christs supper to Gods people You deny the lawful authority which Princes haue ouer their people subiects in all causes ecclesiasticall and temporall You deny mariage to ecclesiasticall ministers whereby what great and horrible wickednesse you haue caused I will hereafter declare You say we bring in for fasting feasting for praying playing c. Concerning your fasting consisting in a superstitious obseruing of times and diuersitie of meates and tending to the honouring of Saints and satisfying Gods iustice for your sinnes we deny it But fasting purely vsed according to Gods word to humble our soules before God to mortifie the wicked affections of our sinful flesh we allow and especially that great and principall fast in abstayning from sinne whereof Saint Augustine speaketh in these words Ieiunium autem magnum generale August in Ioan traâ—l â—7 distinct de consecra cap. Ieiunium est abstinere ab iniquitatibus ab illicitis voluptatibus seculi quod est perfectum ieiâ—nium in hoc seculo The great and generall fast is to abstaine from iniquities and vnlawfull pleasures of the world which is the perfect fast in this world Chrysostome saith Ieiunium dico abstinentiam à vitiis I say that fasting which is to abstaine from vices Chrysost in Genes hom 8. Hereby let it be discerned who doe most truely fast In deede I know that it is your manner much to glory in your writings and speeches of your outward fasting from meates as the Pharisee in the Gospell did who gloried Luke 18. 12. that he fasted twise a weeke which neither God in his law had required nor the Apostles of Christ for any thing wee reade vsed Whereby wee may note that true Godlines neither is to bee measured by such outward abstinece from meates nor is alwaies ioyned with it Iohn Matth. 11. 18 Baptist vsed greater austerity in his diet and abstinence from meates then our Sauiour Christ did yet was his life nothing so holy Iohns Disciples vsed more fasting Matth. 9. 14. then the Disciples of our Sauiour Christ did Yet it is not to be doubted but our Sauiours Disciples liued as godly or Tertul de Iâ—iâ—nio adueâ—s Psichicos Hierom. in Aggaeum cap. 1. pag. 230. more then they did The Montanists Heretikes were greater fasters then were the true Christians as Tertullian sheweth And S. Hierome writeth that they obserued three Lents in a yeare and yet were Heretikes condemned by the Church of God although then fauored by the Bishop of Rome as Tertullian sheweth in the beginning of his booke against Praxeas The Iewes vsed such great abstinence and fasting that they brought weakenes and sickenesse to their bodies as Saint Hierome writeth who neuerthe Hierorymus ad Algaesiam quast 10. lesse were enemies to our Sauiour Christ The Moscouites which neuer acknowledged the Popes authority be as great fasters as Papists are And so also be the Turkes And therefore these men neede not to boast so much of 1. Tim. 4. 8. their fasting Saint Paul saith that bodily exercise profiteth little but godlines is profitable to all things hath the promise of this life present that which is to come Howbeit as I will not deny but that there may be lesse fasting and more feasting then were requisit yet that there is more feasting and superfluitie in fare now especially in ecclesiastical persons I thinke it will be to hard for this man to proue Whence came these phrases As fat as an Abbot he hath a face like an Abbot and an Abbey Lubber but of their immoderate fare and feeding And how these men were giuen to gluttony excesse I will shew at this time but by one example Giraldus Cambrensis in his Book intituled Speculum Ecclesiae writeth that the Abbot and Monkes of Saint Swithens in Winchester came to King Henry the second hunting at Gilford in Surrey and fell downe in myre and durt before him pittifully crying out The King asked them what was the matter They answered that their Bishoppe had taken three dishes of meate from their dinners and suppers He asked them how many he had left vnto them They answered tenne but from the foundation of their house they had vsed daily to haue thirteen dishes at a meale The King turned to his Nobles and said By the eyes of God for that was his oath I thought their house had beene burnt and now I see it is but a matter concerning their paunches And then turning to the Abbots and Monkes
