❧ Certain Tables set forth by the right Reverend father in God, William Bushopp of Rurimunde, in Ghelderland: wherein is detected and made manifest the doting dangerous doctrine, and heinous heresies, of the rash rabblement of heretics: translated into English by Lewis Euans, And by him entitled, The betraing of the beastliness of heretics. Read, and judge, let self will walk: Peruse the book, before though talk. Imprinted at Antwerp by Aegidius Diest, with Privilege. 1565. IF that if heretics shalt here, Behold to play such part: As from the fathers of the church, And from themselves to start: If plainly if mayst here perceive, Their purpose, and their pride: Their facing false in citing here, Through rage, the Doctors wide: what wilt if more? it is enough, Unless if blinded be: As nothing may persuade thy mind, Their madenes for to flee. But I do trust that thowe wilt do As did a Minster Late, who seeing in written hand this book, Did say unto his mate: If this be true, no faith of mine Shall feed on calvin's cry. If this be true, full time it is Our tryflinges to deny. TO MASTER GRINDAL Lewis Euans wisheth perfect health. OF that mind I always have been, M. Gryndal, that I thought myself not well, if mine ability did not serve, some kind of way to recompense the friendly benefit by others on me bestowed▪ so that in my being before you sundry times for religion: I found at your hands a certain kind of favour, though, after a worldly manner of way: for that cause I wished oftentimes (of troth) that I could find out some thing, wherein, I might gratify you for the same accordingly. But sithence my being last at Fulham before you, it was my chance to meet with certain Tables, set forth by the right Reverend Father in God Willm Bushop of Rurimunde in Ghelderlande: in four of the which tables, I then perceived the perverse purpose of heretics so painted, as more than a wonder unto me it was, how any man, beholding the same, cold longer lie in such loathsome sinks of heresy & sin. For should not their falling out against the divines and Doctors of the primitive church, cause us to forsake them? should not their own devilish dissension, and strife, make us to avoid them? should not their wily whispering with old condemned damnable heretics, move us to hate them? and should not their manifest wrongful allegations, and sclaunderinges of Doctors and Scripture, drive us to defy them? wherefore, seeing that I found in such of the said Tables all the devilish doting of harebrain bold heretics so manifestly expressed: I thought it not a miss, aswell to translate the same, whereby your overmeane English ministers might before their eyes behold the heinous errors, & hateful heresies, wherein they are in these our days more than drowned, that the people oppressed with the poison of false doctrine, might perceive the plague wherewith they be daily vexed & undone, and that all men might understand the detestable doings, the lying lecherous spirit, & facing filthiness of heretics: as also, to dedicate the same unto you, that so the poor people, and feeble new fangled folks, through the preachings of you, and your onmanerlie mowthed ministers infected, might now receive, as it were at your hands, a salve and medicine, to heal their inward most grievous, and sinful sores. And thus, I end, wishing to you as to mine own soul, that is, salvation before the just judge at the day of judgement. From Antwerp the 29. of june. ¶ L. Euans to the Reader. AFter that I had here (gentle Reader) read over certain tables set forth by the right reverend father in God Willm Bushopp of Rurimunde, in Ghelderland, and by him specially written for the instruction and profit of the people of germany: I adjudged four of the same to be a trim token, and meet for me to send in to the country of England, for the behove and avail of englishmen. wherefore, I thought it my part & duty, to bestow some piece of my small talon on such profitable, such pleasant, and such passing excellent a field. For in this field, I mean in these tables, are found such trim touchestones, as therewith we may try the true faith from the false, true dealings from deceitful, godliness from ungodliness, good people from bad, and true Christians from raging Antichrist's. In these tables is orderly comprehended the disorder and harebrain bold beastliness of heretics, herein is declared their most filthy falling out jarring and debate, herein is couched the sundry sorts of their cursed hainows heresies, and herein is opened their utter brutish ignorancy, and self will in waing of the Doctors, and scriptures: yea, thou mayst hence as from an high tower behold the runneagate course, and restless race of them. For in the first Table thou seest their wilful departing from the catholic faith, and from the mind of the Doctors & Martyrs of the primative church. In the second thou perceivest the bitter brawls and mutual madness, not only of the one against the other, but also (which of all rage is most beastly) of every one against himself. In the third Table, as the prodigal child, who forsaking his tender and loving parents, at the length is fallen into the hands and company of pernicious parasites, & heaps of hell hounds: so these men, having forsaken their faithful & dear friends, the learned Doctors and meek Martyrs, yea, running away from their most loving mother the Church, are now (as in the third Table appeareth) fallen in to the hands of such hateful rakehells: as are not only content with the wealth goods and bodies of these poor blinded protestants: but to show further their onsatiable wicked cruelty, all those old (I say) cankered heresy and heretics, which were in any corner, and at any time nowseled by any noughty poisonful and past shame person: they now bring with them these their young whelps (ah 'las) unto the fiery furnace of hell, there most miserably with onspeakable torments to murder their silly souls. Further in the fourth Table they have as you see, uttered their hole streangthe, they have showed all their shifts, they have bewrayed all their wickedness, and to the open shame of their successors, they have left themselves all bare in the plain field, to be most worthily flouted and spitted at. For, whereas the ignorant people by them seduced, thought always that they had scriptures and doctors on their side, now they have wrought so fondly, as the scriptures and doctors themselves do testify the contrary. in so much that truly it were enough for any, that had but one drop of grace, if he perceived them to vary from the Apostles, and from two hundredth divine Doctors of the church, then to cause him to abhor their beastliness. But we see here that they vary from all godly men, and from God himself, that like thieves they fall out amongst themselves, and betray one another: we see that they follow the steappes, and embrace the doings of the devilish foes of all ancient faithfulness. Those men do they follow which were enemies unto Ambrose, Jerome, Augustine, and such others, and against whom those holy fathers have written and preached. we see how they have slandered all ancient writers. we see how they have abused the people and Princes of christendom. and though now all their drudgery be detected, made manifest and known, yet, their impudent foreheads are such: as will receive no kind of shame, and as will never blush, or receive any manner of grace to repent. Well, I would wish all men to mark, what moved these fond faytheles men at the first, to fall from their godly forefather's faith, from the Apostles belief, and that is from the faith, and religion of Christ. Let us first look upon Luther, and understand what impelled him to embrace this mad mind, and onnaturall heat of heresies. And if we will way it indifferently, than (of troth) we shallbe forced to say, yea, our own consciences shall cause us, and truth itself shall move us to speak, and say, that filthy desire draw Luther to lewdness. oh, we must exclaim and say, O Loathsome lust, thowe didst lead Luther to destruction. O unchaste mind, if waste the cause of Luther's madness. O carnal desire overmuch with they filthy flame didst though lurch poor Luther. O whoredom abominable, if though it was that didst work these lunatic motions in Luther. And finally though vile Venus with thy crafty boy Cupid hath puffed up poor Luther with over fierce a fyere, with over great and dreadful a desire, & with to much a long lasting lecherous lust. Therefore we may say, o unhappy Luther, o wretched man, o most miserable simple soul. But we are happy, we are blessed, and entirely beloved of God, who by the corrupt, rotten, and choked fruit of thee, may now learn to avoid all the graffs grown, and feed on thy filthy root. And truly, ten times happy should we, and others have been, if we had but perceived the poison of such pestilent fruits when they were green. For then (alas) they infected a great number of the youth, & sweet mowthed men of