Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	place_n	see_v	word_n	3,565	5	4.0125	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03769	Of the expresse vvorde of God A shorte, but a most excellent treatyse and very necessary for this tyme. Written in Latin, by the right reuerend, lerned, and vertuous father Stanislaus Hosius, Bishop of VVarmia, Cardinal of the Holy Apostolyke See of Rome, and of the presidents in the late general councel holden at Trent. Newly translated in to English.	Hozjusz, Stanisław, 1504-1579.; Stapleton, Thomas, 1535-1598, attributed name.	1567 (1567)	STC 13889; ESTC S116558	106,428	242

voyce is to be expected from heauen to teache vs blessed is the man sayth Dauid whom thow teachest He dooth as well teache vs now as in the owld tyme he did the Patriarkes and Prophettes Christ forbadde that wee should haue any moe maister for that wee haue our only maister in heauen Thou seest heerby most vertuous kyng wher vnto at last the matter is come and how truely it was sayd by S. Augustine that all auctoritee is taken from the scripture when a man will not only not be subiect to the authoritee of the scriptures in matters of faith but make them thrall and subiect vnto him neither will contend for the mynd of the scriptures but for his owne For what so euer him self thinketh that will he haue reputed for the trewe and expresse word of God though all other men thinke the contrary By to mych altercation sayth one the truthe is lost And I pray yow is not â–ª the truth now in manner lost Is not with some men the authoritee of the scriptures taken awaye in the which only lyeth all vndoubted truthe Namely since euery man hath sowght to arrogat to him self the iudgement of the scriptures and remouing the sentence of all others hath sought to haue his owne being wyde and straieng from the Churche to be worshipped as the very expresse word of God But could this matter euer haue come to this passe yf these fellowes remeÌ„bring them selues to be men would rather haue chosen to followe the iudgement of the Churche and therunto reuerently haue submitted themselues then thus insolently to coÌ„maunde men to imbrace the visions of their hartes for the word of God VVhen in deed no man lyuing can be of so excellent learning or of so singular holynes of lyfe that it can be lawfull for vs to receyue his opinion for the expresse worde of God But on the other syde where as is a consenting voyce of the whole Churche yf a man dowbt that to be the expresse word of God and a most certayn truth what doth he ells but dowbt whether God be true or no VVhoÌ„ it is most certayne and vndoubted to speake by the mowth of his Churche Thow perceauest now most fortunat king Sigismond that it is not by and by the expresse and pure word of God what so euer is browght owt of the scriptures From the peruers vnderstanding wherof wee see all heresies haue sproong Namely that the diuell him self did also say for it is written etc. VVhen yet the sence wherwith he browght those wordes was the diuells owne and not the pure word of God The scriptures no doubt are sacred and holy and in them is contayned the very word of God yf the sownd meaning and vnderstanding therof be applyed therunto But heresie is in the vnderstanding not in the scripture the sense not the text is in the fault VVee coÌ„tend not for the scripture with those that haue departyd from vs which boasting them selues so myche of Gods woord doo vsurpe the same vnto them selues alone For they them selues confesse they haue receyued the scriptures from none other but from vs from whom they be departyd who doo allso with reuerence receyue all the Canonicall scriptures They on the other syde because they will not in matters of fayth be subiect to the aucthoritee of the scripture doo receyue only that in theÌ„ which by wrestyng may be framyd to serue to their doctryne The controuersy therfore between vs is not of the scriptures but of the sence and vnderstanding of the scriptures Brefely the selfe same varyance wee reade to haue been in all ages betweeÌ„ Catholikes and heretikes Arius brought foorth this scripture my father is greatter then I by which text as by the expresse word of God he sought to persuade to the ignorant people that Christ the sonne of God was inferiour to his father and was not of the same substauÌ„ce with him And in deed yf an vnlerned man come to the wayghing of those naked wordes Arrius may seeme to haue sayde somwhat vnto him But what did hereunto the Catholikes and rightbeleuers They reuerently acknowleged the text But that which Arrius gathered therof they constantly affirmed not to be the pure word of God since Christ neuer spake them in that sence as to teache him self not to be equally God or in any thiÌ„g vnequall to his father For in that he was the sonne of God he was of the same substaunce with his father but in that he was the sonne of maÌ„ he was inferiour vnto him And allthowgh the sectaryes and followers of Arrius tooke that for the expresse word of God yet the Catholikes â–ª doubted not to affirme it to be the expresse word of the diuell Euen lyke to this is the contention at this daye of the contrary doctrines between the Catholikes and the heretikes For we striue not with them that haue departed from vs abowt the scripture but about the vnderstanding therof And to make the matter the playner let vs consyder but this one place of scripture which is now a dayes commonly alleaged It is sayd to be the expresse word of God Drinke you all of this And doo wee denye this to be the expresse woord of God No but doo willingly grawnt it Yet that it is the expresse word of God in that sence which they that bee departed froÌ„ vs doe gather of that text that is it which wee doo vtterly denye For what doo they trowe yow gather of this place of scripture forsooth that all which communicate ye eueÌ„ the laye people should be bownd by the commaundement of God to receyue the sacrament of the aultar vnder bothe kindes But that Christ spake those wordes in that sense we graunt not But eueÌ„ as Luther him self once sayd the same in this case saye wee allso That Christ commaunded nothing in this matter as necessary to the laye people because these wordes were spoken to none other but to the Apostles Yow see that here wee differ not abowt the text but about the vnderstanding therof For with no lesse yea and with more reuerence then they which haue deuided them selues from vs doo we Catholikes receiue this text as the very worde of God But they would intrude their owne newe sense forged therunto And wee seeke to defend the sense receyued in the Churche They looue and leeke the sense which them selues bryng not becaase it is trewe but because it is their owne and will needes defend that with toothe and nayle VVee looue and leeke the sense browght by the Churche not because it is our owne but for that wee stedfastly beleue it to be the very trewe sense of the scripture VVhich to be so not one priuatt man but the Churche being as S. Pawl calleth it the piller and sure grownd of truth and wherunto the spirit of truth was promised and sent hath tawght vs. But let vs yet a little

