OF THE EXPRESS WORD OF God.  
A SHORT, BUT A MOST EXCELLENT treatise AND very necessary for this tyme.  
Written in Latin, by the right Reverend, learned, and virtuous Father Stanislaus Hosius, Bishop of Warmia, Cardinal of the Holy apostolic See of Rome, and one of the Precedents in the late General Council holden at Trent.  
Newly translated in to English.  
Behold I come to these Prophets (saith our Lord) which take their own sayings, and say. The Lord sayeth it.  jerem, 23. Hilarius lib. 2. de Trinitate. 
Of understanding not of Scripture riseth heresy:  
And the meaning, not the word is blamed.  
Imprinted in lovayne, by john Bogard at the sign of the golden Bible: with Privilege. An. 1567.   

PRIVILEGIUM.  
REgiae Maiestatis Gratia Speciali permissum et concessum est joanni Bogardo Typographo iurato Academiae Lovaniensis, tuto ac liberè imprimere libellum Anglico sermone scriptum, & inscriptum: A treatise of the express word of God: ac publicè distrahere nullo prohibente.  
Datum Bruxellis. 4. novemb. Anno. 1566. Subsign. De la Torre.   

THE TRANSLATOR TO THE READER.  
seeing the iniquity of the present time to be such, that the mouths of all Catholics being stopped, the adversaries only of Christ and his Cross are suffered to cry and crow with open mouth against our common mother the catholic Church, seeing the faith of our Fathers assaulted with heresy, Truth overcraked with falsehood, Religion turned in to opinions, Unite in to sects, I could not but think it high time for every honest and faithful Christian, in such sort as he were able, to step to the sustaining, and repairing the Ramparts of the Church, being daily both by secret undermyninges and such open shot, so fiercely assaulted and shaken by Satan and his Ministers.  
And being upon these and other just respects entered in to that mind and determination, finding yet myself (in mine own conceit) unable to yield of mine own, any thing worth the reading, I thought not amiss (for a beginning) to Impart by the commodity of our vulgar tongue to my unlearned countrymen (in which sort I think the greatest number of the deceived to consist) some worthy work of some other man's.  
Among the which, finding (in mine opinion) none more leekly to induce reasonable men, to see their own fault, and by what means they have been, and daily be deceived, I have selected out of the notable works of the light of this our age, that most virtuous and learned Father, Hosius, now Cardinal, and one of the Presidents in the late general Council holden at Trident, that discourse and treatise, which he made and entituled, Of the express word of God, a work already translated in to diverse vulgar tongues, set forth in sundry editions, distracted and sold by great numbers, for the singular and evident commodity thereof. And this piece the rather among the rest I have selected, for that I have by experience noted, that there is no one deceit used by Satan, that doth so much enlarge his kingdom, or so much withdraw the membres of Christ from his Mystical body, the Church, as doth that glorious show, which by his Ministers he maketh of his own word, under the plausible name of the Word of God.  
For well ye wot, nothing is in the mouths of these new and seditious Ministers, and promoters of the v. Ghospel, more rise and common then the scripture, the Gospel, and the word of the Lord.  
The word of the Lord, the word of the Lord, is ever in their mouth. Of this they jangle. This they ring always in our ears. But the Catholic church, of whom we should learn what in deed the word of God is, of whose mouth only we must hearken for this word, and by whom only we know, which is the true written word of God, and what the true sense of that word is, this catholic Church they speak not of. We profess in our Crede, that we believe in the catholic Church. If we did in the Crede, so expressly profess, we believe in the word of God, how vehemently should that Article have been beaten into our heads? What vaunts, what exclamations, what repetitions would here have sufficed? Now the Church, not the word being expressed, the Master and teacher, not the lesson itself being professed, they crack of the lesson, and forget their teacher: they babble, the word. And no word of the Church.  
The part of learned and plain dealing men, had been first to define, and make plain unto the world, what that is which they call the clear and express word of God, and which they make as it were, their sheet-anchor, their touchstone and their common refuge, whensoever they be by the catholics pressed with sound and unvincible authority of the Church's doctrine. In deed Epicure (out of whose school 
Lib. 2. de sinibus bo norum & malorum  this voluptuous gospel may seem to have issued) did not leek to have things plainly defined. But Cicero sayeth, that without definition it can not be that they which contend about any thing, can agree what is the thing in question. These men therefore seeking to keep in store blind and unknown Angles to flee unto, when they be chased, will not orderly define what is that their God's word, of which they triumph so much, nor allow any exposition thereof, but their own: or any judge but the unlearned multitude.  
Sins therefore that is the sweet bait, wherewith the mortal hook is covered, and the soft fleece wherein the wolf is wrapped (who gladly will not discover himself) this grave, virtuous and learned Father, Hosius the Auctor of this treatise, moved with Christian piety will herein manifestly open and display unto thee, what is hidden under the glorious show of God's word: how far the bare and dark letter of the scriptures, where in they only comprehend their God's word (at the lest if they limit it within any compass) is from being so clear and plain as they suppose it. And farther that the same being by them perverted and delivered to thee, with a wrong sense and a wry heretical exposition, differing from the Church (which is the sure ground and pillar of all truth, the faithful interpreter 
1. Tim. 3.  of God's word, and the storehouse of all right knowkeadge) is in deed so far from being the express word of God, as that thou shalt plainly perceive it to be the express word of the devil.  
Finally thou shalt (besides many other notable things by the way, whereof in the Table to this Book annexed thou shalt see great Copy) learn also herein the true definition of God's word, and which is the very true, express, and (as they call it) the lively word of the Lord, that is, the quickening and life-giving word of God. Which in deed is open and clear: Yea so clear, short and easy, as it may of all persons, of all sorts, ages and capacytees be learned, even without ever reading the Scriptures. And that is this word. Love or 
1. Tim. 1. Rom. 13. Galat. 5. levit. 19 Matth. 22.  charity: The only scope of all scriptures. The end of all the Commandments: The consummation and accomplishment of the whole law. From the knowledge and sight of which true, clear, and express word of God, containing in it the some and effect of all the words that ever God uttered in the law, and the prophets, thou shalt perceive in the discourse hereof, how far these men be, that yet think themselves of such sharp wit, and quick sight, that they see beyond all the grave and learned Fathers that have been, or be at this day. And do with their forged Gods word (which is in very deed but their own word) labour and tend to none other end, but to the dissolving of unite, and mangling the mystical body of Christ, the Church.  
This true word of God therefore, this Love, I say and charity which on the other side doth not dissolve, but unity, not mangle, but amend: not rent and wound, but join and heal, and is ever occupied, in doing good, hath now moved me to bestow this travail in imparting to thee (my dear Country man) this godly and learned treatise most necessary for thy health and safeguard in this perilous tyme.  
Read therefore with humility, and suspend, I pray thee, thy partial forejudgement, (if thou be of the number of the seduced) until thou have read it to the end. And then if thou find thyself to have received good thereby (as I beseech God thou mayest, and needs thou must, if thou have any spark of grace left, unquenched in thee:) then give the honour and glory thereof to almighty God: And for recompense both to the Auctor, and Translator, afford them in thy devout prayers a place among thy friends. Far well. From lovayne: The 3. of january.   