Christendom. there was never green fruit that bread such a plague. that plague caused to perish both body and soul. and the air then, I mean men's minds, were so infected and corrupted, as a thousand souls in one day were carried headlong into hell. at that time might fathers weep in deed for the death of their sons, than parents might pietiefullie howl at the burial of their youth, and children. and then, and at no time else, might friends most bitterly lament for the loss of their familiars, and acquaintance. For would it not rend the heart of any honest man, to see his dear friend drawn dreadfully into the bottomless pit of hell, there in burning coals to broil for ever? Oh, if we be men, we must morn at this, and if we have any kindness, or gentle nature in us, then must we wail, and sigh at the sorrowful state of such our acquaintance: as shall never with us enjoy the blessed joys of heaven. Nay, if we be charitable Christians: and if we look to have the long lasting bliss of life everlasting: then must we weep at the error and wandering of our brethren: who, through the baits and allurements of Satan, seeking strange doctrines to defend their filthiness, are now as damned Phlegias, throughout the darkness of hell, sounding forth with woeful voice these words: Discite justitiam moniti, & non temnere Divos. of troth, it maketh me afraid to think on their woe, and I quake when in mind I conceive any knowledge thereof. But what shall we speak of him, which in this little book beholding the misrule, discord, and most loathsome lies of heretics, will yet wallow with them in beastliness, & still embrace nothing else but their blindness? in dead I fear some such there will be. But not withstanding as often as I do read over this book, me thinks verily, that there can be none so willfullye mad, nor none so void of grace and reason. As any longer to lie in the beastly brawling beadd of hateful heresy. me thinks, that all the false preachers do pack up their bawdy merchandise, and me thinks that with the consent of all good consciences, they be at the leanght whipped with their whores through out all countries. If this book I say, be read over with an indifferent mind, if partialytie be laid a side, and if any (renouncing shameful self will and stowbbornes) will use the reason, where with God at the first did endue him: then most certain I am, that he will say, fie, fie, on these monstrous ministers, fie on their fond doctrine, & subtle sects, and fie on their filthy facing, & famished faith. Wherefore, seeing we do so manifestly perceive their varying from ancient holy writers, seeing we see their disagreamentes amongst themselves, seeing we behold, how they lean unto old cankered, and condemned heresies, and seeing we understand at the length their lewdness in alleging of the Divines and Doctors. Let us follow the example of the Apostle S. john, the Disciple of Christ, who (as I read) entered into a common bain to wash him. But there beholding one Cerinthus, he leapt out immediately unwashed, saying, let us fly hence, lest that the baynes themselves fall down, in the which Cerinthus is washed: By which saying, we are admonished to avoid evil company: for Cerinthus was an open enemy of godliness, and all godly men. Therefore, let us I say likewise, when we see these prating false preachers in pulpits, fly from them, lest the Church fall down on us, wherein such blasphemies be breathed out, and fostered. Let all men behold their malice, and cankered hatred heaped up in their injurious injunctions, against the true Christians, and embracers of Christ. And finally, let us all renounce this new nowghtines, this doting doctrine, this self will wantonness, and these shameful lechearous single soul sects. Let us again with joyful countenance bid Christ welcome into our country. Let us yield ourselves unto his mercy, and let us obey his statutes, and follow his will. If we do this, we shall not only be free from the fire of hell, and have pardon for all our perverseness and treason: but we also, shall in this life be sure of sundry commodities and pleasures, and in the life to come, we shall have life for our souls in deed. We shall have the heavens for our habitation, and enjoy the sweet company of the Saints, with the pleasant fellowship of our forefathers, loving acquaintance, and dear friends: They with us, and we with them, in the everlasting unspeakable joys, and most beautiful bliss, to live so lovingly together for ever. In the first Table is manifestly declared, how that Luther, Caluine, Zwinglius, and Bucer, with all the other cursed crew of heretics have & do most wilfully vary from the Doctors, Apostles, & catholic faith of the primitive church. Dionysius Areopag. being ordained Archebishopp of Athens, by S. paul, in his book entitled De Eccl. hierarchia, that is, of the holy government of the Church: S. Cyprian in the twelve epistle of his first book, & in his sermone entitled De ablutione pe dum: S. Augustine in his. C xviij. epist. unto Januarius, and in many other places, they all together do allege & affirm that there are more Sacraments/ then one, two, three, four, six, denied by 1. Luther in his book entitled Capt. Baby. where he acknowledgeth to be but one: if we speak according unto the phrase of scripture. 2. Luther in the 30. year in his Catech. by Melanct. & by Calvin in his instit. 3. The confession of Auspurge/ & by Melancthon in his Apology in the 30 year. 4. Melancth. in his common places. 6. Withelm. Postellus, in Panthenosia. ¶ Origenes. Periarchon & the uj to the Rom. also S. Augustine in his xxviij Epistle, do affirm, that all infants be infected with original sin denied by Zwinglius, Caluine, and Bucer, affirming specially, original sin not to be in the Christians children. ¶ S. Augustine in his ten sermon de verbis Apost. saith, that an adjuration ought to be had before Baptism. denied by Luther, Zwingliis, & Caluine. ¶ Dionys. Areopagita in the said book of the holy government of the church, avowcheth, that Abrenuntio ought to be used before Baptism. denied by Luther, and Bucer. ¶ S. Basil. in the twenty sevean chapter of his book, entitled De spiritu sancto, affirmeth that the water of the font ought to be consecrated. denied by the Lutherans. ¶ S. Chrysost. in his twenty four homely upon S. John, and also S. Augustine do affirm, that water is necessary unto Baptism. denied by Caluine. Origenes the sixth chapter unto the Romans, & S. Augustine in his xxviij epistle do affirm, that infants ought to be baptised. denied by the Rabblement of anabaptists. S. Augustine in his xxviij epistle sayeth, that infants without the baptism of water, can not be saved. denied by Bucer & Caluine. The fathers of the counsel of Nicaea, S. Basil, S. Chrysostom, Nazianzenus, S. Jerome, & S. Augustine, do witness, & prove that the Baptism of Christ is an other manner of one, than the Baptism of John, denied by Bucer & Caluine. S. Augustine in his xxviij Epistle affirmeth, that the children of Christians, are not at the first borne the sons of God: but that they are of new borne his children by Baptism, denied by Caluine & Bucer. Basil in the xxvij of his book de spiritu sancto, Dionys. Areopagita, and Michael Syngelus, do affirm, that those which are baptised, aught to be anointed with holy oil, denied by Lutherans, Caluine, & Zwinglius. S. Cyprian in his sermon De ablu. pedum, and in the twelve epistle of his first book, & S. Augustine in the tenth chapter of his first book against the Donatists, do affirm, Confirmation to be a Sacrament, denied by Luther & Caluine. S. Cyprian, Michael Syngelus, and the Synod, do allege, that Confirmation hath annexed unto it, the anointing of holy oil. denied by Bucer & Caluine. Fab. the Martyr, S. Jerome against the Luciferans, & also the Synod, do affirm that a Bushop ought to be the Minister of the sacrament of confirmation. denied by Bucer in the reformation of Bon, and by Calvin Cyprian in his third epistle of the first book/ and the .6. counsel of Constantinop. with others do allege▪ the Sacrament of Christ his blood, aught to be of wine mixed with water, denied by Zwinglius. ¶ justin. Apol. j & Basil. in his book of the holy ghost, the xxvij chapter, do testify, that the holy Sacrament, is made with the words of the Priest, and not by the faith of the receavour. denied by Luther. ¶ justinus Apol. j Irenaeus in the thirty two chap. of his fourth book, and Eusebius in the first book Euangel. demonst. doth affirm, that the eucharist, is the Sacrament of the very body of our Lord being present. denied by Zwinglius, Luther, and Caluine. ¶ Irenaeus in the thirty four chap. of his fourth book, and justinus Apol. j do affirm, that in the eucharist is not very bread & wine, with the very body, and blood of our Lord. denied by Luther with his adherents. ¶ justinus apollo. j & Irenaeus in the .32. and .34. Chap. of the fourth book do affirm, that the eucharist, is not a bare, or only sign, & token of