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

owne doctrine that they frame to the wordes of the scripture their owne priuat sence And that they contend not with vs about the sence and mynd of the scripture but about their owne sence vnderstaÌ„diÌ„g therof which rather theÌ„ we would adore as the pure word of God against the coÌ„uioÌ„ sence and coÌ„sent of the whole church we are redy to do and suffer all thinges For wee are persuaded that so to do were right idolatry Synce therfore wee haue at large shewed why wee can not agree with the enemyes of the Gospell which by the wordes of the Gospell assault the same and contend with vs about their owne mynd and not the mynd of the scripture wee will brieffly discourse the cause why we can not so do First the most seuere commaundements of God forbid vs to geue eare or consent vnto them according to these wordes If any man preache vnto you any other Gospel then that which ye haue receyued let him be accursed If any man speake blasphemie against the holy Ghost it shall not be remitted vnto him Flee from idoles Seeing therfore these men be syche as preache vnto vs a Gospell which wee haue not receyued and syche as speake blasphemy against the holy Ghost and seeke to be adored of vs as certayne idolls wee obeying the commaundements of God are iustly feared froÌ„ consenting with them And lest any man thinke wee applye these scriptures to our owne proper sence we will in fewe shewe how the auncient catholyke fathers haue expouÌ„ded them to the end euery man may plainly perceiue that wee doo very truly vse them against these enemyes of the Gospell And first who is ther to whoÌ„ the name of Athanasius is not knoweÌ„ and wel thowght of VVho as S. Cyrill writeth adorned heauen it self with the workes he wrote as it were with a most fragrant oyntment This father therfore in his booke which he intituled of the incarnation of Christ as it is by Cyrill cited vseth these wordes VVho so euer besyde these thinges teacheth out of the holy scripture that there is one sonne of God and an other sonne borne of the virgin Mary and adopted for a sonne only in suche sorte as wee men be so that there be two sonnes etc. Or yf any maÌ„ saye that the fleshe of our lord came from aboue and not of the virgin Mary or the whole diuinitee to haue been coÌ„founded or chaunged into the fleshe or the deitie of our lord to be passible or that the fleshe of our lord as of man is not to be adored this man dooth the holy and Catholyke churche accurse following therin the holy Apostles saying If any man preache vnto you any other Gospel theÌ„ that which ye haue receiued let him be accursed Behould this good Father whose memory in the churche is holy and immortal sayth he is accursed of the catholyke churche who so euer should go about to teache yea though it were owt of the holy scriptures any of these poyntes But o holy father by what auctoritee thinkest thou that may be done yf he teache the same owt of the scriptures For sooth sayth he by the auctoritee of S. Pawll who sayd If any man preache vnto you any other Gospell then that which ye haue receiued let him be accursed A marueilous matter The same sentence which the heretikes of our age haue allwayes in their mowthe wherby they thinke as with a ramme of Iron to assault and ouerthrow the whole auctoritee of the fathers and couÌ„cells thou bringest foorth on the coÌ„trary syde To wyt yf any man shal goe about to saye yea though it be out of the scriptures the coÌ„trary of that which hath bene defyned in lawfull councells of the fathers especially generall and by them deliuered to vs from hand to haÌ„d thou thinkest him not only not to be harkened vnto but allso to be accursed and that wee must firmly remayne in that which wee haue receiued though a man bring neuer so many textes of scripture in apparence to the contrary Athanasius will not that the children should iudge of the decrees of the fathers He will not that syche thinges as hath once been tryed by the rule of the scriptures should agayne be caulled back to the same vnlesse they will shewe them selues not to be laufull children but the seed of the harlot and adulteresse which if they dare do let them crye tyll they be hoarse For it is writteÌ„ as the father of heretikes attempting Christ once did yet maketh he no doubt by the doctrine of S. Pawll to hould them accursed because they preache a contrary Gospell to that which they receiued But did holy Athanasius when he wrote thus teache vs to contemne and holde for nawght the expresse word of God No God forbid It was neuer any part of his thought but he would haue taken for the pure and expresse word of God that which the Catholikes and not which the heretikes browght foorth that sense I saye which the Catholikes not which the heretikes drewe foorth of the scriptures VVe fynd notably written by S. Hierome that the Gospell standeth not in the wordes of the scripture but in the sense not in the superficiall face or shewe but in the marye not in the leaues full of wordes but in the roote of reason You see now how the most earnest defender of the Catholyke and ryght faith produced these wordes of S. Pawl with whose only auctoritee namely synce he standeth in place of many we will for this tyme be content lest we seeme to long But yet agayne though perhapps wee maye herein doe otherwyse then becometh vs to the end the truth may the more plainly appere wee thinke it not amysse to bringe foorth euen an heretikes exposition of these wordes of S. Pawl and of that heretike whose mynd touching the sacrameÌ„t Melancthon is sayd to haue followed He therfore speaketh in this sort intreating vpon those very wordes of S. Pawll Note this worde of the Apostle Accepistis Ye haue receyued For styl the Apostle laboureth to this end that they should not hange as it were in the ayre vpon an vnknowen Gospell only by way of imagination but should hould for a certayne and sure definition therof that that was the true Gospell of Christ which was deliuered vnto them and which they had receyued He commaundeth therfore that they should be reputed for diuells which would presUme to bryng any other Gospell differing from his calling that another Gospell wherunto other meÌ„s inuentions are ioyned And surely this his sentence though he were an heretike we can not but in this poynt very well allowe For he will not haue any vnknowen Gospell receyued but that which hath been deliuered vnto vs and which we haue allready before receyued But nowe that which is of these men termed the Gospell and the expresse word of God came to light in manner but yesterday and was to our fathers

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

aungells of heauen wil vouchfafe to help them vp to heauen VVho when they haue all a leeke cutt them selues of voluntarely from the body of Christ that the heauenly Aungells haue then nothing to doo with them it is more certayn then that it may be doubted of Now therfore haue wee seen how Sathan assaulted Christ with the expresse word of God And hath he not doon the same also by his lymmes meÌ„bers agaiÌ„st the same Christ the sonne of God Did he not labour by the expresse word of God to shew that Christ was not only no prophett but allso worthy to dye wee reade in the Gospell that when the Iewes heard the word of Christ some sayd this is a ê“phet some others this is Christ yett were there not some emong them that sayd What Shall Christ come owt of Galilee Doth not the scripture saye Christ cometh of the seed of Dauid and foorth of the Castle of Bethleem where Dauid was The Phariseys allso said to Nicodemus Searche the scriptures and see that owt of Galilee shall aryse no prophette Yett not content therwith by the scriptures which they browght foorth to denye him to be a prophett they cryed out farther saying VVe haue a lawe and by that lawe he owght to dye because he hath made himself the sonne of God VVho will not be astonyed when he readeth these thinges The membres of the diuell browght foorth the lawe and the prophetts against the very auctor and lord of the lawe and the prophetts And as to them it seemed proued by the expresse word of God he was not only not a prophett but one worthy of death as a wicked transgressor of the lawe So that if against Christ him self when he yett walked emong men ther was so earnest fyghting not only by the diuel him self but by his members allso and that with the very sworde of the scriptures what shall wee thinke may not be doon against vs selly men Or what will not Sathan presume and not hope to coÌ„passe which thought assuredly he could euen by the very scriptures teache that Christ not only was no prophett but also worthy of death Nowe therfor is this made playne that the diuell feared not euen with the weapons of scripture to assault Christ the sonne of God lyuing here on earth and looke what sence he drewe foorth therof that would he haue to be takeÌ„ for the expresse word of God But what did he not euen with the same tooles sett on the Apostles yes â–ª and that very sore For what ells shewe these wordes of of S. Pawll Suche fauls Apostles are subtyll workmen traÌ„sfiguring themselues into the Apostles of Christ And no marueill For euen Sathan transfigurith him self in to an aungell of light It is not myche therfore if his ministers transforme them selues in to the leeknes of the ministers of Iustice How properly S. Pawll heer paynteth owt the fauls Apostles of his tyme They woldyn no wyse seeme to preache ay other thing then Christ and the Gospell But as the heretikes of our age woold pull from the Churche the Catholike doctryn so woold they haue doon the name of the Gospell from Pawlls preaching and woold seeme to arrogat the same vnto them selues Dooth not S. Pawll openly signifie this wheÌ„ he thus wryteth vnto the Galathians I marueyll you are so sone caryed away from him which caullyd you vnto the grace of Christ yn to an other Gospell which is but one not diuers Only some there be which trooble you and woold turne the Gospell of Christ VVhich place Iohn Chrisostom the true and faythfull Interpreter of S. Pawll expownding saieth Suche is the slaight of the diuell not to laye open the snares wherin hee seekyth to cache and intangle men For if they had sayd departe from Christ yee Galathians they wold haue auoyded theÌ„ as wicked and corrupt deceauers But now suffring them as it were to remayne in their faith and in the meane tyme couering their frawd with the name of the Gospell the vnderminers without any daunger with great bouldnes vndermined the house whil by the spreding of these veyls their right names wer couered Sins therfor they termyd their fraud the Gospel S. Pawl also striueth against the name etc. You see now howe eueÌ„ at that tyme as in this our age some cloked their deceyt with the name of the Gospell and called their frawde the Gospel That which they taught and not which Pawll preached they would haue to seeme the Gospell and with this honest preteÌ„ce casting a colour before men they labored to crepe into their myndes So doth Sathan to snare meÌ„ alwayes vse some shrowd and doth not streight waye to vse the phrase of the coÌ„moÌ„ people shewe his hornes but layeth the forthe name of holly scripture of the word of God of the Gospell that he may the more easely drawe men before they beware in to his nettes But it becomyth not faithful folcke by and by to be moued with suche masked Sprittes nor if a man call his owne trechery the Gospell straight way for suche to repute it The same Pawll allso remembryth writing vnto the ThessaloniaÌ„s that there were some which feared men by an Epistle sent as it were from him as though the day of the lord were eueÌ„ then at haÌ„d when yett by S. Pawll no such thing had bene writteÌ„ But where as he in his former epistle to theÌ„ had thus written VVe which lyue which remayne to the comyng of our lord shal not come befor them which haue slept to those his wordes they fastned that straunge sence which he neuer meÌ„t So allso eueÌ„ whyle Pawll yet lyued some were not affrayd to misconster his wordes For thus S. Peter the Apostle writeth of Pawlls Epistles That some things therin be hard to be vnderstanded which vnlernyd and wauering persons do depraue as they doo allso some other scriptures to their owne damnation If then whyle Pawll yet liued on the earth there were some found which turned and misconstrued his wordes what wonder is it if after so many ages past sins his death they haue been and yet be handled in lyke sorte But what that was which vnlernyd and wauering persons sowght in Pawlls epistles to peruert S. Augustin teachith in that his booke which he intituled of faith and workes For where Pawll had writteÌ„ wee thinke man to be iustified by fayth without the workes of the lawe some lewde and vnlernyd persons sayth he so tooke these wordes that with a certayn wicked securitee and carelesnes they cast awaye both them selues and others whyle they gathered heerby that to obteyn SaluatioÌ„ only faith suffised which thing he sayeth was the cause that the other Apostolicall Epistles of Peter Iohn Iames and Iuda are chieffly bent and directyd against that opinioÌ„ so as they very strongly buyld and mayntayn the coÌ„trary VVhich is that faith without workes