TO THE RIGHT, FORTUNATE AND RENOWNED PRINCE SIGISMOND BY THE GRACE OF GOD KING of Polonia, Mighty Duke of Lithuania, Russia, Prussia, Lord and heir of Masovia, and Samogitia, his most gracious Lord: STANISLAUS HOSIV'S bishop of Warmia, his prayer and service Reverently commendeth.  
OF THE EXPRESS word OF God.  
THAT Somewhat I should write unto your highness of the express word of God, (Right mighty king Sigismond) the unbridled boldness of the heretics of our age hath moved me. Who albeit among themselves they be wonderfully divided, yet doth each sect of them, so contentiously challenge the same unto themselves, yea so usurp it unto themselves alone, that from the possession thereof, they labour to exclude, not only all such sects, as dissent from every of them, but even the very Catholics and right believers. For such is the arrogancy of these men, so great the forgetfulness of themselves, that they take all others, to be but fools, doultes, and blocks, that can see nothing in the scriptures and persuade themselves to be the only persons, that have attained to the true understanding thereof.  
But is it leekly, where so great pride resteth, where so great inflation of the mind is, that there can be that Spirit, which [resteth not but over the humble and meek, and 
Esa 66.  such as fearfully tremble at his word?] Very 
prover. 11  notably said the wise man. [Where is humillite, there is wisdom: where is pride and swelling of the mind, there is folly. For calling them selves 
Rom. 1.  wise men, they are become fools. In the low valleys (sayeth that holy King and 
Psal. 103.  Prophet) not in the high hills, doth God send forth the springs and fountains of his grace: he hideth his mysteries from the wise and 
Matth. 11.  revealeth them unto the humble and meek.] Therefore none do less understand what is the express word of God, than they which most glory thereof, and which do so arrogat unto themselves alone the understanding thereof that (as the Proverb sayeth) they will seem to 
They are said to prick out the choughs eyes which condemn and out of those things which with great consent hath been allowed of old time by their forefathers Hiere. 28.  prick out the choughs eyes. But this is no new practice. It hath always been the property of heretics to glory of the clear and express word of God, and to challenge it unto themselves alone. With what other show or pretence did the false prophets, even before the birth of Christ, deceive the people, but with this, of the word of God? When the prophet Hieremy did foretell many heavy things, we read he used to begin with these words, as other the prophets of God did. [Thus saith our lord:] And did not the false prophet Ananias also use the same words, when falsely he prophesied far contrary things? who our lord denied to have been sent from him? Whom in an other place we hear thus speaking of these false prophets: [Falsely do prophets prophesy in 
Hie. 14. 29  my name, I sent them not, I commanded them not, neither spoke I unto them. They prophesy unto you a false vision, a deceivable prophesy, and the wrong conceit of their own heart.] And in an other place. [hearken not 
Hier. 23.  (saith he) unto the words of prophets, which prophesy unto you and deceive you. They tell you the vision of their own heart, and not out of our lord his mouth. They say unto them which blaspheme me. [The lord 
Ibidem.  hath said: peace shallbe with you] and a little after, he sayeth, [they steal his words.]  
Which place S. Jerome doth thus interprett: A lie (saith he) doth always counterfeit, 
Hieron in commenta. ibidem.  and borrow the likeness of a truth. For how could it otherwise abuse and deceive the simple? Even so therefore as false prophets did lie unto the people before the coming of Christ, saying, [Thus saith the lord I have seen the lord, and the word of the lord was showed to him, or to him:] so do heretics take unto them the testimonies of scriptures out of the old and new testament, and steal the words of our Saviour, every one, of that which cometh next to hand: of the Prophets, Apostles, and Evangelists, and take unto them their tongues, that therewith they may utter out of their mouths, the poison of their hearts. Very aptly doth S. Hierom compare heretics with those lying prophets, and right well (said he) doth a lie always imitat, and counterfeit a truth. For as the prophets of God said: [The word of our lord, The mouth of our lord hath spoken it. Thus sayeth our lord] the same phrase and terms used also the false prophets.  
But what they both prophesied let us mark a little. The prophets of God rebuked 
The prophets of God.  the sins of the people, exhorted them to amendment, and for showed unto them, the heavy wrath of God to hung over their heads, that he would consume them with sword, famine, and pestilence: That he would oppress them with most hard bondage, yea and utterly destroy them with an universal slaughter.  
On the other side, those lying prophets 
False prophets. Hiere. 14.  (whom our lord had not sent nor commanded) said [you shall not see the sword, and hunger shall not be among you, but the lord will give you, true and sure peace. They cured (saith the prophet) the contrition of the 
Hiere. 6.  daughter of my people slenderly saying peace, peace, yet was there no peace] And as one other prophet saith of those liars, who said, [Thus saith the lord] when the lord had not 
Ezech. 13.  spoken it, [they sowed together cusshins for the elbow of every hand, and made pillows to lay under the heads of every age, the more easily to entrap their souls.]  
How contrary was the preaching of these 
The difference between true and false prophets.  ij. sorts of prophets? They threatened, to save: These lulled, to destroy: Yet in the mean time both prophezied in the name of God: both gloried in the word of the lord.  
But is not the trade and manner of the prophets of our age even leek to this? What do they else which be lawfully sent of the Catholic Church, but denounce unto the people the same which isaiah, Hieremie, Ezechiel, 
Esa. 58.  Daniel, joël, jonas, & other the prophets of God, did in those days denounce? They rebuked the wickedness of the people, they exhorted them, that being drunk, they would awake, weep, and howl. Fearful things they fortold them. And being so put in fear, they exhorted them, that they should turn unto 
joel 1.  our lord, that they should yield worthy fruits of penance, that so being thoroughly corrected thy might happily escape the pains wherewith the lord had threatened them. And being so turned again unto our lord [yn fasting, 
joel 2.  weeping, and mourning] then at the last, did they discover unto them, the mercy of our lord and did forbid that no person through the greatness of his sins, should despair of pardon. [For our lord is gentle and 
Ezech▪ 33.  merciful: patient and of much mercy, and one that willbe intreatid, to remit his displeasure. He will not the death of a sinner, but rather that he should convert and live:] He followeth not man's impatience, but [log looketh for our repentance] so as if we 
Hiere. 26.  yield worthy fruictzes of penance he also repenteth him of his threats, and forbearith to let fall upon us the plagues which he denounced, and with our change, is also changed himself.  
Thus the minds of mortal men being life up into a better hope, lest perhaps the preaching of the greatness of God's mercy might make them again negligent, and careless, behold how he tempered his speech. [Who 
joel. 2.  knoweth (saith joël) if he shall turn? if he shall forbear and leave behind him his blessing.] As though he would say (saith S. Jerome) we, truly do exhort so much as 
Hiero▪ in commenta. ibidem.  in us is, to repentance, because we know the mercy of God to be unspeakable: but because we can not know the bottom of the wisdom and knowledge of God, we temper our speech, and wish rather than presume our sins to be forgiven us. And Remigius the bishop of Auxerre, 
Remigius Altisiodo rensis Episcopus.  about 700. years past or there about, following herein S. Hieron: They might (saith he) have answered, because the lord is patient and of much mercy, as thou sayest, it is not needful that we afflict ourselves and do penance, for he will have mercy on us, what so ever we do. But the prophet to meet with this, saith: what man living knoweth if 
joel. 2.  God be turned from the fury of his wrath to mercy? It is not possible for any man to know it. It is better that doing penance we merit to attain pardon of our sins, and after penance done having obtained remission thereof, than we offer sacrifice unto our lord.  
After the same sort more than 400. years past Rupertus Abbot of Tuitia (by colen) 
Rupertus Abbas Tu●tiēsis.  reporting the same words. Even in penance itself (saith he) the Prophett wisheth us to be ware, and taketh away surety. Of the same opinion also near 300. years past was Albertus (not without cause named the great) who expounding the same words. Although (saith he) it be certain that God pardoneth 
Albertus' magnus  the contrite, yet is it uncertain whither any man be truly contrite: he shall see that he can not be corrected whom God hath 
Eccl. 7.  despised. The wicked man prayed to the lord, 
2. Mach. 9  of whom yet he did not obtain mercy. Cain made oblation, yet God had no regard 
Gene. 4. Nun. 16  to his sacrifice. Moses said of some: behold not o lord their oblations. Thus far Albert. Behold how joël preached and how ever since by the space of one Thousand ij. hundred years by long succession of Priests and Bishops, even to this our age these words of his, have been understanded.  
Yet did not johel alone so preach, but Daniel 
Daniel. 4  also. When he expounded to the king Nabugodonosor his dream, did he not in the beginning terribly fear him, when he declared what mischieffs should hap unto him? yet did he not by and by will him to despair: but showed him the way where by he might escape the pains which were thretnyd unto him. [Let my council (saith he) (O king) please thee: Redeem thy sins with alms, and thy iniquities with mercy toward the poor.] With these words he brought some comfort to the king, being before stricken with a wonderful fear. Yet would he not set him in a carelessness or surety. He said not, be sure thy sins shall be forgeeven thee, but thus. [God will perhaps forgive thy sins.] Of which words S. Hierom 
Hieron in Danie.  treating: when Daniel (saith he) forknowing things to come doubteth of God's determination, full rashly do they which boldly promise forgiveness to sins. And the ordinary Gloze saith. This their temerity is intolerable. Thus then prophesied joëll, and thus Daniel.  
But what did the king of Ninive when jonas the prophet foretold him, it should 
jon. 3. The penance of the king of Ninivee.  come to pass, that with in xl. days Ninive should be destroyed? did not he (being clothed himself in sackcloth and sitting in ashes) exhort the people to penance, that men and beasts should be covered with sacks, that they should strongly cry unto our lord, that men might be turned from their evil way, and from the iniquities which they had in hand? But did he after such conversion bid them stand by and by in surety of pardon? No: but as joël and Daniel did, so did he: [who knoweth (saith he) if god will be turned, and forgive us?] which words S. Hieron 
Hieronymus ibidem  expounding saith. Therefore this (forgiveness) is made doubtful and incertain, that while men stand yn doubt of their salvation, they should the more earnestly do penance and more stir God unto mercy. which words are in like terms repeated of Remigius and Rupertus and in the ordinary gloze. In such sort that never any one man in the Church of God seemeth otherwise to have understood the words of those prophets. Whose manner of preaching in this point, we read the Apostles also to have followed. For so did Peter 
Act. 8.  speak unto Simon Magus, who thought the gift of God might be possessed for moony: [Do penance (saith he) for this thy wickedness, 
No man ought to stand assured of his salvation  and pray to God, to see if happily this naughty thought of thy heart may be forgiven.] If happily (saith he:) he doth not bid him to be certain and sure thereof.  
This doctrine of the prophets and Apostles, doth the catholic Church yet howled, giving Terror to sinners, that thereby she may the more effectually stir them to repentawnce, which when they have done, she doth not therefore command them by and by to be out of fear, but rather by all means doth fear them from perillows' security, and well commawndeth 
Psal. 36.  them, [to hope in our lord and to do good]. But assuredness of forgiveness of their sins, and certain knowledge thereof to brag of, and in that surety reckless to rest, she forbiddeth. For albeit of the mercy of God, of his promises, of the merytt of Christ his death, of the virtue and efficacy of the sacraments no good man ought to doubt, yet when any man respectyth himself, and his own infirmity, he may well fear and stand yn doubt of God's grace in his own part. This is the preaching of the catholic Church, well and rightly agreeing with the doctrine of Esay, Hieremie, ezechiel, Daniel, joël, jonas, yea and of S. Peter the Apostle.  
But do these men which not much more then. thirty. years passed, departed from us agree therewith? Nay: rather they seem, to stand clean square from this doctrine. For what other thing say these teachers, 
The doctrine of heretics.  but that which Ananias, Semeias, and the rest of the false prophets said, to whom our lord had not spoken? [you shall not see the sword (say they) there shallbe no famine among you, but sure peace will the lord give you.] Peace, Peace, they cry, when peace is not, and denouncing a sound sleep security, deceive the souls of many.  
For they teach what so ever our works 
So Luther in lib. de fide Christiana.  be, so our faith be firm and steadfast, we are sure of our salvation, for that God regardeth not works: Where yet the plain words of the scripture be manifest to the contrary. Namely where it speaketh of the Ninivites their appeasing of God. [God saw their works and because they were turned from their evil way, he had mercy of them.] God saw 
jon. 3.  their works (saith the Prophet:) These fellows on the other side say, God regardeth no works [Behold lord, (saith the prophet david) my humillite and travail, and pardon 
Psal. 24.  all my sins] And in an other psalm, [Regard my humility, and deliver me, because 
Psal. 118.  I have not forgotten thy law. Behold (lord) because I have loved thy commandements, Quicken me in thy mercy.  
Which words S. Hilary expounding. The 
Hilarius super psal 118.  prophet (saith he) reserving all to the judgement of God, desireth to be delivered, for 
Ambrosi '  the merit of his humility. whom S. Ambrose following, saith. As he which hath humbled his heart, As he, which hath laboured much there he desireth his sins may be forgiven, and here he prayeth to be delivered. And after a few words he thus saith farther. A good wrestlar showeth his limbs, that the well ordering of himself for that feat, may be allowed: he also then showeth his limbs, when after hard tugging, and painful gripes, he is again provoked to the wrestling place: to the end, the judge, seeing his weary and travailed body, compel him not eft 'zounds to wrestle. She we thou therefore the humility of thy heart, that the tokens of thy virtue may appear. Show also the painful strifes thy body hath Endured, that thou mayest say, I have wrestled a good pull. I have ended 
1. Tim. 4.  my race, and the spiritual judge beholding, thy striving for the game, may adjudge unto thee, the Crown of justice, because thou hast accomplished the law of the game. The prophet prayeth good that he would regard his humility, his travail, and that he was not forgetful of his law, that he loved his commandements, which Saint Ambrose commanded also we should show unto God.  
But the false prophets and false gospellers 
The fauls prophets of this our age deny that God, hath any regard to our works.  of our age, deny that God regardith our works. They deny that he hath any care of them, and teach, that how so ever our works be, yet must every man stand assured here of, that freely for Christ's sake, his sins be forgiven him. That he is in the favour of God, and heir of the life ever lasting, for so much as all our justice, and all our holiness, is but 
* This is the clear doctrine of Luther in his Articles ad Leon▪ 10. Art. 1. & 6 10. 11. 12. & 31. 32.  mere sin, and a thing Condemned. As for Contrition that it is a thing so far from profiting that it maketh a man the greater sinner. That if remorse of sin do gnaw any man's conscience, him do they commawnd thus to answer.  
What is sin but Sin? I am notwithstanding 
The wicked sayings of heretics  holy, or if I be not, yet Christ is God, As though it were lausull for every man to be wicked, because Christ is God? By his justice (teach they) we are Just, by his goodness we are good, yea though we have not in us so much as one spark of his goodness. Yea although we be over whelmed in all kinds of iniquity. Look how much the more wicked thou art (saith one of these new gospellers) so much the sooner doth God give his grace unto thee. Yea he Commawndeth his followers, thus to say, My sins do burden Christ, not my conscience.  
But what? may not we say with Hieremie the prophet? [Wonders are happened 
Hie. cap. 5.  upon the earth to the astoning of men. Prophets prophesied lies, Priests clapped their hands, and my people leeked such things.] In deed the people hath leeked such things. For so may we see men ravished with the smooth words of these lying prophets, even as it were with the sweet songs of mermaids, that if a man will go about to preach unto them rather true and wholesome things, than those which are sweet and pleasant to the ears, he shall be hissed out of the place. And rude unlearnyd asses, will not stick sometime to prescribe unto the prophets, what they shall preach, and to teach them of whom they should be taught. [See not (say they) look not out for us those things which are right: Speak unto us pleasing things, Look out errors for us.] Preach unto us 
isaiah 30. S. Hieron. in commentar. ibidem  only faith. Threaten not hell fire, but promise us the kingdom of heaven. that after our ryott, and delycaces, after our incestuous wedlocks, we may yet look to find paradise open unto us. what show you unto us the way of the lord which we are not willing to enter in to? what do you recite to us the name of the holly one of Israel, which doth not enter into the secrets of our hearts?  
Thou seest (most vertuows king) of what sort is the preaching of those, which in this our age call themselves Gospelers, (where yn deed they have no agreement with the Gospel,) and what is again the doctrine of the catholics. Those men commawnd nawght else, but that each man steadfastly believe, and rest well assured that he standeth in the state of grace, and is an 
Luther's doctrine word for word in lib. de Christi ana libertate & in cap. Babylonica▪ The manner of preaching and uniform doctrine of the catholics  undoubted heir of the kingdom of heaven, how so ever his works be, And with this their vain surety they lead men headlong to the everlasting pains of hell.  
Our men on the other side, albeit they command us to hope, for mercy at our lord his hands, yet do they forbid men, reckless to live yn security, and farther warn them, that they think it not Enough to amend, except they yield also worthy fruits of penance, and show forth by their works, the faith which they profess: That when we shall appear at the last judgement, it shall not be asked of us what we believed, but (believing) what good or evil we have done here in this life.  
But seem they not on both sides armed with the words of the law of god? Truly 
The scriptures of the catholics against Only faith. Matt. 3.  both parts glory of his express word. Both cry▪ the word of the lord. The mouth of the lord hath spoken it. Thus sayeth the lord. The Catholics bring forth these scriptures. [Show forth good fruits of penance. Except ye repent 
Luke. 1●  ye shall all perish. We must suffer, with Christ, if we will be glorified with him, we must die with him, if we will 
Rom. 8. 2. Tim. 2  live with him, we must endure with him, if we will reign with him.  
If thou wilt enter into life, keep the 
Matt. 19 loan. 3.  commawndementes. If you know these things, ye are happy so that ye do them. Thou lord wilt give to every man according 
Rom. 2.  to his works.  
We must all be brought before the 
2. Cor. 5.  judgement seat of Crist, that each man may carry away according as he hath done in the flleshe either good, or evil. Mercy shall make a place to each man according 
Eccles. 16. Apoc. 22  to the merytt of his works. I come quickly, and my reward is with me, to yield to every man according to his works.  
They which have done good shall come 
joan. 5.  forth to the Resurrection of life and they which have done evil to the Resurrection of judgement. Man knoweth 
Eccl. 9 Psal. 18.  not whither he be worthy of love or hatred. Who understandeth his offences? From my secret and hidden sins lord cleanse me. who can say my heart is clean, 
Prou. 20 job. 9  I am pure from sins? I fearid all my works knowing that thou wooldest not spare an offender. My conscience doth 
1. Cor. 4.  not accuse me of any thing, yet am I not justified thereby. Of sin pardoned, yet stand not clearly without fear. Say not 
Eccl. 5.  the mercy of the lord is great, he will have mercy on the multitude of our sins: For his mercy, and wrath are soon at hand, and wrath is bend upon sin.  
With fear and trembling work your salvation. 
Philip. 2.  Blessed is the man▪ that is all ways 
Prou. 28.  fearful: He that is without fear can not be justified.]  
These and many others which were to 
Eccl. 1.  long to recite, are the scriptures whereby the catholics and right believers, as by the express word of God, Endeavour to prove, that it is not Enough for a man to believe, his sins be, thorough Christ, forgiven him, that he standeth in good grace, and is an heir of the life everlasting, how so ever the matter go with his works, but even as [It behoved Christ first to suffer 
Luke 24.  and so to enter into his glory,] so must we also suffer before we come to that glory, and [as he walked so must we also walk] That we must [by our good works make 
2. Io. 2. 2. Pet. 1.  strong or sure our vocation,] and yet when we have all done, we must not stand assured, or Careless, but mistrust all our 
job. 9 Luc. 17. Eccle. 5.  works, and [say we be unprofitable servants,] so far forth as we [be not without fear even of that sin which is forgiven us.]  
They on the other side which have divided themselves from the Church, bring forth also their scriptures and defend the contrary opinion. [He that believeth and is baptized, shall be saved. So God loved 
Mark 16. joan. 3.  the world that he gave his only begotten son, that every man that believeth in him should not peris he, but have life everlasting. Do manfully, and fear not at the sight of them. Do manfully and thy heart shallbe 
Deut. 31.  comforted. say ye unto the cowards, 
Psal 26 isaiah. 35. Ephes. 6. 1. Pet. 5  be ye of good cheer, fear not. Put on you all the armour of God, that ye may resist in the evil day. Whom resist you being strong in faith. He hath sent his son in 
1. joan. 4.  to the world that we should live through 
Rom. 5.  him. God showed forth his love towards us in that, that when we were yet sinners, Christ was done to death for us.  
The lord governeth me and I shall want nothing, 
Psal. 22 Ibidem  If I walk in the mids of the shadow of death, I will fear no evil, because 
Psal. 26  thou art with me. The lord is the protector of my life, of whom should I be 
Psal. 30  afraid? In thee (lord) have I trusted, I shall never be confounded. Sure I am that 
Rom. 8.  neither death, nor life, nor Angels, nor any other creature can seperatt me from the love of God.  
All that my father giveth me, shall 
joan. 6  come unto me, and him that cometh to me, I will not cast forth. Who so ever calleth 
Rom. 10  on the name of the lord shall be saved. All that is borne of God, overcometh the 
1. joan. 5.  world, and this is our victory which overcometh the world, Our faith.] These be the 
Brentius ●n his 2. pericope of his apology against Peter A soto.  scriptures which Brentius bringeth to confirm his assuredness and vain surety by. Yet they be such, as you shall sooner draw forth milk of a poomisse stone, than out of them, the thing which Brentius seeketh.  
You see now how old a practice this hath been of heretics to glory in the word of God, sins it was used even in the days of Hieremy and Ezechiel. But what? Even soon after the cooming of christ was not that devise also put in ure? Well known is that Story of the Gospel, 
Matt. 4  where in it is written how Christ so soon as he was baptized, was led by the spirit into the wilderness, and was there tempted of the devil. But with what other weapons, did he assault Christ, but with the very scriptures?  
The evangelist Matthew saith. [The 
Mat. 4.  devil set him on the pinnacle, of the Temple, and said unto him. If thou be the son of God, throw thyself down. For it is written, he hath given his Angels 
Psal. 90  charge of thee, that they shall take thee in their hands, lest thou hurt thy foot against some stone,] which place S. Ambrose treating of providently warnyth 
Lib. 4. in Lucan●  us, saying, Learn here also for the devil transsormyth himself in to an Angel of light, and of the divine scriptures then selves, maketh oft times snares, to entangle the faith full. So doth the heretic, so doth he 
Heretics transformed into angels of light.  rip up the faith, so doth he assault the laws of piety. Therefore let not the heretic deceive thee because he can bring forth some examples of scripture: Let him not stand much in his own conceit because he hath some show of Learning: for the devil also useth the testimony of the scriptures, not to teach, but to cumpas, and deceive.  
Very excellenty also doth Vincentius 
Vincentius Lyri nensis  Lirynensis a writer also in the days of S. Ambrose handle that place, in that his golden book which he intitules, For the antiquity, and universalyte of the catholic faith. I will the more at large repeat his words, because they are worthy not only to be read, but to be learned without book.  
Here (saith he) some man will, perhaps 
Heretics use the restimonyes of scriptures to confirm their doctrine  ask, whither heretics do also use the testimony of the scriptures. They do sure, and that vehemently, for you shall see them fllee through every volume of the holy law, through Moses, the books of the kings, the psalms, Apostles, evangelists, and prophets. For be it among their familiars, or strangers in privatt, or in public, in their Sermons or books, at feasts, or in the streets, they never utter any thing, of their own, but they seek to over shadow it with some words of the scripture. Read the works of Paulus Samosatenus, Priscillianus, 
The works of old heretics full of Scriptures  Eunomius, iovinianus, and the rest of the pestilent heretics, and thou shalt find there, an infynitt heap of examples, and almost no one half leaf omitted which is not painted, and coloured, with sentences of the new and old Testament. But look now much the more covertly they lurk under the shadow of God's word, so much the more must thou fear and be ware of them. For they know their unsavoury filth, would hardly at the first, please any man: therefore do they sprinkle it over as with a certain sweet spice of God's word, to the end that he which easily would find, and reject the errors of men, may yet forbear to contemn that, which seemeth to be drawn out of the word of God. Therefore as they which give unto children some bitter drinks do first anoint the brims of the cups with honey whereby their unskilful childishenes having foretasted the sweet, feareth not the bitter. And as they, which utter unwholesome drugs of seeds and liquors, under colour and names of medicines, whereby he that findeth written thereon the name of a medicine suspectyth not the poison: even so do heretics.  
And hereof did also our Saviour himself forewarn us, Crying out unto the people. 
Matth. 7.  [Beeye ware of false prophets, which come unto you in sheeps clothing, and are with in ravening wolves.] What other thing is this sheps clothing, but the words uttered by the Prophets and the Apostles, which they with plain and simple sinceryte, did work (as it were, flese) to that unspotted lamb, which taketh away the sins of the world?  
And what other be those ravening 
Ravening wolves.  wolves, but the fell and greedy wits of heretics, which do always trouble, and assail the fold of his church, and tear in pieces his flock by all means they can? But the more craftily to steal upon the silly sheep, keeping still their wolvish feersenes, they lay aside their wolvish shape, and wrap themselves in the sentences of God's word, as it were in certain fleeses, that when one feelyth the softness of their will, he should not fear the sharpness of their teeth.  
But what sayeth our saviour? By their fruits you shall know them. That is to say when they begin not only to utter the divine words, but also to lay them abroad, not only to vaunt thereof, but also to interprett and expound the same, then lo is perceived that Bitter, that sour, that Rage: then doth the air of the nue poison breath forth, then are opened profane novelties. Then mayest thou behold the hedge cut down, the awncyent bounds of the fathers carried away, the catholic faith trodden down, and the doctrine of the Church torn in pieces.  
Such are they whom the Apostle Pawll streeketh at, in his second Epistle to the Corinthians, saying: [such false Apostles 
2. Cor. 11. Heretics transfigured into the Apostles of Christ.  leek subtle workmen transformed themselves into the leeknes of the Apostles of Christ.] what meanyth that? How did they transform themselves in to the Apostles of Christ? The Apostles brought forth examples out of the law of God. So did they also. The Apostles vouched the sayings of the Prophets, So did they to.  
But when they began to expound leek texts, with unleeke, and far contrary interpretations, than were the plain dealers, discernyd from the crafty, the natural from the painted, the right from the perverse, and finally the true Apostles from the false [and 
2▪ Cor. 11. Satan transformid in to an Angel of light.  no marvel (saith he) for Satan transformyth himself into an Angel of light, then is it no great matter for his ministers to transform themselves into the leeknes of the ministers of justice.] Therefore according to the teaching of the Apostle Pawll when so ever false prophets, or false doctors vouch the sentences of the law of God, by the wrong interpretation whereof, they labour 
The devil can find no easier way to deceive men with, then by pretence of the word of God.  to build up their errors, it is not to be doubted, but they follow the subtle devices of their auctor the devil, which doubtless he would never have invented, had he not found that same of all other, to be the easiest way to deceive. That where he would induce covertly a wicked and pernicious error, there to hold forth the authority of God's word.  
But some man perchance will ask me, how prove you that the devil useth to vouch the scriptures. Let him (I say) read the Gospel wherein it is written. [Then 
Matth. 4.  the devil took him up] (that is to say our lord and Saviour) [and set him upon apynnacle of the temple, and said unto him. If thou be the son of God, Throw thyself down. For it is written, he hath given his angels charge of thee, that they keep thee in all thy ways. They shall take thee in their hands, lest thou hap to dash thy foot against some stone.] What will this fellow do to us wretched men, who did with testimonies of scriptures, give the onsett even to the very lord of Majesty himself? [If thou be (saith he) the son of God, Throw thyself down:] why? [For it is written] saith he.  
The doctrine of this place, is especially to 
Note.  be marked and remembered, that when we see any man with such an example of evangelical authority, bring forth the words of the Apostles, and Prophets, against the catholic faith, we need not to doubt, but it is the devil that speaketh by him. For even as then the head spoke unto the head, even so do now the limbs, speak unto the limbs, that is to say, the limbs of the devil, to the limbs, and members of Christ, the Traitorous to the faithful, Church robbers, to the Religious, and finally heretics to Catholics.  
But what saith he? [If thou be the son of God, throw thyself down.] That is: wilt thou be the son of God and receive the inheritance of the heavenly kingdom? then throw thyself down: that is from this high church, which is reputed the church of God and from the doctrine and tradition thereof, throw thyself down. And if you ask one of these heretics that persuadeth such things to himself, how prove you, or how will you teach us, that we ought to forsake and let go the universal and ancient faith of the Catholic Church? By and by [for it is written] saith he. And therewith all he presently getteth him a Thowzand witnesses, examples, and authorities, out of the law, the Psalms, the Apostles, and Prophets, wherewith being expounded after a new and lewd sort, the unhappy soul is thrown down headlong from the high Tower of the catholic Church, into the bottomless pit of heresies. Then, with such promises as follow, do heretics use wonderfully to abuse, such as be not heedful, and ware. For they will not stick to promise, and teach, that in their church, that is in the conventicles of 
Congregations of heretics.  their communion, the great and especial grace of God is, personally present, yea so as without any labour, study, or industry, although they never ask, seek, or knock, if they be of their number and sect, it is so from God himself dispensed unto them, that they being holden up with the hands of angels, that is, kept with angelical protection, can never hurt their foot against any stone, can never offend or fall into any error. Thus far Vincentius.  
And could he possibly with more notable marks have painted forth the heretics of our age, them in this place we see he hath done? For what doth Satan more earnestly attempt by them, then to persuade men to throw themselves down? to let themselves fawll, from the doctrine and tradition of this high Church, (which Christ calleth the city 
Matth. 5.  builded on a hill)? Which thing so soon as he hath once persuaded, them hath he atteynid, the undoubted victory. For until a 
The first and principal attempt of Satan to bring a man to heresy.  man throw himself from that high Cite, in vain are all the attempts of Satan. But so soon as he letteth himself fawll down from thence, so soon as he is departed from the fowld, and severith himself from the rest of the flock, then is he immediately become a pray to the wolf. To this one end therefore doth the devil bend all his force, that he may lead men, to throw them selves down, from the high and infallible doctrine of the church. To set nowght by the traditions thereof, to follow and esteem rather the private spirit of themselves, or of any one man, than the interpretation and consent of the Catholic and universal Church, where unto is promised the spirit of truth.  
Neither is he without scripture, whereby he endeavoureth to persuade the same. For it is written (saith he) [walk not in the 
Ezech. 20 Math. 16.  precepts of your fathers. In vain do they worship me teaching the doctrines and commandments 
Ezech. 20▪ Marth. 15.  of men.] That if in any one thing he may persuade a man to throw himself down, to depart, from the precepts, and ordonaunces of his forefathers, and from the doctrine and traditions of the Church, then hath he won him within his reach, then doth he easily find the means, that he shall daily throw himself down deeper. Neither is there any doctrine then so far wide from all piety, or godliness, wherein he doth not easily stain and infect his mind. In this one thing therefore doth he spend his whole study and travail, to accustom men to throw themselves down, and not to make any account of the sense and general consent of the whole church, but especially to resist and withstand the ordonances thereof.  
Which thing, as of all other heretics, 
Martin Luther The ensign bearar of Satan.  so Martiu Luther their captain and standard bearer in this our age, we see diligently and very handsomely practised. For what other thing soundeth he in all his writings, but that men should throw themselves down? That they should cut themselves from the church, resist the decrees thereof, and what so ever she commandeth, in despite 
Precepts of the Church.  to do the contrary.  
As for example. The Church commandeth thee to fast in the lent, and toward the feast of Easter, to confess thy sins, and to come to the receiving of the sacrament: But 
Prece ptes of Luther  what saith Luther to this? Thus he sayeth.  
Because it is so appointed by the church, 
Vide Roffens. in●● therun. A●t 28. ad Leo nem.  for the self same cause will I not do it, and if it had not commanded me, I would have done it, but I will now do it at some other time, which the Church hath not appointed: at what time, and in what sort so ever mine own free will shall move me.  
Likewise, The elevation of the Saerament he thinketh a thing indifferent: But because the Church hath thought good it should be lift up, therefore in despite of the Church he teacheth it must be forborn. again to receive the sacrament in one, or both kinds, in many places he writeth to be indifferent, for that nothing is commanded thereof by any precept of God, as of necessity: yet in his book which he entitled of the form of the mass, he sayeth.  
If by chawnce the council should so 
Lutherus  decree, than would we not receive it in 
in libro de formula Missae.  both kinds, but in despite of the council, use only the one kind, or neither of both, and not both, and hold them for accursed that by the authority of the council should use both.  
But what doth a Council represent, but the Church? Satan therefore by this his not obscure member, commandeth to do all things contrary to the decrees thereof, yea and that yn despite of the same, and by that his worthy limb yet crieth. [Throw thyself down.] And doth not he throw himself down who followeth not that, which is universal, catholic, received, and allowed, by general consent of the whole world, which professeth the name of Christ, but more willingly reposeth himself in that which some one fantastical man hath better leekyd? Who albeit he be perhaps reputed circumspect and discrete, yet when he speaketh of him self, uttereth nowght else (as 
john 8.  the Truth itself beareth witness) but a very lie. For may a man more throw himself down, then to slip from that sense and understamnding, which is universal, and common to all, unto that which is but privatt? that is, from troth to fashed, which man uttereth when so ever he speaketh of himself?  
The very same song therefore which the devil himself song unto Christ in the desert, the same doth he even now sing by his members to Christians. Neither doth he urge any thing more, then that they should throw themselves down, and let go the 
What Satan promesyth and persuadeth to heretics.  universal and ancient faith of the catholic Church. He promiseth by his membres and yet still teacheth, that in the congregations of his communion, there is a certain great, peculiar, and personal grace of God.  
He persuadeth the unlearned if a man 
So did Eunomius the arch-heretic persuade his scholars also August. ad Quodnu●tdeum haeres. 54  embrace the privatt and especial faith, of his members, that he (though he be not only utterly void of good works, but also drowned in all kind of wickedness) must yet be well assured, he is in state of grace, and that the angels shall one day take him up in their hands, and lead him strait to heaven: That being preserved by their protection, he shall not once hurt his foot against any stone, but standeth highly in God's favour, if he continue to the end. This he will have his members, to make so full and assured account of, that they must think there can be no greater sin or wickedness committed, then once to doubt never so little thereof. which persuasion is common to all heretics. For the Lutherans do no less 
What the Lutherans, Swinghans', A nabaptists and all other sects, of heretics do all a leek promise to their followers.  earnestly exact this of their followers, then do the Zwinglians and anabaptists of theirs: when in the mean time fire and water do not more disagree, than the doctrines of these men do one from an other: so as it cannot be, by any reason, but some of them are leekly, rather by the hands of devils to be thrown into the bottomless pit of hell▪ then that the angels of heaven will vouchfafe, to help them up to heaven. Who when they have all a leek, cut themselves of vountarily from the body of Christ, that the heavenly angels have then nothing to do with them, it is more certain, then that it may be doubted of. Now therefore have we seen how Satan assaulted Christ with the express word of God.  
And hath he not done the same also by his limbs & members against the same Christ the son of God? Did he not labour by the express word of God, to show that Christ was not only no prophet, but also worthy to die? we read in the Gospel, that when the jews heard the word of Christ, some said, 
joan▪ 7. another testimony vouched by the devil out of holy scripture.  [this is a prophet] some others [this is Christ] yet were there not some among them that said? [What? Shall Christ come out of Galilee? Doth not the scripture say, Christ cometh of the seed of David, and forth of the Castle of Bethleem, where David was?  
The Pharisees also said to Nicodemus: [Search the scriptures, and see, that out of Galilee shall arise no prophet.] Yet not 
joan. 7.  content therewith, by the scriptures, which they brought forth to deny him to be a prophet, they cried out farther saying: [We 
joan. 19  have a law, and by that law he ought to die, because he hath made himself the son of God.]  
Who will not be astonied when he readeth these things? The membres of the devil brought forth the law, and the prophets against the very auctor and lord of the law and the prophets. And (as to them it seemed) proved by the express word of God, he was not only not a prophet, but one worthy of death as a wicked transgressor of the law. So that if against Christ himself, when he yet walked among men, there was so earnest fighting not only by the devil himself, but by his members also, and that with the very sword of the scriptures, what shall we think may not be done against us silly men? Or what will not Satan presume, and not hope to compass, which thought assuredly he could even by the very scriptures teach that Christ not only was no prophet, but also worthy of death?  
Now therefore is this made plain, that the devil feared not even with the weapons of scripture to assault Christ the son of God living here on earth: and look what sense he drew forth thereof, that would he have to be taken for the express word of God.  
But what? did he not even with the same tools set on the Apostles? yes▪ and that very sore. For what else show these words of 
Satan assaulted the Apostles even as he had before assailed Christ himself  of S. Pawll? [such fauls Apostles, are subtle workmen, transfiguring themselves into the Apostles of Christ. And no marvel. For even Satan transfigurith himself in to an angel of light. It is not much therefore if his ministers transform themselves, in to the leeknes of the ministers of justice.] How properly S. Pawll here painteth out the fauls Apostles of his time? They woldyn no wise seem to preach, ay other thing, than Christ and the Gospel. But as the heretics of our age would pull from the Church, 
The Crafty practice of the fauls Apostles in the primative Church, renewed at this day by the heretics of our age▪ Galath 1.  the Catholic doctrine, so would they have done the name of the Gospel from Pawlls preaching, and would seem to arrogat the same unto themselves.  
Doth not S. Pawll openly signify this, when he thus writeth unto the Galathians? [I marvel you are so soon carried away from him which called you unto the grace of Christ, in to an other Gospel, which is but one, not divers. Only some there be which trouble you, and would turn the Gospel of Christ.] Which place john Chrisostom (the true and faithful Interpreter of S. Pawll) 
Chrysost in comen tar. ibidem  expounding saith. Such is the slaight of the devil, not to lay open the snares wherein he seekyth to cache and entangle men. For if they had said, depart from Christ ye Galathians, they would have avoided them as wicked and corrupt deceivers: But now suffering them as it were to remain in their faith, and in the mean time covering their fraud with the name of the Gospel, the underminers without any danger with great boldness undermined the house, while by the spreading of these veils, their right names were covered. Sins therefore they termyd their fraud, the Gospel, S. Pawl also striveth against the name, etc. You see now how even at that 
The deceitful pretence of heretics in all ages.  time, as in this our age, some cloaked their deceit with the name of the Gospel, and called their fraud, the Gospel. That which they taught, and not which Pawll preached, they would have to seem the Gospel, and with this honest pretence, casting a colour before men, they laboured to creep into their minds: So doth Satan to snare men, always use some shroud, and doth not straight way (to use the: phrase of the common people) show 
Satan useth to shroud himself under the name of the Gospel,  his horns, but layeth the forth name of holy scripture, of the word of God, of the Gospel, that he may the more easily draw men before they beware, in to his nets. But it become not faithful folk by and by to be moved with such, masked Sprittes, nor if a man call his own treachery the Gospel, strait way for such to repute it. 
2. Thess. 2.   
The same Pawll also remembryth writing unto the Thessalonians, that there were some, which feared men by an Epistle sent as it were from him, as though the day of the lord were even then at hand, when yet by S. Pawll no such thing had been written. But where as he, in his former epistle to them had thus written, 
1. Thess. 4.  [We which live, which remain to the coming of our lord shall not come before them which have slept,] to those his words they fastened that strange sense, which he never meant. So also even while Pawll yet lived, some were not afraid to misconstrue his words. For thus S. Peter the Apostle writeth of 
2. Peter 3  Pawlls Epistles. [That some things therein be hard to be understanded, which unlearned 
unlearned and lightheadde persons deprave the scriptures.  and wavering persons do deprave, as they do also some other scriptures to their own damnation.] If then while Pawll yet lived on the earth, there were some found which turned and misconstrued his words, what wonder is it if after so many ages past sins his death, they have been, and yet be handled in like sort?  
But what that was, which unlearned and wavering persons sowght in Pawlls epistles 
August. de fide & operibus Cap. 14.  to pervert, S. Augustin teacheth, in that his book, which he entitled of faith and works. For where Pawll had written, we think 
Rom. 3.  man to be justified by faith, without the works of the law, some lewd and unlearned persons (saith he) so took these words, that with a certain wicked security, and carelessness, they cast away both themselves and others, while they gathered hereby, that 
The heresy of iustisication by faith only sprung even whill the apostles yet lived and was by themselves impugned.  to obtain Salvation only faith sufficed: which thing (he sayeth) was the cause, that the other Apostolical Epistles of Peter, john, james, and juda, are chiefly bend and directed against that opinion, so, as they very strongly build and maintain the contrary. Which is, that faith without works proffitteth nothing.  
As S. Pawll himself also teacheth. Who defineth not every faith whereby we believe in God, but that only to be the healthsome, and true evangelical faith, [which workyth 
Galat. 5  by love.] Whereby how little or nothing that faith availeth which some think sufficient to salvation, he so far forth showeth, that he saith: [If I have never so 
1. Cor. 13  much faith, so as I be able to remove mountains out of their places, and yet have not charity, I am nothing.] But where this faith full charity, worketh, there no doubt is good life. For [the fullness of the law is charity.] 
Rom. 13.  Thus far S. Augustyn.  
Behold I pray you how old this heresy is which saith: Only faith is sufficient to salvation. For it sprang even while Pawll yet lived, and was sought to be proved and maintained, even by the express word of God, uttered by that his elect vessel Pawll the Apostle, when yet this was never the mind of S. Pawll, but as Saint Peter 
1. Pet. 3.  writeth, [some unlearned and unconstant heads perverted the meaning of his words.] And what (for God's love) doth Satan else now also more earnestly seek by his members to beat into the ears and minds of men, but that they should hold for surety, that only faith sufficeth both to justification, and to salvation?  
If Peter then at that time complaynyd of the perverting of Pawl his words, How much more would he now complain, when this most pestilent doctrine, is with such vehemency set forth, when it is obtruded to the ears and eyes of men, with these most pernicious words?  
That the Gospel may not suffer to hear 
Amost pestilent doctrine of protestants.  any preaching of good works. That the sheep of Christ quakyth, when he heareth them named of the preacher. That faith may not abide any good works to stand near her: That they which are covered, as it were with good works, can hardly enter into heaven, for that works following after justification are unclean. 
* Luther defendeth this proposition stoutly against Pope Leo Art 31. & 32. Vide Roffen.  Yea and the best good work is very sin. That they are pestilent teachers, and that it is a Root budding nowght but Gawll, out of the new Testament to vex consciences with works, and that there can not be together in the Church, a teacher of faith and of works?  
This so unpure and wicked doctrine, if Peter should hear cloaked with the name of the Gospel, if Pawl should hear these wicked men vaunt themselves that they had drawn this doctrine out of his Epistles, wherein it appeareth he did so carefully recommend unto us good works, and stir up all faithful men, to use and embrace them, what think we, would they both, say, and do thereunto?  
But herofinowgh. For in this place we minded no more, but to show that even in the Apostles time, also, there wanted not some, which shrouded their lewd deceits under the name of the Gospel, and which of the very words of S. Pawll, by perverting the sense thereof feared not to profess, and set forward a contrary doctrine. So that if first against Christ, the very auctor of the scriptures, Satan feared not to bring the scriptures, and against Pawl himself, to bring by his members, Pawll his own words wrestyd into a reprobat sense, who can much marvel if in these latter days, he hathwith more impudence, attempted the same?  
Tertullian is a very old writer not long 
Tertullian. lived in the year of our lord. 230.  after the Apostles tyme. He wrote a notable book, of prescriptions against heretics, wherein he showeth that this was a great word in their mouth. [Seek and ye shall find, Search the Scriptures.] And therein he exhorteth the faithful, that they would yet make some end of their seeking, and therewith all preferryth faith, before travail in the scriptures. In the end he useth these words.  
Of the scriptures do heretics taulk very 
Tertullian. i prescrip. Cap. 15.  much. To the scriptures they counsel us, as though they could not otherwise give advise touching matters of faith, but out of the letters and words of faith. Now therefore come we to the purpose. For to this end, did we direct and bend the entry of our talk, that even here, we may join upon that point, where unto our adversaries so earnestly call us. Scripture they pretend, and with this their bowled countenance, they move some, very much. But in the very conflict they weary the strong, they take the weak, and the indifferent they send away with scruple of mind.  
Then by and by he addeth, what is to be 
The end of disputing▪ with heretics.  done to them, when they shroud themselves under the scriptures. Thus (saith he) do we at the first encownter stop them, that in deed they are not to be admitted, to any disputation at all of the scriptures. That if their force lie in scripture, we must know how they come by it. Therefore must we see to whom of right appertaineth the possession of the scriptures, to the end, he be not allowed thereunto to whom in no sort it belongeth. And lest any should think he wrote thus as having mistrust in his cause he forthwith goeth forward in this sort.  
This would I not have brought forth, for giving suspicion of diffidence, or of desire to have any other the state of the cause, if the case stood not so, as herein we ought obedience 
Tit. 3. Three causes why heretics ought not to be disputed with by scriptures  to the Apostle▪ who forbiddeth to enter into questions, or to lend our ears to new and strange voices. For an heretic (sayeth the Apostle) must be taulked with after one Reprehension, not after disputation. For in this did the Apostle forbidden disputation, in that he appointed an heretic to be rebuked, and in that respect only to be taulked with, and that but once because he is 
The. 1.  not to be esteemed as a Christian. Nor should be rebuked after the manner of a Christian, 
1. Tim▪ 6 Matth. 18.  once or twice, or by testimony of ij. or iij. witnesses, but is a man therefore and in that respect to be rebuked, for that he is such a person, as ought not to be disputed with. And 