the body absent. denied by Carolstadiꝭ, Zwinglius, Oecolamp. ¶ Irenaeus in the places aforesaid, & S. August. in his xxxij Serm. de verb. Apost. do allege, the eucharist, not to be a sacrifice only commemorative denied by Melanct. in his Apology. ¶ Chrysosto. in his .69. Homil. unto the people of Antioch, & the i Chap. of S. Paul unto the Philip. do prove the sacrament of Christ his body and blood, to be a sacrifice propitiatory for the dead. denied by Luther and the most part of heretics. ¶ S. Jerome in the i Dialogue against Pelag. doth affirm, that at the sacrifice of the lords body, the Lords prayer ought to be used. denied by the Zwinglians and anabaptists. ¶ Leo Magnus in his .9. Epist. allegeth, that penance ought to be enjoygned. and that we offending after Baptism, ought necessarily to confess our sins unto the priests. denied by Zwinglius, & Luther. ¶ The Counsel of Antioch, Leo Magnus in his .90. epist. & the Canon of the Apostles do say, that satisfaction ought to be made, to put away the sinners offence. denied by Luther & many others. S. Augustine in his second book, and xiij Chapter contra epist. perm. & in the first chapter of his first book de Bapt. against the Donatists, doth affirm the Sacrament of Order to be a Sacrament of a true name. denied by Luther & by Calvin. Germanus Constant. & Coelfridus apud Bedam, do say, that Priests ought to wear crowns. denied by Luther and others. Cyprian upon our lords prayer, & S. Jerome upon the uj Chapter of Daniel do affirm that God is to be prayed unto at certain hours. denied by Luther and by Zwinglius. S. Jerome in his Epistle unto Marcelia, & Theoph. Alexandrin. lib. Pasch. do testify, that Lent ought to be fasted. denied by Luther and others. Leo in a sermone doth declare, what times the Apostles appointed to fast: affirming four times of the year to be fasted. denied by Luther and others. Origen. Periarch. xxix. affirmeth man to have free will. denied by Illyricꝭ, Luther & Melancthon. Origen. ibidem, affirmeth a reward to be due unto the deserts of good works. denied by Luther & Calvin. S. Basil. in his Epistle unto julianus the Apostate, the second Synod of Nicaea, & john the Historiographer of Antioch, do affirm that the images of Saints ought to be had, and reverenced. denied by Zwinglius, Bullinger & Calvin Martialis, Epist. ad Burdegal. & Prudentius in his Hymn on Saint Elalia, do testify, that the relics of saints ought to be worshipped. denied by Lutherans. and the Zwinglians. Origenes upon the i Chap. of Matthew, saith that holy days dedicated unto Saints, aught to be celebrated. denied by anabaptists. The holy Fathers in Concilio Gangrene. and Origen. in the year of our Lord .220. do affirm, that Saints ought to be prayed unto. denied by the Lutherans, Zwinglians & the hole rout of heretics. ¶ Chrysost. in his .69. Hom. to the people of Antioch, S. Augustine de verb. Apostol. Gregorius Nyssenus, the Synod in Africa, and S. Cyprian in his nienthe epistle of his first book, do witness, that the Apostles taught that prayers, and sacrifices ought to be done for the dead: & that the souls of the elected Christians must be purged, which by the prayers of the living may be helped. denied by the Lutherans, Zwinglians, & many others. ¶ Origen. in the .v. Homely upon the book of Numbr. S. Cyprian in his serm. concerning Baptism, and S. Augustine, touching Baptism in his second book, and seveanth chapter, do say, that certain rites, and ceremonies ought to be added unto the Sacraments. denied by the Lutherans, Anabapt. & many others. ¶ Epiphanius Hear. Apost. & S. Augustine in the fourth chapter of the xvij book entitled De Civitate Dei, that is, of the City of God: do affirm the Apostles to have had vowed poverty: and that the vows of poverty, & virginity are well vowed unto God. denied by Luther, Brentiꝭ and by the other carnal company of heretics. ¶ Epiphan. in Apost. affirmeth it to be a sin to marry after a vow once made of continency. denied by Luther, Bucer, Corolstadiꝭ, and others. ¶ S. August. in his sermone De temp. S. Ambrose in his 81. epistle, & .38. sermone, and Rufinus in Simbolo do affirm, that the Crede of the Apostles, is to be received, because it was made by the Apostles. denied by Brentiꝭ in his Catech. and by Calvin in his Institutions. ¶ Basil. Cap. 27. de S. spiritu, hoc ex proposito daemon. & so doth Chry. in sundry places with other holy fathers affirm those things to be believed, which not only are written, but also preached. denied by Luther Bucer, Brentiꝭ Zwingl. Calvin, & others 1. Pet. ij. If any man teach otherwise, and is not content with the wholesome words of our Lord Jesus Christ, and with the doctrine of Godliness, he is puffed up, and knoweth nothing: but wasteth his brains about questions and strife of words, whereof spring envy, strife, railings, evil surmisings, and vain disputation of men, corrupt minds, and destitute of truth, which think that lucre is godliness. From such separate they self. 1. Petr. 1. The word of the Lord endureth for ever: & this is the word, which by the Gospel was preached amongst you. ij. Thess. ij. Therefore brethren, stand fast, and keep the ordinances which you have learned, whether it were by our preaching or epistles. Rom. xuj. I beseech you brethren, mark them which cause divisions, and give occasions of evil, contrary unto the doctrine which you have learned, and avoid them. L. EVANS. Now, good Christian Reader, judge thowe with some indifferency, whether lewd Luther hath most lewdly abused thee or not now understand, whether Melancthon, Caluine, and Zwinglius, with the other braweling false brethren, as Bucer, and Brentius, be the sly stirrers up of divisions, and give occasions of evil or not. and now at the leanght behold, whether they be to be hearkened unto, to be followed, and fostered: or rather to be worthily abhorred and avoided. for here this first Table hath declared unto thee, the names of good, godly, and learned men, their confession, and constancy in the uniform faith of Christ, with the names and places of their books, wherein they avowche and affirm the same. This Table hath expressed again, the names of the noisome carnal company of heretics, which do resist, contrary, and gain say those holy divines, faithful Fathers, and Doctors of the primitive Church. so that thowe mayst all truly say, S. Ambrose, S. Chrysostom, S. Jerome, and S. Augustine, together, with all the whole holy company of Martyrs, preachers, & Apostles, have taught me in such their works, this perfect faith of the catholic church, and only lecherous Luther, with his imps and jetting jesting jewel, would allure men unto the contrary. Wherefore, seeing that you do see their devilish desire to embrace strife, & controversy, and seeing that you perceive their onspeakeable rage against the doctrine of Christ, and his Apostles: stand you fast, and keep the ordinances which you have learned, whether it were by the preaching, books, or epistles of those holy fathers, for they agree in one unity of truth, they have continued in the words of Christ, they are his disciples, ●oan. 8. and have known the truth, & therefore the truth shall make them free. But concerning light Luther, with his whining whelps defiled with whoredom, ●. Tim. 3. and lusts most loathsome: as jannes' & Jambres withstood Moses, even so do these resist the truth, when they are of corrupt minds, and lewd as concerning the faith, but they shall prevail no longer: for their madness shallbe uttered unto all men, as theirs was. So plainly then, perceiving the perverseness of heretics, I trust no man's wilfulness is such, as will not refuse, the feigned zeal of Zwinglius, the madness of Melancthon, and the cursed cracks and crying of Caluine. for shall Luther lead us to destruction? shall he with his loitering lass & quean laugh at our damnation? shall new noughty faytheles folks set us at variance with the very Apostles of Christ? Nay. let us rather follow the known faith of our godly forefathers, of learned holy men, & of the Apostles themselves. Their faith is perfect, uniform, true, and embraced of all good Christians throughout all Christendom. Those holy Fathers never jarred, but always, as with one mouth, they agreed in the acknowledging, and confessing of the same. but the faith of these new fellows is bare, blind, naked, and no where, they (as you shall here following perceive) never agreed in any one article or jot, by themselves devised, concerning that their thowsandefolde imagined Dame lady, and faith. In this second Table mayst though see the wicked wanting fancies, of the most on faithful felloweshipp of heretics, with the striving spirit, and filthy fruit of the deceivable doctrine of antichrist. ¶ Of the numbered of Sacraments. Sevean Sacraments at the first affirmed to be by Luther. denied again by Luther in his book entitled Captivitas Babylonica, & also by Zwinglius. One affirmed by Luther if we speak according unto the phrase of