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

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

pleased fryer Luther it leekyd him that this or that scripture shoold haue this or that sence VVhat so euer therfore hath been deliuered froÌ„ the fathers what so euer hath been establisshed by aucthorite of councells what so euer hath been receyued and allowed by the continuall practise of the whole Churche all that must wee despyse reiect and howld for vayne Neither must suche a multitude greatnes depthe largenesse miracles or hollinesse of so many Sainctes of the Churche mooue a maÌ„ one iote But that sense which hee interpreteth wee must not dowbt to haue been the very sense and meaning of the holly Ghost And that which the Catholikes haue tawght which the auctoritee of the Churche hath deliuered which all Christian people haue so many hundreth yeeres imbracyd which schooles defend and mainteyne all that wee must thinke to be the deadly poyson of Sathan How trewly is it sayd of S. Pawll Knowledge puffith vp and Charitee edifieth Thowgh in deed opinyoÌ„ of knowledge rather puffith vp then knowledge it self For if these fellowes had but one cromme of charitee in them could they so swell with pryde to thinke all men in respect of them selues to be blynd foolish blockish and ignoraunt But eueÌ„ as wyne if it be not delayed with water dooth trouble the mynd eueÌ„ so knowledge yf it bee not temperyd with charitee doth with a certayne pryde and ouerturning make a man as it were dronke or rather starke madde-VVherfere S. Pawll doth very well adde thus but yf a maÌ„ thiÌ„ke him self to knowe myche he hath not yett learned in what sort he should knowe For yf he had he would neuer with the opinion of his owne knowleage haue growen so insolent to preferre him self before all others and as it were from an high to looke downe vpon them For the beginning of trewe knowleage is the knowleage of God which breedeth in vs humillitie and submission and dooth rather deiect then by pryde erect the mynd of man And wher so great pryde is as we see is in these men what can there be ells in them then in deed a very ignoraunce and not knowing of God But S. Pawll teacheth vs in an other place by what meane wee should learne rightly to knowe Lett no man sayth he seduce you yf any man among yow seeme wyse in this world lett him becoome a foole that he may be made wyse So then by the iudgement of Saint Pawll a man may become wyse yf hee leane not to his owne fancye yf he condescend to seeme in his owne sight a foole yf he examin him self And yf he seeme to haue any wysedom that he reduce and submitt the same to the seruyce and obedience of Christ the Head and his mystical body to beleue what he teacheth and rather with feare and reuerence to imbrace the same then to follow that which seemeth probable to himself VVhich thing where it is not done what ells followeth then that as S. Augustin writeth all auctoritee be taken from the scriptures And doo wee not see it euen now thus come to passe There is sproong vp in this our vnhappy age Martin Luther who hath with violence broken into the scriptures and shouldering out all others coÌ„tentiously bearyth meÌ„ in haÌ„d that the sense of the scriptures is euen suche as he will haue it and as may best accorde with his doctrine In fine he so handleth the matter that he sowght to bee reputed not a dispensor but a lord ouer the holy scripture He required obedience of all in imbracing that sence of the scripture which he him self hath browght foorth â–ª After that spraÌ„ge Carolstadius and after him Zwinglius Oecolampadius and Caluin and as Luther had reiectyd all the catholykes and right beleuers so did this man together with the rest remoue allso Luther himself And with greate exclamations contenciously affirmeth that the scriptures doo not meane as Luther sayth but as he him self teacheth Then brake owt in an other corner not long after one Balthasar Pacimontanus He in interpreting certayne places of the scriptures dissenteth both froÌ„ Luther and Zuinglius and will nedes haue the scriptures to meane as he doth interpret theÌ„ and not as they will haue it The heauenly prophets so called wherof Swenckfeldius is now the ryngeleader espied this that these fellowes thus tempered the scriptures to their owne sence and conteÌ„ded so earnestly not for the scriptures but for the maintenaunce of their owne priuatt and peruers opinioÌ„s and that for ensample they set foorth to the people for the pure and expresse word of God not that which Marke or Mathew thought but that which them selues had imagined So as whyle euery maÌ„s mynde was to him self an authour and teacher what was in euery scripture to be allowed or disallowed they did not submitte them selues to the authoritee of the scriptures but thrall the scriptures to them selues and as it were vsurpe a rule and maistry ouer them then I saye begaÌ„ne these diuine prophetts thus to thinke with them selues How long in the end shall we indure the tyranny of these vnhooded and rennagat fryers Howe longe shall we be driuen to adore as the expresse word of God what so euer hath lyked them to sprinckle with a fewe wordes of the scripture VVhen yett in the meane tyme we see them so fight and disagree emong them selues while euery of them laboureth that his followers should esteeme and receiue not the mynde of the Apostle or the Euangelist but his owne proper exposition for the expresse worde of God VVhat will these fellowes now be worshipped as Gods what remaineth theÌ„ but that wee should kneele downe to this or that Archheretike and presently worship as the very voyce of God what so euer shall be spoken by any of them Nay we will for our partes rather harken for the mynd of God out of heauen and will bidde away both with these fellowes thus striuing for the vnderstanding of the scriptures yea and with the scriptures them selues wherof wee now see so many not only diuers but allso mere contrary expositions daily browght foorth And looke what it shall please that heauenly teacher to reueale vnto vs that will we receiue with due reuerence as the very expresse word of God and will rather heare him self speake according to the saying of the prophett I will heare what the lord speaketh with in me then turne our selues to those bare elementes and naked letters and in them which wee see to be turned this waye and that waye to sette our saluation It is not needfull to be cunning in the lawe or the scripture but to be tawght of God Vayne is the labour which is bestowed on the study of the scripture For the scripture is but a creature and a certayn bare letter It is not meete for a Christian to be to mych addicted to the creature Yow must heare God his