of it did earnestly desire to haue it I haue now passed it as at the first I did write it without addition or alteration This I confesse that thou good Reader mayst reade these things namely those of Aerius Vigilantius c. obiected to vs more learnedly and largely answered by others especially by that reuerend and learned man M. D. Abbot in his learned answere to D. Bishops Epistle Notwithstanding if this my simple labour herein bestowed may serue in some measure to the confirmation of the truth and confutation of errour to the instruction and edification of the faithfull that reade and receiue it and if not to reclaime the seduced yet to be a testimonie and witnesse against them that will be more ready to reiect it then to reade and examine it I know that God shall thereby be glorified and his Church profited the which is the onely thing I seeke and desire Aprill 22. 1608. Thine in Iesus Christ ED. BRILKLEY I receiued of a good Christian Gentlewoman the 14. of Iune 1592. a paper containing three questions with other things hereafter following the title of which writing was set downe in these words Three questions moued to M. Goodman a Preacher in Westchester by a Catholique Gentlewoman to the which hee could giue no answere THis title seemeth partly to containe an vntruth and partly to shew a proud and arrogant spirit Whether this be not an vntruth or in plaine words a Lye that M. Goodman so auncient and learned a man who aboue fortie yeares past was publique professour and reader of Diuinitie in the Vniuersitie of Oxford and since hath beene a continuall and painfull Preacher could not answere these friuolous and fond questions let the indifferent Reader iudge And whether this proceedeth not of a proud spirit that this Catholike gentlewoman as she is termed should propound such pithie and profound questions that M. Goodman could not answere them let the reader vprightly consider But this is the manner of all these counterfait Catholiques to despiseâ—â— as vnlearned and to thinke highly of themselues and then fauourers But let such take heede that the saying of the Prophet take not holde on them Woe be to them which are voise in their Esay 5. 21. owne eyes and prudent in their owne sight I would with Salomon exhort this Gentlewoman not to be vvise in her Prou. 3. 7. owne eyes but to feare God and to depart from euills and rather humbly to submit her selfe to learne of M. Goodman then proudly to think that she is able to propound such questions in Diuinitie as he is not able to answere Now whereas this Gentlewoman is called a Catholique a title which the enemies of Gods truth whom for distinction sake wee call Papists doe falsly arrogate to themselues and vainely bragge of let vs a little consider how truly or falsly they take this title vpon them That godly father S. Chrysostome hath a good saying Satis sufficere credimus Homil. de Adam Euae quicquid secùndum praedictat regulas Apostolica scripta nos docuerunt vt prorsus non opinemur Catholicum quod apparuerit praefixis sentent ijs contrarium i. Wee beleeue to be sufficient whatsoeuer the vvritings of the Apostles haue taught vs according to the aforesaid rules so that vvee doe not at all thinke that to be Catholique vvhich shall appeare to be contrarie to the foresaid sentences Chrysostome here sheweth vs that the Apostles writings doe sufficiently teach vs Gods truth and that that is not to be called or counted Catholique which doth appeare to be contrarie to those Apostolicall writings Now if wee can plamely prooue that sundry points of doctrine which these Catholiques doe Falsly so called hold be contrarie to the writings of the Apostles as their 1. Cor 14. Rom. 10 14. 1. Tim. 2. 5. prayers in a strange vnknowne tongue their prayers to Saints their making of other Mediators Intercessours besides Iesus Christ their mangling of Christs holy supper in taking away the cup from Gods people their offering of Iesus Christ for a propitiatorie sacrifice for the sinnes of the quicke and the dead their Images their Pilgrimages their Popes supremacie sundry such others then neither is their doctrine Catholique nor they true Catholiques Vincentius Lyrinensis an Author greatly esteemed of these men and not misliked of mee writeth thus In ipsa etiam Catholica Ecclesia magnopere curandum Vincen. Lyrinen aduersus prosu omn. Haeresion Nouati est vt id teneamus quod vbique quod semper quod ad omnibus creditum est hoc est etenâ—m verè proprteque Catholicum