Scriptures. denied again by Luth. the xxxj year in his Catechism, & in his book unto Waldenses: and by Melancth in the Confess. of Auspurge. Twoe, affirmed by Luther the .30. year in his Catechism, & in his book unto Waldenses, & by Melanthon in the .22. year in his common places, denied again by Melanthon the, 30. year in the confession of Auspurge. Three, affirmed by Melancthon in his Apology the .31. year. denied again by Melancthon in the .52. year in his Commune places, wherein he allegeth out of the word of God, that holy Order is in the number of Sacraments. Four, affirmed by Melanthon in his common places the .31. year denied by them of Saxony, in their confession, unto the which Melancthon subscribed the .51. year. Six always, and somewhere vij is affirmed by William Postellus in Panthenosia, where he named himself to be Helias Pandocheus, that is Helias the inholder, or contenter of all companies. denied by Lutherans, & by the Zwinglians. ¶ Of Baptism. ¶ Original sin to be in children, is affirmed by Luther & his adherentes. denied by Zwinglius, Caluine, and by servetus. Water to be necessary for Baptism, is by Luther, & his adherentes affirmed, denied by Caluine in his institutions, and by Bucer in his commentary upon Matthew. ¶ Abrenuntio, to be used before Baptism, is affirmed by Brentius in his ordinance of the church at Wirtembrige, in the xiiij leaf. denied by Luther, & many others. ¶ Sins to be so forgiven us in our baptism, as that they should not be imputed, is affirmed by Luther, & his adherentes. denied by Bucer in his commentary upon Math. by Caluine in Antid. affirming, the water of Baptism to be of none effect. ¶ Concupiscencie is affirmed to be a sin by Luther & Bucer. denied by Zwingliis, with his adherentes. ¶ Children ought to be baptised, saith Luther with his companies, denied by the anabaptists. ¶ Of works. ¶ Good works to be necessary unto salvation, is affirmed by Luther, & Melanthon, as George Mayor in his book of works doth declare. denied by Luther/ and Melancthon, as Illyricꝭ & Gallus, do say, writing against George Maior. ¶ That there are deserts of good deeds, aswell in this life: as after, is affirmed by Melancthon in his Apology, and Luther in his declaration. denied by Calvin, & others. ¶ That good works deserve life everlasting is alleged by Bucer, but yet by free grace, as he writeth unto the Fathers of the Counsel of Tridentine. denied by the Apology of Auspurge, and many others. ¶ Of the Sacrament of the Altar. ¶ Bread to be converted in to the body of Christ (the form only remaninge) is affirmed by Luther, in a book against Zwinglius. The bread is changed, saith Melanthon, in the confession of Auspurge in the xxx year delivered unto Carolus the Emperor, wherein was written, under the form of bread. denied by Luter & Melancthon in the confession of Auspurge the xxxj. year, & printed the luj year, & by jochimꝭ Westphals, with all the hole crew against Calvin, in the confession of the sacrament. Bread to be a bare sign of the body, is affirmed by Zwingl. Oecolampadius, Caluine, and some times by Bucer. denied by Luther in the confession of Auspurge, & by Bucer, playing the Lutheran in his commentary upon matthew. Very bread to be with the very body, is affirmed by Luther afterwards, in the feigned confession of Auspurge, & by the Lutherans, with others. denied by Luther at the first, by Carolstadius, Zwingl. & Caluine Very wine to be in the chalice, is affirmed by Luther, in his book entitled Capt. Babyl. denied by Luther in his second book against Zwinglius. That the sacrament of the Altar ought to be adored, is affirmed by Luther, in a book of the Adoration of the sacrament. Carolstadius unto Alber. Outerius, and by Bucer acts Col. Ratisp. denied by Brentius in his confession of Auspurge, & by the Lutherans. The communion of both kinds to be necessary, is affirmed by Luther, in the confession of Saxony, and in that confession of Wirtemb. with others. denied by Luther in a book unto the Bohemians, and in Captivit. Babyl. & also in a sermone of the sacrament. ¶ Of free will. No free-will to be in man, is affirmed by Luther Captivit. Baby. and in his third book against Zwingliis, by Melancthon in his common places the year .22. and also by Illyricus. denied by Melancthon in his common places the .52. year alleging it to be an horrible lie, and the rage of the Manichees to deny man to have free will. ¶ Of the invocation of Saints. Saints ought to be prayed unto, saith Luther in his book entitled, the preparation unto death, and against the Taborites. denied by Luther, Melancthon, Caluine, and others. ¶ Of Images. Images ought to be kept, saith Luther, and many of Saxony. denied by Luther in all the province of Bavaria, by Zwinglius, Caluine, and others. ¶ Of holy days. ¶ Holy days ought to be celebrated, saith the Lutherans in the ordering of their church at Wirtembryge. denied by Luther unto the nobility of Germany, and also by him through all Germany. ¶ Of praying for the dead. Prayer for the dead, is done well and without sin, sayeth Luther, in Cap. Fidei, set forth a little before his death in the xliiij year. denied by the Luterans, by Melancthon, Calvin, & others. ¶ Of Purgatory. That there is a Purgatory after this life, is affirmed by Luther in sundry places, and that he doth surely believe it. Also in the book de Caepitib. fidei, in the xliiij year, he teacheth that it is lawful once or at the uttermost twice, to pray for the dead. denied by the Lutherans, Caluine, Melancthon, & by the Zwinglians. Saint Peter was at Rome, as Luther in an Homely doth declare. denied by Sebast. Franc. by Velenus, and by Caluine. S. Peter was at Rome, and also there Bushop, as Luther, and Bucer do write. denied by Caluine, & Functius. That the Bushop of Rome is not Antichrist, is affirmed by Bucer, denying that the place unto the Philipp. can sound to reprove him. denied by many others. Luther, & all his adherentes to be heretics, is affirmed by Zwinglius. in a book made against the Lutherans. denied by Luther and his adherentes, boasting themselves to be true Gospelers. Zwinglius with his hole company to be heretics, is affirmed by Luther, in a book written against the Zwinglians. denied by Zwinglius, & his company, boasting themselves, to be the true gospellers. L. EVANS. Saint Hillarye in the vij book of the Trinity, allegeth all the doings of heretics to be oncertaine and vain, and that they vary amongst themselves, not judging a like of any one thing. yea, when there is but two or three of them: they do reproach, reprehend, and blame one an other, and ever jarring, the differ about their own doings. nevertheless, they run headlong together, into the self same purpose of blasphemy. Now whether the words of S. Hillarye be true or no, and whether these heretics do vary, and jar as he sayeth: it doth unto all men more then enough appear. and yet to make that thing unto thee more evident which is evident enough, behold the very words translated out of the book, which Luther wrote against the Zwinglians. The words are these, These dissensions, On● broth●● 〈◊〉 an 〈◊〉 and divisions amongst those Zwinglians, do not proceed from the holy spirit: but from Satan, because the spirit of such geaddynes doth contrary himself. Wherefore it may be concluded, that the devil, the father of all dissension & strife, is the doctor & teacher of those Zwinglians. But the Zwinglians do answer him thus: O Luther, use and turn these words to thee, and thy fellows which do vary more amongst yourselves than we do & then shalt though speak most truly. Wherefore as in the first Table is plainly declared unto thee, the frowardness, varying, and jarring of Luther, Zwinglius, Melancthon, and such others, against the traditions of the Apostles, and doctrine of the catholic church: so here in this second Table, is contained most manifestly, the rancour, inconstancy, strife, and controversy (concerning the chiefest point of faith) between those faytheles foes, and enemies of Christianity: wherein they not only write, say, and preach, the one against the other, but also in one, and the self same year, each one against himself. Luther this year writeth against Zwinglius, Zwinglius against him, and Melancthon against them both. Luther will have at the first vij Sacraments, then losing fyve, he alloweth but two, and at the length he affirmeth to be but one, or none at all. Melancthon will cast a better account, for two, he avowcheth to be at the first, then three, & afterwards four. but in the end, he flieth unto the fond fancy of them of Saxony, and so denieth all that he before hath done. Thirdly, William Postellus, one of the self same company, and of the like concord, allegeth uj Sacraments, and somewhere vij Thus so wavering you see, is there wayward wilfulness, and so onstedfast is this their strange fancies, as they are lead from one self will to another, from one shameful sect, to a number: and from extreme folly, to rage and mere