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

his twelue And S. Luke thus And when the hower was come he sate downe and his twelue Apostles with him In the former place the word All seemyd to yow very playne and cleere How cometh it then to passe that this word Twelue should not seeme vnto yow as playne and cleere VVould there be any matter of stryfe yf you would as sharply behould this word as you doo that which went before Is not either of them the word of one and the same God both All and twelue This therfore is the true sense of Christ his wordes Drinke ye of this all ye twelue which are set doune with me It is wel knoweÌ„ there were diuers others in the howse of Symon the Lepre where the supper was made yet only the twelue Apostles sate downe VVhoÌ„ after he had instituted newe priestes of the newe sacrifice saying Make or doe this thinge for remembraunce of me He commaunded them only to drynke of the cuppe which they did as S. Marke writeth saying And they draÌ„ke all therof Might you not as laufully gather herby that albeit the sacrameÌ„t of the body and bloud of Christ pertayne vnto al yet these words Drinke ye all of this pertayne only to the Apostles and to syche as succeede them to wyt bisshopps and Priests And so the expresse word of God in that point to be this that so often as Priests make that which Christ then made and commaunded them to make that is to saye when so euer they consecrate the body of Christ and offer the same in the remembraunce of his passioÌ„ it is necessary for them to vse both kyndes both in conseerating offering and receiuing so as yf therein they leaue owt that one kynd they may iustly seeme to committe great sacriledge But shewe vs now one word I will not saye cleer and playne but how darke so euer it be wherof wee may with any reason coniecture that euer Christ commaunded the laye people to drynke of the cuppe or at the lest where Christ gaue them his bloud to drynke And yet ye obiect against vs the expresse word of God and with open mowth charge vs therwith when ye can not fynd so myche as any shadowe therof in the scriptures But wee whether ye will regarde the shadowe and figure or the trouth and thing it self can out of the very scriptures shewe you the contrary of your doctrine Ye are not ignorant that Manna geuen to the lewes from heauen was the shaddow and figure of this sacrameÌ„t of the body and blood of Christ So was the pascall laÌ„be allso Of these all did eate but lyquors neuer came to the vse of any others then of the Priests neither did the laye people vsurpe to themselues any porcyon therof Lett vs nowe come to the truthe and the thinge it self Christ drawing nere vnto those ij which went to Emaus weÌ„t with them when they came to the Castell he taryed with theÌ„ and sitting downe with theÌ„ tooke bread blessed it brake it and gaue it vnto them And their eyes were opened and they knewe him and then he vanysshed owt of their syght This bread the holly fathers interprett to haue been the sacrament of the body and blood of Christ Here is no meÌ„cyon made of the Cupp Doo yee now see this expresse word of God that Christ gaue the Sacrament vnder forme of bread alone to them which were no Apostles But that hee commaunded to geue or that him self gaue to the laye people his bloud to be dronke owt of the challyce that is so farre from being the expresse word of God that ye can not so myche as fynd any shadow therof in the scriptures This did the Boemians well vnderstande that of these places of the Gospell where the Supper of our Lorde is described they could not defend their errour wherby they had with priuat auctoritee vsurped to them selues the Challyce VVherfore this text of S. Iohn seemed to them a playner word of God to buyld their errour vpon Except ye eate the fleshe of the sonne of man and drynke his bloud ye shall haue no lyfe in you VVhich word they which in this our age haue deuyded themselues from the Churche denye to appertayne any thing to the supper of our lord but will haue them vnderstanded not of the sacramentall but of the spirituall eating So that which seemed to the Boemians the plaine and cleere word of God to the LutheraÌ„s was not so cleere VVho wheÌ„ they had takeÌ„ away owt of the Churche both priesthod and sacrifice which yet the Boemians did not for these will haue all men Priestes they will also haue these wordes to be spoken vnto all Drinke ye all of this But to this which the Bohemians bring owt of the sixth of Iohn a good and learnyd maÌ„ hath very well aunswered more then an C yeres past No faithful Catholike sayth that the saying of S. Iohn Except ye eate etc. or ells that any other the commaundements of Christ owght not to be kept but the Catholike sayeth that the vniuersall Church of Christ better vnderstandeth which be the commaundemeÌ„ts of Christ and how they owght to be kept then Husse or his followers The varyance therfore is not of the wordes of Christ which euery good man doth receyue with all reuerence but of the sence and vnderstanding of his wordes But the heretikes of our tyme as we said before denye those wordes to be rightly taken of the sacramentall eating of the body and bloud of Christ for which cause allso they forbeare to vse the authoritee of this text to the affirming of the vse of the challyce But wee who doo willingly follow the mynd of the fathers doo not denye but they maye be well vnderstanded of bothe kyndes and yet do constantly affirme that when the only forme of bread is receyued both the body of Christ is eateÌ„ and his bloud is dronke They did eate sayth S. Cypriane and draÌ„ke of one self bread according to the visible forme Here thow seest it reported they did not only eate but allso drinke of one bread yea and in the scriptures wee reade that bloud was allso eaten The body of Christ is therfore eateÌ„ and his bloud is dronke when the only forme of bread is receyued yea thowgh nothing be powred owt of the challyce into the mowthes of the faithfull For allthowgh it be neither grinded with the teethe nor swallowyd yet is it eaten and dronke by faith and charitee But it is a wonder to see that the Bohemians laboured to proue their purpose by that place of the Gospell where no mention is made either of the cuppe or of the wyne but only of bread which allso alone to suffise vnto saluation the wordes of Christ do declare saying If a man eate of this bread he shall liue for euer and the bread which I will geue is my fleshe for the lyfe of the world Hee

vtterly vnknowen May we not therfore with S. Hierom aptly say thus vnto these fellowes that so earnestly labour to obtrude this new fownd Gospell vnto vs VVhat so euer thou be thou teacher of new doctrynes I pray the forbeare the Romaine eares forbeare the faith which hath been recommended vnto vs from the mouth of the Apostles VVhy doest thow seeke after iiij c. yeres but wee may now say after fourtene c. yeres and more to teach vs now that wee knew not before VVhy doest thow bryng foorth that which Peter and Pawll would not shewe The Christian world hath been withowt this doctrine vntill this daye I will for my part being now an owld man hould that fayth wherin being a chyld I was borne and bred VVhat a madnes then were this yf wee should now receyue a straunge vnknowen Gospell and reiect that which wee hould by deliuery vnto vs from those holy fathers For yf they meane the name of the Gospell those bookes which wee haue written by the Euangelistes and Apostles and before them by the Prophettes that Gospell hath Polonia had and receyued almost this vi c. yeres past neither is ther any amoÌ„g vs that doubteth but that in the same is the expresse word of God VVherfore as touching the scripture it is none other Ghospell which the heretikes would at this daye obtrude vnto vs but the same which we professe allredy Yea and that is more they openly confesse that they haue receyued the whole Canonicall scripture from vs. VVhat Gospell then I praye you is that which they preache vnto vs Forsooth such a Ghospell wherunto as Caluin writeth other mens inuentioÌ„s and deuyses are ioyned wherof they bring a straunge sence hitherto vnheard of in the churche of God And this is it wherof S. Pawll geueth warning saying Yf any man preache vnto you any other Gospell then that which you haue receyued let him be accursed That is as myche to saye If Luther Caluin or Melancthon come vnto you and preache the Gospell to any other sence or meaning then that which you haue receyued of the blessed fathers yf he tell you any thing contrary to that which they haue deliuered vnto you let him be accursed Be wee not thinke you by these wordes of S. Pawll iustly fearyd from taking the inuentions and deuyses of these men for the true word of God Namely synce this is truly sayd to be a synne against the holy Ghost and to blaspheme the same when by contempt wee violat those thinges which haue been deliuered vnto vs by the fathers VVhich thing that blessed Bisshop Damasus teacheth vs in these wordes Voluntary breakers of the Canons sayth he are greuously iudged of the holy fathers and condemned by the holy Ghost by whose instinct and gift they were decreed For Rightly seeme they to blaspheme the holy Ghost which against those holy CanoÌ„s do any thing voluntarely or frowardly not coÌ„pelled by necessitee or presume to speake against them or willingly consent to any that attempt so to doo For syche presumption is manifestly one kynd of blasphemy against the holy Ghost Yow see how this holy man telleth vs it is one kynd of blasphemy against the holy Ghost yf a man presume to do or speake frowardly or malapertly against those thinges which are deliured vnto vs from the fathers Therfore lest wee should become giltye of this kynd of blasphemy wee dare by no meanes consent to these men who thinke it a matter to be fled froÌ„ as a pestileÌ„t poyson of Sathan which the Catholikes and right beleuers haue taught by the space of so many hundreth yeres which the ouctoritee of the churche hath deliuered all Christian people imbraced and the schooles of the diuines mayntayned And on the other syde would haue vs to esteeme the dreames of their owne brayne as the very pure and expresse word of God especially synce wee are twyse warned by these wordes of S. Pawll in one epistle that yf any man preache vnto you any other Gospell then that which ye haue receyued let him be accursed But chieffly that feareth vs which is spoken by the prophet depart ye froÌ„ idolls VVhich thing allso S. Pawll dooth itterate vnto vs cryeng out Flee from the worshipping of idolls which S. Iohn the Euangelist dooth allso repete vnto vs Concluding that his notable Epistle with these wordes My children keepe ye from idolls But what be not trow you Luther Caluin Melancthon and Brencius very idolls Is there not in these menne a wonderfull heygth lifting it self vp against the knowledge of God Doo they not resist and withstand And which is the property of Sathan doo they not extoll themselues aboue all which is sayd or worshipped as God shewing them selues as it were God and seeke to haue worshipped of all men as the expresse word of God what so euer they wryte or say But here lest wee seeme to apply these thinges according to the vision of our owne hart as heretikes vse to doo let vs in fewe lay open what the holy fathers haue taught to be signified in the scriptures vnder the names of idolls S. Hierome expounding that place of Zachary I will destroy the names of idolls from of the earth sayth that by these wordes are signifyed not only those idolls wherof we read in the Psalmes The images of the Gentills made of siluer and gould being the workes of mens handes but allso those wherof Pawll speaketh sayeng But the spirit telleth vs manifestly that in the latter dayes some shall depart from the faith geuing eare to seducing spirites and to the doctrine of diuells teaching faulse vnder hipocrisy hauing their consciences marked with an hot yron For euen as idolls sayth he are made by the hand of the worke man so the peruerse doctrine of heretikes what so euer it self deuyseth it turneth into an idoll and maketh Antechrist to be worshipped for Christ Leekewyse intreating vppoÌ„ that place of the Prophet Esay Their land is full of idolls The workes of their owne handes haue they worshipped and that which their owne fyngers haue made hath man bowed vnto and humbled him self Idolls he interpreteth to be doctrines contrary to the truthe Neither will he haue otherwyse vnderstanded that which is written by the prophett Osee They made their siluer and gowld idolls to them selues that they might perishe S. Augustine allso after he had spoken many thinges of idolls made with handes Ther is sayth he a worse and more base worshipping of idolls when men worship their owne fancyes and honour with the name of Religion what so euer they haue imagined in their erring myndes puft vp with pryde and vayn glory Of which kynd of fanceys and vayne visions he interpreteth Iosue allso to speake in that place where he sayeth Take away straunge Gods from emong you and enclyne your hartes to the lord your God Leekewyse that place of Ezechiell of my