The: 2.  because also conference of scriptures with such a one profitteth nothing, but only stirreth 
The. 3. So heretics reject now a days some the Maccabees, some S. james Epistle etc.  choler, and troubleth the brain.  
Again this heresy admitteth not some scriptures, and if it allow some, yet doth it pervert the same by some addition, or detraction, to the defending of that it would prove, or if it receive some scriptures, yet will it not receive them full, and whole. And if it do, yet will it turn them by inventing some new and contrary exposition. No less overthwarteth the Truth a bastard Gloze, than a corrupted text. Variable preiudices must needs refuse to acknowledge those things whereby they are overthrown. To those things they lean, which either faulsly they have patched together, or have been occasioned of ambiguous words, and doubtful texts.  
What shalt thou profit, if that art best excersised in the scriptures, when, what so ever thou defendyst he shall deny, and what so ever thou deniest, he shall defend? Thou losest but thy voice in contending with him, and gainest nowght but unquietness of mind, in hearing his blasphemies.  
The party (if any such be) for whose sake thou interest into disputation by the scriptures, to the end thou mayest confirm him in the truth hanging yet doubtful, is leek enough to fall deeper in to heresies, when he shall see thou hast profitted nothing, the matter remaining in even terms of defence, and denial. Surely of this arguing to and fro, he shall depart more uncertain than he was before, not knowing whether of the two is the heresy. But this argument may they also again return unto us. For it is necessary for them also to say, that by us the scripture is falsefyed, that we do wrongely expound them, and they therefore will needs take upon them, to defend the troth.  
We must not therefore appeal to the scriptures, wherein the victory is none at all, or else uncertain, or not very manifest. For albeit we supposed the conference of scriptures should not so fall out (between Catholics and heretics) that it should set up both sides a leek, yet the order of things required, that this point, should first be propounded, which now lieth only in 
After this very sort discourseth S. August. lib▪ de utilit. cred cap. 14.  question. As, to whom the very faith belongeth? whose be the scriptures? from whom, by whom, when, and to what teachers that doctrine was delivered whereby we are made Christians?  
After the same sort writeth Clemens Alexandrinus, one that lived about that 
Clemens Alexādrin' against heretics.  time also. If (saith he) they which follow heresies dare at any time use the scriptures, first they will never use them all, nor whole, nor as the very body and text of the scripture speaketh, but choosing forth those things which are ambiguous and doubtful, they turn them into their own private opinion gathering here and there a few words as it were flowers, and not considering what is signified by them, but only abusing the bare and naked terms. In every word almost which they bring forth, you shall find them sticking in the only names and terms, and quite swerving from the signification thereof.  
What could be written better, or what more aptly to the matter now in hand, then that which we find written by that most learned man Tertullian? He showeth us that the usage of heretics was to talk much of the scripture, to persuade by scripture, and to hold forth the scripture. But in the mean time, he admonisheth us, to stop them at that step, and that they be not admitted to any disputation of the scriptures, for that they have no interest, or possession therein, sins the Catholics do prescribe in the possession thereof.  
He also bringeth for proof hereof, the testimony of S. Pawll who forbiddeth us to waste time in contending with heretics. For that, always debate breedeth debate, and of argument groweth argument: so as there is like to be no end of brawling and contention, where a man hopeth to overcome obstinate persons by disputation. For neither want they words at any time, and their frowardness giveth them courage never to be tired with contention. So as it is far better to avoid all occasions of contending with them (which is the thing they seek) and to refrain brawling with them by disputation, for so much as thereby is that old proverb often verified: By to much altercation the troth is lost.  
But see whether those words written by Tertullian that this heresy admitteth not some scriptures, and so forth as before, be not very truly spoken of the heretics of our time? The first fownder where of did he 
The lewd practice of the owld herentike, Martion renved in our days by Martin Luther In lib. de Christ. libert. & in Art ad Leonem 10 Vide Reg. Angl. de sacram con-lutherun  not (I pray you) openly use the same hatchet to cut of the scriptures which were contrary to his purpose, which Tertullian saith, Martion the heretic did at that time use?  
He taught only faith to suffice both to our salvation, and justification. And seeing that this his doctrine could not stand, if the canonical Epistle of Saint james remained in force, strait way taking his hatchet in his hand, he cut the same of from his book, saying: This shall have no place in my Bibles. Lo the imperious authority of the man. He calleth them his Bibles, whereby he showeth they have no fellowship with the Bibles of the catholic Church.  
He taught also prayers and sacrifice for the dead to be superfluous, and hereunto seeing that part of the scriptures, to be directly contrary, which for the more part all the old catholic writers bring forth of the Maccabees, he katcheth again his hatchet and cutetth of also that book.  
He taught farther that all things came to pass by a certain absolute necessity, and that we ought to be certain, and sure of grace, and salvation. Against this his opinion maketh that which is written in the book of wisdom, and in Ecclesiasticus. He therefore with his hatchet cut of also these books. So we see that those scriptures which served not his purpose, he received not, but taking his hatchet in hand, cut them out of his Bibles.  
Now those scriptures which he did receive and allow, did he not by his additions, and detractions pervert them to his own private purposes, making of good Latin, lewd high dutch? Which is laid to his charge not only by the Catholics, but also by the 
By the Bre thern of Zurich  sectaries themselves. And if he did receive any scriptures whole and sound, did he not devise thereunto strange or rather mere contrary expositions? which thing we also see done by the rest of the heretics, who be no less divers among themselves, then contrary to the catholics in expounding the scriptures: which thing to have likewise been done by the heretics of his time Tertullian remembreth.  
From their own rules (saith he) them selves 
In prescript. haeret.  do vary: whilst every of them do pipe after his own voluntary, those things which he hath received: even as he that first delivered them, framed the same by his own fancy. With such therefore as receive no scriptures, but such as they leek, and those which they do receive, wrest, by addition and detraction to their own purpose, or else devise thereunto new and strange expositions, Tertullian willeth us in no wise to enter into disputation of the scriptures: but commandeth them to be set over to the Ecclesiastical tradition.  
Which his mind even Luther himself seemeth to allow when he hath to do with sacramentaries and anabaptists. But you shall hear his own words. he sayeth:  
We have read what the holy fathers did 
Mar. Luther upon the. 28. psalm  in the council of Nice: so soon as they heard the heresy of Arius read, they hissed it out with one voice, and would not vouchesase to hear them that presented it, nor suffer them to defend it, but presently condemned them without any disputation, as manifest blasphemers. Moses' also in his law, commanded 
levit. 24.  that such false teachers should be stoned to death. Even so in this case there is no disputation to be used, but such manifest blasphemers are to be condemned without pleading their cause.  
As paul also commandeth, in the third 
Tit. 3.  chapter of his Epistle to Titus that an heretic should be avoided after one or two warnings. He also forbiddeth to Timothee all 
2. Tim. 2.  contentions and disputations, as things which do nothing else but trouble the hearers. For such common articles of all Christendom be now sufficiently heard, declared, and concluded, by the writings and general confession of all Christendom. They are confirmed by many miracles sealed up with much blood of many martyrs, defended by the books of all learned men, and not now needing any man's cunning or devise to enlarge them.  
Yet is it not in all points true that this hyperbolical doctor reporteth, the holy fathers to have done in that Council of Nice, as though they had condemned Arrius unheard, or his cause unexamined. For albeit there be extant in Socrates and Nicephorus an epistle of the council of Nice to the church of Alexandria, and to them which were in Egypt, Libya, and Pentapolis, in which they write: that they would not endure so much 
li. 1. ca 9 li. 8. cap. 14.  as to hear the wicked opinion of Arrius, the madness of his mind, or his blasphemous words: yet is it manifest enough by the epistle of constantine the Emperor, which even there followeth fast after, that his doctrine was diligently viewed and considered. For 
The words of Constantin the Empour tooching the condemnation of the Arrian heresy.  the Emperor useth these words: All his sayings and writings were diligently examined which by their dowbtfulnes or disagreement seemed to breed any pretence or colour.  
If all things were so diligently examined, how was it then, that Arrius was not heard? Wherefore that the fathers write, they would not vouchsafe so much as to hear his blasphemous words, may be more rightly wnderstanded in this sense, that after his doctrine was once thoroughly examined, and yet he proceeded in redoubling his blasphemous talk, the fathers would not then vouchsafe to hear him any more, but struck him with the sentence of curse and condemnation.  
For, that he was heard, Socrates plainly showeth when in the same place he writeth that the Emperor signified to the people of 
Socrates lib. 1. aap.  Alexandria, the determination of the faith not to have been simply or rashly made, but with great examination and deliberation to have been set forth. Not that some things only were spoken, and some things passed in silence, but that what so ever was needful to be set forth for the confirmation of the doctrine, were laid open: and that it was not barely determined, but first exactly inquired of, and what so ever might give occasion of dissension or debate were so rejected, that nothing cold be said against them. Therefore (saith he) the Emperor calleth 
The agreeing sentence of Bishops in general cowncel is the sentence of God.  this concord and agreeing sentence of the bishops in that Synod, the sentence of God: and yieldeth thanks to the holy Ghost for so great concord and unite of mind among so many fathers.  
Sozomenus also, when he telleth us that the Bishops there diligently assembling themselves called forth Arrius, and advisedly 
li. 2. ca 19  searched his propositions: (For they were very beware not to give an headlong or rash sentence on either part) doth sufficiently declare unto us, that Arrius was heard: but in deed after his cause was thorowghly examined, it is leekly he was not then suffered to prate or talk any more.  
But this in the mean time is very true, that as heretics always provoked to disputation 
The duty of Catholics when heresy springeth up.  and brought yn new faiths, so the catholics lightly, avoided arguments, and gladly reposed themselves in the faith of their fathers, as among the writers of the Ecclesiastical story, 
a lib. 5. cap. 10.  Socrates, 
b lib. 5. cap. 12.  Sozomenus, 
c lib. 2. de pierce.  Victor, and 
d lib. 12. cap. 15.  Nicephorus, we may plainly see. Look in what matter so ever the decree of a council had once taken order, that would the catholics never permit to be brought again in question.  
Athanasius writeth that Germinius, Auxentius, Valens, Vrsacius, Demophilus and Gaius, exhibited a certain paper of their confession which they would have had to be preferred before all the ancient councils. But what answer thereunto made the Catholic fathers assembled at Arimino? We 
In epist: de synodis Arimini & Seleuciae congregatis.  (said they) assembled ourselves hither not because we lacked a faith (for that we have both pure and sound) but to confound them which gainsay the troth, and attempt new things. If therefore you now beginning as it were to believe, have thus written, you are not to be accounted as any of the clergy, but such as now begin to learn the first principles of the faith. And if you came hither, with that mind, as we did, then let us all agree, let us with curse condemn these heresies, and hold fast that we have received of our fathers, to the end we may cut of 
* Understand of this Arrian heresy.  all occasions hereafter of keeping counsels, since the fathers once already assembled in the council of Nice have by sure establishment and sound determination prevented all farther questions,  
It seemed an absurd thing to those fathers that any new faith, or confession of faith should then be brought forth, and that called back into question, which they had received of their fathers: for which cause also in the Epistle which they wrote to Constantius the Emperor he reporteth them to have used these words.  
We humbly beseech your clemency with 
Nieephorus lib. 9 cap. 14.  benign ears and favourable countenance, to behold our imbassadors: and that you admit not to the reproach of the dead, any novelty, but suffer us to remain in the rules and decrees of our forefathers, whom we affirm to have done allthings, with great wisdom, foresight and direction of the holy Ghost. soothly these new things which these men, attempt, do make the believers to faint in belief, and do stir unbelievers to contempt of belief. What would these fathers do if they saw now almost every City of Germany bring forth their several faith or confession thereof: and contend to have them allowed, rejecting the faith of the fathers, as though they were no Christians? Can any thing be imagined more absurd or more wicked? As though forsooth our fathers were ignorant of the Christian faith, and now at the last Christ were to be known unto us by the means of some few such as be in deed traitors unto Christ? Wherefore the opinion of Luther in this point is to be commended, to wit, that such men are not to be heard, but meet to be condemned without pleading their cause.  
Yet look what law he gave to the Sacramentaries and anabaptists, the same must himself stand unto: Namely since himself is he, whom those men profess themselves to follow as their guide and captain, as the first auctor of this their departure from the Church, and father of so many sects as are now hard to be numbered: for look 
Augustinus de Ago christiano. cap 29.  what S. Augustin writeth to have happened unto Donatus, that as he sought to divide Christ, so was himself daily divided in peecemeles, by his disciples, the very same do we now also see happened unto Luther.  
He laboured to divide the Church being Christ's mystical body. And is not he himself leek wise divided os his followers by daily hacking and mangling? But to say nothing of the sacramentaries, anabaptists and Campanes (whom perhaps Luther will deny to appertain to him,) are not Melancthon, Brentius, Osiander and Illyricus professed Lutherans? But what spiteful enmity is there among them? what bitter dissensions in matters of weight?  
Do we not hear Melancthon complain 
The enmity and dissension which is between the heretics themselves.  that where he wrote the confession of Augspurg, they now go about to take from him the name and honour thereof? For the Illyricans do greedily challenge that to themselves, and labour to exclude from the same the Melancthonists with their master: whom as in divers other things they show to have gone from the mind of his master Luther, so do they loudly charge him in the doctrine of the sacrament to have joined himself to Calvin his lore. Of which thing Calvin himself also doth not a little glory.  
Now in that matter which they will have to be the sum of the Gospel, which is os justification, Lord, how sore Melancthon 
See the Apology of Frid. Staphylus. par. 3.  and Brentius dissent the one from the other, while Brentius defendeth osiander's opinion, which the Melancthonistes think most execrable? So among the disciples of Luther there is little agreement of the principal doctrines of our religion, whereof very contenciously they quarrel among them selves, and be as it were heretics one to an other: so as they need not to be better blazoned than themselves blasone one an other. 
By Luther his own sentence there must no disputations be heclde with heretics.   
Wherefore of right Luther must suffer by the law which himself gave to others, that there be no disputation allowed to the followers of his doctrine, but that so soon as it appeareth they be of that sort, they be presently condemned unheard. For it is no more true of the zwinglians, then of the Lutherans, which is said by the disciples of Luther that they are to be restrained not by writing, but by the Mace and power of the magistrate: especially since neither these 
The heretics of this age bring almost nothing but that which was a M. years passed condemned for heresy.  bring almost any thing, that was not more than a thousand years passed condemned for heresy.  
But we may seem to have wandered somewhat from our purpose. Wherefore let us return to the matter from whence we have by occasion a little declined. We have showed you before, that even at that time when that most ancient doctor Tertullian flourished, heretics used to vaunt, to talk, and to hold forth before them the scriptures, and that Tertullian doth utterly forbid all disputation with them, or trial of the controversies to be referred to the scriptures, but would have them put over to the tradition of the Church.  
But doth not S. Cyprian also complain of the deceits of the devil, who transfigureth 
De simplicitate prae latorum  himself as it were in to an angel of light, and suborneth his minister's leek unto the ministers of justice teaching night for day, damnation for salvation, desperation under the veil of hope, infidellite under pretence of faith, and finally Antichrist, under the name of Christ, that while they falsely report things not all together unlikely, they may by their subtlety chase and drive away the very truth itself?  
Nothing could be said more truly than 
Cyrillus Epist 28. Note wherein heresy consists.  that which we find to be written by cyril: All heretics gather the occasions of their error out of the scripture inspired by God corrupting those things by their own malice, which by the holy Ghost were well given, and uttered, and so kendling upon their own heads an unquenchable fire.  
S. Augustin also sayeth that heresies and 
Augustinus tract. 18. in 10.  perverse doctrine entangling and throwing down headlong the souls of men in to h●●● cometh of none other ground, but when things well written in the scriptures, are not well understanded and when that which is not well understanded, is rashly and boldly uttered for a truth.  
And therefore S. Ambrose did think 
Ambrosi in cap. 3. ad Titum  good in this sort to describe heretics: Heretics (saith he) are they which by the very words of the law do impugn the law: for they add unto the words of the law their own sense and understanding, that by the authority of the law they may set forth the shrowdnes and malice of their own mind. For wickedness knowing authority to weigh much, worketh her snares under the name thereof, to the end that sithence an ill thing by itself can not be acceptable, it may be commended to the world under the name of a good thing.  
When they which in the Council of Carthage, were by Agrippinus assembled, said, it was no true baptism which was 
Augustde baptis contra do natistas lib. 5. ca 2.  given by Schismatics and heretics, did they not say, they so found it in the holy scriptures, and seemed to confirm that their sentence by the express word of God? This council yet afterward by the auctoritte of the Church was disannulled.  
But let us hear Vincentius Lirinensis 
Vincentius Lyren. in lib. adversus heresies.  talk of that matter: So great excellency of wit (saith he) was in those fathers, such flowing veins of eloquence, such a number of them that affirmed it, so great leeklyhood of truth in so many texts of the scripture, (but after a new and ill sort understanded) that me think all their great agreement conspiring in one, could never have been overthrown, if only the profession of novelty, which was the only cause of all that great stir, so much then maintained, defended and extolled, had not discredited the whole matter. They therefore were destitute not of texts, and authorities of scripture, but of the true understanding of them. Wherefore S. Hilary doth very well 
Hilariu● in lib. ad Constantiquem ipse ei obtulit.  warn us.  
Remember (saith he) that there is no heretic, but faulsly affirmeth that all the blasphemies he uttereth are warranted by the authority of scripture. For hereof Martion, 
Martion.  when he readeth the word of God understandeth it not. Hereof Photinus could 
Photinus  not find by his doctrine jesus Christ to be a man: Hereof Sabellius when he could not understand 
Sabellius.  this text: My father and I be all one: could not find God the father, nor God the son: Hereof Montanus by his mad 
Montanus.  women went about to maintain a new holy Ghost. Hereof Maniche and Martion hated 
Maniche  the law because they found it written: the letter killeth, and the Prince of the world is the devil. They utter all the scriptures without sense, and pretend faith without faith. For the scriptures consist not in reading, but in understanding, not in thwarting, but in charitable consent, and unity.  
Whom S. Hierom following in his book 
Hieron. contra Luciferianos & in ep is. ad Gal.  against the Luciferians, sayeth: Let not heretics flatter themselves if they seem to find somewhat in some chapters of the scripture, which they think confirmeth their heresies: since the devil himself hath also alleged places out of the scripture: and the scriptures consist not in reading, but in understanding. In leek sort writeth also Athanasius 
In orat. contra Arrianos.  of the Arrians. If (saith he) men reading some goodwordes of the holy scripture written in these fellows books, will therefore by and by take blasphemies for blessings, it will also come to pass that when they see jews of this our time diligently to read the law, and the prophets, they will also with the jews deny Christ. Perhaps also hearing the Manichees vouch certain places of the Gospels, they will with them deny the law and the prophets. But if through ignorance they do so boyll, and babble, let them learn out of the scriptures how the devil himself the inventor and deviser of heresies, for fear of being bewrayed by his strong air, usurpeth also these words of the scripture, to the end that shrouded therein, he may deceive the simple, so infected with his poison. For so deceived he Eve: so also lead he other heretics into error, and even so doth he now persuade Arrius, that, as it were under colour of talking leek an adversary against heresies, he might the better deceive him in foisting in his own.  
Chrysostom also following Athanasius 
Chrysos. in sermo ne adver sus hereticos. To. 3.  Open o Arrius (saith he) the sepulchre of thy throat filled with dead words for thou hast not yet that living and quickening word, which thou seekest to frame to the maintenance of thy reasons: but he so soon as he is called, maketh the entry of his talk with scriptures. But thou that art the faithful, fear not when thou hearest him bring in scripture, for even the devil himself when he came to Christ and tempted him, boarded him with scripture saying: If 
Math. 4. Psal. 90  thou be the son of God throw thyself down, for it is written, he hath given commandment to his angels that they shall keep thee in all thy ways, and shall hold thee up with their hands.  
And it is well known that Arrius 
Arrius produced xl. texts of the scripture to maintain his heresy.  brought forth fowrty places of the scripture to prove that the son was not of one substance with the father. And what did he and his followers crack ever of, but of the scriptures, the Gospel, and the express word of God? To the scriptures he appealed and would not otherwise be dealt with, but only with the scriptures.  
Maximinus when he should enter in 
August li. 1 contra Maximinum.  to disputation with S. Augustin prescribed this law unto him that he should of necessity yield to what so ever he should bring out of the scriptures. For thus he saith.  
Those words which are taken out of the scripture fall not to us by chance, since the lord himself hath thus warned us saying: in vain do they worship me teaching the precepts 
Matth. 18.  and commandments of men.  
S. Augustin also writeth even the leek of the Donatists: As the devil (saith he) against the very lawmaker, brought out the very words of the law, so ye by the words of the law accuse the men ye know not, and withstand the promises of God which are given by the very words of the law.  
And a little after. You speak (saith he) the words of the law, but against whom you speak them you mark not: No more did the devil when he uttered the words of the law, know him to whom he spoke them. He would have thrown down our head which was ascending upward, but ye would contract to one little part, the body of that head, which is dispersed through the whole earth.  
In leek sort also dealt Macedonius as 
Macedonius.  may be gathered by the sermon which Gregory Nazeanzen wrote of the holy Ghost. And so played Nestorius: for he thought he 
Nestorius  was able by the express word of God, to show that Mary the mother of Ihesu was delivered but of a bare man, because in the Canonical scriptures she was sometimes called the mother of Ihesu, but never the mother of God.  
Leekwyse Eutiches, when he denied ij. nature's 
Eutiches  to be in Christ, seemed therein to lean to the express word of God, and asked of the catholics. In what scripture those ij. natures appeared: I have not learned out of the 
Concil. Chalde. Act 1. fol 776. In qua scriptura jacent duae naturae?  holy scriptures any such two. nature's: And of such things must we make search only in the holy scriptures, which are of more force than the doctrines and expositions of the fathers.  
But what needyth in a manifest thing to use more words? when nothing can be 
August.  more truly said, then is written by S. Augustine. Error could not spring cloaked under the name of Christ, but of the scriptures not well understanded: Neither dare the devil attempt any other way, but by the divine scriptures as we read in Origen. Who when he had brought forth the devil alleging those words of the Psalm: [They shall hold the up with their hands, etc. 
Psal. 90   
How cometh it to pass Satan (saith he) 
Origen. Hom. 31. in Luca.  that thou knowest these things to be written? hast thou read the prophets? or knowest thou the scriptures? though thou hold thy peace I will answer for thee: thou hast read them, not that, by the reading of holy things thyself wouldst become better, but that by the bare letter thou mightest kill the friends thereof. Thou knowest that if if shouldest speak out of any other books, thou coul dost not deceive, neither could thy allegations have any authority. So did Martion read the scriptures, as did the devil, so Basilides, so Valentinus, that with the devil they 
Math. 4.  might say unto our saviour, it is written etc. If any time therefore thou here testimonies brought out of the scripture, take heed thou do not by and by repose thyself on the speaker, but consider him well what he is, of what mind and disposition: lest happily he feign himself holy, and be not so in deed, and lest the woulse infected with the poison of heresy, lie shrouded under a ships skin, or lest the devil speak scripture out of him.  
This admonition of Origen is so deeply to be laid up in our mind that at no time it go out thereof, that when we hear one bring forth the scriptures, or glory of the express word of God, we do not by and by believe every such kind of spirit. Be the Lutherans only they in this our age (trow ye?) which so confidently beat our ears with their continual boasting of the word of God? Do not the Sacramentaries with as great or greater assuredness arrogat the same unto themselves? whereunto doth Calvin appeal but unto the scriptures, when he hath to do with the Lutherans? What can he bear more unpatiently then when both by the Christians and Lutherans he seethe objected against him the authority of the fathers and Counsels?  
When the Magdeburgenses wrote, we are coommawnded from God to hear the son of God, Calvin ansvereth them in this sort.  
Maliciously, and wickedly do they object to us the authority of Christ, as though 
Calvin.  our mind were one jot to decline from his pure and sincere doctrine, who have always showed ourselves in very deed with no less reverence to receive, what so ever hath issued out of the divine mouth of the lord, than they in words do boast on their part. Let therefore the son of God be unto us without all controversy the chieff, most perfytt, and only master: in whose doctrine it may not be lawful to alter one word or syllable. But the obedience of the faith doth not let but that we may be attentive to the sound understanding of his words.  
Loo as wicked and blasphemous as Calvin is, yet may he endure nothing worse than to be charged that he giveth not ear to the son of God, or declineth any thing from his pure and sincere doctrine. But what? Do the anabaptists with any less courage stand also upon that point? No truly. For behold how one of them (as we have read) talked unto the heavenvly father in this sort? 
The words of an Anabap. Lutheralso saith. I am sure, my doctrine is from heaven In principio lib contra Reg. Henr.   
Certainly I can not herein be deceived. Thy word o heavenly father have I believed: that received I of the holy Ghost, as the sure word of truth: And a little after: I know assuredly (said he) that this my doctrine which is the word of God in the day of upright judgement shall not only judge lords, kings, and the whole world, but also the Angels themselves.  
Doth not this honest man think himself as sure that his doctrine is the express word of God as Luther or Calvin? and yet for all that, both his, Luther's, and Calvin's, are in deed the express word of the devil. But whereto in the end cometh this gear? Strawnge and wonderful it is. For lo: while in this sort, every sect seeketh to usurp unto itself alone the word of God, and the true understanding thereof, there is sprung up a certain new kind of prophets, which 
A nue kid of prophets, sprung up, upon sight of the dissension among the protestants  fear not even by the authority of the scriptures, to withdraw all authority from the scriptures. Lo where to at last Satan hath brought this reckoning. Forsooth to this that he hath drawn wretched men to that pass, that look what doctrine every of them hath by chance imbracyd, the same should he firmly persuade himself to be the express word of God, and not suffer himself by any reasons to be drawn from it. Now therefore this is apparent that never almost was there any heretic, which did not confirm his error by the scripture, and which affirmed not his opinion to be the very word of God. The thing itself so she with this, that farther demonstration needith not: but yet the chief of all heretics of this our age doth also testify the same: who writeth: That the holy scripture hath now at the last obteynid this name to be called the heretics book: because all heresies derive their course and origi nal spring from thence. But to what end is this will some man say? Do you go about to extenuat the word of God, and to withdraw authority from it? Have you brought us forth so many things to the end to show that who so ever useth the testimony of the scripture is an heretic? No: God forbidden that we should so much as think a thing so strange and unfitting for any Christian man: No we rather say as S. hilary whilom 
Lib 2. de Trinitate. Note, whereinheresy consistcth  did: Heresy is in the understanding, not in the scripture. The sense not the text is blamed.  
Nothing is more holy than the scripture nothing of more authority, nothing (next God) more worthy of all honour. But what thing can be so holy, which the enemy of man kind abuseth not to the destruction of man? We must not think that God always openeth their mouths whom we hear talk of the word of God, and allege the words of the scripture. The most learned Origen did well 
Origen. hom 3. in Exodum.  note to us that not seldom the devil also openeth the mouth of such as utter the word of god: [who speaketh ally (saith he) it is certain 
joh. 8.  the devil openeth his mouth to utter a lie:] But thou wilt say how may he lie that bringeth forth the testimony of the scriptures, which no good man doubteth to have proceeded from the holy Ghost the spirit of truth, and from whom floweth all truth? Short and ready is the answer hereunto: In the scriptures themselves which we know to have been inspired from God above, there can in deed be no lie. But in the sense which man bringeth (of whom it is written: [every man is a liar] he that will say there can 
Psal. 115.  not be a lie, what doth he else but deny the saying of God, and as it were charge the holy Ghost of Untruth?  
What then, will some man say? if every man be a liar, doth it therefore follow that what so ever a man speaketh, what so ever he bringeth out of the holy scripture should therefore be a lie? God forbid: I say not so.  
How shall I then know when he uttereth a lie? This will the very Truth teach us, which can not lie. For that sayeth, [who 
joan. 8.  so ever uttereth a lie, uttereth of his own.] No man hath of his own but sin and untruth: But if a man have any point of troth or righteousness, that hath he of God. He therefore speaketh the truth, which uttereth not that is of himself, but of God.  
But thou wilt say again: Speakyth he not from God which reciteth the very words of God? and the testimonies of the scriptures? You have heard now not only once, but often opened unto you by me, that the devil also allegeth testimonies of the scriptures, and yet doth he not therefore speak the truth, because he speaketh of his own. What is this speaking of his own? It is when he bringeth his own sense of the scripture, and not the sense and meaning of God. For this is, to bean heretic (as before we taught out of S. Ambrose) to build his own sense upon the words of the law: and so by the words of the law to impugn the law.  
But how shall I discern when a man bringeth his own sense, and when the true sense and meaning of God? This will that notable 
August. li. 12. Confess. ca 25.  doctor of the Church, S. Augustine teach us: who in this sort speaketh unto God: Thy truth (lord) is neither mine, nor 
Truth is not ptivat ot psonal but common to al.  his, or his, but common to us all, whom thou dost openly call to the communion thereof, terribly warning us that we presume not to make the same private, lest we be deprived thereof. For who so ever doth challenge as proper to himself that, which thou hast given forth to be enjoyed of all, and will make that his own peculiar which is common to all, he is thrown down from that which is common, to his own: that is to say from truth to untruth, for he that maketh a lie speaketh of his own.  
Dost thou now understand who speaketh 
joan. 8.  of his own? that is to say who speaketh untrought? Truth (thou seest) is not his or his, but is common to all. All hath God called publicly to the communion thereof. Who so ever therefore maketh private, that is public, who so ever challengeth to himself, and contenciously will make his own proper, that which by charity is common to all, he speaketh of himself, he speaketh an untruth. For truth is not any where else but among 
Throuth is only in the Catho like Chur che.  all: that is to say in the Catholic or universal Church.  
Therefore who so ever seekith out any singular understanding or inventeth any strange and unknown expositions, or bringeth to the world any new and singular opinions, though he show six hundredth testimonies of the scriptures, because he understandeth them not with that sense which is received of the Catholic Church, but joineth thereunto his own proper and private exposition, he speaketh of himself, and therefore speaketh an untruth, for the truth is not with any one, but with all, that is to say in the Catholic Church, whereunto the light of sound and true understanding of the scriptures is promised of almighty God.  
So as there can be no surer argument, that a man speaketh his own, that is, a lie, then when he departeth from the sense, exposition and consent, of the Church: For then although he bring never so many texts of the scripture, he may utter in deed the express word of the devil: but never can he in that sort bring forth the express and pure word of God. For it is as certain that the devil openeth the mouth of them, which teach God's word, being out of the Church, as that God himself openeth the mouths of them, which being of and with in the church, do utter the same. And this is the cause that when so ever there is in the Church memory made of an Evangelist, or any other notable doctor, that both in the entry of the Mass, and in the Canonical hours, this text of Ecclesiasticus is read: 
Eccles. 15.  [In the middle of the Church he opened his mouth:] Whereby is signified that God openeth the mouth to no man unless he be with in the Church. From the true sense and understanding whereof who so ever differeth, his mouth, not God, but the devil doth open.  
How famous so ever any doctor of the Church be, yet if he be not with in the Church, if he consent not with the sense of the Church, it is certain that God opened not his mouth. But if any man speak contrary to the sense and consent thereof, we need not doubt to say that the devil opened his mouth. Who so ever therefore uttereth his own, uttereth a lie, and he that speaketh of God, speaketh the truth: but he speaketh of God which uttereth the scriptures not at adventure, or by his own private sense, but with the sense that is common to all, that is, with the sense of the catholic Church.  
And that is it which is truly and properly 
What is the true word of God.  called the word of God, when to the words of the scripture, not our our own sense, but the common sense, that is, the sense of the Catholic Church is applied: which to be the very true sense and meaning of God, is not to be doubted.  
For thus we read noted by Socrates that the Emperor Constantine calleth the sentence of all them which were assembled in 
li. r. hist. Eccl. ca 9  the council of Nice, the sentence of God. For the voice of the Church, is the voice of God 
The voice of the church is the voy ce of God uttered by her. Ezech. 13.  speaking by her. He therefore is a Catholic, and a right believer, and such as can by no means utter untruth, which (being mindful of that is written, [woe be unto foolish prophets which follow their own spirit, and see nothing] followeth not his own, but the spirit of the Church, not his own imagination or conceit, but the sense and consent of the Church. Yea though the words of the scripture should seem not very open and plain, which such a one bringeth forth, yet because he produceth them with the sentence of the Church, he uttereth the very word of God.  
But if a man will apply thereunto his 
What is the worof the devil.  own proper conceit, if he will temper the scriptures with his own imagination, (for he joineth his own sense to the scriptures, which contendeth so earnestly not for the true understanding of the divine scriptures, but for his own) that he will have that to be the scriptures which is his, when he ought rather to make that his, which is the scriptures, if I say he obstinately defend 
Who is an heretic.  such his sentence against the common sense and consent of the whole Church, he is an heretic and a schismatic: And bring he never so many testimonies of the scriptures, yet he uttereth not the pure word of God, but the express word of the devil. There is therefore no authority taken from the scriptures, when it is said, that heresies spring not so much of them, as of the lewd and false understanding of them.  
This is an old complaint made by S. 
Basilius in Hexamerum. hom. 2.  basil that the depravers of the truth do not apply their understanding to the scripture, but violently draw the mind of the scriptures to their own will. But notable is the counsel of S. Clement, that when the law of God is read, it be not read or taught 
Lib. 10. Recongnitionun & epi. 5.  according to the understanding of a man's own brain: for there are many things in the divine scriptures, which may (with force) be drawn to such sense as each man shall fancy to himself. And therefore (saith he) must we learn the understanding of the scriptures, of him which keepeth them being orderly delivered unto him, by his forefathers according to the truth.  
Which counsel Rufinus writeth, those 
Li. 2. hist. Eccles. cap. 9 An example most worthy to be noted and followed.  ij. lights of Grece, basil the Great, and Gregory Nazianzene, to have followed. Who when they gave themselves to the only study of the scriptures, removing from them all other secular books of Greek writers, they followed not in seeking the true understanding thereof, their own fanceys, but the writings and authority of the fathers, whom they also knew to have learned that rule of true understanding, from the Apostolic succession.  
But how far do they differ from the dealing of these fathers, who rashly fall themselves to the weighing of every scripture, and believe it according to their own judgement, not passing at all upon the sense & exposition of the fathers, to whom they think it injurious to be put over? But what may be said more rightly to these men by us, then that which we read to have been said to the Manichees by S. Augustin? 
August li. 32. contra faustum cap. 19   
You see (saith he) your dealing tendith to this end that all authority be taken from the scriptures, and that every man's private mind should tell him what were in each scripture to be allowed, and what to be disallowed. That is in effect: that the mind should not by faith, be subject to the authority of the scriptures, but should make the scriptures subject to the fancy of the mind. So as nothing pleaseth him because it is found written and received with high and great authority, but therefore it seemeth well written, because in some respect it pleaseth his fancy. whereunto dost thou commit thyself thou wretched and frail soul, all wrapped in clouds of the flesh? whereunto dost thou commit thyself?  
May we not well say also to these men, where bestowest thou thyself thou miserable and wretched soul, wrapped in clouds of flesh? Where bestowest thou thyself? Wilt thou have, that what so ever pleaseth thee, we should take for scripture and hold that for the pure and express word of God? And why not that which hath seemed good to all, that is, to the universal Church?  
What an intolerable pride is this? What an arrogancy and swelling of the mind? 
The extreme arrogance of heretics.  Wilt thou so challenge to thyself alone, the spirit of God, and so pull it from all others, that what so ever sense thou wilt bring out of the scriptures, we should be bound to believe that, neglecting the sense and understanding of the whole church? can there be a greater arrogancy, or a greater tyranny than this?  
It pleased friar Luther, it leekyd him, that 
Luther his decree  this or that scripture should have this or that sense: What so ever therefore hath been delivered from the fathers, what so ever hath been established by authority of councils, what so ever hath been received and allowed by the continual practice of the whole Church, all that must we despise, reject, and howld for vain. 
* These be Luther's own words in his book. De servo Arbitrio.  Neither must such a multitude, greatness, depth, largeness, miracles, or holiness of so many Saints of the Church, move a man one jot: But that sense which he interpreteth, we must not doubt to have been the very sense and meaning of the holy Ghost.  
And that which the Catholics have taught, which the authority of the Church hath delivered, which all Christian people 
Luther's words, as before  have so many hundredth years imbracyd, which schools defend and maintain, all that we must think to be the deadly poison of Satan.  
How truly is it said of S. Pawll, [Knowledge 
1. Cor. 8.  puffith up and charity edifieth?] Thowgh in deed opinion of knowledge rather puffith up, than knowledge itself. For if these fellows had but one cromme of charity in them, could they so swell with pride to think all men in respect of them selves to be blind, foolish, blockish, and ignorant?  
But even as wine if it be not delayed with water, doth trouble the mind, even so knowledge if it be not tempered with charity, doth with a certain pride and overturning make a man, as it were drunk, or rather stark madde-Wherfere S. Pawll doth very well add thus: [but if a man think him 
1. Cor. 8.  self to know much, he hath not yet learned in what sort he should know.] For if he had, he would never with the opinion of his own knowledge have grown so insolent, to prefer himself before all others: and as it were from an high to look down upon them. For, the beginning of true knowledge, is the knowledge of God, which breedeth in us humility and submission, and doth rather deject, then by pride erect, the mind of man. And where so great pride is, as we see is in these men, what can there be else in them, then in deed a very ignorance, and not knowing of God?  
But S. Pawll teacheth us in an other 
1. Cor. 3.  place by what mean we should learn rightly to know: [Let no man (saith he) seduce you. if any man among you seem wise in this world, let him become a fool, that he may be made wise.] So then by the judgement of Saint Pawll, a man may become wise, if he lean not to his own fancy, if he condescend to seem in his own sight a fool, if he examine himself. And if he seem to have any wisdom, that he reduce and submit the same to the service and obedience of Christ, the Head, and his mystical body, to believe what he teacheth and rather with fear and reverence to embrace the same, then to follow that which seemeth probable to himself. Which thing where it is not done what else followeth then that (as S. Augustin writeth) all 
Augus. li. 32. cap. 19 contra fau. stum. The race andissew of heretics in our age.  authority be taken from the scriptures?  
And do we not see it even now thus come to pass? There is sprung up in this our unhappy age Martin Luther, who hath with violence broken into the scriptures, and shouldering out all others contentiously beareth men in hand, that the sense of the scriptures is even such, as he will have it, and as may best accord with his doctrine: In fine he so handleth the matter, that he sowght to be reputed not a dispenser, but a lord over the holy scripture. He required obedience of 
Luth de servo Arbitrio. Non volo judicium: sed obsequium requiro.  all in embracing that sense of the scripture, which he himself hath brought forth▪  
After that sprang Carolstadius, and after him Zwinglius, Oecolampadius and Calvin, and as Luther had reiectyd all the catholics, and right believers, so did this man together with the rest, remove also Luther 
Carolstadius.  himself. And with great exclamations 
Zwingli' Calvin.  contenciously affirmeth that the scriptures do not mean as Luther saith, but as he himself teacheth.  
Then broke out in an other corner not 
Pacimontanus.  long after one Balthasar Pacimontanus: He in interpreting certain places of the scriptures dissenteth both from Luther and Zuinglius, and will needs have the scriptures to mean as he doth interpret them, and not as they will have it.  
The heavenly prophets, so called, (whereof 
Swencksel dius  Swenckfeldius is now the ryngeleader) espied this, that these fellows thus tempered the scriptures to their own sense, and contended so earnestly not for the scriptures, but for the maintenance of their own privatt and perverse opinions and that (for ensample) they set forth to the people for the pure and express word of God, not that which Mark or Matthew thought, but that which themselves had imagined. So as while every man's mind was to himself an author, and teacher what was in every scripture to be allowed, or disallowed, they did not submit themselves to the authority of the scriptures, but thrall the scriptures to themselves, and as it were usurp a rule and mastery over them: then (I say) began these divine prophets thus to think with themselves.  
How long in the end shall we endure the 
The Swencfel dianes words  tyranny of these unhooded and rennagat friars? How long shall we be driven to adore as the express word of God; what so ever hath liked them to sprinkle with a few words of the scripture? When yet in the mean time we see them so fight and disagree among themselves, while every of them laboureth that his followers should esteem and receive, not the mind of the Apostle, or the Evangelist, but his own proper exposition, for the express word of God? What? will these fellows now be worshipped as Gods? what remaineth them, but that we should kneel down to this, or that arch-heretic? and presently worship as the very voice of God, what so ever shall be spoken by any of them?  
Nay: we will for our parts rather hearken for the mind of God out of heaven and 
* These are the words with which the Apology of England in the first edition ignorantly, in the later obstinately and maliciously chargeth Hosius withal as his own words, and as generally defended of all Catholics. Thou seest here (Good reader) they are the Swencfeldians words tomtrolled by Hosius. Psal. 93. Matt. 23. jacob 3.  will bid away both with these fellows thus striving for the understanding of the scriptures, yea and with the scriptures themselves, whereof we now see so many not only divers, but also mere contrary expositions daily brought forth. And look what it shall please that heavenly teacher to reveal unto us, that will we receive with due reverence as the very express word of God: and will rather hear himself speak, (according to the saying of the prophet: I will hear what the lord speaketh with in me) then turn ourselves to those bare elements and naked letters, and in them, (which we see to be turned this way and that way) to set our salvation.  
It is not needful to be cunning in the law or the scripture, but to be taught of God. Vain is the labour which is bestowed on the study of the scripture. For the scripture is but a creature, and a certain bare letter. It is not meet for a Christian to be to much addicted to the creature. You must hear God: his voice is to be expected from heaven to teach us: blessed is the man (saith David) whom thou teachest. He doth as well teach us now, as in the old time he did the patriarchs and Prophets. Christ forbade that we should have any more master, for that we have our only master in heaven.  
Thou seest hereby (most virtuous king) where unto at last the matter is come, and how truly it was said by S. Augustine that all 
Augustine lib. 32 contra faustum ca 19  authority is taken from the scripture, when a man will not only not be subject to the authority of the scriptures in matters of faith, but make them thrall, and subject unto him, neither will contend for the mind of the scriptures, but for his own. For what so ever himself thinketh, that will he have reputed for the true and express word of God, though all other men think the contrary. By to much altercation (saith one) the truth is lost. And I pray you is not▪ the truth now in manner lost? Is not with some men the authority of the scriptures taken away 
* Mark here, you Authors of the Apology, whether Hosius de rogateth from the Scriptures or you are found manifest Slanderers, Pride and self-love the cause of all this garboil in religion  in the which only, lieth all undoubted truth? Namely since every man hath sowght to arrogat to himself the judgement of the scriptures, and removing the sentence of all others, hath sought to have his own being wide and straying from the Church, to be worshipped as the very express word of God?  
But could this matter ever have come to this pass, if these fellows remembering themselves to be men, would rather have chosen to follow the judgement of the Church, and thereunto reverently have submitted themselves, than thus insolently to command men to embrace the visions of their hearts, for the word of God? When in deed no man living can be of so excellent learning, or of so singular holiness of life, that it can be lawful for us to receive his opinion, for the express word of God.  
But on the other side where as is a consenting 
The voice of the Church.  voice of the whole Church, if a man doubt that, to be the express word of God, and a most certain truth, what doth he else, but doubt whether God be true or no? Whom it is most certain and undoubted to speak by the mouth of his Church?  
Thou perceivest now (most fortunate king Sigismond) that it is not by and by the express and pure word of God what so ever is brought out of the scriptures: From the perverse understanding whereof, we see all heresies have sprung. Namely that the devil himself did also say: [for it is written etc.] 
Math. 4.  When yet the sense wherewith he brought those words, was the devils own, and not the pure word of God.  