madness. Lo, such is the deceateful spirit of the devil, as always hating unity, still nowseleth his scholars & children, in the noisome & damnable dungeon of strife and dissension. & being so, I think there is none, unless he be benoommed, and there is none, unless he be desperate and bewiched, but will behold the heady inconstant counsel of heretics, and whether he ought to believe their blind oncertaine fantasies, or else the uniform, plain, and perfect doctrine of Christ, and of his catholic church. ❧ This table treateth of the hateful heresies once sprung up in the primitive church, and then condemned by the holy and learned Doctors and Apostles of Christ/ all which heresies now budding again, be upholden and embraced by Luther, Zwinglius, Bucer, & such other like new fangled fond fellowship of Satan. CCC.L year after Christ (as S. Jerome in a Preface to the dialogue against Pela. doth witness) the Manichees did affirm, man to have no free will. so doth Luther, Brentius, Illyricus, Caluine, & also at the first, Melancthon, but again he denieth it, as appeareth in his common places in the .52. year. The Cerdionistes (as S. Augustine doth witness ad Quod vult) affirmed Christ his spirit, to have been in none of the Prophets. so doth Michael servetus, as Caluine doth witness. CCC.L year the Manichees did affirm, it impossible for man, to keep the law of God. so doth Luther, and Caluine in his institut. CCC.XC. year the Pelagians (as S. Augustine in sundry places doth witness) affirmed, no original sin to be in infants. so doth Zwingliis, servetus, and the Anabaptist. The Pelagians (as S. Augustine in his three book & three chapter against julianus doth witness) affirmed the Christians children not to be maculated with sin, but to be pure from the same. so doth Zwingliis, Caluine, ● Bucer. CCC.L year, the Massilianistes (as Damascenꝭ touching heresies doth witness) affirmed, that baptism maketh a man neither perfect nor holy, nor that the Divine sacraments received: do purge us from sin. so doth Luther and zwingliis. The Pelagians (as S. August. ad Quod vult. doth witness) affirmed the infants of the Christians to be borne good and heirs of life everlasting, & that they are not new borne again to life by Baptism. so doth Bucer, & Caluine. CCC.L year, the Massilianistes affirmed original sin not to be forgiven in Baptism, but so to remain: as it be not imputed unto us. so doth Luther The Seleucianistes and Herminians (as S. Augustin. in his work ad Quod vult. doth testify) alleged the Baptism of water not to be necessary. so doth Caluine in his institutions. CC.X year, the Novatianistes (as Theodoretus doth witness) affirmed confirmation, not to have any anointing of holy oil. so doth Bucer & Calvin. CCC.XXX. year, the Donatists (as Optatus Milevitanus allegeth) did say, the holy unction ought not to be used. so doth Luther, & Caluine in his institutions. 1000 year, Berengarius did affirm, that the sacrament of the Altar, is but a sign of the lords body. so doth Zwingliis, Occolampadius, & Caluine. 1000 year the Gerengarians (as recordeth Guitmundus Auersanus) affirmed, that the sacrament of the altar hath the very body of Christ, with very bread, so doth Luther & his adherentes. CCC.XXX. year that Massilianistes (as Theodoretus saith) affirmed, that the Eucharist under the form of bread, hath not the very blood. so doth the Luthera● in Polonia, as the confession of Polonia declareth. And that the sacrament eaten, doth neither prevail nor hurt. so doth Bucer XL. year the Nestorians (as S. cyril in an epistle ad Col. doth testify) affirmed, that the sacrament had not the body of Christ, without the use of the sacrament. so doth the Lutherans CCC.L year Aerius (as witnesseth S. August. & Epiph. affirmed, that no sacrifice ought to be done for the dead. so doth the Lutherans & Zwinglius. CCC.X year the Jovinistes (as witnesseth S. Hierom. in his second book against Jovinianus) affirmed, that good men could not sin, nor be at any time void of the holy ghost. so doth the anabaptists. CCC. year the Audianistes (as Theodoretus doth witness) affirmed, that the sacramental confession is not necessary. so doth the Lutherans, and Zwinglians CCC.L year the Massilianistes (as Damascenus in haeresib. doth record) alleged the Sacrament of order to be no sacrament of a true name, & that the clergy are not coparceners of the holy ghost by their ordinance. which thing also affirmed the Alpigenistes in the 1250. so doth the Lutherans, & zwinglians. CCCC.L. year, the Armenistes & Catharistes, affirmed the sacraments to be feigned by man, and that they work no grace. so doth the Lutherans, & the Zwinglians. seven LXXX. year, the Felicianistes, & the Waldenses affirmed, that the images of Christ and his Saints, are Idololatrous. so doth Zwingliis, Caluine, & the Lutherans in the highest Bavaria. CCC.L year, Porphyrius, Eunomicus, & Eustathiꝭ, affirmed (as the Counsel Gangrensis doth witness) that Miracles are the illusions of devils. so doth Luther, and also Caluine. CCC.XX. year, Vigilantius (as witnesseth S. Jerome) affirmed that the relics of saints ought not to be worshipped, so did the Catharistes the .308. year. so doth the Lutherans, and also the Zwingl. CCC.XX. year the same Vigilantius (as S. Jerome sayeth) affirmed, that the Saints ought not to be prayed unto. so doth the Lutherans & Zwinglians CCC.LX year, Jovinianus (as witnesseth S. Jerome) did affirm, that virginity, was no better than marriage. so doth Brentius, the confession of Wirtembrige, and Luther in Epithal. CCC.L year, Aerius, as Epiphanius doth rehearse, affirmed that we ought not to fast upon any one certain day. so doth the Lutherans, & Zwinglians L. year, Simon Magus (as Theodoretus & Irenaeus do declare) affirmed, us to be saved not through works, but through faith only. so doth Luther, and Illyricus. CCCC.L. year, the Armenistes and Catharistes affirmed, that there was no purgatoire for the souls after this life. so doth the Confession of Wirtembrige, the Lutherans, and Zwinglians The Armenistes affirmed, that the souls slept until the day of judgement. so doth the anabaptists. L. year, Simon Magus, & the xc year, Menander affirmed, the resurrection of the flesh to be feigned. so doth servetus, & the Libertines in France, as Caluine saethe. CC.LX year, Sabellius affirmed Christ to be none other in person from the father. so doth Michael servetus, & Hetzerus, being the guide of the anabaptists. CCC.XXV. year, Arrius affirmed, Christ not to be equal unto God the father, nor of the same substance. so doth Hetzerus, as Sebast. Franc. doth allege: also Luther began to doubt, as appeareth in his book against Lathomꝭ L. year, the Basilides, & the iij year, the Manichees, affirmed that Christ took not on him our nature of the virgin Mary. so doth Melch. Hofin. in the description of the church at Auspurge, set forth the Luj. year. and also Menno in Coll. wismarien. servetus in a dialogue, & William Postellus in clave absconditarum, did affirm, that Christ (as concerning the soul) had a substance eternal. CCCC. XXV. year, Nestorius affirmed, that Christ in the two natures, was of two persons. so doth Adam Pastoris, as George Cass. doth allege. CCCC. LV. year, Eutyches affirmed Christ in one person, to be but of one nature so doth servetus, and Swenchfielde, as George Cassander saethe. CCC.LXXX. year, the Origenistes affirmed, that the damned, and the devils should be saved. so doth joan. Denekius, & the anabaptists L. year, the chiliasts, & also Cerinthus playing the jew, in the time of the Apostles, affirmed, that the kingdom of Christ was corporal, and that, but for the space of one thousand years. so doth certain anabaptists, as witnesseth Sebast. Franc. ☞ The acclamation of S. Polycarpus against the blasphemies of heresies. O good God until what times hast though kept me, that I should forbear these blasphemies? L. EVANS. If holy Polycarpus, exclaimed thus against the doctrine of one Florinus, the● varying from some part of the Apostles traditions, what should we think him thy day, both to do, and say: yea, to exclam against those, who have violated, over thrown, and trodden under feet the whole doctrine of the Apostles: who have rejected the traditions of the primitive church: who have and do speak against fasting, prayer, alms deeds, charity, and chastity: & who (utterly forsaking Christ) have given themselves over unto their rueful rage, bitter beastliness, and loathsome lust? You see, that there hath been no heresy sithence Christ his time, but that now these wily wicked wantoness do welcome, and embrace the same: you see their ambitious minds, and that their whole intent is, to enlarge the liberty of the filthy flesh, to pamper up their cursed carcases, to enjoy their beastly carnal lust and desire, and so to wallow in all the wanton ways of the devil. Christ himself teacheth us to beware of these, for by their fruits (saith he) you shall know them. these be their fruits: lovers