gould of my siluer hast thou made to thy self images But the images of their fanceys sayth he wherin their carnall soules delight to wallowe ouerturne both all the sacramentes and all the wordes of the holy bookes But yet it followeth not because those images be faulse that therfore the sacrameÌ„tes and scriptures should be so myche dishonoured that they should be thowght to be theirs because our lord sayd of my gowld and of my siluer c. Vincentius Lirinensis allso a writer of that tyme sayth that the owld Testament caulleth straunge Gods syche doctrines as are straunge and diuers from the churche because heretikes make no lesse a doo to the mayntenance of their owne opinions then the Gentills did for their Gods wher allso it is written in the Deuteronomy If there ryse emoÌ„g you a prophet that foretel you any signe or wonder which cometh to passe as he hath spoken and he sayeth vnto you Let vs go after straunge gods whom you knowe not thou shalt not harken to the wordes of that prophet for the lord your God proueth you that it may appere whether you loue him with all your hart and with all your soule or no. Here sayth he by straunge Gods are signified straunge newe and vnknoweÌ„ errours which God somtyme suffreth to be spred that he may trye our constancy in louing of him and in cleauing to his sound doctrine according as it is allso written by S. Pawll there must be heresies For this cause sayth Vincentius the auctors of heresies are not by and by rooted vp to the end that they which are tryed may be seen how faithfull and constant and how stedfast a louer he is of the catholike fayth And in deed sayth he when any nouelty boyleth vp by and by is seen the wayght of the Corne from the lightnes of the chaffe Then very easely is blowen away with the ayre that which by no wayght was kept in our lordes barne flower For some are blowen quyte away some only streeken and being wounded as persons half dead and halfe a lyue are affrayed to perishe and asshamed to retourne as men which had only receyued syche quantite of poyson as neither would kyll nor be digested nor force them to dye nor suffer them to lyue Heerby it may easely appere what the auncient fathers thowght to be signified in the scriptures by the name of idolls to wyt heretikes and their faulse doctrine For to imbrace as the very word of God the saying of any one man teaching in maÌ„ner all thinges contrary to the receyued doctrine of the whole Churche and to adore and inclyne vnto what so euer he hath sayed or writteÌ„ what can be a kindly idolatry yf this be not VVhich who so doeth what doeth he els but adore Antechrist for Christ Luther sayth that which I teache is the word of God and the pure Gospell By and by they adore and inclyne vnto it as before an idoll The same sayth Zuinglius and Caluin the Anabaptistes and the Picardines Suenckfeldius Seruetus Campanus and diuers other heretikes They brynge foorth certayne textes of the scripture wrested into a wrong sence and by and by this word of men or rather of the diuell speaking by men simple persons doo imbrace and adore as the word of God and the very Gospell of Christ. Horrible is this idolatry and to be fled from with full sayle as they say according to the warning geuen vs by the Prophetes and Apostles For what other thinge can follow herof but that whyle euery sect vaunteth his owne word to be the expresse word of God their sectaryes and followers must nedes haue so many Gods as there be archheretikes Doo you now marke most vertuous kyng to what end Sathan dooth by so many his diuers members make so great vaunt and bragging of the expresse word of God There is no one heretike of this our age which hath not allwayes that in his mouth which dooth not glory therof and so particularly challenge the same vnto himself alone as that he will exclude all others from the possession therof The mynd therfor of Sathan is that wee should bowe downe now before this man and now before that and that we should imbrace nowe his word and now an other mans as the very word of God and so instead of one God worshippe many idolls and in place of one Christ bowe downe to many Antechristes But lett vs harken to the voyce of the Prophets and Apostles crying vnto vs Flee froÌ„ idolls flee froÌ„ idols Flee froÌ„ the peruers doctrines of Luther Caluin Melancthon and Brentius flee as many as be of them which wil haue their owne fanceys worshipped for idolls and labour to haue what so euer they saye or thinke to be adored as the pure word of God and the very Gospell But see most gracious kyng how these Germayne Gods can not abyde one an other but euen lyke Homer his Gods make warre emong them selues I speake not in this place of those deadly bataylles and innumerable slaughters wherewith vnhappy Germany hath been miserably afflicted synce they beganne to worship these Gods and to receyue what so euer was by them sayd or written as the expresse word of God But harken how the Gods them selues which doo thus set to sale to the vnlerned multitude their owne word for Gods word do quarrell and braule emong them selues Did not Luther as an enemy inuade and set vppon Zuinglius and his followers And leekwyse vpon the Anabaptistes Did he not labour as myche as he could to cut the throtes of both those wicked sectes VVhom he thought meet not only to be brydeled by his writinges but allso to be kept vnder by the mace of the magistrate Therfore not only emong Christians but allso emong the Lutherans them selues is so sore detested the name of Zuinglians and Anabaptistes that they are as the Prouerb sayeth forbidden fyre and water emong them and yf any Lutheran receyue or harbor any of them he is by order greuously punisshed And I pray you be the Zuinglians any more mylde to the Lutherans In deed they doo not persecute them with the lyke cruelty Not that they lacke any good wil therto but because they fynd them selues vnable For they well perceyue their strength is not yet syche that they be able to matche them But of what mynd they be toward the Lutherans it is by their wrytings manyfest to all men for they make euen the lyke accompt of the Lutherans as the Lutherans doo of them The wrytinges of Iohn Caluin and Iohn Alasco against Ioachimus VVestphalus and against the Cityes of Saxony doo well witnesse this Bucer allso wrote that Luther was accused of all men to be a man to full of wordes very imperious and ouer bitter not hauing the pacyence to be contraryed by any man which fault the Tigurins allso charge him with If he looke sayth Bucer speaking of Luther