* Mark again ye Authors of the Apology. Heresy is in the understanding not in the scripture. Hilarius lib. 2. de Trinitate.  The scriptures (no doubt) are sacred and holy: and in them is contained the very word of God, if the sound meaning and understanding thereof be applied thereunto. But heresy is in the understanding, not in the scripture, the sense not the text is in the fault. We contend not for the scripture with those that have departed from us, which boasting themselves so much of God's word, do usurp the same unto themselves alone. For they themselves confess, they have received the scriptures from none other but from us, from whom they be departed: who do also with reverence receive all the Canonical scriptures. They on the other side, because they will not in matters of faith, be subject to the authority of the scripture, do receive only that in them, which by wresting may be fra to serve to their doctrine.  
The controversy therefore between us is 
What is the controversy between Cathoikes and protestāns  not of the scriptures, but of the sense and understanding of the scriptures. Briefly the self same variance we read to have been in all ages betweme Catholics and heretics. Arius brought forth this scripture: [my father is greater than I:] by which text as by the express word of God he sought to persuade 
A manifest example of the present controversies.  to the ignorant people, that Christ the son of God was inferior to his father, and was not of the same substance with him. And in deed if an unlearned man come to the weighing of those naked words, Arrius may seem to have said somewhat unto him. But what did hereunto the Catholics and rightbelevers? They reverently acknowledged the text. But that which Arrius gathered thereof, they constantly affirmed not to be the pure word of God, since Christ never spoke them in that sense, as to teach himself not to be equally God, or in any thing unequal to his father. For in that he was the son of God, he was of the same substance with his father, but in that he was the son of man, he was inferior unto him. And although the sectaries and followers of Arrius, took that for the express word of God, yet the Catholics▪ doubted not to affirm it to be the express word of the devil.  
Even like to this is the contention at this day of the contrary doctrines between the Catholics and the heretics: For we strive not with them that have departed from us, about the scripture, but about the understanding thereof. And to make the matter the plainer, let us consider but this one place of scripture which is now a days commonly alleged: It is said to be the express word of God: [Drink you all of this.] And do we deny this to be the express 
Matth. 26. What word of God protestāns have for communion in both kinds.  word of God? No: but do willingly grawnt it: Yet that it is the express word of God in that sense, which they that be departed from us do gather of that text, that is it which we do utterly deny. For what do they (trow you) gather of this place of scripture? forsooth that all which communicate, ye even the lay people should be bound by the commandment of God to receive the sacrament of the altar under both kinds. But that Christ spoke those words in that sense, we grant not. But even as Luther 
Against the Bohens in his resolutions  himself once said, the same in this case say we also. That Christ commanded nothing in this matter as necessary to the lay people: because these words were spoken to none other, but to the Apostles.  
You see that here we differ not about the text, but about the understanding thereof. For with no less, yea and with more reverence, than they which have divided themselves from us, do we Catholics receive this text, as the very word of God.  
But they would intrude their own new 
The difference between catholics and protestants.  sense forged thereunto. And we seek to defend the sense received in the Church. They love and leek the sense which themselves bring, not becaase it is true, but because it is their own, and will needs defend that with tooth and nail: We love and leek the sense brought by the Church, not because it is our own, but for that we steadfastly believe it to be the very true sense of the scripture: Which to be so, not one private 
Note.  man, but the Church (being as S. Pawl. 
1. Tim. 3. joan. 14.  calleth it, the pillar and sure ground of truth, and whereunto the spirit of truth was promised and sent) hath taught us.  
But let us yet a little more diligently wayghe the very text itself. They say the 
Matth. 26.  express word of God is: [Drink ye all of this.] Ergo it is necessary that all persons 
The protestants argument  should drink of the cup: and if any do other wise they are guilty (say they) of breaking the institution of Christ. We will here a little nearer join foot to foot with them.  
I pray thee, what caliest thou the word of God? The scripture. And what meanest 
What the express word of God is.  thou by this word, lively and express? Clere, plain, and that which is so laid open to all men's eyes, that no man is so dull of sight, which may not plainly see it. But if it be so plain and clear, how cometh it to pass that there is now such a do about it? Of things which are clear and manifest is there any man that will move argument? As for example. Whether it be day or no, when we see the son up and shining upon the earth? Of necessity therefore it must needs follow that this is not so express and plain a word, as to thee it seemeth, since there riseth so much question upon it. And if it be so plain and express, it is a great marvel that in all these 600. years, since Polonia first received, and hath imbracyd the Gospel of Christ, and these words of Christ having been commonly read and rehearsed in the Church, that no man hath been found not only in Polonia, but neither in the whole world beside, wherein the name of Christ is professed, who could think it in that sense that you now bring forth, to be the express word of God. That is to say, that thereby the lay people should be bound as by the commandment of God of necessity, to receive the sacrament of the altar in both kinds.  
The Greeks themselves, albeit the lay 
The schismatical greeks better than protestants.  people were with them admitted to the cup, did yet never so interprette these words: Who when in the Council of Florence more than an hundredth years past they assembled themselves with the latins, and contented with them about some other matters, yet did they not bestow iij. words in altercation with them about the use of the Challyce, because they knew there was no precept of Christ whereby the laity were of necessity bound so to receive the same. Do you then think all men to have been blind, and such blockheades, and stocks that in so many ages, yea even since the time that the Gospel was written, they could never see this so plain and express a word of God? But wayghe well with thyself whether this be a point of Christian piety and modesty so to think of the fathers, whereof a 
See to what point the protestat is driven by his private sense of holy scripture.  great number never being acquainted with the use of the cup to other than to the Priests themselves in the sacrifice of the Mass, did yet leave unto us the Gospel of Christ sealed with their blood: Wilt thou so condemn them all of blindness or impiety, that either they saw not this so plain a place of God's word, or else that seeing it (which were more intolerable) they would wittingly have gone against it?  
But thou sayest what so ever is become of 
Objection Matth. 26.  the fathers, the words be clear: [Drink ye all of this:] he that sayeth [all] excludeth none.  
With what impudence then dost thou 
Answer.  make of [all] not all? But if he exclude none, whic sayeth [All] wilt thou then have infidels also to drink of the cup? God forbidden thou sayst, for the participation of the sacraments pertaineth only to the faithful. Why? But a little before, thou saidest, he that sayeth [All] excludeth no man. With what face then dost thou now exclude the infidels? and so of [All] make [not All?] But in this point (since thou thinkest rightly) we will gladly agree with thee, and will not be unwilling to allow this thy restraint.  
But now tell me of good fellowship: whether thinkest thou children that be christened to be of the number of the faythfuiis or 
All and not all, is as it pleaseth protestants  no? Thou sayest, yea: How then? Wilt thou command them also to drink of the cup? no: why? but a little before thou saidst that all the faithful must of necessity drink of the cup. Wherefore dost thou now again of (all) make (not all?) Why dost thou allow to thyself that, which thou wilt not allow lawful to the church of God? Thou thinkest it lawful to keep children from all sacramental participation of the body and blood of Christ: and if to lay persons being past their childhood, the one kind be not given (when yet in that other which is given, all and whole Christ is received) then complainest thou that great sacrilege is committed.  
But here thou wilt say. As touching infants, that I think them well kept from 
Reply.  the communion of the Sacrament of the body and blood of Christ, the authority of S. Pawll moveth me, who writeth: [let every man try himself and so eat of that bread 
1. Cor. 11.  and drink of the cup.] But how shall an infant try himself? and how shall he judge our lord his body which is not yet come to reason and understanding?  
But what (I pray thee) if it be superfluous 
Reyondre.  that they should try themselves, whom we know to be clean, being purified by the holy sacrament of baptism, and newly entered into the household of Christ? What if little ones can judge the body of our lord which they receive, by their God fathers and God mothers, who before they be baptized, do in their name profess to believe, yea and that the child himself believeth and renounceth Satan? If the faith of the sureties, and of the church suffice the infant to the receiving of baptism, why should not their trial and judgement also suffice him to the receiving of the sacrament? Verily Ruardus Tapper a learned man, bringeth none other cause, why children are kept from the sacramental participation of the body and blood of Christ, but only that they do not always swallow that is put into their mouth, or if they do, yet do they often put it up again.  
But God forbid, I should reprehend, that you do therein also, farther restrain this word [All] and deny also the communion to infants.  
For this is in deed the mind of the church, although we read it was otherwise in the 
* In the time of S. Cyprian and S. Augustin expressly. Cypr. in ser. de lapsis. August. de peccat. mer▪ & re. li. 1. ca 20.  primitive church. But if thou think it is with good reason done that the church keepeth infants from all sacramental participation of the body and blood of Christ, why dost thou not also persuade thyself that in forbearing to give the cup to the lay people it was leekewyse led thereunto by just reasons, and weighty considerations?  
But let us yet wayghe and examine farther these words of Christ: which if we will rightly understand, it behoveth us to have regard to those which went before, to the end we may thereby know to whom these 
Matth. 26.  words were spoken. S. Matthew describing the supper of our lord, speaketh thus: [But when evening was come he sat down with his twelve disciples.] S. Mark thus: [But 
Cap. 14.  when the evening was come he came with 
Cap. 22.  his twelve.] And S. Luke thus: [And when the hour was come, he sat down and his twelve Apostles with him.] In the former place, the word [All] seemyd to you very plain and clear: How cometh it then to pass, that this word (Twelve) should not seem unto you as plain and clear? Would there be any matter of strife if you would as sharply behold this word, as you do that which went before? Is not either of them the word of one and the same God? both (All) and (twelve)?  
This therefore is the true sense of Christ 
The true sense of Christ's words  his words: [Drink ye of this all ye twelve which are set down with me] It is well known there were divers others in the house of Simon the Lepre, where the supper was made, yet only the twelve Apostles sat down: 
1. Cor. 11 Luk. 22.  Whom after he had instituted new priests of the new sacrifice, saying: [Make or do this thing for remembrance of me,] He commanded them only to drink of the cup, which they did as S. Mark writeth saying: [And they drank all thereof.] Might 
Mar. 14  you not as lawfully gather hereby, that albeit the sacrament of the body and blood of Christ, pertain unto all, yet these words [Drink ye 
Matt. 26 Mar. 14.  all of this] pertain only to the Apostles, and to such as succeed them, to wit, bishops and Priests? And so the express word of God in that point to be this, that so often as Priests make that, which Christ then made and commanded them to make, that is to say, when so ever they consecrate the body of Christ, and offer the same in the remembrance of his passion, it is necessary for them to use both kinds, both in conseerating, offering, and receiving: so as if therein they leave out that one kind, they may justly seem to commit great sacrilege?  
But show us now one word, I will not 
The heretics cannot show one word to prove, that it was at any time commanded, that the laity; should of necessity receive the Sacra meant in both form's Manna and the paschal lab were the figures of the Sacrament.  say clear and plain, but how dark so ever it be, whereof we may with any reason conjecture, that ever Christ commanded the lay people to drink of the cup, or at the lest where Christ gave them his blood to drink. And yet ye object against us the express word of God, and with open mouth charge us therewith, when ye can not find so much as any shadow thereof in the scriptures. But we, whether ye will regard the shadow and figure, or the troth and thing itself, can out of the very scriptures, show you the contrary of your doctrine.  
Ye are not ignorant that Manna given to the jews from heaven, was the shadow and figure of this sacrament of the body and blood of Christ: So was the paschal lamb also: Of these all did eat, but liquors never came to the use of any others, then of the Priests, neither did the lay people usurp 
Note.  to themselves any portion thereof,  
Let us now come to the truth and the thing itself. Christ drawing near unto 
Luke 24  those ij. which went to Emaus went with them, when they came to the Castle, he tarried with them, and sitting down with them, took bread, blessed it, broke it, and gave it unto them. And their eyes were opened and they knew him: and then he vanished out of their sight. This bread the holy 
* August. lib. 3 de con sen. Euangel. cap. 25 Beda lib. 6 in Lucam Chrysost. hom. 17 in Matth. Theophilact. in Lucam 24.  father's interprett to have been the sacrament of the body and blood of Christ: Here is no mention made of the Cup. Do ye now see this express word of God that Christ gave the Sacrament under form of bread alone to them, which were no Apostles? But that he commanded to give, or that himself gave to the lay people his blood to be drunk out of the challyce, that is so far from being the express word of God, that ye can not so much as find any shadow thereof in the scriptures.  
This did the Boemians well understand that of these places of the Gospel, where the Supper of our Lord is described, they could not defend their error whereby they had with private authority usurped to themselves the Challyce: Wherefore this text of S. john seemed to them a plainer word of God, to build their error upon: [Except ye eat the flesh of the son of 
john. 6.  man, and drink his blood, ye shall have no life in you.] Which word they which in this our age have divided themselves from the Church, deny to appertain any thing to the supper of our lord, but will have them understanded not of the sacramental, but of the spiritual eating. So, that, which seemed to the Boemians the plain and clear word of God, to the Lutherans was not so clear. Who when they had taken away out of the Church both priesthood and sacrifice, which yet the Boemians did not: (for these will have all men Priests) they will also have these words to be spoken unto all: [Drink ye all of this.] But to this which the Bohemians bring out of the sixth of john, a good and learned man hath very well answered more than an C: years past.  
No faithful Catholic saith, that the saying of S. john: [Except ye eat etc.] or else that any other the commandments of Christ ought not to be kept: but the Catholic sayeth, that the universal Church of Christ, better understandeth which be the commandments of Christ, and how they ought to be kept, than hus or his followers: The 
Hussitani  variance therefore is not of the words of Christ (which every good man doth receive with all reverence) but of the sense and understanding of his words.  
But the heretics of our time (as we said 
The heretics of this age.  before) deny those words to be rightly taken of the sacramental eating of the body and blood of Christ, for which cause also they forbear to use the authority of this text to the affirming of the use of the challyce. 
though Catholics  But we (who do willingly follow the mind of the fathers) do not deny, but they may be well understanded of both kinds, and yet do constantly affirm that when the only form of bread is received, both the body of Christ is eaten, and his blood is drunk. They did eat (saith S. Cyprian) and drank 
In sermone de Coena domini.  of one self bread, according to the visible form. Here thou seest it reported, they did not only eat, but also drink of one bread: yea and in the scriptures we read, that blood was also eaten. The body of Christ is 
Leu. ●. 17.  therefore eaten, and his blood is drunk, when the only form of bread is received: yea though nothing be powered out of the challyce into the mouths of the faithful. For allthowgh it be neither grinded with the teeth, nor swallowyd, yet is it eaten and drunk by faith and charity,  
But it is a wonder to see that the Bohemians laboured to prove their purpose by 
The folly of the Bohemians. joan. 6.  that place of the Gospel, where no mention is made either of the cup or of the wine, but only of bread, which also alone to suffice unto salvation the words of Christ do declare, saying: [If a man eat of this bread he shall live for ever: and the bread which I will give is my flesh for the life of the world. He that eateth this bread shall live for ever.] You see how the promiss of eternal life was made to the bread and not to the cup. And in all that sixth chapter of S. john, is made no mention in any one word, either of the cup, or of the wine.  
Why dost thou therefore complain O Satan, why dost thou so often dull our ears, with thy vain boasting of the express word of God? When, what so ever is brought forth of the scriptures, if it be rightly understanded, seemeth much more to make to the allowing of the received order of the Church, then to the maintenance of this. thine error?  
But there is no cause why a Christian man should think that Satan passeth so much for the cup. For he knoweth well enough, it is no whit material to salvation, whether a man use the cup or no: since by his limbs, Luther, Bucer, and Philipp Melancthon he doth manifestly confess, nothing touching the use of the cup, to be commanded by Christ as necessary to salvation. Full well (knoweth he) that it was very true which by the fathers in the Council of basil (which 
The decree of the council of basil  council we know in this matter to be received, and allowed) was fully decreed, that, whether a man communicate in one or both kinds, so it be done by the ordinance and observance of the Church, it profiteth the worthy receiver to salvation. Therefore this offendeth him not, that a man should communicate under one form, neither doth he force to have him communicate under both. But that it should be done according 
Why Satan requireth so earnestly the communion under both kinds.  to the ordinance and observance of the Church, because in that sort (and none otherwise) it profitteth the receivers to salvation, that is it Lo, that chiefflly offendeth Satan. And that they should not communicate in that sort, that is to say, according to the ordinance and observance of the Church, that, is it which he is so earnest about.  
Well: Satan will be Satan: for in the Hebrew Satan is as much to say as an adversary. He therefore will still be an adversary both to Christ the head, and to his body. It is an ordinance and observance of the Church, which is the mystical body of Christ, that we should communicate under one form: he will have it done under both.  
But suppose the ordinance and observance of the Church (which is the mystical body of Christ) were so, that we should communicatt under both forms? Then will you have it done either under one alone, or under neither of both. But will you hear the beast utter his own words? We recited them before, but it shall not be a miss to hear him again: Thus he speaketh by his chosen vessel Luther.  
If perhaps the council should so decree, 
The words of Satan by the mowthe of his chosen vessel Martin Luther. in lib. de formul. missae  than would we not receive in both kinds, but then chiefly in despite of the council, would we use either the one, or neither of both, and not both: and plainly hold them accursed which by authority of such council should use both.  
See you now, to what end Satan tendeth? He seeketh not so much to have the use of the cup permitted to the laity, but that all things in despite of the Church should be done contrary to the decrees thereof. He is a right Satan. He is the enemy of Christ 
Sathanas in the hebrew tongue signifieth an adversary.  the head, and of his body. He is Antichrist. Wherefore what so ever it hath pleased Christ to decree by the mouth of his church, albeit he knoweth the same to be right and agreeable with the word of God, yet doth he all ways with tooth and nail earnestly withstand it. And look what song he being the head of his body and limbs, did once sing to our head and master Christ, the same by his members, doth he now record to us being the members of Christ: [Throw 
What is meant by these words, Throw thyself down  thyself down.] That is to say (as we have before heard Vincentius Lirinensis interprett it,) Let thyself fawll down from the doctrine and tradition of this high church, which is reputed the church of God. Follow not that which seemed good to the church, but that which leeketh me: Embrace the understanding of some private man, who being inspired with my spirit shall not doubt to arrogat any thing to himself, and to derogatt all things from others, and follow not the sense and consent of the whole christian world, whereunto it is certain the Spirit of Christ wanteth not.  
Therefore so often as you shall hear Satan say out of the Gospel: [For it is written, Drink ye all of this,] so often think you hear him say nothing else, but that which he said to Christ. [Throw thyself 
What Satan's intent is by heretics his ministers.  down.] For this is it which he seeketh to persuade unto men that they should despise the church which is the ground and pillar of truth: that in the interpreting of the scriptures they should give more authority to their own private judgement, then to the decree of the church. That they should hold for nawght her ordinances and cut themselves of from the body of the church. Wherefore as touching the use of the sacrament we may well say to these men as S. Augustine sometime said to the Donatists. 
Augustin  The fault is not in the sacraments, but in the separation. The fault is not in communicating under one or both forms: but if thou communicate contrary to the ordinance and observance of the church, in that only is the fault: And doubtless so great a fault, as that all wickedness compared with this, is as a straw in respect of a beam.  
Then what a kind of religion is this of some men, that say they are moved with the fear of God and love of his lively word (for that is their manner of speech) to think it necessary for them to receive the cup? As who should say that in the space of this 600. years (wherein Polonia with the countries adjoining hath received and held the faith of Christ) there hath been no man that hath feared God, no man that loved 
The odious arrogance of protestants.  his lively word, no nor is at this day in the whole Christian world, but only such as hath been inspired with the spirit of Luther.  
What an arrogancy? what a devilif he and odious pride is this, so to arrogat unto thyself alone the fear of God, and the love of his lively word, that thou wilt utterly pull the same from all others, were they of never so singular piety and godly life? What be these men else then degenerated children and as the prophet calleth them: [the seed of 
isaiah. 57  the harlot and adulteress,] that dare thus charge their holy elders and blessed forefathers, of so extreme impiety, as that none of them should fear God or love his word, and that such fathers, from whom they have received both the rules of well living, and the doctrine of true belief? Which many of them also have left unto us sealed with their blood, by whose travail it came to pass that we first heard the name of Christ, that being drawn out of most thick clouds and darkness of idolatry, we are set in the bright and shining light of the truth. These are they forsooth, which so religiously embrace the express word of God, saying unto 
Exod. 20 Matth. 15.  us [honour thy father and thy mother.]  
But let us weigh a little what fear of God this is, wherewith they say they are so stricken that they may not forbear the cup. Sure this is such an other fear as the jews 
What kind of fear it is that protestants be streeken with. loan. 18  seemed to be in, when they doubted to enter into the place of judgement, lest they should be defiled. They had a great conscience to enter into the place of judgement, thinking that by entering thereinto, they were grievously defiled: but to deliver up Christ to the gentils to be scorned, whipped, and crucified, therein had they no religion or conscience at all: but rather thought it an offence of conscience and religion to have done otherwise. For they persuaded them selves that they fulfilled the commandment of God in delivering the son of God to the gentiles to be done to death. [We have a law 
joan. 19  (said they) and by that law he ought to die, because he made himself the son of God.] They seemyd to themselves, by the express word of God to show that they rightfully delivered Christ to the gentils to be put to death: and therein were so little troubled with any scruple of conscience, that they thought they should have committed a wicked act, if they had done otherwise. But what? should they not with much less fault for any cause have entered in to the judgement place, then have crucified Christ the son of God?  
But even such is their religion, which say they are forbidden by their conscience to content themselves with receiving the sacrament in one kind: Very rightly are they touched with the place of the Psalm: [They 
Psal. 13.  trembled for fear, where was no cause of fear,] and that which Christ himself saith in the Gospel [They strain a gnat, and swallow 
Matth. 23.  down a camel.] They will seem to fear God: They know the church by the express word and precept of God, is to be 
Matth. 18. 1. Cor. 11. 2. Thes. 2.  heard, and that the custom received and allowed by the same, is to be received and kept: yet when the holy catholic Church the mystical body of Christ, which he so loved that he gave his true and living body to death for the same, when that (I say) is in danger to be divided in to many parts, and to be no less cruelly torn and rend, than the true and lively body of Christ was of the jews, there show they no fear or scruple of conscience at all.  
But even as the jews when they delivered the true body of Christ to be rend of the tormentors, affirmed they did it according to the express word of God, saying: [We 
joan. 19  have a law and by that law he ought to 
Note.  die:] Even so these men when they are entered into the leek council, against the mystical body of Christ, when they seek all the ways and means they can to divide, and cut the same into many parts, which their attempts (great is the pity) have had to speedy success, taking their entry with the matter of the cup, will needs seems to do it according to the express word of God, still crying also. We have a law, drink ye all 
Note.  of this: and by this law the mystical body of Christ the Church must be divided and cut in soonder. How wonderful are these 
Wonderful are the sloughetes of Sathamn.  sleights of Satan? How great is the subtlety of his crafty devices? Of that very thing which Christ would have to be a sacrament of piety, a token of unity, a bond of charity, he seeketh to make a cause of dissension, a matter of division, and a fyrestone of hatred. For what else is there done in this sacrament, 
1. Cor. 11  but (as S. Pawll sayeth) [the death of our lord is showed?] And for what cause died he? Verily [to gather in to one (as s. john sayeth) 
joan. 11  the children of Israel which were dispersid.] Christ therefore died that he might gather together unite, and make us one body, of which matter he also would this sacrament to be a token. [For we which be many, be 
1. Cot. 10  one bread and one body, in that we participate of one bread.] But here Satan the true Antichrist not only in word, but in deed, the very enemy of Christ, did therefore cast in this contention about the cup, to separat, divide, disperse and cut in pieces the church, which Christ by the shedding of his precious blood, hath gathered together, so as thereby he might make void the benefit of the cross and death of Christ, to them that should follow this wicked and sacrilegious counsel of separation.  
Our lord (saith S. Augustine) did in this 
Augustin  sacrament mark and seal us: by this he would us to appertain unto him: in this table did he consecrate the mystery of peace and unity: he that receiveth this mystery of unity, and howldeth not the bond of peace, he taketh not a mystery for himself, but a witness against himself.  
But will you know how great a wickedness he committeth? then hearken to S. Pawll, 
1. Cor. 11  who telleth thee, [that he is guilty of the body and blood of our lord:] that is to say he hath committed no less wickedness, and shall be guilty of no less crime, than even they who with their own hands, whipped Christ, shed his blood, crucified his body, and put him to grievous death. And this is the thing which Satan seeketh, that division may be wrought in this sacrament of unity, so as thereby Christ may be crucified again, and as it were scorned and mocked at. But shall it be thus even with him which calleth it the saving word? Deserveth this to be called the saving word which condemneth to ever lasting death? Verily, this is no saving word: Drink of the cup: for judas drank of the cup and was condemned: many heretics, many false brethren, many confessing Christ, and yet denying his power have drunk of the cup. But how? To death, and everlasting damnation: not to life and eternal salvation.  
But wilt thou know what is this saving 
Nore. charity is the very lively, and sawing word,  word? It is a short word and an easy: love. charity is this saving word, which who so hath not, let him drink of the cup so much as he will, yet shall he gain everlasting death: eternal salvation he shall never attain thereby. For it is true that is written, [he that loveth not, dwelleth in death, but 
1. joan. 3.  he that loveth his neighbour, hath fulfilled 
Rom. 13.  the law.]  
And can he possibly seem to love his neighbour which doth so judge of them that have authority over him, and whom he is commanded to obey, that they neither have nor ever had, any fear of God, or love to his saving word? but always endeavoured themselves to oppugn and withstand the same? Surely these are not signs of love, but 
Heretics void of charity  of hatred. Seemeth he to love his neighbour which doth not only separat himself from one person, but from all which truly profess Christ, and from the universal catholic church, condemning his fathers and elders of impiety as men that had resisted the holy Ghost, and would not embrace a known truth?  
The property of charity and (Love) is to unite and knit together, and not to separatt and divide. This word therefore, Drink ye of the cup, is not that saving or lively word. But the saving word is Love: That is to say. Separatt not thyself from the unity and knot of the body of Christ, from the agreement of his church, but obediently and reverently hear the same: humble gladly thy sense and conceit, to the sense and consent thereof: and never arrogat so much to thyself, as to prefer thine own judgement before the judgement thereof.  
It is very well written by S. Augustine. 
Aug. tractatu 7. in epistolam job. 1.  Love and do what thou wilt. Whether thou drink, or drink not of the cup, (so thy drinking or abstaining be in love and unity according to the ordinance and observance of the church) it profiteth thee unto salvation: And contrary wise whether thou drink, or drink not of the cup, standing in division, thou shalt be guilty of the body and blood of our lord: because there thou seekest discord where Christ chiefly commended unto us unity and concord.  
Which things being so (most fortunatt King Sygismond) who can sufficiently commend this your Act, that when to yourself it hath also been often said, [Throw thyself down,] that is to say, let thyself fall from the doctrine and tradition of this high church, or at the lest in this only communion of the sacrament of the altar, suffer that to be done which is contrary to the decrees of the church, and differing from the rest of Christendom: yet could your highness never be induced to yield to these seditious counsels of separation.  
But when more than once or twice you 
The answer of the king of polonia to the ambassadors of the protestants.  had openly professed, it appertained not to your person to determine any thing in matters tooching religion, (for so much as the Emperor being also a child of the Church, and within the Church, not above the Church, is bound reverently and obediently to hear his most holy mother, and not to prescribe unto her:) your highness therefore thought meet to refer the matter to the next general council, or to the judgement of the holy apostolic See. Wherein surely you did a thing which was well sitting to your worthiness, and to the virtue and piety of your renowned ancestors. For what thing is there that can worse become a christian and catholic king, then to take upon him to meddle in those things which are proper and peculiar to Priests and bishops? which wickedness when so ever any Prince hath committed, we read that God hath most grievously punished him.  
But I do not deny that the use of the cup upon just causes showed and appearing to a general council may by the same be permitted to the lay people: But if any one kingdom will usurp the same unto itself, dividing itself therein from the rest of the Christian world, what doth it else, but willingly and wittingly spot itself with most wicked schism?  
And that is it whereunto Satan tendith. 
Satan passeth not on the cup so he may Induce the schism.  He passeth not for the Cup, but seeketh to work the schism. For if the cup should by an agreeing consent of the church be permitted, them would he (as before by the words of Luther his member doth appear) think meet utterly to refuse it. So seeketh he none other thing, but separation and division in that sacrament, which is the pledge and knot of unity: for it is he (of whom the prophet spoke) which setteth discord among 
Ose 13▪ Matt. 12.  brethren, of whom Christ himself also said: [He that gathereth not with me; shattereth.] And on the other side: [Our God is 
1. Cor. 14.  not a God of division or dissension, but a God of peace, love, and charity:] so as no good man ought to doubt, but that it is the express word of the devil, wherein nothing is sought, but discord and division.  
Yet are there some which labour to persuade 
The subtelt ie of Satan.  unto the people, that this is the way and only mean to stay the dissension in matters of religion, and that hereby only, it might come to pass that in your highness kingdom, consent and unity of doctrine and faith might be retained, if the cup, might be permitted to the lay people. But these men seem not as yet to have sufficiently learned to know the sleights of Satan. Can any wise and good man believe, that by 
The way to avoid errors, is not by per mission of any.  permitting an error, errors be taken away: or that separation being granted, unity can be retained? I call it an error, if the cup be challenged as necessary to salvation: And a separation I mean, if it be permitted to any one country apart from the rest of the Christian world.  
And surely to me this way seemeth contrary to reason and common sense. The fathers have been of far contrary opinion: They thought not the mean to quench heresies, 
Note, how heresies have been quenched by the old Fathers  to be permission, but by making of contrary decrees, and constitutions.  
What iniquity seemed to be in that matter that Nestorius would have our lady to be called the mother of Christ? Did not she in deed bear Christ? Do we not find her in the scriptures commonly called the mother of jesus, and never termed directly the mother of God?  
Yet seemed it good to the holy fathers assembled in the council holden at Ephesus to 
Concil. Ephes▪ Can. 2.  make this decree, that if any man should call her the mother of Christ, and not the mother of God, he should be accursed.  
And little did it move them that Nestorius still cried out, he leaned to the express word of God, or that in all the canonical scriptures it could not be found that ever she were termed the mother of God, and that they ought to receive nothing which were not expressly contained therein: for they saw well enough that the heresy of Nestorius (whereby he laboured to prove that our lady when she bore Christ was delivered but of a bare man only) could not any other way be sooner quenched then by a decree and general constitution to the contrary. Neither was their opinion frustrate therein. For so deep a root in the minds of men, did this decree of the holy fathers take, that even to this day (
* In the year of our lord 435.  as long as it is since that council) there is no nation found (where the Gospel of Christ is received) in whose vulgar tongue the virgin Mary is not more commonly called the mother of God, than the mother of Christ.  
Again we know there is a Canon of 
Canon. Apost. 50.  the Apostles that such as be Christened should be thrice dipped. Yet for avoiding the slander of schism, and the use or allowing of heretical doctrine, we read it was decreed in the iiij. Council holden at Toledo, 
Concil. Tolet. 4 Cap. 5.  they should be but once dipped, lest by thrice dipping, following the manner and custom of heretics, they should seem to allow their assertion.  
Neither are we ignorant that Christ made the sacrament of his body and blood in unleavened bread, which custom was also a while observed in the church, and is again at this day. But so soon as the Hebionytes began to spring (who would needs 
Irenaeus lib. 1. cap. 26. & Epiphan. lib. 1. haer. 30.  have all the ceremonies of the law also, as precisely observed and kept, as the very Gospel, and therefore utterly denied that this sacrament might be made in leavened bread, because all oblation offered to our lord ought by the law to be with out leaven:) the contrary was decreed: that is to say: That the sacrament should be made of leavened bread: When yet the thing in his own nature is indifferent, neither seemeth it much material whether you make it in unleavened or in leavened bread. But after the heresy of the Hebionites ceased, the latin church thought good to return again to their intermitted manner of consecrating in unleavened bread. Thus we see our holy fathers thought not good by permission to nourish heresies, but by mere contrary decrees to suppress them.  
But somewhat they say is to be granted to the multitude which require this. What if the multitude should propound this point of doctrine: that only God the father 
A truth received by the church is not to be abolished for satisfying the fond request of a multitude.  were to be adored, and called upon, but Christ to be holden only for an advocate? Shall we say that this is strait ways to be granted, because the multitude required it? The matter goeth ill, when we shall rather choose to follow the unlearned multitude, than the judgement of those, who are properly called to this office: Namely since it is truly said: that the multitude is the 
Chrysost. ho. 1. oper. imperfect▪ in Matt.  mother of sedition and contumacy, and the small number the mistrese of discipline. The multitude ought to be governed, and not to govern: ought to obey, but not to prescribe laws: That kingdom is in an hard and pittefull case, where the Rule and government standeth in the multitude. As in all other things, so chiefly in matters of religion it is diligently to be considered, not who, or how many, do require, but what the thing is, that is required.  
The multitude required of the Apostles and their followers that they should deny Christ, and offer incense to idols: The power and authority did also earnestly advise them thereunto. But what did they to this? [We 
Act. 5.  must (said they) obey God rather than men.] And so they were ready to endure all kind of punishment, yea & to lay down their necks unto them, rather than they would do that they required: yea and by their martyr doom they performed in deed that they had spoken.  
What your part is to do (most virtuous king) in the suppressing of heresies you are not ignorant: You are taught this also by the laws of your country, to the keeping whereof you bond yourself by an oath, when you 