quod ipsa vis nominis ratioque declarat i. Also in the Catholique Church it selfe vvee ought to be carefull that vvee holde that vvhith hath beene beleeued in all places in all times and of all persons for that is truly and properly Catholique vvhich the force and reason of the name doth declare Now if these called Catholiques can proue that their Romish doctrine hath euery where in all ages of all persons been beleeued then we will grant it to be Catholike and them to be Catholiques But this they shall neuer be able to doe for as it is most certaine that the primitiue Church neuer taught nor beleeued the doctrine now taught in the Romish Church so the Greeke Church the Muscouites the Christians in Aethiopia Aâ—menia and other countries where Christianitie hath continued haue neither submitted themselues to the Church of Rome nor haue beleeued and accepted all the doctrine therein professed In the Councell called Agathense it was thus decreed Concil Agathen Canon 18. distinct 2 cap. Secula and is also recorded in the Popes decrees Seculares qui in narali Domini Pasche Peutecoste non communicauerint Catholici non credantur nec inter Catholicos habeantur i. Those secular on vvorldly men vvhich communicate not al the feast of the Natiuitie of Christ at Easter and Whitsontide let them not be beleeued to be Catholiques nor counted to be among Catholiques By the which this Gentlewoman and many other her fauourers will be prooued to be no Catholiques But to conclude this point those which beleeue and obey the true doctrine of almightie God contained in the holy canonicall Scriptures be true and sincere Catholiques and those which maintaine false and damnable doctrine not agreeable to the same bee indeede Heritiques And whether they or wee doe holde the saide true doctrine of God let euery one that hath care of his owne saluation carefully seeke and wisely in the feare of God consider and let them not be caried away with naked names and bare titles wherewith the enemies of Gods truth haue in all ages seduced the simple There were in the time of our Sauiour Christ a sect and sort of men which held that there was no resurrection Act. 23. 8. of the dead neither Angell nor spirit and yet these Monsters had got them a glorious title and
First that the grace of God whereby we are saued is giuen Hier. et Auguâ— aduersus pelag according to our merites Secondly that the law of God might be fulfilled of vs. Thirdly that we haue free-will and sayd that therefore grace was giuen vnto men that what things they might doe by free-will they might the more easily do them by grace I haue heard that there Hier. aduersus Heluidium was an Heritike called Heluidius reproued by an ancient learned father for foolishly thinking that the greeke bookes of the new testament were corrupted which both our Rhemists in their preface of the new testament by them set forth and others also of the same crewe do openly auouch I haue heard of certaine heritikes called Angellici so named for worshiping Angells and of others called Augu de heres cap 39. â—rencus lib 1. cap 35 Epâ—ph heres 79. Collyradiani condemned for worshiping the Virgine Mary And yet they did not call her Queene of heauen Empresse of hell the gate of Paradise their hope c. They did not pray vnto her saying lube deum pecâ—ator bus misereri i. Command God to be mercifull to sinners nor monstrate esse matrem iure matris impera i. Shew thy selfe â—â—nauent in Psâ—lâ—â—rio â—eaâ—â— Viâ—ginis to be a mother rule or command Christ by the authority of a mother but onely they offered a cake in the honour of her Whether these be not now taught and maintained for Catholike doctrines in the Romish church let the indifferent reader vprightly iudge Now to conclude and make an end I would exhort this gentlewoman and all others of her sect and opinion to take heed in the name of God how they resist the truth of God which in his great mercy hee hath reueiled vnto vs and that they doe not wilfully shut their eyes against it nor maintaine false and damnable doctrines which they bee neuer able by the word of God to defend Let them consider the grosse blindnesse and ignorance of former ages when such fables â—egâ—nd Festâ—ual c. and lies were published and preached as they be now ashamed of them and the booke of God was as good as lost the light thereof being kept vnder the bushell of a strange tongue by meanes whereof the people had no instruction nor comfort of it but sate in darkenesse and shadow of death were carried away after creatures and led after dum Idols as the Apostle sayth 1. Corr. 12. 