to saluation he is farre wyde Very truly sayth a vertuous and lerned man The Clemency of God regardeth not with how great knowledge wee beleue but with how great deuotioÌ„ we loue that which we beleue And an other vertuous maÌ„ also sayeth In the last day wee shall not be asked how myche how sharpe and how lerned our vnderstanding was but how great our affection and zeale to our lord God that is how simple how right how vertuous humble and deuout and how willing and faythfull our seruyce toward him hath been VVhich thinges being so why doo we not rather spend our whole study and labour in this poynt which only and alone we knowe to be necessary to our saluation to reteyne among our selues mutuall loue and brotherly charitee which is the very proper marke of the childreÌ„ of God In so myche as the vnderstaÌ„ding of the scriptures is not to all men a leeke necessary The simplicitee of beleuing not the quicknes of vnderstanding keepeth safe the vnlerned multitude And as the same S. Augustine sayth The man which trusteth to faith hope and charitee and fast reteyneth them hath no need of the scriptures vnlesse it be to teache others And therfore by these three many lyue well in desertes and solitary places without bookes Now contrarely all men will search the scriptures and dispute of the sence and vnderstanding therof But that wher vnto as to a certayne marke al the scriptures are referred and that which those scriptures labour to inculcate in euery place into the eyes eares and myndes of men that Charitee I saie which only bringeth saluation no maÌ„careth to reteyne And verely looke how myche the oftener and more feruent disputation is made of the scriptures and of the expresse word of God so myche the more dooth Charitee which all the scriptures doo with one voyce sounde out vnto vs wexe could in the mindes of men And is it leekly that the sound vnderstanding of the scriptures and the expresse word of God is there wher Charite is wexen so could and hatred so hot VVhere besides rayling reuyling skofing and contumelyes a man can allmost read or heare nothing And where they them selues which are departed froÌ„ vs who had rather be called Gospellers then Christians doo not only fight against vs but allso one against an other with syche infest raÌ„ckorous and vnchristian myndes that no cruell Barbarians or enemyes of Christ his Crosse could deale more leeke enemyes Truly before this Gospell sprang vp which is proceded from none lesse then froÌ„ Christ wee neuer sawe any syche bitternes of myndes or cruell contentions Namely emong those whose office was to teache and open the Gospel of Christ And shall wee cal this the Gospell shall we call this the expresse word of God from the which all Charitee the thing most expressly commaunded in the Gospell is so vanished that euen they which glory to haue been the first which as them selues say haue of late brought to light the buryed Gospell doo so hatefully contend emong them selues burne with syche mutuall enuy and so byte one an other that it can not be long but wee must nedes see them consumed one of an other This is sure the expresse word of the diuell not the expresse word of God seing as I haue allredy so often sayd the expresse word of God is only Loue and Charitee That is it that imbraceth Vnitee that ioyneth vs all in one body that geueth peace and with pure hart keepeth the same And ChristiaÌ„ charitee can not be kept but in the Vnitee of the churche so that in vayne doth he vaunt him selfe to haue charite which doth not imbrace Vnitee But yf this expresse word of God Charitee be not kept any where but in the vnitee of the church who is there that can thinke that the expresse word of God can be found any where out of this vnitee And this is it that in this treatyce I shewed before that somtyme when two men bringe foorth one self text of scripture yet God openeth the mouth of one and the diuel of the other For he which hauing deuided him self from the churche alleageth it not with the common sence and vnderstanding of the Churche but with his owne priuat and wrested interpretatioÌ„ for so myche as S. Iohn sayeth VVho so euer speaketh of him self yea though he speake scripture yet vttereth he a lye the mouth of that man doth the diuell open and that which he speaketh is the word of the diuell But allthough following S. Ambrose wee sayd that Charite is the thing which imbra cyth and conteyneth vnitee and which makyth vs all one body wee would not be vnderstanded in that sence as though we meÌ„t therby that euyll and vniust men were excludyd from the body of Christ which is the churche For allthough Charitee which the scripture chieffly commendyth vnto vs be the proper marke of them which doo truly honour God wherby the children of God are discernyd from the childreÌ„ of the diuel and that those be only they which appertayne to the coompany of the Elect yet is there a certayne other congregacyon or churche of theÌ„ that are called from the which they be not excluded which are destitute of true charite so they reteyne that which S. Augustine calleth the loue of vnite by the which he sayeth the members of Crist are couppled vnto him The working wherof is to suffer al thing That ther may be as the same S. Augustine writeth a certain force of suffring houlding the sure handfast of vnitee which was signified by the pytche wherwith the Arke being a figure of the churche was fastned and sodred both within and without for euill men are to be suffred both with in and without lest the knot of peace be dissolued Of which charite allso S. Augustine writeth in an other place saying I do not thinke any maÌ„ to be so vnwyse as to beleue that he which hath no charite doth appertayne to the vnite of the churche wheÌ„ it is certayne that they doo belonge to the vnitee of the churche so long as they be not cut of from the same yea though they be destitute of the other effectes of charitee so that reteyning that force or vertu of suffring they be emoÌ„g them of whom S. Pawll writeth supporting one an other in charite carefull to preserue the vnitee of the spirite in the bond of peace But here these fellowes will denye that to be the churche of God which we professe and wherof we glory and reioyce to be the huÌ„ble children and wil go about to challenge that name to their congregation But I would fayne haue them shewe vs their churche I speake not now of the SacrameÌ„taries Anabaptistes heaueÌ„ly prophetes nor of the Campanians or Seruetians all which sectes they haue allredy throwen out of their congregation but let the Confessionistes or Lutherans shewe vs their Churche Melancthon and his