they are of their own selves, covetous, boasters, having nothing else in them but beastliness, proud, cursed speakers, disobedient, unholy, stubborn, false accusers, unkind, riatours, despisers of them which are good, high minded, greedy upon voluptousenes more than the lovers of God, having a similitude of godly living, but having denied the power thereof. if such therefore, be the fruits of the new founded faith of these malicious ministers, as most truly it is, their own cutted consciences testifying the same: how can they then longer seduce us? do we not see their jugglings? do we not see their dreadful dealings? do we not behold their devilish drudgery, and deceate? Let us believe the doings of ancient Doctors, let us credit the preaching of the Apostles, let us hearken unto the gospel, let us trust the words of our Saviour himself, and then we can not choice, but abhor the beastly liberty and whoredom of heretics, but defy their fickled fancies, and bid farewell to all their foolishness: so doing, we can not again choice, but be holy, and embrace holiness: but be godly, & embrace godliness: but be virtuous, and embrace virtue: but be Christians and embrace Christ. And so doing, we shall finally enjoy the prosperity, health, and salvation of body and soul accordingly. ¶ This Table containeth in it the ignorance of heretics in the understanding, and alleging of the Doctors, and Scriptures. Herein is expressed their impudent, and past shame facing in upholding of their vain, dead, doctrine: and in treading down the truth of Christ, & here finally, is opened their pievishe perverse, manifest, falsehood, and deceapte. ☞ The assertions of heretics. Philip Melancthon affirmeth, that it was used of old time in the church, that after divorcement made, it was lawful for the person innocent to marry again, the former husband yet living. And for the proof thereof, he noteth upon the place of S. Matthew, Origenes, and Eusebius Cesariensis, out of the Apology of Justinus, affirming a Christian woman, to have delivered her husband a lible or testimonial of divorcement. And also how S. Jerome, doth recite the example of one Fabiola, who married an other husband. That is false, and ontrue. For Origenes writing upon S. matthew, saith, that some bishops did suffer this evil for fear of a worse. Eusebius Caesariensis, doth allege in deed, how that, that Christian woman did make such a divorcement: but he saethe not, that she did marry again. And therefore was philipp not fondly, but wilfully deceived. S. Jerome doth recite the fact of Fabiola, which no man denieth, and the self same like thing is to be seen every where in the onlawfull assemblies, and wicked malignante church of heretics. But is it yet adjudged, whether Fabiola did well therein or not? Yea, S. Hierom doth so disallow the fact of Fabiola: as he saith it to be contrary unto the Gospel, & that she did therein contrary unto the Law not only of paul, but of Christ himself: because she ignorant in the meaning of the Scriptures did mary an other. He sayeth moreover, that she was therefore guilt of sin. ☞ The assertion of heretics. Philipp Melancthon affirmed, that the oblation of the Sacrament of Christ his body for the dead was not used, in the time of S. Augustine. That is untrue. For, the hole Church of Africa in a Synod did forbid, that the Sacrament should be offered for some sorts: and this was done in the time of S. Cyprian, as he himself witnesseth in the ix epistle of his i book. which Cyprian was the space of C.lxx years, & more before the time of S. Augustine. Also Tertullian, in his work concerning Chastity, S. Ambrose in the funeral Oration upon the death of Satyrꝭ his brother, S. Chrysostom in the. Lxix. Homely unto the Antiochians, and S. Augustine himself in his xxij Sermone de verb. Apost. do write, likewise enough at large, to the manifest confounding, and shame oft Melancthon, and such others. ☞ The assertion of heretics. Philipp Melancthon allegeth, that the invocation of Saints crept into the church, after the time of Gregory the first. That is an untruth. For, in the time of S. Cyprian, that is in the C.LX years after Christ his incarnation, our Lady the virgin mary was prayed unto, as Nazianzenus, in oratione in Cyprianun, doth witness. Also Nectarius Constantinopolitanus, prayed unto S. Theodorus. S. Augustine de cura pro mortuis, in the four chap. of the first sermone, prayed unto S. Laurence. Also S. Ambrose de viduis, and S. Jerome invocated one Paula in the epitaph of the same. ☞ The heretics assertion. Philip Melancthon, in the Apology of the confession of Auspurge doth affirm, that no other ancient writer, before the time of Gregory the first: did make any mention of the invocation of Saints. That is false. For, S. Cyprian in a book concerning his life, in the year of our Lord C.LX as Nazianzenus doth declare, affirmed that a certain Christian maiden did devoutly pray unto the blessed virgin mary. Origines in the . Cc.xx year of our Lord, in his commentary upon Job, doth invocate the Saints. Nectarius Constantinopolitanus, in the year of our Lord iij Lx. prayed as before, unto Theodorus the Martyr. Nazianzenus in the funeral song prayed unto S. Basil, in the year of our Lord iij Lx. S. Chrysostom, capitulo primo ad Philip. in the year of our Lord iij Lxx. doth teach, that the Saints ought to be prayed unto. S. Ephrem in the year of our Lord iij Lxx. did pray unto the virgin Marie. S. Ambrose in the year of our Lord iij Lxxx. de viduis. saith, that Martyrs ought to be prayed unto. Prudentius in the year of our Lord iij Lx. prayed unto S. Laurence. S. Jerome in the year of our Lord iij. S. August. in the year iiij after Christ. Vigiliꝭ Tridentinus in the .iiijc.xx. year, and Theodoretus in the .iiijc.xxx. year. all these holy Fathers, Doctors, and Martyrs, have prayed unto the Saints, and do teach, that we ought likewise to do the same. Therefore you may see, how Melancthon hath belied them, & with his most impudent lies, would abuse both them, and us. ☞ The heretics assertions. John Caluine in his institutions doth allege, that the ancient writers, when they spoke properly of the Sacraments, did acknowledge to be but two. That is false. For S. Cyprian in the twelve epistle of his first book, and in his sermone De ablutione pedum, doth affirm, that there be more Sacraments, than the Sacraments of Baptism, and of our lords body: so doth Tertullian in his book De poenitentia. S. Jerome against the Luciferans. Leo Magnus in his xc. epistle, and S. Augustine in places hereafter recited. ☞ The heretics assertions. John Caluine in his institutions doth allege, that S. Augustine did acknowledge but two Sacraments, the one of Baptism, and the other of our lords body. That is false. For S. Augustine in the twenty chapter of his .v. book against the Donatists, doth allege confirmation to be a sacrament, and in the xiij chapter of his two book contra epist. Perme. he likewise allegeth, holy order to be a Sacrament, and also in the C.xviij epistle unto Januarius, he affirmeth that there be more Sacraments than two, & so he doth likewise in many other places. ☞ The heretics assertions. John Caluine in the same institutions doth affirm, that S. Augustine, concerning the sacrament of th'altar, is wholly on his side. That is false. For S. Augustine, doth teach us to adore th● same body of our Lord Christ, & to eat it in the mysteries of Christians, being the same body that was borne of the virgin Marie, and crucified by the Jews. And upon the xcviij Psalm he saith, because he walked here in the same flesh, he gave us the self same flesh to eat. And also in a sermon upon the xxxiij Psalm, he saith: For Christ did bear the same body in his own hands. And so in like manner he doth most clearly express the same in sundry other places. ☞ The heretics assertions. John Brentius, with his adherentes in their confession of Wirtembrige do allege, that Transubstantiation was not known unto the ancient writers. That is false. For, Saint Cyprian in a sermon of the lords supper in the year of our Lord ij. saith, this flesh not in form but in nature changed, is become flesh. Eusebius Emissenus the year of our Lord ijc. L. in his four Homely in Pascha, affirmeth that these earthly things do pass over, & be altered from their former being. Again he saith, these creatures are converted into the substance of the body of Christ. Saint Chrysostom in the year of our Lord. iijc. Lx. de Encenijs, allegeth the nature of the bread to pass or waste away. & in Liturgia he saith, the Priest blessing with his hand, & consecrating those holy things, saeths, altering these (o Lord) with thy holy spirit. Saint Ambrose the year of our Lord iijc. Lxxx. lib. de his qui, etc. the ix chap. saith: that remaineth not, which nature formed: but which the blessing hath consecrated. For greater (saeth he) is the power of the blessing, then of nature: because through the blessing, nature itself is altered. Saint