2. Now is the word of God truely translated and sincerely preached the truth of God published and Popish heresies Ioh. 3. 19. effectually confuted and confounded Light is come into the world loue not darkenesse more then light We haue the Heauenly Manna of Gods holy word among vs bee not like the vnthankfull Isralites loathing the same and desiring to eate againe Onyons and Garlike in Aegipt But search diligently the holy scriptures make them the rule of your religion and line to leade your life by Proue all things hold that which is good and abstaine from all appearance of euill The God of all mercie roote 1. Thess 5. 21. out all errors and Herisies and giue free passage to his holy word lighten the eyes of the ignorant strengthen them that be weake treade downe sathan vnder our feete and giue vs grace to bee like minded one towards another according to Iesus Christ that with one minde and one mouth wee may glorifie God euen the Father of our Iesus Christ So be it Amen Amen I receiued aboue two yeares past out of Lankâ—shire this writing here following which I haue haue set downe in the same words forme and orthography as I receiued it and can yet shew it Thus it beginneth with this title Notes of dissention c. D. BVckley in answeare to the 12. articles c. fol. 17. 18. 19. noteth that the Waldenses Albingenses Boemia and many such other c. Were the true church of God were killed for the word of God and haue washed their roabes in the bloud of the Lambe and now haue beauty for asshes the oyle of ioy for mourning c. B. ante o. e. A. ante d. a. A. ante l. i. Vide Coupers Dixionary in these words Boemia Adamitae Albingenses Albanenses Boemia is a Realme called Beame inclosed with the bounds of Germany hauing on the East Hungary on the South Bauier on the West c. They vary from the Catholike faith in sundry opinions and do scorne aâ—l ceremonies In some places there the priuely obserue the sect of the Adamites and Waldenses the act of lechery whereof it is written in the words Adamitae c. 2 Adamitae or Adamiani were heretikes which tooke their beginning of a Piâ—ard who came into the Land of Bohemia And sayd that hee was the sonne of God and named himselfe Adam and hee commanded all men and women to goe naked and that whosoeuer desired to company carnally with any woman should take her by the hand and bring her to him and say that he feruently desired her company and then would Adam saie goe together and increase and multiplie This heresie began the yeare of our Lord 1412. in the time of Sigismundus the Emperour and men suppose that it dureth yet not only in Boemia but in other places also 3. Albingenses were the heretikes which began by Tolouse in Fraâ—ce the yeare of our Lord 120. which held the heresies of the Albanenses touching soule Baptisme God and the generall Resurrection Moreouer that it was not lawfull for the christian men to eate flesh 4. Albanenses were certaine Heretikes in the yeare of our Lord 1120. This sect held sundry heresies one was that the soule of man after his death was put into an other body an other that Baptisme was of no effect The third that there were two Gods one good and an other euill And that of the good proceeded good things and of the euill God euill things the 4. that in heil were none other paines then be in this world the 5. that the generall iudgement is past and that there is none to come the 6. that it is lawful for any man to sweare the 7. that man hath no free-will The 8. that the matter whereof the world was made was not made of God but is co-eternall with God the 9. that there is no originall sinne also that sinne commeth not of free-will but of the diueâ—l the 10. they denied that the body should eftsoones arise at the day of iudgement the 11. they abiected all the olde testament as a vaine thing and of none authoritie An Obiection SEe these seuerall opinions of two of your Doctors Buckley and Couper of the manner of beleefe of doctrine of the aboue named Martirs who Buckley pag. 18. saith haue washed their roabes in the bloud of the Lambe therefore iudge as to your owne selfe shall seeme best Begardy were women impeccabiles that is without sinne Buckley pag. 17 vide acts â—o