which transferre diuine honour vnto them selues and will haue what so euer they saye or inuent to be houlden and reputed for the very word of God This so horrible an idolatry your highnes must driue and beate backe farre from al the borders of your kingdome and dominions Neither must you permit any man to set him self vp as a God or to commaund any person to bowe downe and inclyne before his word as before the word of God VVhat is in deed the expresse and cleer word of God you haue now lerned of me and yet though nothing be more cleer and expresse yet is it vtterly extinguisshed when euery man shall take on him power and skil to dispute and reason of Gods word I trust I haue done that was my part to doo For though not learnedly inough yet haue I plainlie and opeÌ„ly shewed how great daunger it bringeth to the churche when euery man be he neuer so vnlearned is suffred to take vpon him the iudgemeÌ„t of the expresse word of God I haue also oppened what is that woord of God which is so cleere perspicuous and expresse that euen without scriptures it may be lernyd by the symplest and that it is not needfull for them that beleeue in Chryst to dispute therof but that it behooueth theÌ„ firmly to retayne the same in theyr hartes and not to suffer it to depart from thence Now your part Right mighty kyng seemyth to be this that you forbidd to all your subiectes this reasoning and contencious arguing of the word of God And yf any be curious to knowe what is the expresse word of God that you coÌ„maund theÌ„ according to the words of the scripture to learne the lawe at the mouth of the priest And that you take especiall heed and regard that you suffer not your eares to be beateÌ„ vpoÌ„ with these sayings of heretiks If thou be the sonne of god throwe thy self downe for it is written It is the expresse word of God c. These be the wordes of SathaÌ„ speaking by his lymmes and meÌ„bers whom you ought to hate more then any venemous beast That which the churche teacheth is the expresse word of God and that which is taught against the sence and consent of the churche is the expresse word of the diuel Therfore you must stoppe your eares against the doctrines of syche men as Vlisses did against the singyng of the meremaydes and wheÌ„ so euer your hap shal be to heare any syche to geue some manifest shewe and tokeÌ„ how myche your highnes misleeketh it So did your noble progenitors our kynges your blessed father grandfather and great grandfather all not only notable by the worthy prayse of their other vertues but allso for their singular pyete and constancy in houlding and mainteyniÌ„g the catholyck and ryght faith Yea they so abhorred the socyetee and coÌ„pany of heretikes that some of them as we reade in our Chronicles did willingly refuse kyngdomes being offred them of heretikes because they had a conscieÌ„ce to make or meddle with them These their vertuous steppes yf you wil followe which we trust and hope your highnes wil the state of thinges in your kyngdom are not yet so desperat or past recouery but that God fauoriÌ„g the traÌ„quillite of the Churche may be agayne restored VVhich happy daye that it may once shyne vpon vs we most humbly and earnestly beseeche almighty God FINIS A TABLE OF THE PRINCIPALL MATTERS BY THE ORDER of the Alphabet The number noteth the leafe a. and b. the first and seconde syde A THE presumptuous wordes of an Anabaptiste Fol. 38 a The Apologie of England slaundereth Hosius Fol. 47. a The diuel assaulteth the Apostles as he did Christ Fol. 20. a Onely one letter in question betwene the Catholikes and the Arrians Fol. 77. b The Augustane Confession 70. b. 72. a B The folie of the Bohemians 56. a Bucer against Luther 96. b The gentle agreement betwene Bucer and Luther 78. b C Caluin and Alasco against VVestphalus 96. a Caluins complaynt of Luther 96. b The breache of the Canons is one kinde of blasphemy against the holy Ghoste 91. b The preaching of Catholikes and of the olde true Prophetes agreeth 6. and 7. The duty of Catholikes when heresy springeth vp 30. a VVhat is the whole controuersy betwene Catholikes and Protestants 48. b. 49. a The difference betwene Catholikes and Protestants 50. a The force of Charite 100. b Charite is the scope and ende of all Scripture 102. a Charite is the liuely and sauing worde of God 62. a VVho is a demy Christian 76. b He is no Christian that is diuided from the Churche 77. b A truthe receyued in the Churche is not to be abolisshed for satisfying the multitude 66. a Truthe is only in the catholike churche 40. b The voyce of the churche is the voyce of God 42. a The true churche of God 109. b The voyce of the churche 48. a Contempt of the churche the originall of these present heresies 81. a Communion vnder bothe kindes grounded vpon no scripture at all 49 50. 51. Suche communion not necessary for the Layete 54. a The Sentence of generall councell the SenteÌ„ce of God 29. b VVhat religion moueth ProtestaÌ„ts to not forbeare the cuppe 59. b D Dissension amonge the protestants raysed vp the Swenckfeldian secte 38. b Thre causes why heretikes ought not to be disputed with by scriptures 24. b VVhat is the worde of the diuel 42. a Howe the diuell speaketh by his ministers at this daye 15. See more in the worde Sathan Strange Gods are newe doctrines 93. 94. a The true sence of Christe his wordes Drynke ye all of this 53. b E The waie to auoyde errours is not by permissioÌ„ of any 64. b F ConstaÌ„cy of the Catholike Fathers against the ArriaÌ„s 78. a Flaccus Illyricus condemneth his master Melancthon 98. b G Howe heresy hath creped on and multiplied in Germany 70. a The disordered alteration in Germany 71. b The state of protestaÌ„ts in the free Cytes of Germany 79. b VVhat the Gospell is by Caluins definition 90. a SathaÌ„ shrowdeth hiÌ„self vnder the name of the gospel 21. a The schismatical Grekes better then protestants 51. a H Heresy is in the vnderstanding not in the scripture 48. b VVhere in heresy consisteth 33. a. and 39. a The deceitefull pretence of heretikes in al ages 21. a The ende of disputing with heretikes 24. a The extreme arrogancy of heretikes 44. a VVherunto their deuises doe tende 85. a Heretikes thr all the scriptures to their owne mindes 87. a Heretikes are idolls to be fled from 92. a. and 95. a VVhy Catholikes maye not consent to heretikes 87. b Heretikes voyde of Charyte 62. a Heresies haue bene queÌ„ched by coÌ„trary decrees not by tolerations 64. b. 65. a â–ª b CouÌ„cels and parliameÌ„ts in likeregarde with heretiks 73. b Heretikes wil bring God in to Order 75. b. Heretikes differ from Catholikes no we as the

tomtrolled by Hosius Psal 93. Matt. 23. Iacob 3. Augustine lib. 32 coÌ„tra faustuÌ„ ca. 19. * Marke here you Authors of the Apologie vvhether Hosius de rogateth from the Scriptures or you are fouÌ„de manifeste Slaunderers Pride and selfeloue the cause of al this garboyle in religioÌ„ The voyce of the Churche Math. 4. * Marke agayne ye Authors of the Apologie Heresie is in the vnderstaÌ„diÌ„g not in the scripture Hilarius lib. 2. de Trinitate VVhat is the coÌ„trouersy betvven Cathoikes and protestaÌ„ts A manifest example of the present coÌ„trouersies Matth. 26. VVhat vvorde of God protestaÌ„ts haue for coÌ„munioÌ„ in bothe kindes Against the BoheÌ„s in his resolutions The difference betvvene catholikes and protestants Note 1. Tim. 3. Ioan. 14. Matth. 26. The protestants argument VVhat the expresse vvorde of God is The schismaticall grekes better then protestants See to vvhat point the protestat is dryuen by his priuat sense of holy scripture Obiection Matth. 26. Ansvver All aud not all is as it pleaseth protestants Replie 1. Cor. 11. Reyondre * In the time of S. Cyprian and S. Augustin expressely Cypr. in ser de lapsis August de peccat mer â–ª re li. 1. ca. 20. Matth. 26. Cap. 14. Cap. 22. The true sense of Christes vvordes 1. Cor. 11 Luk. 22. Mar. 14 Matt. 26 Mar. 14. The heretikes caÌ„nnot shevve one vvord to proue that it vvas at any tyme commaunded that the laytee shold of necessitee receyue the Sacra meÌ„t in bothe formes Manna and the paschall lab vver the figures of the SacrameÌ„t Note Luke 24 * August lib. 3 de coÌ„ sen Euangel cap. 25 Beda lib. 6 in Lucam Chrysost hom 17 in Matth. Theophilact in Lucam 24. Iohn 6. Hussitani The heretikes of this age Tho Catholikes In sermone de Coena domini Leu. â— 17. The folye of the Bohemians Ioan. 6. The decre of the councell of Basill VVhy SathaÌ„ requireth so earnestly the coÌ„munion vnder bothe kindes The vvordes of SathaÌ„ by the movvthe of his chosen vessell Martyn Luther in lib. de formul missae Sathanas in the hebrevv touÌ„g signifieth an aduersary VVhat is ment by thise vvordes Throvve thy self doune VVhat Sathans intent is by heretikes his ministres Augustin The odious arrogance of ê“testaÌ„ts Esai 57. Exod. 20 Matth. 15. VVhat kind of feare it is that protestants be streekeÌ„ vvith loan 18 Ioan. 19 Psal 13. Matth. 23 â–ª Matth. 18. 1. Cor. 11. 2. Thes 2. Ioan. 19. Note Note VVoÌ„derfull are the sloughetes of SathaÌ„n 1. Cor. 11 Ioan. 11 1. Cot. 10 Augustin 1. Cor. 11 Nore Charitee is the very liuely and sawing vvor de 1. Ioan. 3. Rom. 13. Heretikes voyde of charitee Aug. tractatu 7. in epistolam Iob. 1. The aunsvver of the king of polonia to the ambassadors of the protestantes Satan passeth not on the cupp so he may Induce the schisme Ose 13 â–ª Matt. 12. 1. Cor. 14 â–ª The subtelt ie of Sathan The vvay to auoy de errours is not by per missioÌ„ of any Note hovve heresies haue bene queÌ„ched by the olde Fathers Concil Ephes â–ª Can. 2. * In the yere of our lorde 435. CanoÌ„ Apost 50. Concil Tolet. 4 Cap. 5. Irenaeus lib. 1. cap. 26. Epiphan lib. 1. haer 30. A truthe receyued by the churche is not to be abolished for satisfieÌ„g the fond request of a multitud Chrysost ho. 1. oper imperfect â–ª in Matt. Act. 5. Note â–ª VVhat is to denye Christ De vnita te ecclesiae ca. 4. in 1. Ca. nonic IohaÌ„nis tract 6. setmone 31. de verbis a. post Li. 6. Eccles hist Cap. 45. Note The devtye of a good Bisshop Matth. 16. Note Matth. 10 Plato li. 7. de legibus Arist li. 2. poli 6. VVhat harme cometh of innouation and change of lavves The variable alteration of Polonian he retikes Our coÌ„tre is falleÌ„ by such schisme froÌ„ lutheranisme to Caluinisme Hovve he resy hath creped on in Germany A very ê“per and apte similitude The AugustaÌ„ Confession The Tigurin and Lascan coÌ„fession Suenkfeldius Note In the hachet of he resyes Principijs obsta The disordered AlteratioÌ„ of Germanie * Hovve many mere laye meÌ„ committe this sacrilege in England August in Psal 103. Psal 77. Decrees of couÌ„cels the Bakes of the Churche An apte similitude Note Note Councels and parliamentes in like regarde vvith heretikes Gen. 11. The building of Babilon that is to saie of coÌ„fusioÌ„ The Apologie of picardes Malice the mother of he resy maketh her children forget coÌ„mon humanyte Cicero 2. Philip. Note the Sacrilegius vvordes of this Gospeller The aunsvver of Vergerius to his ovvne obiectioÌ„ The heretikes goe about to bring God iÌ„ to order Arist in Phys li. 1. Beholde here an open and plaine pro testing protestaÌ„t VVho is a demye ChristiaÌ„ Matt. 6. Luke 16. 2. Cor. 6. Apoc. 3. Esai 28. He caÌ„ not be accompted a christian that diuideth him self from the mistical body of Christ Ther vvas only one letter in questioÌ„ betvveen the Christians and the Arrianes Theodotet lib 4 ca. 19. hist ConstaÌ„cy of the Catholike fathers The geÌ„tle agreemeÌ„t betvveen Bucer and Luther In Synod Constant habita â–ª An. 1534 iterum Isenaci An. 36. Caluin his cheefe argument of denieÌ„g the real presence in the sacrameÌ„t 2. Tim. 3. 2. Iohn â— Note the state of protestaÌ„ts in the free Cytes of Germany The Lypsians Interim vpon interim i. daying vpon daying The VVit teÌ„bergers Adiaphoristes as ye vvoulde saie indifferents The Zelous or Rigorous Lutheranes The reuel that vvas emoÌ„g the LutheraÌ„s about the surplesse * These are the Zelous or Rigorous Lutheranes The Originall of this great schisme and heresie grevve only of contempt of the churche Cypr. Lib. 1 â–ª epist 3. The vvordes of Luther touching the papacye x â–ª yeres after he vvas strayed from the churche See vvhat Luther graunteth to Papistes Note An obiection putt of An. 1528. Nume 22. The foundacioÌ„ layd by Luther Luthers procedinges The successe thereof The heaueÌ„ly prophetes CaÌ„panus and Seruetus he retikes * Albertus The Impietee of a Lutheran only for that he vvoold contrary and ouerth vvart the order of the churche One other of the same bacche Li. 1. epi. 3. Cyp. lib. 1. Epist 3 â–ª Hiero. coÌ„tr Luciferianos VVheruÌ„to thedeuises of heretikes tend * That is to holde of the kinge then to holde of the pope Paulus Vergerius a fierbraÌ„d of seditioÌ„ The incoÌ„staÌ„cy and Incertainty of vergerius his doctryne The doctryne of Osiander The impietie and crueltie of Merlinus the heretike against the follouers of Osiader his doctriÌ„ SathaÌ„ did more opeÌ„ly bevvraye hiÌ„self by Vergerius then by any of the other heretikes Epilogus 1. 2. August epist 62. 3. Heretikes vvill not be subiect to the scriptures but thravvll them vnto their ovvne myndes The cause vvhy the catholikes may not consent to the heretikes Galat. 1. Matt. 12. Ezeeh. 14. 1. Cor. 10. Cyrill ad Reginas de recta fide Galat. 1. Galat. 1. Athanasius Esai 57. Osee 3. Hier. in c. 1.