August. the year of our Lord iiij in his xxviij sermone de verb. Dom. saith, now it is not bread, but the body of Christ. Joannes Damascenꝭ, the year of our Lord iiijc.x. in the four chap. of his xiiij book, doth affirm, that the bread and wine are super-naturally changed into the body and blood of our Lord. Hesichius, the year of our Lord. iiijc.x. in the xxij chapter of his uj book upon Leviticus, affirmeth a transferring or changing of the substance. Gelasius saith, Transeunt in divinam naturam, that is, they pass over into a divine nature. And Theophilactus, in the year of our Lord vij on the xiiij chapter of S. Mark, saith, that the bread is changed into the flesh of Christ. Wherefore, if if read over this with judgement, thowe wilt then shake thy head: yea, and thowe wilt spytt at false Brentius, with all his lying brethren. ☞ The heretics assertions. John Brentius in the said confession of Wirtembrige, saith, that the Eucharist was not in times passed a sacrifice propitiatory. That is false. For, the whole church of Africa before the time of S. Augustine and Cyprian, did offer it for the dead, as S. Cyprian himself doth witness in the ix epist. of his first book. S. Augustine in the C.x. chap. of his Euchiridion, also in his sermone De verbis Apost. Likewise in the four question unto Dulicius, and in many other places doth teach, that it is a propitiation for the sins of the deadd. S. Ambrose doth sacrifice for his brother Satyrus, as in his funeral oration appeareth. ☞ The heretics assertion. The same John Brentius in the said confession of Wirtembrige, saith, that S. Augustine declared no certainty concerning purgatory. That is most false. For S. Augustine discussing this matter saith, it is no doubt, but that the affection or devotion of one praying for the dead, doth avail them: who when they lived in body, have deserved that such things should after this life, proffyt them. He writeth this in the four chap. of his book De cura pro mortuis. S. Augustine also in the xxxij sermone De verbis Apost. saith: It is not to be dowbted but that the dead are helped, through the prayers of holy church, and through the wholesome, or compfortable sacrifice. S. Augustine in the four chap. De cura pro mortuis, & in the xxj book De civit. Dei, the xv. chap. and oftentimes also in many other places he saith: It is not to be dowbted but that these things do profit the dead, but such as so lived, etc. ☞ The heretics assertions. Martin Bucer in the xviij chap. of the two book, concerning the administration of our Lord his supper, saith, that the sacrifice of the Lords supper was in some churches adioygned unto the funeral prayers, and in some not. it was wont to be adioigned (sayeth Bucer) in the church of S. Augustine: as appeareth concerning the funeral of his mother, Confessionum suarum lib. 10. cap. 12. That is false. For the sacrifice of the lords supper was offered for the dead throughout all the churches of Africa, as out of the Canon of the counsel of Africa, S. Cyprian in the ix Epistle of his first book doth teach. S. Chrysostom concerning the church of Antioch, doth witness the like in the lxix homely unto the people of Antioch. And concerning the church of Constantinople, in his homely upon the first chapter unto the Philippians, and also in Liturgia. S. Basyll concerning the churches of Armenia, and Cappadocia, in Liturgia. Damascenus in his oration upon the dead, concerning the whole church of Grece. S. Ambrose concerning the church of milan, in an oration upon his brother Satyrꝭ. And as for the place of S. Augustine most falsely cited by Bucer. It is so, that Bucer meaneth the Church of Hippo, whereof S. Augustine was Bushopp, and therefore he calleth it S. Augustins church, but Bucer most beastly is deceived therein. For S. Austin was not at that time, clerk, Priest, nor Bushopp of Hippo. Wherefore, all men may see their detestable dyvelishnes (without shame) in alleging of the Doctors a miss. L. EVANS. THus, having translated so much, as of the said Tables may be sufficient, I thought good to give the Reader here some friendly further instruction: and that specially, to prevent the pievyshe grudging envy of the enemy: whose hateful desperate hand, or heart would not peradventure stick to stand all fondly in the field, to contrary the grave fathers, and faithful soldiers of the true faith. for I know, that the rage of the rude rout of heretics is such: as (now being passed all shame) will not fear to defy the allowed, & most true authorities here in this book alleged. wherefore understand though (o Reader) that they be the authorities of the perfect & worthy authors, S. Chrysostom, S. Ambrose, S. Jerome, & S. Augustin, that they be the authorities of Dionysius Areopagita, a man of no meaner virtue, then worthy to be chosen a Bushopp of the famous, & learned city of Athens. yea, and thereunto elected by the chosen vessel, S. Paul the Apostle of our Saviour Christ. and also that they be the authorities of S. Basil, S. Cyprian, Irenaens, & of such other shining & glyscering stars of the house of God. such be the authors, they are men of this credytte and authority. they were the praise worthy preachers of the people in old time, they were the faithful instructors of our forefathers, and finally, they were the chaste, godly, & singular lightsome lanterns of so golden a world. I doubt not then, but that thou wilt say, how can it be possible now, that any should be of such naughtiness, as (to defend his vain estimation, filthy lucre, and onlauful lust) would so unad visedlie adventure to march against this mighty train of the true catholic church? in deed (good Reader) I grant, that there is a just cause for thee to marvayle. yet, such buy byters there be: as their doting doings, staring studies, and legend of lies doth more than enough declare. I have hard, read, and seen, their barren, single, & shameless shifts, in seeking to defend their filthy, naked, and deformed doctrine. and if I shall say therein my mind, ●uson. b. 3. than (to speak the truth) I must say, as Photion said unto Laosthenes, that is, that their books, and sermons be much like unto the Cypre trees: for they be huge & great, and yet bearing no fruit at all. But wilt thowe (good Reader) weigh, what men they be, and of what authority they are? they be (to speak the best of them) the beastliest part of all the people, they be the most loitering lecherous lads of the whole Realm, & for an example, behold him, who, having his private whore in his own house, (whom he calleth wife) durst nevertheless, betray the treasure of his dear and faithful freande, durst (ah 'las, ah 'las) most lewdly abuse the virginity of his freandes' daughter, and durst, fie, fie, deflower so young a thing. If thou wilt ask me now, what kind of man this was, which committed this vile fact, yea, this vyllanie, and whether that he had any thing to do with this dreaming devilish doctrine. Hunt●…ton. I must then say, that he was the prating pillar of this pelting new found faith. I must say, that he busily wrought for a Bushopryke, & I must say, that his good Lords, the false named bishops of this time, have thought him well worthy thereof. & now (as I hear) he beginneth to preach upon Miserere, O Huntingdon, this leasson was well looked for, this saved the necks of many of thy near breatherne these new made Ministers. and if you will not believe me, Norb●…ke. look then upon the hand of your near neighbour, and thou shalt find there the note & sign of thaefte & infamy. Exeter jail can testify it, & there the bishops prison must needs witness it. but peradventure (good Reader) thou wilt request, to know the villainty of all the rest of these varletes, if thou do so, I pray thee, bear awhile with me: for I do mean shortly to show, and make notice of their names, filthy fact, & place, wherein their drudgery was committed. & so in the mean time, I tell thee this, that unum cognoris, ●rimine ● uno, see oens. omnes noveris, in knowing one, thou hast known them all. And o you Ministers, what say you to him, who hath noted all your names, the place where you were bred in, & borne, the art and occupation wherein you were brought up, and of some of you the felony, for the which your hands with whoate burning iron before the judge hath been hardened, of some other the incest and whoredom, and of the best of you, the worthy discredyte in all your country? can not this make you to shrink, and to be ashamed? and cannot this cause you to change places one with an other, as you have preatelie begun? Notwithstanding all this, will you still be meadling with the high mysteries of God? will you with your theevishe burned thumbs fylthelie still be fingering of the book of God? be these the teachers (good people) which this painted & false attired truth brought us? yea, be not these the rude shameless rabblement, which untruth hath brought with her as a train? yes, yes, these be they (good Reader) whom I wish thee to