Note.  were invested in this your kingdom. Verily all men which will be accounted Christians, especially we that be bishops and guides of religion, must rather desire a thousand deaths, than once to deny Christ.  
But he denieth Christ, not only which confesseth him not to be God, and acknowledgeth him only for an advocate, or he which doth not believe every point and article, which the infallible authority of the canonical scriptures prescribeth unto us, either of his divinity or of his humanity: but also he, which doth not in all points communicatt with the unity of his church. For Christ is both the head and the body: The head is the only begotten son of God, and his body is the Church: they be as husband 
What is to deny Christ.  and wife two in one flesh. Wherefore he doth as much deny Christ which doth so dissent from his body the Church, that he thinketh the communion thereof not to be spread over all, but to be found separate in 
De unita te ecclesiae ca 4. in 1. Ca nonic. johannis. tract. 6. & setmone 31. de verbis a. post. Li. 6. Eccles. hist. Cap. 45.  some one part: as he which dissenteth from the holy scriptures in any point touching Christ himself the head thereof: as S. Augugustine teacheth us in many places.  
There is extant in Eusebius an epistle of Dionysius Alexandrinus to Novatus, wherein he writeth that martyrdom endured for not dividing the Church, is as glorious, as that which is endured for refusing to commit idolatry: Yea and surely in my judgement (saith Dionysius) it is so much more glory. For there he suffereth martyrdom, but for his own soul: but here for the whole church. Whereby we may see it is no less grievous offence to divide the Church, or 
Note.  by assent to allow a schism, then to offer incense to idols.  
Let it therefore be far from a christian man, and namely from a bishop, by and by to give his assent when a multitude or power requireth a separation from the Church of God. It is to be wished that it may please 
The deutye of a good Bishop.  God to give us this mind, rather to suffer our bodies to be divided from our souls, then by our assent to allow any sacrilegious devise of separation from Christ or his body the church. Of this mind as it becometh all Christians to be, so chiefly us that be bishops, if we will duly execute the office of good pastors.  
It is well remembered (most virtuous king) how when your highness came first to the government of this Realm, and that some thing was then required of you, which partly tended to separation: your highness courteously (as your manner is) and yet well and flatly denied their request, saying you could not without offence of your conscience grant the same: using farther in the presence of your council, and a very notable assembly of the people, this saying of Christ. 
Matth. 16.  [What availeth it a man if he gain the whole word, and suffer his soul to perish? or what exchange may a man make for his soul?]  
Your princely crown, the empire of your large and populous kingdom and of so many 
Note.  dominions adjoining thereunto, were not so dear unto you, that the loss, or hazard of any of them could once move you to do any thing, that should seem to be against your faith and religion. And why should not the like words now also serve for answer? Unless perhaps this separation seem of less importance than the other, being now required to permit a division to be made from the holly Catholic Church being the body of Christ?  
But some what is to be granted (say they) in respect of a public tranquillity. And (I pray you) was not then also the public tranquillity of the kingdom pretended? Was it not said that great troubles would rise, if the request were not granted? Yet God did foresee and provide for the tranquillity of your kingdom. And if tranquillity and quiet be to be bought with so great loss of such a number of sowlls: it were better (as the Proverb sayeth) that heaven and earth should meet, and a thousand times to endure the loss of this mortal life, then being divided from the body of Christ to lead a while a happy life hear in earth (in the judgement of common men) and soon after to change the same with everlasting death, and hell torments that never shall have end. Lighter is the loss of goods and life, then of the soul, the loss whereof is not to be recovered.  
I reason not as though it were true which they seek to persuade, that it should much pertain to the preservation of the tranquillity of your Realm, if the use of the cup were granted to those which require it: to whom it may well be said, [you wotc not what ye ask.] But it is in deed most 
Matth. 10  certain, and undoubted, that if the thing they require be granted, that shall bring to your kingdom mycbe greater troubles.  
The wise and politic men of this world 
Plato li. 7. de legibus  which have written of common wealths, have taught us how perilous to every common wealth is innovation, and change: Namely of laws or ancient manners. Which they have proved by a similitude taken of the body of man: In so much as they which leave their accustomed manner of diet, and chose unto themselves a new, hardly and 
Arist. li. 2. poli. 6.  very seldom do it without hazard of their health. Wherefore they think it better to tollerat some faults of the law makers, and magistrates. For that it is often seen that in divers cases there cometh not so much good of correcting an error unorderly, as hurt, in that thereby, men are by little and little accustomed 
What harm cometh of innovation and change of laws.  not to obey the magistrate: So as oft to change laws seemeth to be none other thing, but to withdraw all the force and credit from the laws: and to accustom men by little and little to the attempting of more, and greater alterations: And oft we see that things which in themselves seem small, do prove causes of great mischiefs.  
And do we not even presently before our eyes see, those things thus to have happened; both among our neighbours, and even among them also which in this your realm applied their minds to innovations? I could touch some by name which at the beginning required but the cup, which also soon after, they usurped to themselves. But did they rest there? No: but after received and imbracyd the whole confession of Augspurg. 
The variable alteration of Polonian heretics  And within a while rejecting that, took the Picardican religion: And after that the Gehennian (I would have said Genevian, but that Gehennian and Genevian be all one) which Lysmaninus the Apostata, banished by your highness (king Sigismond) doth now openly profess. What they will do in the end I know not: perhaps they 
Our country is fallen by such schism from lutheranism to Caluinisme  will fall to Suenckfeldius. I would any man could show me, any one country where the cup hath by private authority been begun to be usurped, where very soon after many other and most horrible heresies have not followed.  
Within the memory of our Grandfathers, in the kingdom of Bohemia our next neighbour first fell this contention about the cup, which some Cities of their own authority usurped to themselves. But what monstrous heresies did not presently ensue? How few towns cooled ye find in Moravia or Bohemia (where the use of the cup was received) in which you might not see six or seven sects at once, and all miserably divided 
How he resy hath creeped on in Germany.  one from an other? But in Germany (which with out great sorrow and wonder we cannot behold) whereof did this satanism take beginning but of the cup?  
These sleights which by the members of 
A very proper and apt similitude.  Satan are used and fra against true piety, seem much like, unto a wedge: which being very thin at the edge, seemeth scarce entered into the wood, when soon after it thoroughly cleaveth and divideth the same in soonder. But albeit the first edge be but thin, yet maketh it a way to the growing thickness that followeth, so as when the first part is received, and edge entered, of necessity the rest followeth until at the last the whole piece be soondered. And if a man would say the cup to be the thin and sharp edge of this destroying wedge, he shall no whit err from the truth. For where the same hath been received we see the thick part of the wedge hath followed.  
First the Augustane confession, which took 
The Augustan Confession.  away both priesthood and sacrifice, and brought God himself as it were in to an equallite of degree, so as he should have no more honour done unto him, then to mortal men. Then entered by and by a thicker part, which was the Tigurin and Lascan confession: 
The Tigurin and Lascan confession  which took away those ij sacraments, to wit of the supper of our lord and of baptism, which yet the Augustane confession had of courtesy left unto us: to the end that as that confession had left their followers with out priesthood or sacrifice: so this, would farther also leave theirs, without sacraments. And this sect findeth no less fault with the Lutherans, than it doth with us that be Christians. But condemneth both of idolatry: because we both are persuaded (though after a divers sort) that the very body and blood of Christ is contained in the sacrament: And therefore as by their judgement we made of that a certain idol, so do we also (as they say) of the sacrament of baptism, in that we attribute thereunto remission of sins and believe ourselves to be saved thorough the font of regeneration. Look therefore what we seem to the Luthe rans, the same do the Lutherans seem to the sacramentaries, that is to say, idolaters. 
Suenkfeldius   
At last forth cometh Suenckfeldius, who taketh away not only the whole scripture, but also all outward ministry of the word, and maketh the sacramentaries, Lutherans, 
Note.  and us Christians, idolaters all a leek: who having regard to the bare letter (meaning the canonical scriptures) seek there in to find our salvation. And this was the last but, or end of the wedge, whose first part being entered and received, how thin so ever the edge thereof seemed, we see how by little and little all the 
In the hatchet of he resyes  rest of this satanism broke in, as more largely we have opened in an other book.  
Thus do you see (most virtuous king) whereunto the matter is now brought: How after that in despite of the church the cup in the beginning had encroached, how great a forwardness, and sway grew thereby to the rest of the satanism. Who so ever is a Christian man, at the lest if he be of any piety, can not easily be induced to departed from the sense and consent of the 
Principijs obsta.  universal church. But so soon as a beginning of departure in any one thing is made, now is it more hard to find the end, than it was to see the beginning: So as not without cause it hath been taken for an old proverb, the beginning is more than the half of the whole: which we may see manifestly verified in them which at the first by the only use of the cup wowned themselves out from the knot of the church, who soon after received if not all other sects, yet at the lest the whole Lutheran heresy out of hand,  
Have we not to good proof of this matter 
The disordered Alteration of Germany  in Germany? There was set forth a certain Interim religion (as much to say, as religion put to daying) how well I will not say, but at the lest by authority suffered, and received almost of all, saving only a few: But I pray you with them that received it, was the lawful priesthood and sacrifice restored again according to the form prescribed in that book? No. Nothing less. But the Interimistes be, and were a like with the other Lutherans, but that some where they abstained from flesh in the lent, and on the friday: and in their divine service, or rather profane, (to forbear the calling of it by the right name, Sacrilegious:) they use in some places surplises, and other priestlyke vestments.  
But in your own kingdom do we not see the like, where the cup by great sacrilege is usurped? Is not there both the priesthood and sacrifice leekewyse abrogated? Do not 
* How many mere lay men commit this sacrilege in England?  lay men arrogat to themselves the office of Priests? Do they not take on them power, which they have not, to make the body of Christ? and so give unto the communicantes mere bakers bread? For how can he make the body of Christ to whom power is not given so to do?  
In fine Satan saith nothing else (when contrary to the ordinance and observance of the church he commandeth the laity to drink of the cup) but even that which he sometime said to Christ himself: [Throw thyself down] that is to say. Leave the tradition of the church. Cast away all obedience thereunto: Make none account of the authority of the councils. But a Christian man feareth yet to throw himself down, because he seeth great peril therein, and therefore long deliberateth with himself, whether he were best so to do or no. But if he have once begun to throw himself down, then is it not in his own power to stay himself, but that without recovery he falleth headlong down to the bottom. 
August. in Psal. 103.   
S. Augustine writing upon that text of the Psalm: [He builded the earth on a sure foundation, which shall never be removed, but continue from generation to generation:] Interpreteth the earth to be the church, and the water which runneth by 
Psal. 77.  and cometh to nothing, in an other Psalm, he expoundeth to be heresies. And for provision 
Decrees of counsels the Bakes of the Church,  that waters flow not in to the church, that is to say, that heresies may not drown the same, great cliffs and banks are set against the said floods. Which banks may well be interpreted to be the decrees of councils. But though the banks be never so strong, yet if there be never so little a hole made into the same, strait 
An apt similitude  way the whole weight of the waters lieth there upon, and soon breaking down the bank far and wide overfloweth whole fields, pastures and villages, so as nothing may then stay the violent course thereof.  
This hole therefore is then opened, when against the ordinance and observance of the church the cup is permitted to the laity. For who may let why, by this hole (how small so ever it be) all kind of heresies breaking down the banks, that is to say, violating the decrees of councils may not violently break into the church? Which considered, it is a wonder to see that there want not some, which are not ashamed to promise tranquillity unto the church, and to your highness kingdom: if against the ordinance and observance of the church the cup 
Note.  might be granted unto the lay people.  
If the piece of wood may be preserved whole and sound, which the first part of the wedge (seem the edge thereof never so thin) is driven and entered into: if it may be provided that the thick part thereof driven with many blows shall not yet at all cleave the piece: if the corn fields and meadows 
Note.  may be preserved where into the bloods, by breach made in the banks, do with great force flow in, and can not easily find a way out again: if a man may be preserved who hath thrown himself down headlong from an high tower: if he may stay himself in the midst of his fall so as coming headlong to the ground he break not his neck, or bruise some other part of his body: than may in deed that kingdom be safe, sound and quiet, wherein the cup is usurped in despite of the church and councils.  
Many there be which require a council, but to what end? or to what effect may it be, if after things therein well determined, it be lawful to the most abject kind of men, to do all things contrary in despite thereof? Will the authority of councils be more regarded and feared then dyettes and parliaments? But have not we seen before our 
Counsels and parliaments in like regard with heretics.  eyes in despite of the king and the parliament, many things done contrary to that, which hath in those assemblies been decreed? yea and such things as before the decrees made, they durst not have done? And shall we there hope for tranquillity and quietness, where no authority of councils, assemblies, bishops, or princes is regarded? Where it is sought that we should be without law, without king, without priesthood, sacrifice, sacraments, yea and without a God to? Where it is so earnestly laboured to build and make of that City, which hitherto hath been of one tongue and one language, a new found Babylon, wherein 
Gen. 11. The building of Babylon that is to say of confusion  is so great confusion of tongues that no man can hear the voice of his neighbour?  
But what needeth more? Yourself know (most virtuous king) how when some thought good to grant the cup to some clamorous persons, so that they would rest there, they refused to accept it, with that condition. Few there are in your kingdom that will be contented only with the cup: no not many which will stay upon the confession of Auspurge. Most of them that are departed from us, are either Picardines, calvinists, Laskanistes, Nestorians, or Seruetians, of which sects no one will be satisfied with the only permission of the cup. Who so readeth the 
The Apology of picardes  Apology of the Picardines, shall therein find that they seem only to follow the Boemians, being willing to rest only upon having the communion in both kinds, and in all other things show themselves in manner as Catholic, as they which are in deed true and perfit catholics in all points.  
Again Petrus Paulus Vergerius who the last year came into your kingdom for none other cause, but only to stir sedition therein, brought forth letters written to certain persons, which letters he also caused to be 
Malice the mother of he resy, maketh her children forget common humanity.  printed. But was this first the part of an honest man? Verily if he had had any shame, if any sperk of honesty had been in him, he would never have attempted any such matter. But herein he showed himself a man void of all humanity, and ignorant of the honest course and trade of life among men, since to publish letters privately written, is none other thing, but (as Cicero said) to 
Cicero. 2. Philip.  take from this life the society of life, and the commodity of secret and familiar talk between absent friends. He published also in print ij. letters of Paulus Quartus the Bishop of Rome, and not content therewith he wonderfully darkened and deformed with his own Gloss, and wrong interpretations, those things which were therein godly and virtuously written. Hear what he writeth in his notes upon the first epistle.  
Some man will say thus: if we might 
Note the Sacrilegius words of this gospeler.  drive the Pope to this, that he would but assent that the ministers of the churches might have wives, use the vulgar tongue in the administration of the sacraments, and give the sacrament under both forms to the lay people, and in all other articles and doctrines to consent with the Church of Rome, as hitherto we have done, would ye not think good we should there rest for a time? And laying up that gain in store, by little and little in process of time devise for the winning of the other points?  
I answer, saith Vergerius.  
I like it not: For the matter consisteth not 
The answer of Vergerius to his own objection.  only in that the minister should have a wife, use his vulgar tongue in the Church, and deliver the sacrament in both kinds: but in that he have a lively faith, that he be a member of Christ's Church, and be of a right judgement, showing unto the people that pure doctrine which our lord jesus Christ the son of God brought out of his father's bosom. What a defile of our doctrine, what a strange thing should it be, if we should give our consent that the pastor of our souls should be a massing priest, anointed and allowed by some Bishop and member of Antichrist? etc.  
Here Satan by this his champion goeth to his matter more openly, then by them which contend so earnestly for the cup, and such other things as seem of less weight: Whose wily deceits also herein he discloseth, and thinking it superfluous to use any more circumstances, he fleeth even strait to the throat: to the end that without any more delay God may be brought in order and 
The heretics go about to bring God in to order.  equallite of degree, with mortal men, having left unto him neither any priesthood, nor extern sacrifice, whereby he should be acknowledged to be God. This is the thing which Satan by his limb and trusty servant Vergerius thought good even at the first brunt to attempt: And surely it hath been truly said: In vain is that done by many, which 
Arist. in Phys. li. 1.  may be done by few. For what should a man go about the bus he if he may easily get thorough?  
But hear what after a few words he addeth farther: For after that this man (being over curious of the state of foreign common wealths, whereunto he is a stranger, and even borne (as it seemeth) to stir up seditions) had exhorted the Polonians, that if these iij. things were granted them, they should constantly refuse them, he hath these words.  
Wot thou well Polonia, this matter 
Behold here an open and plain pro testing protestant.  which now lieth in controversy touching religion may endure no moderation or concord. Mark well what I say and lay it in thy remembrance. For there be some that say, were it not trow we possible that some mean might be found to appease this controversy? I answer (saith he) that none can possibly be found. For if the papacy remain in force, the doctrine of jesus Christ can not be free. And again if the doctrine of jesus Christ which we profess do prevail, then of necessity must the whole papacy be rooted up, so as there is none other mean of concord or establishing of the true church of Christ, but that the whole papacy with all the tyranny and wicked doctrine thereof, be clearly taken away.  
And sure as for that Vergerius writeth that the state of religion may endure no moderation, or concord, I can not well deny, but he writeth truly. For either a man must be a whole Christian or a whole Lutheran. There is no halting on either side. As well shalt thou be damned if thou be a half Christian or a half Lutheran as if thou were a whole Lutheran.  
I call him an half Christian, which believing 
Who is a demye Christian.  all things as he ought to do of Christ the head, doth yet by his own private fancy in certain rites divide himself from the body. He thinketh he holdeth fast the head and yet divideth himself from the body. Therefore he will be half a Christian and half a Lutheran: that is to say a Sathanist: For Christ himself saith, [No man can serve ij. 
Matt. 6. Luke 16. 2. Cor. 6.  masters: what participation can there be between righteousness and iniquity? or what society (saith Pawll) betweme light and darkness? or what agreement between Christ and Belial?] And in the apocalypse we read: [I 
Apoc. 3.  know thy works that thou art neither hot nor cold. I would thou were either hot or cold: but since thou art lukewarm, and neither hot nor cold, I will by vomit cast the out of my mouth:] The luke warm is even in like sort cast forth, in like sort vomited out of the mouth of God, as he which sinneth in the contrary part. Therefore they are in deed very much deceived which think to contrive a concord by mediocrite 
isaiah. 28.  in matters of religion. [The bed is strait (saith the prophet) so as the one must needs fall out, and a scant cloak can not cover both.] They can not be together in one bed, that is to say Christ and Luther may not join in one man's heart, the one of them must needs fall out: they can not be both covered with one cloak. Wherefore in some part of rites and ordinances to profess Christ, and in an other part Luther, is nothing else, but to deny whole Christ. That is therefore so true as may be, that matters of religion admit no concord by that mean.  
We profess in our creed that we believe the holly catholic Church. From her who so ever departeth, and hearkeneth not to her teaching and precepts, but giveth more credit to his own judgement, then to hers, though he believe all the rest which is contained in the crede, though he believe and receive all the scriptures: though he honour them as the very word of God, (as in deed they are being rightly understanded) yet hath he nothing to do with Christ the head, which hath separated himself from the body 
He can not be accounted a christian that divideth himself from the mystical body of Christ.  of Christ. He is an Ethnik and a Publican not deserving in any part the name of a Christian.  
How often did the Arians attempt to come to some agreement with the Catholics? whereunto to show themselves willing, they said they would not stick to permytt that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be believed to be the son of the father, so he were not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There was but one poor letter jota (i) in 
There was only one letter in question between the Christians and the Arrianes.  question or difference between the Christians and the Arrians. Yet could not the Christians think meet to grant it unto them. For under this one letter they saw them hide their heresy, whereby they were content to allow the son to be leek unto the father in fullness of grace, but not in propriety of nature.  
With what sleights did the governor of Cesaria seek to persuade unto S. Basil, that he should yield to the time and not bring so many Churches in danger, by standing upon the sifting of so nice a point of doctrine? 
Theodotet lib 4 ca 19 hist.  But what said S. Basil thereunto? such talk (saith he) may serve young men: for they and such like gape after such toys. But they which have been trained up in the holy scriptures, can not suffer to have one syllable thereof brought in question or hazard. But use rather to offer themselves to any kind of death, if the case so require. And therein basil seemed to the heretics to be froward, as before him Athanasius and Hilary were also reputed. But that which the heretics 
Constancy of the Catholic fathers.  judged frowardness, that the Catholics and right believers, esteemed for great constancy.  
Whereby I find myself also the less grieved, if to some I seem stubborn in saying there can be no concord between Catholics and heretics, unless they which have departed from us return again to the place they went from, that is, to the lap of our mother the holy Church: unless they believe her, commit themselves to her, and submit their judgements to hers. I had rather be counted stiff and stubborn with Athanasius, Hilary and basil, them like a vain reed to wave with every wind: But these procedings which I have remembered, were of long time past.  
Let us see how often in this our age there hath been practise for concord, between the Lutherans and the Suinglians. But how hansoomly fell that out to the Lutherans? What a concord was it that was made between Martin Luther and Martin Bucer? 
The gentle agreement between Bucer and Luther. In Synod. Constant. habita▪ An. 1534 & iterum Isenaci. An. 36.  Martin Bucer in favour of Luther was content to grant the body and blood of christ to be substantially in the sacrament, so that Luther would again to pleasure him, grant that the body and blood of Christ was not there, but at the very instant when it was received.  
Which of these martyn's (I pray you) drew the other to his opinion? Whether became Martin Luther a sacramentary, or Martin Bucer of a sacramentary a Lutheran? Verily john Calvin doth not any other way make a more effectual argument that 
Calvin his chief argument of denying the real presence in the sacrament.  the body of Christ is not substantially in the sacrament, then of that grant of Luther confessing a real presence only, when it is received. Whereof also he gathereth that the body and blood of our lord are given unto us only by virtue and efficacy, but not by their substantial presence: and none otherwise than they be present and given unto us in baptism and penance, or when so ever the death of Christ worketh any effect in us. Of which opinion he gloriously sayeth Philip Melancthon also was.  
Is not this a proper concord whereby they which are already heretics become greater heretics? And by their sacrilegious boldness growing stronger in blasphemies and errors, wax daily worse, and worse, not 
2. Tim. 3.  only erring themselves, but drawing also others into errors? But let us pass over the sacramentaries: whose impiety the Lutherans themselves though they differ not much from them, do yet so abhor and 
2. john. ●  detest as they may not afford any of them, so much as a good morrow, or endure their 
Note, the state of protestāns in the free cities of Germany.  fellowship or company, or once to receive or harbour them: but so soon as it is known that there is a sacramentary among them, they strait way banish him out of their Cities.  
How often hath there been concord entreated between the Lutherans and the Christians? Whereupon was the Interim Religion agreed unto, but that there were some gave great hope that concord by this means might grow between the Christians and Lutherans? But hath that succeeded according to their expectation? No God wots: But look what was with full judgement of all (except only a few) allowed at the dyetts of the Empire, and with their good wills there determined, that, soon after was not observed by themselves, which had received it.  
They of Lipsia lest they should seem not 
The Lypsians.  to be wiser than the rest of the whole Empire, though at those assemblies they had agreed to many things, touching the Interim religion, which was there prescribed, yet thought they many things of their own and of their master Martin Luther's devise meet to be kept: and therefore set forth a 
Interim upon interim. i daying upon daying.  double Interim which in some things agreed, and in some disagreed from the former Interim agreed on at the assemblies.  
But they of Wittenberg though they 
The Wit tembergers.  were near neighbours to them of Lipsia and subjects to the same Prince, who had subscribed to the Interim religion, set out also in writing an other devise of theirs, wherein they would not be called Interimistes, but Adiaphorists, and therein departed from the 
Adiaphorists, as ye would say: indifferents.  doctrine of their master, Luther, in fewer things than the Lipsians had done.  
But the Cities of Saxony when Mathias Flaccus the Illyrican had kindled fyrebrands 
The Zealous or Rigorous Lutherans.  amongst them, would not go one hear breadth from the devices of their M. Martin Luther: but thought what so ever was spoken or written by him, meet to be received and adored as the express word of God.  
We see therefore that after concord attempted and thought to have been in manner brought to pass, there is grown greater discord than before. For as the Lutherans most wickedly divided themselves from the Catholic unity and the mystical body of our Saviour Christ, so did they soon disperse their own unity, with hellish discords among themselves. What a revel was there, 
The revel that was among the Lutherans about the surplice  how many and how bitter contentions between the Zealous Lutherans (for so they would be accounted that follow Flaccus Illyricus) and between the degenerate disciples of Luther, whom Flaccus calleth Adiaphorists and Interimistes: of which sort they be that follow Melancthon, what a do (I say) hath there been between these only about the surplice which of ancient time the Priests have used to wear in the churches? But what was the cause that they thus pursued one an other in such small matters? Sure none other but for that the 
* These are the Zealous or Rigorous Lutherans.  German Lutherans feared lest if any of the ancient customs and ceremonies were restored again to the church, it might seem in part an inclining from Luther to Christ and doubted lest they might seem thereby to open a window again to the papacy.  
If they then which rejoice to be called true Lutherans, took such ware and careful heed, least by restoring the ancient ceremonies of the church, they should open a window to the papacy, with how much more diligence ought we that glory in no name, but in the name of Christ, to foresee that there be none opened for Satan to enter at? To whom without doubt they are opened, when men are accustomed not to give ear to the church, and to set at nought her ordinances preferring their own private judgements before the judgement thereof.  
It is most certain and undoubted that 
The Original of this great schism and heresy grew only of contempt of the church  this whole satanism which now (with tears I speak it) flourisheth in Germany and buddeth even in your kingdom (most virtuous Prince) hath chiefly grown hereby, that every man despising the judgement of the church, hath thought it lawful for himself to interprett the scriptures and of his own head to alter the rites and ceremonies thereof. Wherefore we are not unwilling in this point to agree in opinion with Vergerius that the matter of religion now in controversy may not admit any moderation or concord: namely such as they would have, since it is so truly written of the blessed martyr S. Cyprian: There can be no society 
Cypr. Lib. 1▪ epist. 3.  between faith and infidelity. He that is not with Christ is against Christ. He that is enemy to his unity and peace can not join with us: If they come with submission and satisfaction let them be heard. If they come with curses and threats, let them be refused.  
But where that lewd fellow Vergerius writeth there is none other mean or hope of concord, except the universal papacy be suppressed, see for God's sake what sleights these be of Satan: and to what end he tendeth in seeking so earnestly to overthrow the papacy: But that our saying may be the better believed, we will rather bring forth his testimony of the papacy, who so long as he lived, held mortal war against the same: and whose word Vergerius adoreth as the very word of God, then use our own words. For thus writeth Luther in a certain Epistle to ij. parish priests of the Anabaptisme.  
I hear (saith he) and see rebaptising taken 
The words of Luther touching the papacy x▪ years after he was strayed from the church  in hand of some, upon this ground that they would do it in the despite of the Pope, as men that will have nothing of Antichrist. Even as the sacramentaries will have in the sacrament, but mere bread and wine in despite of the Pope thinking themselves able by this means to suppress the papacy. Verily this foundation is frivolous and vain, whereupon they can build no good thing: For by that reason we must deny all the holy scriptures, and the office of preaching: For all this have we from the Pope. And then must we make also a new scripture. Then must we forsake also the old Testament, lest we should seem to have any thing from the infidel jues. All this is but foolishness. For Christ also found in the jewish nation abuse among the Scribes and Pharisees, yet did he not therefore reject all things which they held and taught. But we confess that under the papacy is 
See what Luther granteth to Papists.  much good Christianitee, yea and all good Christianitee. And that from thence it hath come unto us. Yea truly we grant that under the papacy is the true scripture, the true baptism, the true sacrament of the altar, the true keys of remission of sins, the true office of preaching, the true catechism which is the lords prayer, the x. Commandments, and the Articles of the Crede. I say farther that under the papacy is the true 
Note.  Christianitee: yea and the very true kernel of Christianitee.  
And lest any man should think that 
An objection put of.  Luther wrote this when as yet the light of the evangelical verity (whereof he so much vaunteth) had not shined upon him, let him know that this Epistle was written 
An. 1528.  by him the x. year after he had cut himself of, from the Church of God, at what time his name was very far spread by the fame of his heresies. Thus ye see how the truth broke forth from him against his will, even as it did thorough the throat of Balaam 
Nume. 22.  the prophet, all be it he were an enemy of the truth.  
See you now (most virtuous king) whereunto the devices of Satan tend, when by his sowldyar Vergerius and by others of that kind he seeketh to have the universal papacy taken away? For he seeketh therein (by the verdict of Luther) to have taken away the true scripture, true Baptism, the true Sacrament of the Altar, the true keys of remission of sins, the true office of preaching, the true Catechism, true Christianitee, yea and the very true kernel of Christianitee. And have not these his devices succeeded as he would have them?  
First Luther sowght to take away the papacy, 
The foundation laid by Luther  and thereunto he laid certain foundations as we have before showed. For first in despite of the Pope and the council, he granted the cup to the lay people. Then he abrogated ancient rites and ceremonies, and instituted new. Not long after of the 
Luther's procedings.  number of the vy. sacraments he took away v. And last of all, he overthrew together both sacrifice and priesthood. But what came hereof? With in a short time after, up sprang sacramentaries, and Anaptistes, who took from us those ij. sacraments also, of the altar, and baptism, which ij. Luther had yet (of his courtesy) left unto us: And that did they not, more in hatred or desspight of the Pope, then of Luther himself, if we may believe Philip Melancthon. For 
The success thereof.  they seeing Luther thus to play the Pope, yea and more than a Pope, could not broke this intolerable tyranny of the man.  
After this, forth came the heavenvly prophets 
The heavenvly prophets.  which took from us both the scriptures, and all extern ministry of preaching. At the last (out of what dark caves I know not) issued Campanus and servetus, 
Campanus and servetus heretics  which sowght to pull from us our Saviour Christ speaking very blasphemously of his divinity. This end at the last they attained which laboured to overthrow the papacy, and to do all things in despite of the Pope.  
I use sometime (most virtuous king) to read the trifles of those heretics which are of no great name, that I may know the better how things go amongst them. My hap was (among others) to it upon a certain Germayne Luther an named Erasmus, and not only by sir name, but in deed rightly called (
* Albertus.  All beer) who wrote a book against Carolstadius and other Sacramentaries, anabaptists, and image breakers. Therein he telleth of one james Schenck, how 
The impiety of a Lutheran only for that he would contrary and overth wart the order of the church. One other of the same bacche.  when at Berlin he preached to the people the word of Luther for the word of God, he could not by any means be induced upon the solemn feast day of Easter to preach of the Resurrection of our Lord, but upon Easter day he would needs preach of the Passion. And of an other at Francfort that would in no wise keep the feast of Christmas day. And why I pray you? Forsooth in despite of the Pope: lest they should seem in any thing to impart with the papacy, that is to say with Christianitee: they had rather all the memory of Christ his benefits, were extinguished, than they would celebrat the same with those Christians that acknowledge the Pope.  
You see (most virtuous King) what things have followed where the papacy hath been taken away. And this very state of things Vergerius or rather the devil by Vergerius his solliciter seeketh now to bring also into your kingdom: For this hath always been an old practise of Satan: as we read written by the holy martyr. S. Cyprian to infest 
Li. 1. epi. 3.  and persecute, in all he may the head ruler of the church to the end that having taken away the master he might with the more violence, and outrage, spoil and ransack the church.  
Neither have heresies or schisms (saith S. Cyprian) risen of any other occasion then 
Cyp. lib. 1. Epist. 3.  of that, the priest of God is not obeyed, and that one Priest for the time in the church, and one judge for the time in stead of Christ, is not thought upon. To whom if the whole brotherhood would be obedient according to God's teachings, no man would make a do against the College of Priests: No man would make himself judge not of the bishop now, but of God after God's judgement, after the favour of the people declared by their voices at the election, after the consent of his fellow bishops: no man through breach of unity, and strife would divide the church of Christ. No man standing in his own conceit and swelling with pride would apart erect abroad a new church. Whom S. Jerome following teacheth 
Hiero. contr Luciferianos.  us, that the safety of the church dependeth of the dignity of the high Priest, to whom if there be not given a certain peerless power, and supereminent over all others, there will become in the church so many schisms as there be Priests.  
Hereby may you gather (most virtuous King) whereabout Vergerius goeth when he would have the papacy taken away: For he would have taken away what so ever remaineth of Christianitee with in your kingdom or dominions: he would have schisms brought in, heresies spread abroad, Christ bamnished out of all your dominions, and that far and wide thorough out all the same, might creep, this whole satanism, which we see hath taken such deep root among your neighbours of Germany to the great hurt and spoil of that nation. And to stop that this his enterprise take not effect, nothing more availeth, than unity. This unity therefore, doth he assault with all his ingense and devices and earnestly laboureth to displace him, by whose authority it cometh to pass that unity is retained in the church of God. For he seeth that so long as his dignity and authority remaineth in force, he can profit nothing.  
But weigh with yourself (Right renowned King) how after some had taken away the papacy, whether the same men did not soon after devise and attempt also to remove the Emperor. Where we see that among them it is no less reproach to be called a Caesarist then a Papist. What hath passed not many years since in Germany your 
whereunto thedevises of heretics tend.  highness is not ignorant. But those odious matters I had rather pass over with silence. It shall be expedient for you to remember always this verse which is so common in every man's mouth.  