ad Gala. Note Caluin in commeÌ„t ad Gala. 1. Note hovve Caluin defineth the Gospell Quod accepistis Hiero. in Epist ad PamachiuÌ„ Oceanum * And vve English men almost these M. yeres VVhat nue Gospel it is by Caluins fentence vvhich heretikes seeke to obtrude vnto vs. Galat 1. Damasus in epist ad AureliuÌ„ Cartha Epis The breache of the Canons is one kinde of blasphemy against the holy Ghoste Galat. 1. Ezec. 14. 1. Cor. 10. 1. Ioan. 5. Note vvho be the idols vve must flee froÌ„ 2. Cor. 10 2. Thes 2. Hier. in 13. Zachari Psal 113. 1. Tim. 4. Cap 2. Idolls are doctrines contrary to the trouthe Cap. 8. August de vâ—â—a religione Cap. 38. 1 â–ª Reg. 7. Ezech. 16 Aug q 25. super Iosue cap. 23 Deuter. 13 Straunge Gods VinceÌ„tius expoundeth to be nevve doctrines â–ª 1. Cor. 11. Note Heretikes are to be fledd froÌ„ as the vvorst kind of Idolles Ezech 14. 1. Cor. 10 Sathans full inteÌ„t and final perpose The ciuill vvarre emong the heretikes theÌ„ selues LutheraÌ„s ageinst ZuingliaÌ„s etc. Note ZuingliaÌ„t against Lutheranes Caluin Alasco against VVestphalus Caluin his complaynt of Luther Ioannes Alasco Some LutheraÌ„s professe that they vvill sooner dought of S. Pavvl his doctri then of their M. Luthers The Confessionistes MelaÌ„cthoÌ„ him selfe against â–ª Luther MelaÌ„cthoÌ„ coÌ„playneth that he hade follovved Luther to seruilly Matthias Flaccus condemneth his M Melancthon and his follovvers iiij LutheraÌ„ doctors ageinst MelaÌ„cthoÌ„ Luthers ovvne der linge Matth. 18. Note the vertuous and godly prayer of the Author Ezec 12. 1. Cor. 10 Here the Author teacheth in fevve vvhat is in deed the expresse and liuely vvorde of god Gal. 5. Matt. 22. Rom. 13. 1. Tim. 1. Aug. in prologo Psal 140 In Psal 130. sermone 1. The force of Charitee Rom. 9. Li. 3. pedagogi ca. 21 Psal 11S Psal 18. August 1. Cor. 13 VVhy ther is suche a miste before the eies of heretikes that they see not the â–ª trouth Ephe. 4. Coloss 3. Pride is the greatest hinde rance to the attchi uing of knovvledge Prouer. 13. Epistol 56 Charite is the scope and end of the holy scripture Li. 1. de doctrina christiana ca. 36. t. Tim. 1. * Trotz a name of vncleanesse and fylthe The intollerable pride of the vnlerned multitude and of some vayne vveemâ—n allso Psal 1. Heb. 13. Matt. 7. Li. 1. Theologiae Dioscorides li. 4. Plinius li. 24. cap. 11. 1. Cor. 12. Note One self scripture taken vvith the right sence may be the vvord of Godd and being peruerted may be the vvord of the diuel The difference betvvene the vvord of God and of the diuell The vvoord of God aptly compared to the lode starre The marueilous blindnes of heretikes Psal 113. Hugo de S. Victore li. 1. par 10 ca. 6. de saciamentis Gerson in li. an Monachus pro studiis neglige re possit diuina coÌ„ siderat 9. August contra Epist Mani chaei quaÌ„ vocaÌ„t fun damenti li. r. ca. 39. de doctrina Christiana Heretikes can not possibly haue the expresse vvoorde of Godd * Note this vvell Gal. 5. Ambros in Ca. 3. ad Coloss Hovve to knovve vvhen the true vvoord of God is vttered Ioan. 8. De vnita te Ecclesiae ca. 2. 1. Cor. 13. vbi supra ca. 5. Gen. 6. Li. 1. contra Cres ca. 29. Ephes 4. The Conflict emoÌ„g heretikes about their priuat churches The true churche of Godd Esai 59. Psal 18. Matt. 8. The godly Zele of this lerned praelat The great pains and Care of Hosius in susteyniÌ„g the churche so sore assaulted and shaken by heretikes The cause vvhie heresies spriÌ„g and increase The state of couÌ„tres vvhere he resy taketh place Ezech 14. 1. Cor. 10. 1. Ioan. 5. Sap. 14. Eccle. 30. Esa 1. Hiere 2. Ezech. 14 18 20. Osee 8. Amos 2. Miche 1. Zacha. 13. Act. 21. A coÌ„pendious collection of the cheef matters treated of in this booke Malach. 2. Matt. 4. The great pietie religion and coÌ„staÌ„cy of the kinges of Polonia * Vladislaus kinge of Polonia refused the kingdom of Bohem in this respect

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