weigh with the wise Fathers, & Doctors of the primitive church: whose authorities in this little book be alleged, these be the upholders of this hanging look lecherous and fainting faith. and therefore, lend thou thy faithful judgement, & judge thou indifferently, whether the chaste, & godly fathers of the former times, aught more to be credited, or else these cursed, and thievish beastly bankerupte brethren. these men be they, which were thought meet to be chosen into the Rome, & place of the grave, Then is Nowell liar. wise, and learned labourers of the church of Christ: such be the wanton wolves, which in these later days, have crept into your houses to weary you: & these be they, which with their whores at home, have both joy and pleasure to see your souls to perish forever. Oh, the houses, wherein sometimes grave students, & wise men did dwell, do bear record of the rueful estate of the Realm of England. ●nbrooke ●…le, with ●…ers. the Colleges wherein learning of long time so laudably did flooryshe, be now defiled with lechery, & filled up with the filthy stuff of whores, and harlots. the Personages & Vicarages, wherein poor folks were wont to have some food, be now all filled with the fowl deformed brood of bastards, & the holy churches, ● Heston. etc. sometimes duly decked with the memorial of the blessed Martyrs, & singular Saints, be now with the filth of priests bastards, throughout the whole chancel defiled, and berayed. I will not speak of the spoil made now by these Ministers throughout all the spiritual lyvinges in England. I will let pass their covetous polling, & that only, to pamper up their hawtye, and hyeghe minded Helen's, their bastards, and misbegotten minions, & daughters. I will nothing touch their wrongeful takinges, their buying, selling, chopping, and changing of benefices, and I will not at this time rehearse the malicious, and impudent mad minds. But peradventure (gentle Reader) some man will doubt, whether I be able to stand by, and prove all this, or not. well, I promise thee that the consciences of a number in England can testify it. and I would wish, that I might without grinding, be licensed before M. Grindal to prove it. Further, I do wish all men to judge, whether they be wicked, or no: who most wrongfully accuse the Catolykes of great crimes, treason, and disobedience: for I assure thee, that in this their adversity, they do upon their knees pray unto God, for the preservation of our most gracious Prince and Queen. Samson, Hunfre● & Cole, archdeacon. And therefore (good people) it is the false preachers of England, which beareth her no good will, it is they, that for the wearing of a cap, will comptrole her majesties most gracious mind, & commandment, it is their dreaming disobedience, which doth defy her laws, Heretics do ●nlye ha●● good ●●aer. and it is their churlish hateful hearts, that murmur, and grudge against her majesties proceedings. For the catholics (good Christian) do but fly from the tyranny of these caitiffs: they leave the realm to advoyde the rage of such Antichrist's, and they depart from their country only to be careful for the salvation of their souls. And I would to God, that any indifferent english man, would mark what kind of men there be here. they be (of truth) the very treasure of our country, they be grave, wise, learned, and godly fathers, yea, and they be such as this country wondereth, how that our country can want them. But now to make an end, there is no just cause (M. grindal) why you should be displeased with me in dedicating this unto you: for you may not think scorn (in this your time of forgetfulness) to be schooled at the hands of the right Reverend Father the Bushop of Rurimunde, and you may not disdain, if the way & truth be told you by the divines, and Doctors of the Church. And therefore, unless you contemn the Counsel of such catholic holy Fathers, as Saint Chrysostom, S. Jerome, and such others, And unless you will little weigh, the whole writers of the true church: you can not choice but thank me for my good meaning, and intent. but whether you do now thank me, or not. Yet, when you have shaken of this heavy burden of heresy, I doubt not but that you will then do it. And thus, gentle Reader, I commit thee unto God, who guide thy heart in the knowelaige of Christ his true faith. Amen. Some part of the Protestants belief, which their high and Archeheretykes do hold, translated out of a little book made by Fridericus Staphylus. 1. First, Luther in his confession de Eucharistia adversus Swermeros, saith, that Vltichu● Zwinglius affirmed, that Numa, Scipio, ● such other ethnics, were received by Go● unto eternal life, for their excellent natural virtues sake. this is the heresy of the Pelagians 2. Luther in his sermone concerning Moses affirmeth, that the ten commandments do not appertain unto us, but unto the Jew's alone. This is the heresy of the Manichees 3. Luther in his book entitled De libertate Christiana, & Melancthon in his annotation upon S. John, saith, that only incredulity is sin, & that there is no other kin● of sin. This is the heresy of Eunomius. 4. Melancthon in his annotations vpo● the Epistle of S. Paul to the Romans, ● Luther in his book De servo arbitrio, do affirm, that the advowtrie of David, th● cruelty of Manlyus, and the betraing o● Judas, are aswell the works of God, as th● conversion itself of paul. This is the heresy of the stoics and Manichees. 5. Luther in Assert. and Melancthon in hypothesibus, in the place touching free will, do allege, that no preparation, or godly disposition of ourselves, are necessary to receive the grace of God. Yea, they say, that contrition coming before grace, is a sin. 6. Luther in a sermone De piscatione Petri, saith, that the more wicked that thou art, the sooner God doth send thee his grace. 7. Luther in a book De libertate Christiana, and in many other works, & also the Ministers of the churches of Saxony, do affirm, that a Christian man is free from all the observation of the law, and good work. For that God (say they) did neither command, nor forbid the same, and because also, he needeth neither of them. 8. Luther in his Articles condemned by the Divines of Paris, saith, that it is impossible for us, yea, and for the Saints, to fulfil the law of God: affirming, that we may fulfil it without any good works, due only with faith alone. 9 Luther in his commentary upon the epistle unto the Galathians, & the Ministers of the churches of Saxony, do allege, that nether charity, good works, nor repetaunce be necessary unto salvation. 10. Melancthon in his annotations upon the third chapter of Saint John, saith, that there is no respect before God, neither of good works, nor of bad. 11. Luther in praelect. Gen. affirmeth; that the souls of the Saints may not enjoy the heavenly kingdom & sight of God: saving after the resurrection, and he affirmeth also that they are retained in a certain place, in the which they do as it were rest but the souls of the saints pleasantly and the souls of the damned unquietly and fearfully. 12. Osi●●de● in a book of his confession affirmeth that Christ shall judge mankind, only according unto his divine nature. Thi● is the heresy of Nestorius. 13. Andrea's Musculus, by the opinion of Luther, affirmeth that Christ suffered in his divine nature. This is the heresy of Valentinus. 14. Swene●eldius in a little Latin book De duobus stapibus Christi, that is, of the two states of Christ affirmeth, that after Christ ascended into heaven, his humane nature was converted into the divine. This is the heresy of Euryches. 15. Luther in his sermone De recumbentib affirmeth, that Baptism is no more than an outward sign. 16. Luther ad Waldenses, allegeth, that it is better, that children be not baptized at all, then to baptised them, and they without faith. this is the heresy of the anabaptists. 17. Luther in his second book of the secular power, saith, that there is no superiority to be had, and used amongst Christians. 18. Luther De judicio Christianae cong. saith, that we ought to be bound unto no law of man. 19 Luther in resolutionib. Conclusione. v. allegeth, that we to ought resist none, neither the Turks, nor any other adversary: but if any strike thee on the right cheek, turn unto him the left. 20. Luther in Assertionib. Articul. xxiv. affirmeth, that to resist the Turks, is to resist God, punishing us by the Turks tyranny. Whether any Christian heart, can brook these perverse points of heresy, I leave it to the judgement of any indifferent man. Let all that I of myself have here spoken, be so allowed and accepted, as proceeding from a mind that meaneth well, and as a thing without study, or any endeavour endighted: And that specially for lack of my books to look on. But touching these Tables here translated, they be true, perfect, and profitable unto the Reader, and therefore to be laudably liked of all men. Such men as hate the cross of Christ, Are mates become to Antichrist.