Happy is he, that taketh good view,  
By other men's harm, his own to eschew.   
Take heed therefore lest shortly it come to pass that it be counted no less ignominious to be called a 
* That is. to hold of the king then to hold of the pope  Regist, than a Papist. For to this tendeth all their devise to take away all order, to bring the authority of princes in hatred and contempt, and so to induce a confuse popular government without a Prince. Where of since Vergerius is a certain brand, and kindleth nothing, but 
Paulus Vergerius a firebrand of sedition.  seditions and broils, and for that he cauleth himself an exile of jesus Christ, and that truly, for he hath in deed nothing to do with Christ, even as he hath made himself, an exile of jesus Christ, so shall it be very well that your highness make him an exile and banished man out of your whole kingdom and dominions.  
He sayeth, this doctrine of Ihesu Christ which he professeth can not stand in surety, if the papacy remain in force: as though there were any one of all the heretics of this our age (who yet in this one thing do marvelously agree that the papacy must be taken away) which did not as stoutly vaunt himself to profess the doctrine of Ihesu Christ, not withstanding that all and every of them do both disagree among themselves and stand in a mere opposite, of the doctrine of Ihesu Christ. And if you seek narrowly in his pack, which doctrine of Ihesu Christ it is, that he professeth, such is the ignorance and unskilfulness of the man, that I believe he would be much to seek of a direct answer.  
For so far as we may gather of his other 
The inconstancy and Incertainty of vergerius his doctrine.  writings, he is soontyme with the Swinglians, sometime with the Lutherans, and sometime with the Picardines. As for the confession of Ausburge no man can well judge him to be of, in so much as he preferreth the confession of Brentius (whoom he hath in especial admiration) before all other confessions. And that Brentius doth allow the doctrine 
The doctrine of Osiander.  of Osiandre touching justification (which is the some of the whole Gospel) it is well known. But how much they which would be accounted of the confession of Ausburge do detest that doctrine, it is also clear, both by the censure of the doctors of Wittenberg and by the writings and doings of Mathias Flaccus and joachimus Merlinus.  
For what reckoning Merlinus made of them who being of his flock hearkened to osiander's doctrine, it is not unknown: for 
The impiety and cruelty of Merlinus the heretic against the follovers of Osiader his doctrine.  neither would he allow them burial when they were dead, nor be persuaded to afford baptism to their children. And can there be any man found that will suffer himself to be persuaded that this doctrine of Vergerius is the doctrine of jesus Christ, which not only the christians detest, but also the German Lutherans do so exceedingly abhor, that with such as profess the same they will neither while they be alive nor after, have any communion or fellowship.  
But I will talk no more of Vergerius: whoom in this place I thought not amiss to remember, to the end that each man may perceive how much more openly Satan hath 
Satan did more openly bewray himself by Vergerius, then by any of the other heretics.  laid forth his mind by him, then by those which by certain underminings, labour to blow up and overthrow the unity of the church, in seeming at the first to require nothing but the cup: And that they are far wide which think that concord may grow between the Christians and Lutherans if the cup might be granted to the laity, and wives to the Priests. A goodly concord surely wherein not the vices of the papacy (which men would leek well enough) but the whole papacy shall be taken away, that is to say, all Christianitee abolished. But because we have now spoken sufficiently of these things, let us return to our principal matter. 
Epilogus.   
Our purpose was to write chiefly of the 
1.  express word of God. Whereof we have showed you that the heretics do as much, or more glory and vaunt as do the catholics and right believers.  
We have also showed that we contend 
2.  not with them about the express word of God, or the Gospel, but about the interpretations and expositions of them, which are departed from us, to whom we may well use the same words, which S. Augustine sometime 
August. epist. 62.  used against the Donatists: that against Christ, they bear the ensign of Christ, and against the Gospel they glory of the Gospel which they understand not.  
We have also showed this, that wereverently 
3.  receive all the canonical scriptures: and that they on the other side for so much as they will not in faith be subject to 
Heretics will not be subject to the scriptures but thrawll them unto their own minds  the authority of the scriptures, but seek to make the same thrawl unto them, do not receive in them, but that which seemeth to accord with their own doctrine: that they frame to the words of the scripture their own private sense: And that they contend not with us about the sense and mind of the scripture, but about their own sense & understanding thereof, which rather than we would adore as the pure word of God, against the convion sense and consent of the whole church, we are ready to do and suffer all things. For we are persuaded that so to do were right idolatry. Since therefore we have at large showed why we can not agree with the enemies of the Gospel which by the words of the Gospel assault the same, and contend with us about their own mind, and not the mind of the scripture, we will brieffly discourse the cause why we can not so do.  
First the most severe commandments 
The cause why the catholics may not consent to the heretics. Galat. 1. Matt. 12. Ezeeh. 14. 1. Cor. 10.  of God, forbidden us to give ear or consent unto them according to these words: [If any man preach unto you any other Gospel then that which ye have received, let him be accursed: If any man speak blasphemy against the holy Ghost it shall not be remitted unto him. Flee from idols.] Seeing therefore these men be such as preach unto us a Gospel which we have not received: and such as speak blasphemy against the holy Ghost: and seek to be adored of us as certain idols: we obeying the commandments of God are justly feared from consenting with them.  
And lest any man think we apply these scriptures to our own proper sense, we will in few, show, how the ancient catholic fathers have expounded them, to the end every man may plainly perceive, that we do very truly use them against these enemies of the Gospel.  
And first who is there to whom the name of Athanasius is not known and well thought of? Who (as S. cyril writeth) adorned heaven 
cyril. ad Reginas de recta fide.  itself with the works he. wrote as it were with a most fragrant ointment: This father therefore in his book which he entitled of the incarnation of Christ (as it is by cyril cited) useth these words: Who so ever beside these things teacheth out of the holy scripture, that there is one son of God, and an other son borne of the virgin Mary: and adopted for a son only in such sort, as we men be, so that there be two sons etc. Or if any man say that the flesh of our lord came from above, and not of the virgin Mary, or the whole divinity to have been confounded or changed into the flesh: or the deity of our lord to be passable: or that the flesh of our lord as of man, is not to be adored: this man doth the holy and catholic church accurse, following therein the holy Apostles saying: If any man preach 
Galat. 1.  unto you any other Gospel than that which ye have received, let him be accursed.  
Behold this good Father (whose memory in the church is holy and immortal) saith, he is accursed of the catholic church, who so ever should go about to teach (yea though it were out of the holy scriptures) any of these points. But (o holy father) by what authority thinkest thou that may be done, if he teach the same out of the scriptures? For soothe (saith he) by the authority of S. Pawll, who said: [If any man preach 
Galat. 1.  unto you any other Gospel, then that which ye have received, let him be accursed.  
A marvelous matter: The same sentence which the heretics of our age have always in their mouth, whereby they think as with a ram of Iron to assault, and overthrow the whole authority of the fathers and councils, thou bringest forth on the contrary side. To wit, if any man shall go about to say (yea though it be out of the scriptures) the contrary of that, which hath been defined in lawful councils, of the fathers, especially general, and by them delivered to us, from hand, to hand, thou thinkest him not only, not to be hearkened unto, but also to be accursed: and that we must firmly remain in that, which we have received: though a man bring never so many texts of scripture in appearance to the contrary.  
Athanasius will not that the children 
Athanasius.  should judge of the decrees of the fathers. He will not that such things as hath once been tried by the rule of the scriptures, should again be called back to the same, unless they will show themselves not to 
isaiah. 57 Osee. 3.  be lawful children, but the seed of the harlot and adulteress, which if they dare do, let them cry till they be hoarse, [For it is written] (as the father of heretics attempting Christ once did) yet maketh he no doubt by the doctrine of S. Pawll to hold them accursed: because they preach a contrary Gospel to that, which they received.  
But did holy Athanasius when he wrote thus, teach us to contemn and hold for nawght, the express word of God? No: God forbidden: It was never any part of his thought, but he would have taken for the pure and express word of God that, which the Catholics, and not which the heretics brought forth: that sense (I say) which the Catholics, not which the heretics drew forth of the scriptures.  
We find notably written by S. Jerome 
Hier. in c. 1. ad Gala.  that the Gospel standeth not in the words of the scripture, but in the sense, not in the superficial face or show, but in the mary: not in the leaves full of words, but in the root of reason. You see now how the most earnest defender of the catholic and right faith, produced these words of S. Pawl: with whose only authority (namely since he standeth in place of many) we will for this time be content lest we seem to long.  
But yet again (though perhaps we may herein do otherwise then becometh us) to the end the truth may the more plainly appear, we think it not amiss to bring forth even an heretics exposition of these words of S. Pawl, and of that heretic whose 
Note.  mind touching the sacrament, Melancthon is said to have followed. He therefore speaketh in this sort, entreating upon those very words of S. Pawll.  
Note this word of the Apostle: Accepistis, 
Calvin in comment. ad Gala. 1.  Ye have received: For still the Apostle laboureth to this end that they should not hang as it were in the air upon an unknown Gospel only by way of imagination, but should hold for a certain and sure definition thereof that, that was the true Gospel of 
Note how Calvin defineth the Gospel: Quod accepistis.  Christ which was delivered unto them, and which they had received. He commandeth therefore that they should be reputed for devils, which would presUme to bring any other Gospel, differing from his: calling that another Gospel, whereunto other men's inventions are joined.  
And surely this his sentence (though he were an heretic) we can not but in this point very well allow. For he will not have any unknown Gospel received, but that which hath been delivered unto us, and which we have already before received. But now, that which is of these men termed the Gospel: and the express word of God, came to light in manner but yesterday, and was to our fathers utterly unknown. May we not therefore with S. Hierom aptly say thus unto these fellows that so earnestly labour to obtrude this new found Gospel unto us?  
What so ever thou be, thou teacher of 
Hiero. in Epist ad Pamachium & Oceanum.  new doctrines, I pray the forbear the Roman ears, forbear the faith which hath been recommended unto us from the mouth of the Apostles. Why dost thou seek after iiijc. years (but we may now say after fourteen c. years and more) to teach us now that we knew not before? Why dost thou bring forth that which Peter and Pawll would not show? The Christian world hath been without this doctrine until this day. I will for my part being now an old man, hold that faith wherein being a child I was borne and bred. What a madness than were this if we should now receive a strange unknown Gospel, and reject that which we hold by delivery unto us from those holy fathers? For if they mean the name of the Gospel those books which we have written by the Evangelists and Apostles, and before them by the Prophets, that Gospel hath Polonia had and received 
* And we English men almost these M. years.  almost this vic. years past: neither is there any among us that doubteth, but that in the same is the express word of God: Wherefore as touching the scripture, it is none other Gospel which the heretics would at this day obtrude unto us, but the same which we profess already. Yea (and that is more) they openly confess that they have received the whole Canonical scripture from us.  
What Gospel then (I pray you) is that, which they preach unto us? Forsooth such 
What nue Gospel it is by Caluins' fentence which heretics seek to obtrude unto us. Galat 1.  a Gospel, whereunto (as Calvin writeth) other men's inventions and devices are joined, whereof they bring a strange sense hitherto unheard of in the church of God. And this is it, whereof S. Pawll giveth warning saying: [If any man preach unto you any other Gospel then that which you have received, let him be accursed.] That is as much to say: If Luther, Calvin, or Melancthon, come unto you, and preach the Gospel to any other sense or meaning, then that which you have received of the blessed fathers: if he tell you any thing contrary to that, which they have delivered unto you: let him be accursed.  
Be we not think you by these words of S. Pawll justly feared from taking the inventions and devices of these men for the true word of God? Namely since this is truly said to be a sin against the holy Ghost, and to blaspheme the same, when by contempt we violate those things which have been delivered unto us, by the fathers. Which thing that blessed Bishop Damasus teacheth us 
Damasus in epist. ad Aurelium Cartha. Epis.  in these words.  
Voluntary breakers of the Canons (saith he) are grievously judged of the holy fathers and condemned by the holy Ghost, by whose instinct and gift they were decreed. For Rightly seem they to blaspheme the holy Ghost which against those holy Canons do any thing vountarily, or frowardly not compelled by necessity: or presume to speak against them: or willingly consent to any, that attempt so to do. For such presumption is manifestly 
The breach of the Canons is one kind of blasphemy against the holy Ghost.  one kind of blasphemy against the holy Ghost. You see how this holy man telleth us, it is one kind of blasphemy against the holy Ghost, if a man presume to do or speak frowardly or malapertly against those things which are delivered unto us from the fathers. Therefore lest we should become guilty of this kind of blasphemy, we dare by no means consent to these men, who think it a matter to be fled from, as a pestilent poison of Satan, which the Catholics and right believers have taught by the space of so many hundredth years, which the authority of the church hath delivered, all Christian people embraced, and the schools of the divines maintained: And on the other side would have us to esteem the dreams of their own brain as the very pure and express word of God: especially since we are twice warned by these words of S. Pawll in one epistle that if any man preach unto you 
Galat. 1.  any other Gospel then that which ye have received, let him be accursed.  
But chiefly that feareth us which is 
Ezec. 14. 1. Cor. 10.  spoken by the prophet [depart ye from idols:] Which thing also S. Pawll doth itterate unto us crying out, [Flee from the worshipping of idols,] which S. john the Evangelist 
1. joan. 5.  doth also repeat unto us: Concluding that his notable Epistle with these words: [My children keep ye from idols.] But what? be 
Note who be the idols we must flee from.  not trow you Luther, Calvin, Melancthon and Brencius very idols? Is there not in these men, a wonderful height, lifting itself up against the knowledge of God? Do they not resist and withstand? And (which 
2. Cor. 10  is the property of Satan) do they not extol themselves above all, which is said or 
2. Thes. 2.  worshipped as God, showing themselves as it were God, and seek to have worshipped of all men as the express word of God, what so ever they write, or say?  
But here lest we seem to apply these things according to the vision of our own heart (as heretics use to do) let us in few, lay open what the holy fathers have taught to be signified in the scriptures under the names of idols. S. Jerome expounding that place of Zachary: [I will destroy the names 
Hier. in 13. Zachari.  of idols from of the earth:] saith that by these words are signified not only those idols whereof we read in the Psalms: [The 
Psal. 113.  images of the gentils made of silver and gold being the works of men's hands] but also those whereof Pawll speaketh saying. 
1. Tim. 4.  [But the spirit telleth us manifestly that in the latter days some shall departed from the faith giving ear to seducing spirits, and to the doctrine of devils, teaching false under hypocrisy, having their consciences marked with an hot iron.]  
For even as idols (saith he) are made by the hand of the work man, so the perverse doctrine of heretics what so ever itself deviseth it turneth into an idol, and maketh Antichrist to be worshipped for Christ. Leekewyse entreating upon that place of the 
Cap 2.  Prophet Esay: [Their land is full of idols: The works of their own hands have they worshipped, and that which their own fingers have made, hath man bowed unto, and 
Idols are doctrines contrary to the truth Cap. 8.  humbled himself:] Idols he interpreteth to be doctrines contrary to the truth. Neither will he have otherwise understanded that which is written by the prophet Osee: [They made their silver and gowld idols to themselves that they might perish.]  
S. Augustine also after he had spoken many 
August. de v●●a religione. Cap. 38.  things of idols made with hands: There is (saith he) a worse and more base worshipping of idols when men worship their own fancies, and honour with the name of Religion what so ever they have imagined, in their erring minds puffed up with pride and vain glory. Of which kind of fanceys, and vain visions, he interpreteth joshua also to speak in that place, where he sayeth: [Take 
1▪ Reg. 7.  away strange Gods from among you and incline your hearts to the lord your God.] 
Ezech. 16  Leekewyse that place of ezechiel: [of my gold & of my silver hast thou made to thyself images.] But the images of their fanceys 
Aug q 25. super joshua cap. 23  (saith he) wherein their carnal soul's delight to wallow, overturn both all the sacraments, and all the words of the holy books. But yet it followeth not, because those images be false, that therefore the sacraments and scriptures should be so much dishonoured, that they should be thought to be theirs, because our lord said, of my gowld and of my silver, etc.  
Vincentius Lirinensis also a writer of that time saith that the old Testament cauleth strange Gods, such doctrines as are strange and divers from the church: because heretics make no less a do to the maintenance of their own opinions, than the gentils did for their Gods, where also it is written in the Deuteronomy: [If there 
Deuter. 13  rise among you a prophet that foretell you any sign or wonder which cometh to pass as he hath spoken, and he sayeth unto you: Let us go after strange gods, whom you know not: thou shalt not hearken to the words of that prophet, for the lord your God proveth you that it may appear whether you love him with all your heart, and with all your soul or no.]  
Here (saith he) by strange Gods are signified, 
Strange Gods Vincentius expoundeth to be new doctrines▪ 1. Cor. 11.  strange, new, and unknown errors, which God sometime suffereth to be spread that he may try our constancy in loving of him, and in cleaving to his sound doctrine: according as it is also written by S. Pawll: [there must be heresies:] For this cause (saith Vincentius) the authors of heresies are not by and by rooted up, to the end that they which are tried may be seen how faithful, and constant, and how steadfast a lover he is of the catholic faith. And in deed (saith he) when any novelty boileth up, by and by is seen the weight of the Corn from the lightness of the chaff. Then very easily is blown away with the air that, which by no weight was kept in our lords barn flower. For some are blown quite away, some only streeken, and being wounded as persons half dead, and half a live, are afraid to perish, and ashamed to return, as men which had only received such quantity of poison as neither would kill, nor be digested: nor force them to die, nor suffer them to live.  
Hereby, it may easily appear what the ancient fathers thought to be signified in the scriptures, by the name of idols: to wit heretics and their false doctrine. For to embrace as the very word of God, the saying of any one man, teaching in manner all things contrary to the received doctrine of the whole Church, and to adore and incline unto what so ever he hath said, or written, what can be a kindly idolatry, if this be not? Which who so doth, what doth he else, but adore Antichrist for Christ?  
Luther saith: that which I teach is the word of God, and the pure Gospel. By and by they adore and incline unto it, as before an idol. The same saith Zuinglius, and Calvin, the anabaptists, and the Picardines, Suenckfeldius, servetus, Campanus, and divers other heretics: They bring forth certain texts of the scripture wrested into a 
Note.  wrong sense, and by and by, this word of men or rather of the devil speaking by men, simple persons do embrace, and adore as the word of God, and the very Gospel of Christ. Horrible is this idolatry and to be 
Heretics are to be fled from as the worst kind of Idols. Ezech 14. 1. Cor. 10  fled from, with full sail (as they say) according to the warning given us by the Prophets and Apostles. For what other thing can follow hereof, but that, while every sect vaunteth his own word to be the express word of God, their sectaries and followers must needs have so many Gods as there be archheretikes?  
Do you now mark (most virtuous king) to what end Satan doth by so many his divers members, make so great vaunt and bragging of the express word of God? There is no one heretic of this our age, which hath not always that in his mouth, which doth not glory thereof, and so particularly challenge the same unto himself alone, as that he will exclude all others from the possession thereof. The mind therefore of Satan 
Satan's full intent and final perpose.  is, that we should bow down, now before this man, and now before that, and that we should embrace now his word, and now an other man's as the very word of God, and so instead of one God, worship many idols, and in place of one Christ, bow down to many Antichrists.  
But let us hearken to the voice of the Prophets and Apostles crying unto us: [Flee from idols, flee from idols:] Flee from the perverse doctrines of Luther, Calvin, Melancthon, and Brentius, flee as many, as be of them, which will have their own fanceys worshipped for idols, and labour to have what so ever they say or think to be adored as the pure word of God, and the very Gospel.  
But see (most gracious king) how these German Gods can not abide one an other, but even like Homer his Gods make war among themselves. I speak not in this place, of those deadly battles and innumerable slaughters wherewith unhappy Germany hath been miserably afflicted, since they began to worship these Gods, and to receive what so ever was by them said or written as the express word of God. But hearken how the Gods themselves (which do thus set to sale to the unlearned multitude their own word for God's word) do quarrel and brawl among themselves. 
The civil war among the heretics themselves   
Did not Luther as an enemy invade and set upon Zuinglius and his followers? And leekwyse upon the anabaptists? Did he not labour as much as he could, to cut the throats of both those wicked sects? Whom he thought meet not only to be bridled by his writings, but also to be kept under, by the mace of the magistrate. Therefore not only among Christians, but also among the Lutherans 
Lutherans against zwinglians etc.  themselves is so sore detested the name of zwinglians, and anabaptists, that they are (as the Proverb sayeth) forbidden fire and water among them, and if any Lutheran 
Note.  receive or harbour any of them, he is by order grievously punished.  
And I pray you be the zwinglians any 
Zuingliant against Lutherans.  more mild to the Lutherans? In deed they do not persecute them with the like cruelty. Not, that they lack any good will thereto, but because they find themselves unable. For they well perceive their strength is not yet such that they be able to match them. But of what mind they be toward the Lutherans, it is by their writings manifest to all men: for they make even the like account of the Lutherans, as the Lutherans 
Calvin & Alasco against Westphalus.  do of them. The writings of john Calvin and john Alasco against joachimus Westphalus and against the Cities of Saxony do well witness this. Bucer also wrote that Luther was accused of all men to be a man to full of words, very imperious, and over bitter, not having the patience to be contraried by any man: which fault the Tigurins also charge him with. If he look (saith Bucer speaking of Luther) that no man should in any one thing dissent from him, then let him prove himself to be a God: Covertly meaning thereby, that he sought to be reverenced as a God, and to have his word adored of all men as the word of God: briefly that it were no more lawful for any man to dissent from his mind then from the sentence of god. Thus you see his very fellows thought intolerable this his exceeding pride, whereby he presumed to sit in the temple of God, even as he were god himself.  
But doth not Calvin also complain that 
Calvin his complaint of Luther.  the church of god is to imperiously bound to the devices of Luther? How grievously doth he take it, that they dress him up with the spoil of S. john Baptist, and call him Helias by whom all things were to be restored? With which falsehood they did no less distain the name of Luther (saith he) than the Egyptians did the body of Hieremy, by worshipping his sepulchre.  
And if (saith he) the name of Helias were to be granted to Luther, yet was it a point of sacrilegious temerity to affirm him to be the last Helias: as though the hand of God were shortnyd, that he could not hereafter, send a better, or at the lest an other as good as he. For by what oracle was it oppened unto them that the treasures of the mighty power of God were so much diminished and wasted, in the person of one man, that out of so great, and incomprehensible a number, the like of him might not be found?  
Here Calvin could not dissemble the grudge he had conceived, in that Luther was thus called the last Helias: whereby no place was now left for him, who thought himself in no point inferior, but rather superior to Luther.  
But joannes Alasco who doth seem almost 
joannes Alasco  to consent with Calvin, beside that in many places he showeth himself to think very ill of Luther (as it is noted by Erasmus Albere) he writeth thus also of the Lutherans, that when all their stuff is spent, than they use to flee to the Confession of Augspurg, as to their sheet-anchor, and make (saith he) so much a do of that, that there want not among them (yea and not of the meanest sort) which say they had rather 
Some Lutherans profess that they will sooner dow of S. Pawl his doctri then of their M. Luther's.  doubt of the doctrine of the Apostle Pawll, then of Luther's, or of that which is contained in that Confession.  
You see how the sacramentaries themselves can not bear, that the contents of Luther's books, or of the Augustan confession should be received as the word of God: though with some for all that, it be of more prise then the word of God. And shall we Christians bear that, which the lewd zwinglians can not bear? And shall we suffer that to be obtruded unto us for the express word of God, which we most certainly know, and have proved to be the express word of the devil?  
But some there be perhaps that will in this case give the less credit to the judgement of the zwinglians, for that the world seeth they dissent from the doctrine of Luther. Let us see therefore what judgement the Lutherans themselves have one of an other. I think no man will deny, but the Confessionistes be Lutherans: Whereof though 
The Confessionistes.  Andreas Osiander were himself one, yet doth he not complain, that with his followers the Confession of Augspurg is more regarded than the word of God? And that they which proceed masters of art and professors of divinity at Wittenberg, abjure the word of God, and swear to be subject to the word of Melancthon? Mark ye how this fellow condemneth the disciples of Melancthon of idolatry, and warneth them to flee from this idol.  
But to come to Melancthon himself, did 
Melancthon himself against▪ Luther.  not he at the first, with tooth and nail, defend and esteem no less than the very word of God, these doctrines of Luther? That man hath no free will: that all things happen by absolute necessity: that man feelith no more what God doth within him then the Anuyll feelith what the hammer doth: that works are not necessary to salvation: that no rites or ceremonies ought to be admitted into the Church. 
Melancthon complaineth that he hade followed Luther to servilely.   
Yet afterward complaining that he had been to servilely bond to Luther, he rejected these his toys, and came to a better mind. For which cause yet he bred to himself so great hatred yea even of his own disciples, that they pittefully reviled him, and sought to exclude him from the Confession of Augspurg, whereof it is known he was the Author.  
But Mathias Flaccus is not afraid to arrogat yet more unto himself, and sticketh not to pronounce his master Melancthon (to whom he was beholding) and all the adherentes 
Mathias Flaccus condemneth his M Melancthon and his followers.  of his doctrine, unworthy to be accounted other then very ethnics and Publicans: And to make his meaning plain he thus interpreteth himself, that no good manought to have any familiarity, friendship, or company, with them: And to him (which not being especially bound to them by necessity of law) should do any of these things, he pronounceth the contagion of their leper: and so without all doubt the wrath of God. And that (I think) was the cause that 
iiij Lutheran doctors against Melancthon Luther's own der linge.  at the last conference at Worms, Schneppius, Merlinus, Strigellius, Sa●●erius, and certain other Illiricans departed thence without doing any thing, for that they thought the fellowship of Melancthon and Brentius (both whom Flaccus had excommunicated from his congregation) was of them to be avoided. Namely since none of them gave any show of inclination to any such return or amendment, as they required.  
Who therefore is there, which doth not now see as clear as the day light, that these be the idols which the Prophets and Apostles so earnestly exhort us to flee from? The heretics I say of this our age, Luther, Calvin, Melancthon, Brentius, Flaccus, they command us to flee, as from the viper and cockatrice: for so do they among them selves and by their own judgement one of an other, condemn themselves. But may not we much the more justly account them for such as they are become, not only by the judgement of the Catholic Church (which 
Matth. 18.  we are commanded to hearken unto) but also by their own judgement one of an other? And shall there now be any man that may persuade us (which acknowledge and honour only one God) to adore the word of these heretics as the express word of God?  
O Christ which hast almost this 600. years shined over this country, with the light 
Note the virtuous and godly prayer of the Author.  of thy Gospel, rather take from us all our worldly goods, the sweet fruition of this light, yea all things which are in this world most dear to mortal men, than once to suffer us to be removed from this mind, wherein we are determined rather to do and suffer all things, then to departed from that thy holy word, which almost. 600. years past was by thy goodness delivered and impartid to our nation: and in stead thereof to receive their word, which set themselves in the Temple as Gods, and so thrall ourselves to the most grievous crime of horrible idolatry.  
But to return where we leeft: I trust we have sufficiently showed that the word which is now by heretics set to sale to the unlearned multitude for the express word of God, is not in deed the word of God, but the word of the devil, from the which the minds of all good men ought to abhor and to flee from, as a deadly poison, according to the words of the Prophets, and Apostles, which still cry unto us [Flee from idols.] Now 
Ezec 12. 1. Cor. 10  is it time to blow the retreat, but that we mean first a little to discuss unto you what is the express word of God: to the end that when you know the same, the express word of the devil may the better be discerned.  
There are truly in the scriptures many 
Here the Author teacheth in few what is in deed the express and lively word of god Gal. 5. Matt. 22. Rom. 13. 1. Tim. 1. Aug. in prologo Psal. 140  words of God, but they all make, but one word of God: which is (Love:) for [all the law (saith the Apostle) is fulfilled in this one word.] And in this dependeth not only the whole law, but also the prophets: as Christ himself witnesseth: The fullness of the law therefore, and the end of all the commandments, is charity. For thereunto is referred every one of the commandments.  
Seek none other thing (saith S. Augustine) in any of the scriptures: let no man give you any other precept. What so ever is dark in the scripture, charity lieth hidden therein: and what so ever is plain in the scripture, there also is charity open and plain. This 
In Psal. 130. sermone. 1.  precept of charity is above and over all the heavens, and over all books: All books are subject, and under this: every tongue of holy men, and every motion of the dispensors of God, and of the mind and body▪ serveth under this onsigne: what so ever thou hast, and hast not this, it profiteth thee nothing: Other things if thou have not, yet have 
The force of charity.  this, and thou hast fulfilled the law. If this alone be absent, all is empty▪ if this alone be present, all is full. This only it is which sufficeth to salvation, and is so necessary to salvation, as there is no mean, whereby a man may hope to attain the same without charity.  
This word therefore which doth consummate 
Rom. 9  and abbreviat, this lively and saving word, this word of charity and Love is so express, and plain, that Clemens Alexandrinus 
Li. 3. pedagogi. ca 21  saith. It may be learned even without the scriptures: for that it is a certain law of the spirit written in the hearts of the faithful, be they never so simple and unlearned. No man therefore can be so dull, as not to understand this word, neither shall any man be excused through ignorance thereof. This is that word whereof the Psalmist speaketh saying: [Thy word is a candle 
Psal. 11S.  to my feet, and a light unto my paths.] Whereof he also speaketh where he sayeth: [Thy precept is clear giving light to the 
Psal. 18.  eyes.]  
In deed the eyes of our heart are lightened by charity, as on the other side they be blinded by coovetousnesse. Wither the or desire be of the flesh, or of the eyes, or of praise and glory: Where that is, there is nothing, but mere darkness, nothing but a fowl dimness. On the other side, where charity is, there is a shining light, yea so clear and bright, that nothing can be dark to him that hath charity: Therefore it is very well said of S. Augustine: Let him 
August.  love and have charity that will come to the knowledge of God: In vain cometh he to reading, meditation, preaching, or praying, which loveth not: But because love and charity can not be perfect in any other place, then in that heavenly country of the blessed saints, therefore the knowledge of him shall in the end there also, and no where else, become perfaict. Here in the mean time in 
1. Cor. 13  part we know: and in part we prophecy.  
Wherefore if any man marvel why (as among other heretics) so also among the Confessionistes themselves, there is so great a mist and darkness, that after the manner of the Andabates they fight wyncking, or in the dark, and can not attain to the knowledge of the truth: let him now cease wondering, since he hath learned this to be the cause 
Why there is such a mist before the eyes of heretics that they see not thee▪ troth. Ephe. 4. Coloss. 3.  thereof, that they be destitute of that charity which only giveth light to the faithful. For they would never have divided unity, if they had not first lost charity which is the bond of peace and unity. But for this cause are they destitute of charity, for that they be full of covetous desire, as of many other things, so chiefly of praise and vain glory. According to that is written by the Poet: he is a rare man that can give over and renounce his own wit.  
Nothing so much hindereth the finding 
Pride is the greatest hinderance to the achieving of knowledge. prover. 13.  out of the truth, as pride, which is the mother of all heresies: For there are ever brawls among proud men. But to attain to the truth, there is none other way but humillite, by the which charity is noorisshed, and unity retained. And that humility is (saith S. Augustine) the first, second, and 
Epistol. 56  third virtue, and so forth, how often so ever you should ask of me, that answer would I still make, as it is written, Demosthenes sometime spoke of pronunciation. By this way since heretics walk not, who can much marvel though they can not attain to the knowledge of the clear truth? What a revel keep they both with us, and among themselves about the express word of God? Yet in the mean time can they not see that, which is the most express, clear and plain thing in all the scriptures and as clear as 
charity is the scope and end of the holy scripture.  the sun shining, and which alone to have learned doth abundantly suffice us to salvation: to wit charity. For that is the some and end of the whole scripture, as is very well written by S. Augustine saying.  
Who so ever thinking himself to understand 
Li. 1. de doctrina christiana ca 36. t. Tim. 1.  the holy scriptures, and every part thereof, and yet by that understanding doth not build up this double charity, toward God, and his neighbour, he understandeth nothing. But who so ever draweth out thereof such an understanding as is profitable to the building up and working of charity, though he speak not the very same, which he whom he readeth may be proved to have meant in that place: yet for so much as he is deceived by such an understanding as yet worketh charity, he is not hurtfully deceived: neither doth he therein altogether lie: but he is so deceived, as a man which (having lost his way) doth yet by coasting, co me to that place, whereunto that direct way would have brought him. S. Augustine adviseth in reading of the scriptures so to understand them, as charity be wrought thereby, if we will not err to destruction.  
But do these men (which now a days have nothing more in their mouth then the scriptures, and the express word of God) apply their understanding to this end, that they labour to work and build up nothing, but charity? Nay: who seeth not that they do utterly all that ever they do, to the contrary? Which may well appear by these their words, than the which none are more common among them. 
* Trotz, a name of uncleanness and filth.  Trotz, Trotz, in despite of the Pope, and in despite of the Council. Is this to build up charity?  
But whereof grow there among us so many debates, contentions, seditions, wars, heresies, and sects, whereby we see the church miserably torn and divided, but of this only, that whiles every private man cacheth unto himself the express word of God, and seeketh to usurp and appropriatt unto himself the right understanding thereof, nothing is less sought in reading the scriptures, than the edifying of (Love) 
The intolerable pride of the unlearned multitude and of some vain weem●n also.  and charity? We see the rude and unlearned multitude, with an intolerable pride, and without washing their hands or feet (as they say) come unto the reading of the holy scriptures: Yea we see foolish and fond woomen arrogat so much unto themselves, that condemning their fathers, despising their bishops, and teachers, setting at nought the sense, and consent of the whole Church, they are not afraid to prefer their own expositions, before all others: Whom yet they know to have been conversant in the scriptures many years 
Psal. 1.  both day and night, and to have omitted no study, labour or diligence, to attain unto the true understanding thereof: whom they also know to be set over them, and that they ought in those matters to be subject unto them, in so much as they have 
Heb. 13.  the cark and care to make a just and good account of their souls. Is this to build up charity? Yet thus hath it seemed good to the Archeheretyke of our age, who first presumed to give that was holly unto dogs, and to throw pearls before swine, under 
Matt. 7.  whose feet how filthily they be trodden, who can without tears behold.  
Notable is that saying of Gregory Nazianzen: 
Li. 1. Theologiae.  that it is not for all men to talk of divine matters, no nor lawful at all times, and in all companies to dispute of all things. But good regard is to be had, when, to whom, and to what end, that is to be done: which matter he pursueth at large.  
Nothing is better, than the reading of the scriptures: nothing more profitable. But there is a certain tree called Rhododaphne 
Dioscorides li. 4. Plinius li. 24. cap. 11.  (in English Osiander) whose leaves are to beasts poison, and to men medicinable, against serpents. Even leek unto this, is the scripture, which as to sober and wise men it giveth wholesome nurture, so to foolish and wicked persons, it ministereth occasion of heresy and of more wickedness. But were it not better to keep these brute beasts (to whom Christ forbade to give that which was holy) from the reading of the holy scriptures, then to suffer them like spiders to draw nothing thereof, but deadly poison?  
But as for women how much better should they be occuped in spinning on their distaff, at such time as they take on them to dispute of the word of God? [Be all Apostles, be all Prophets? be all pastors and teachers?] saith the Apostle. But now all will be Apostles, 
1. Cor. 12.  all Prophets, all Pastors and teachers, yea women and all. Christ would not that his [body should be only one member, but that there should be thereunto many members:] Now these folk on the other side will have that all, should be one member and one gross substance, all of a fashion, not distincted with any variety, but a certain unfruitful heap and confused Chaos, without apt proportion or measure. By which means not only the body is weakened and the order of nature perverted, but the authority of God is also manifestly shaken, while every man usurpeth to himself more than is given him.  
Hereof groweth the dissension, sects and quarrels, wherewith the Christian world is now turmoiled, while neither the hand nor the foot will vouchesaff to do his duty, but every member will take on him the office of the eye, and the tongue, and so neglecting his own, impudently intrude himself into 
Note.  the office of an other.  
But these perhaps may seem soonwhat from the matter which I have now taken in hand. Yet is it not altogether from my purpose and matter. But now to return to my especial point, will you know (most virtuous King) what is the express word of God, and what is 
One self scripture taken with the right sense may be the word of God, and being perverted may be the word of the devil.  the express word of the devil? For both (as I have before sufficiently, showed at large) may be drawn out of one, and the self same scripture: But yet learn in a few the difference.  
If a man so understand the scripture as he do thereby, edify and build up charity, then is it the word of God. But if by his understanding thereof, he build that which is contrary to charity, then is it become the word of the devil. Yea and that is more, mark this. If a man out of the holy scriptures 
The difference between the word of God and of the devil.  draw that sense which may be profitable to the increase and edifying of charity, all be it he say not the very same, which ●e whom he readeth as matthew, Mark, Luke or Pawll, may be proved in that place to have meant, yet is he not hurtfully deceived, neither doth he err from the word of God: but he is so deceived as a man which strayeth somewhat out of his direct way, and yet by coasting in a fair plain champion cometh to the same place where unto that other way would have brought him.  
As therefore they which by sailing cut the foaming seas, have especial regard to the 
The word of God aptly compared to the load star.  Pole, and the load star, called Cynosura and Vrsa minor, so they that travail in reading of the scriptures must direct the eyes of their minds to none other thing, but only to charity, where unto if they bend their understanding, they can never serve from the word of God: seeing (as I said a little before) all the words of God, are but one word of God: which is, love. Then the which word nothing is, or can be in the scriptures more plain and clear.  
What a fury therefore is this? what a madness? What a blindness of mind? The express word of God is sought: Much striving there is about the same: and yet when the same so 
The marvelous blindness of heretics.  express and clear word of God doth offer itself before our eyes, it is not seen. When it doth inculcate, itself into our ears, it is not heard. When it offereth itself willingly as it were to be handled with our hands, yet is it not acknowledged or received. But wretched men they suffer the same lightly to pass away, from their eyes, ears, hands, and hearts, while they falsely persuade themselves, that their salvation consisteth in knowing and reasoning, and not rather in loving and believing. Doth not that place of 
Psal. 113.  the Psalm rightly touch those men. [Eyes have they and shall not see, ears and shall not hear, hands and shall not feel?] charity, charity, charity, doth in every place of the scriptures come toward us, and offereth itself unto our eyes: it is of all other the clearest word of God: and without that, who so ever thinketh knowledge will bring him to salvation, he is far wide.  
Very truly saith a virtuous and learned 
Hugo de S. Victore li. 1. par 10 ca 6. de saciamentis  man. The Clemency of God regardeth not, with how great knowledge we believe, but with how great devotion we love that which we believe. And an other virtuous man also 
Gerson in li. an Monachus pro studiis, neglige re possit divina considerat. 9  sayeth: In the last day we shall not be asked how much, how sharp and how learned our understanding was, but how great our affection and zeal to our lord God: that is, how simple, how right, how virtuous, humble, and devout, and how willing and faithful our service toward him hath been.  
Which things being so, why do we not rather spend our whole study and labour in this point, which only and alone we know to be necessary to our salvation, to retain among ourselves mutual love and brotherly charity, which is the very proper mark of the children of God? In so much as the understanding of the scriptures is not to all men a leek necessary. The simplicity of believing, 
August. contra Epist. Mani chaei quam vocant fun damenti li. r. ca 39 de doctrina Christiana.  not the quickness of understanding, keepeth safe the unlearned multitude. And as the same S. Augustine saith. The man which trusteth to faith, hope, and charity, and fast retaineth them, hath no need of the scriptures, unless it be to teach others. And therefore by these three many live well in deserts, and solitary places without books.  
Now contrarily all men will search the scriptures and dispute of the sense and understanding thereof. But that where unto as to a certain mark all the scriptures are referred: and that which those scriptures labour to inculcate in every place into the eyes, ears, and minds of men: that charity (I say) which only bringeth salvation, no mancareth to retain. And verily look how much the oftener and more fervent disputation is made of the scriptures, and of the express word of God, so much the more doth charity (which all the scriptures do with one voice sound out unto us) wax could in the minds of men.  
And is it leekly that the sound understanding of the scriptures, and the express word of God is there, where charity is wexen 
Heretics can not possibly have the express word of God.  so could, and hatred so hot? Where besides railing, reviling, skofing, and contumelyes, a man can almost read or hear nothing? And where they themselves, which are departed from us (who had rather be called Gospelers, than Christians) do not only fight against us, but also one against an other, with such infest, rancorous, and unchristian minds, that no cruel Barbarians or enemies of Christ his Cross, could deal more leek enemies?  
Truly before this Gospel sprang up (which is proceeded from none less than from Christ) we never saw any such bitterness of minds, or cruel contentions. Namely among those, whose office was to teach, and open the Gospel of Christ. And shall we call this the Gospel? shall we call this the express word of God, from the which all charity, the thing most expressly commanded in the Gospel is so vanished, that even they (which glory to have been the 
* Note this well  first, which (as themselves say) have of late brought to light the buried Gospel) do so hatefully contend among themselves, burn with such mutual envy, and so bite one an other that 
Gal. 5.  it can not be long, but we must needs see them consumed one of an other?  
This is sure the express word of the devil, not the express word of God, seeing as I have already so often said, the express word of God is only Love and charity. That is it that embraceth unity, that joineth us all 
Ambros. in Ca 3. ad Coloss.  in one body, that giveth peace, and with pure heart keepeth the same. And Christian charity can not be kept, but in the unity of the church: so that in vain doth he vaunt himself to have charity, which doth not embrace unity. But if this express word of God, charity, be not kept any where but in the unity of the church, who is there that can think that the express word of God can be found any where out of this unity?  
And this is it that in this treatise I showed before, that sometime when two men bring forth one self text of scripture, yet God openeth the mouth of one, and the devil of the other. For he which having divided himself from the church, allegeth it not with the common sense and understanding of the Church, but with his own private and wrested interpretation: (for so much as S. john sayeth [Who so ever speaketh of him 
How to know when the true word of God is uttered joan. 8.  self, (yea though he speak scripture) yet uttereth he a lie) the mouth of that man doth the devil open, and that which he speaketh is the word of the devil.  
But although following S. Ambrose we said, that charity is the thing which embraceth, and containeth unity and which maketh us all one body, we would not be understanded in that sense as though we meant thereby, that evil and unjust men were excluded from the body of Christ, which is the church. For although charity which the scripture chiefly commendeth unto us, be the proper mark of them which do truly honour God, whereby the children of God are discernyd, from the children of the devil, and that those be only they, which appertain to the company of the Elect: yet is there a certain 
De unita te Ecclesiae ca 2. 1. Cor. 13. ubi supra ca 5.  other congregation or church of them that are called, from the which they be not excluded which are destitute of true charity, so they retain that, which S. Augustine calleth, the love of unite: by the which he sayeth the members of Crist are couppled unto him. The working whereof is to suffer all thing. That there may be (as the same S. Augustine writeth) a certain force of suffering, holding the sure handfast of unity, which was signified by the pitch, wherewith the 
Gen. 6.  Ark (being a figure of the church) was fastened and soldered, both within, and without: for evil men are to be suffered both with in and without, lest the knot of peace be dissolved.  
Of which charity also S. Augustine writeth 
Li. 1. contra Cres. ca 29.  in an other place saying: I do not think any man to be so unwise, as to believe that he, which hath no charity, doth appertain to the unite of the church, when it is certain that they do belong to the unity of the church, so long as they be not cut of from the same: yea though they be destitute of the other effects of charity, so that retaining that force or virtue of suffering they be among them of whom S. Pawll writeth: [supporting 
Ephes. 4.  one an other in charity: careful to preserve the unity of the spirit, in the bond of peace.]  
But here these fellows will deny that to be the church of God which we profess, and whereof we glory and rejoice to be the humble children, and will go about to challenge that name to their congregation. But I would fain have them show us their church. I speak not now of the Sacramentaries, anabaptists, heavenvly prophets, nor of the Campanians, or servetians (all which sects they have already thrown out of their congregation:) but let the Confessionistes or Lutherans show us their Church.  
Melancthon and his followers, Brentius also with his band, are thrown forth of that Church, which would be counted of the Augustan (not Christian) confession: as we may plainly see by the writings of Mathias Flaccus, and joachimus Merlinus, who glory themselves to be upright perfect Lutherans. But if any man will give more credit to the judgement of Melancthon, or of his disciple justus Menius, then shall he find that they give the like iudgemennt of Flaccus, as Flaccus doth of them.  
Where then shall we now find this 
The Conflict among heretics about their private churches  church of Luther? Melancthon will not grant it to be among the Illiricans: The Illiricans on the other side, say it is not among the Melancthonistes or Brentians, whom they have already thrown out from the communion of their Church. And have not thus the very followers of Luther by hellis he discord divided also their own unity, even as their master before did by most impious sacrilege divide and separat himself from the catholic unity, as from our lords barn flower? Where then shall we seek this church of theirs, which neither of themselves will grant to the other? Who is there so destitute of all reason, that will not rather chose to remain in that Church wherein he was borne, and also regenerate in Christ (which was the greater benefit) then forsaking this, to betake himself unto that, which to themselves is so uncertain, and unknown?  
But God forbidden that a Christian catholic 
The true church of God.  and right believing man, should have any doubt, whether that church, wherein not only himself, but his parents, his grandfathers, and great grandfathers, have been entered into the faith of Christ be the true church of God or no. For what were this else, but to doubt whether he be a Christian man, or borne of christian parents, and (as it is written by the Prophet) [to stumble at none 
isaiah. 59 Psal. 18. Matt. 8.  day: as in the dark?] God hath placed his tabernacle in the sun. He hath planted his church as a city upon an hill, which can not be hidden.  
But of that matter our purpose is not to talk any more in this place, for that it appertaineth not properly to this treatise, and for that as well in our christian confession, as in our writing which we have late published against the prolegomena of Brentius, we have at large treated of that matter: where we have taught you which be the marks of the true church: To wit, that it be one, holy, catholic and apostolic church, whereof except one have the chiefrule whose authority all do acknowledge, it can not be called the church of God.  
Now therefore we will not tarry any longer upon this matter: For that I trust we have sufficiently showed that the express word of God, whereof those men brag so much, is not the word of God, but the express word of the devil. For the clear and express word of God is charity. Which that it may please God by his holy spirit to power into our hearts, and once to give end to these schisms and heresies, and to restore to his church the desired tranquillity, we humbly beseech his infinite mercy. Which no doubt he will do, not for our merits (whereunto most grievous punishments are dew) but of his own exceeding great goodness, so that we amend our lives, and with confidence addressing ourselves to the throne of his grace, incessantly continue we in fervent prayer.  

THE CONCLUSION.  
THis much I had to write unto your highness (most virtuous King) of the express word of God, at what time I was preparing to take my journey to Rome, and by that occasion letted with much and many fold business. How be it the faithful heart I bear your grace, enforced me to bestow this travail in writing of this matter. The great benefits also, which without my desert, you have heaped upon me (being so great as I doubt whether any man have received the like of any king of Polonia) hath driven me thereunto. Wherefore how much the more I profess and acknowledge myself bound unto you, so much▪ the more careful am I of your safety, and namely of the everlasting salvation of your soul. For the defence whereof, I will not only not flee any pain and travail, but most willingly adventure my life. For it is possible there want not some, which do also beat upon your ears with these words: [Throw thyself down: for it is written.] But I have so great a confidence in your constancy, and in the mercy of God, that assisted therewith, you will never embrace their wicked counsels of separation, or suffer their pestilent persuasions to have any place with you.  
For mine own part if I should see your 
The godly Zele of this learned praelat  highness (which God of his mercy forbid) slipping down from that high tower of the church, I would not fail (God giving me strenghth) yea though I should presently die therefore, but with my body receive you faulling down, and with the death thereof, redeem the safeguard of your sowll.  
You know (most worthy King) how often I have employed my travail in the defence of the sound and holy doctrine of the church. You know how since the time your highness pleasure was to have me called to the office of a Bishop, I have not spared any charges, 
The great pains and Care of Hosius in sustaining the church so sore assaulted and shaken by heretics.  labours, or peril, to stay the declining religion within this your kingdom and dominions, and to the utter most of my power, to sustain and shore up the same, seeming ready to fall. Who can be a better witness than your highness, what study, labour and diligence, I have employed, in avowing, defending, and proving, our ancient Christian, Catholic, and right religion? But for that God is justly angry with our sins, how little good hath yet followed thereof, I see to my great grief.  
This satanism doth daily increase more 
The cause why heresies spring and increase.  and more. For when men have once begun to throw themselves down, then are they carried daily down headlong more and more, into the bottomless dungeon of errors. For as it was in their power to let themselves fall, so when they be once going, it is not then in their power to stay themselves. What is now the state of your kingdom, your highness seeth. While every man almost hath none 
The state of countries where he resy taketh place  other thing to dispute of, but of the express word of God. While each man arrogateth unto himself the knowledge thereof, and will have his own fancy adored, as the express word of God: Yea and often is it seen that how much the more unlearned a man is, with so much the more boldness he will take on him to talk, and dispute of that which he understandeth not.  
But lord how much I fear lest while every man will have what so ever himself sayeth, or deviseth to be holden for the express word of God, we shall shortly reckon among us so many Polonian Gods, as already we see of German Gods? Would God your highness would be induced (most virtuous Prince) to hearken to the Prophets, and Apostles, which still cry unto you [Avoid idols.] For what 
Ezech 14. 1. Cor. 10. 1. joan. 5. Sap. 14. Eccle. 30. Esa. 1. Heir. 2. Ezech. 14 18 20. Osee 8. Amos 2. Miche. 1.  can they be else, but idols, which transfer divine honour unto themselves? and will have what so ever they say or invent, to be holden and reputed for the very word of God? This so horrible an idolatry your highness must drive and beat back far from all the borders of your kingdom, and dominions: Neither must you permit any man to set himself up as a God, or to command any person to bow down and incline before his 
Zacha. 13. Act. 21.  word as before the word of God.  
What is in deed the express and clear word of God you have now learned of me: and yet though nothing be more clear and express, yet is it utterly extinguished, when every man shall take on him power, and skill to dispute and reason of God's word. I trust I have done that was my part to do. For 
A compendious collection of the chief matters treated of in this book.  though not learnedly enough, yet have I plainly and openly showed, how great danger it bringeth to the church, when every man be he never so unlearned is suffered to take upon him the judgement of the express word of God. I have also oppened what is that word of God which is so clear, perspicuous, and express, that even without scriptures it may be learned by the simplest, and that it is not needful for them that believe in christ to dispute thereof: but that it behoveth them firmly to retain the same in their hearts, and not to suffer it to departed from thence.  
Now your part (Right mighty king) seemyth to be this, that you forbid to all your subjects this reasoning and contentious arguing of the word of God: And if any be curious to know what is the express word of God, that you command them (according to the 
Malach. 2.  words of the scripture) [to learn the law at the mouth of the priest.] And that you take especial heed and regard that you suffer not your ears to be beaten upon with these sayings of heretics: [If thou be the son of god, throw thyself down: for it is written.] It is the 
Matt. 4.  express word of God etc. These be the words of Satan speaking by his limbs and members, whom you ought to hate more than any venomous beast.  
That which the church teacheth is the express word of God: and that which is taught against the sense and consent of the church is the express word of the devil. Therefore you must stop your ears against the doctrines of such men, as Ulysses did against the singing of the mermaids, and when so ever your hap shall be to hear any syche, to give some manifest show, and token, how much your highness misleeketh it.  
So did your noble progenitors our kings, your blessed father, grandfather, and great grandfather, all not only notable by the worthy 
The great piety, religion, and constancy of the kings of Polonia  praise of their other virtues, but also for their singular pyetes, and constancy, in holding and maintaining the catholic and right faith: Yea they so abhorred the society, and company of heretics, that some of them (as we read in our Chronicles) did willingly 
* Vladislaus king of Polonia refused the kingdom of Bohem in this respect.  refuse kingdoms being offered them of heretics, because they had a conscience to make or meddle with them. These their virtuous steps if you will follow (which we trust and hope your highness will) the state of things in your kingdom are not yet so desperate or past recovery, but that (God favouring) the tranquillite of the Church may be again restored. Which happy day that it may once shine upon us, we most humbly and earnestly beseech almighty God.   
FINIS.   

A TABLE OF THE PRINCIPAL MATTERS: BY THE ORDER of the Alphabet. The number noteth the leaf: a. and b. the first and second side.  

A  
THE presumptuous words of an Anabaptiste. Fol. 38 a  
The Apology of England slandereth Hosius. Fol. 47. a  
The devil assaulteth the Apostles as he did Christ. Fol. 20. a  
Only one letter in question between the Catholics and the Arrians. Fol. 77. b  
The Augustane Confession. 70. b. 72. a   

B  
The folly of the Bohemians. 56. a  
Bucer against Luther. 96. b  
The gentle agreement between Bucer and Luther. 78. b   

C  
Calvin and Alasco against Westphalus. 96. a  
Caluins complaint of Luther. 96. b  
The breach of the Canons is one kind of blasphemy against the holy Ghost. 91. b  
The preaching of Catholics and of the old true Prophets agreeth. 6. and 7.  
The duty of Catholics when heresy springeth up. 30. a  
What is the whole controversy between Catholics and Protestants. 48. b. 49. a  
The difference between Catholics and Protestants. 50. a  
The force of charity. 100 b  
charity is the scope and end of all Scripture. 102. a  
charity is the lively and saving word of God. 62. a  
Who is a demi Christian. 76. b  
He is no Christian that is divided from the Church. 77. b  
A truth received in the Church is not to be abolished for satisfying the multitude. 66. a  
Truth is only in the catholic church. 40. b  
The voice of the church is the voice of God. 42. a  
The true church of God. 109. b  
The voice of the church. 48. a  
Contempt of the church, the original of these present heresies. 81. a  
Communion under both kinds, grounded upon no scripture at all. 49 50. 51.  
Such communion not necessary for the Layete. 54. a  
The Sentence of general council, the Sentence of God. 29. b  
What religion moveth Protestant's to not forbear the cup. 59 b   

D  
Dissension among the protestants, raised up the Swenckfeldian sect. 38. b  
Three causes, why heretics ought not to be disputed with by scriptures. 24. b  
What is the word of the devil. 42. a  
how the devil speaketh by his ministers at this day. 15. See more in the word, Satan.  
Strange Gods are new doctrines. 93. 94. a  
The true sense of Christ his words: Drink ye all of this. 53. b   

E  
The way to avoid errors, is not by permission of any. 64. b   

F  
Constancy of the Catholic Fathers against the Arrians. 78. a  
Flaccus Illyricus condemneth his master, Melancthon. 98. b   

G  
How heresy hath creeped on, and multiplied in Germany. 70. a  
The disordered alteration in Germany. 71. b  
The state of protestāns in the free cities of Germany. 79. b  
What the Gospel is by Caluins' definition. 90. a  
Satan shroudeth himself under the name of the gospel. 21. a  
The schismatical Greeks better than protestants. 51. a   

H  
Heresy is in the understanding, not in the scripture. 48. b  
Where in heresy consisteth. 33. a. and 39 a  
The deceitful pretence of heretics in all ages. 21. a  
The end of disputing with heretics. 24. a  
The extreme arrogancy of heretics. 44. a  
whereunto their devices do tend. 85. a  
Heretics thr all the scriptures to their own minds. 87. a  
Heretics are idols to be fled from. 92. a. and 95. a  
Why Catholics may not consent to heretics. 87. b  
Heretics void of charity. 62. a  
Heresies have been quenched by contrary decrees, not by tolerations. 64. b. 65. a▪ & b  
Counsels and parliaments in likeregarde with heretics. 73. b  
Heretics will bring God in to Order. 75. b. Heretics differ from Catholics no we, as the false prophets did from the true. 3. b. & 4. a. Heretics transfigured into the Apostles of Christ. 14. a. Heretics now like to heretics in the primitive Church. 21. b. Why heretics see not the Truth. 101. b. The marvelous blindness of heretics. 105. a Heretics can not possibly have the express word of god. 106. b The conflict among heretics about their private churches. 109. The cause why heresies springe and increase. 111. b.  
The state of countries where heresy taketh place. Ibidem.  
The first and principal attempt of Satan to bring a man to heresy. 16. b  
Hosius slandered extremely by the apology of England. 47. a  
Hosius the pattern of a good Bishop. 67. b  
The Godly zeal of Hosius. 111. a. His virtuous prayer. Ibid.  
His great travail in defending the Catholic faith. 111. b 69. a   

I  
What harm cometh of innovation and change of laws.  
The heresy of lustification by only faith, an old heresy. 22. a   

L  
how Luther overthwarteth the Church. 17. & 18.  
Luther a sworn enemy to good works. 23. a  
The lewd practise of Martion renewed by Luther. 27. a  
Luther belieth the Nicene council. 28. b. 29. a  
Luther will not have the sacramentaries disputed with. 28.  
Luther cast in his own turn. 32. a  
The extreme pride of Luther. 44. a. & b  
Luther a right minister of Satan. 57 b.  
The foundation, procedings, and success of Luther's Gospel. 82. and 83.  
Bitter dissensions between the Lutherans themselves. 32.  
The zealous and rigorous Lutherans. 80. a  
The impiety of a Luther an in overthwarting the order of the church, 83. b. An other of the same batch. Ibidem.  
Lutherans against the zwinglians. 96. a. Alasco his complaint of the Lutherans. 97. a. Certain Lutherans will rather doubt of S. Paul, then of the Augustane confession. 97. b   

M  
Melancthon against Luther. 98. a.  
Melancthon complained that he had followed Luther to servilely. Ibidem. Four Lutheran Doctors against Melancthon, Luther's own darling. 98. b  
The cruelty of Merlinus against the Osiandrines: of one Protestant against an other. 86. a   

O  
The doctrine of Osiander. 86. a   

P  
Luther granteth all right Christianite to Papists. 82. a  
Pride letteth from true knowledge. 1. b. 75. a  
The intolerable pride of the unlearned multitude. 77. a  
Pride and self-love the cause of all this garboil in religion. 47. b  
The answer of the king of Polonia to the protestants ambassadors. 63. a  
The great pyetes and religion of the kings of Polonia. 113. b  
The variable alteration of Polonian heretics. 69. b  
False prophets pretended God's word among the jews. 3. a  
The difference between the false prophets and true, as now between protestants and catholics. 3. b  
security and looseness of life preached by the false prophets as now by protestants. 6. b. 7. a & b  
The race and issue of protestants. 45. b  
All and not All in Scripture as it pleaseth protestants. 52. a  
The odious arrogancy of Protestants. 58 b  
A most pestilent doctrine of Protestants. 23. a  
Much of the Protestants doctrine condemned a M. years past for heresy. 32. b  
Protestant's like to Manichees. 44. a  
The civil war among the Protestants themselves. 95. b   

S  
The wonderful sleights of Satan. 61. a  
Satan passeth not on the cup, so he may induce the schism. 64. a. 57 a  
The subtlety of Satan. 65. a  
Satan transformed in to an angel of light. 14. b  
Who throw themselves down, now a days, at Satan's word. 13.  
What Satan's intent is by heretics his ministers. 42. a  
Satan's full intent and final purpose. 95. a  
An old complaint of 10 ancient fathers, against heretics for alleging of scriptures in their private sense. 32 b. 33. 34. 35. 36. 37.  
A not able example how to read holy scriptures. 43. a  
The devil allegeth Scripture against Christ. 12.  
Heretics allege scriptures against the church. 12. b  
The works of old heretics full of scriptures. 13. a  
The devil by his ministers allegeth Scriptures against Christ. 19 b  
one self Scripture may be the word of God, and the word of the devil. 104. b  
What all present sects promise to their followers. 19 a  
Very proper and apt similitudes. 50. b. 53. and 105.  
How the sixth of S. john belongeth to the Supper. 55.  
The revel among Lutherans about the Surplice. 80. a.  
The Swenckfeldians being protestants, will no more the Scriptures. 46. b  
Scriptures depraved by unlearned and light persons. 21. b   

T  
Tertullian against heretics. 24. 25. and 26.  
What is meant by these words: Throw thyself down. 58. a  
The Tigurin and Laskane Confession. 70. b  
Truth is not private or personal, but common to all. 40. a   

V  
Paulus Vergerius a firebrand of sedition. 85. b  
The inconstancy of his doctrine. 86. a  
The sacrilegious words of Paulus Vergerius. 75. a  
A most evident displaying of present Protestants by Vincentius Lirinensis. 12. b. 13. 14. 15. and 16.   

W  
Ravening wolves. 13. b  
The pretence of God's word a most easy pretence of Satan to deceive withal. 14. b  
What is the true word of God. 41. b  
What the express word of God is. 50. b  
What is the express and true quickening word of God, commonly now called, The lively word of the lord. 100 a  
The word of God aptly compared to the Lode star. 105.  
How to know when the true word of God is uttered. 107. b  
Scriptures alleged for good works. 9 b. 10. a & b   

Z  
Zwinglius against the Lutherans. 96. a    

Ego Cornelius Tansenius testor me certo intellexisse a doctis viris, fide dignis & Anglice peritis, hunc D. Cardinalis Hosij librum, De Expresso Verbo Dei, hic fideliter versum esse in linguam Anglicam, ac proinde ad Anglorum utilitatem judico eum typis excudendum.  
Ita esse testor Cornelius jansenius Sacrae Theolog. Prosessor.