❧Certaine Tables sett furth by the right Reuerend father in God, William Bushopp of Rurimunde, in Ghelderland: wherein is detected and made manifeste the doting dangerous doctrine, and haynous heresyes, of the rashe rablement of heretikes: translated into Englishe by Lewys Euans, And by hym intituled, The betraing of the beastlines of heretykes.
Imprinted at Antwerpe by Aegidius Diest, with Priuiledge. 1565.
TO MAISTER GRINDAL Lewys Euans wisheth perfeicte healthe.
OF that mynde I alwayes haue bene, M. Gryndal, that I thought my selfe not well, yf myne abilitie dyd not serue, some kinde of waye to recompence the friendlye benefyte by others on me bestowed▪ so that in my being before you sundrie tymes for religiō: I founde at your handes a certayne kinde of fauour, thoughe, after a worldlie maner of waye: for that cause I wished oftentymes (of trothe) that I cold finde out some thing, wherein, I might gratifye you for the same accordinglie. But sythēce my being laste at Fulham before you, it was my chaunce to meete with certayne Tables, sett furthe by the right Reuerend Father in God VVillm̄ Bushop of Rurimunde in Ghelderlande: in fowre of the which tables, I thē perceaued the peruerse purpose of heretikes so painted, as more then a wonder vnto me yt was, howe anie man, beholding the same, colde longer lye in suche lothesome sinckes of heresie & synne. For shold not theyr falling out against the diuines and Doctors of the primitiue churche, cause vs to forsake them? sholde not theyr owne diuelishe dissention, and stryfe, make vs to aduoyde them? shold not their wylie whispering with olde [Page] condemned damnable heretikes, moue vs to hate them? and sholde not their manifeste wrongfull allegacions, and sclaunderinges of Doctors and Scripture, driue vs to defye them? wherefore, seing that I founde in suche of the sayd Tables all the diuelish doting of harebrayne bolde heretikes so manifestly expressed: I thought it not a mysse, aswell to translate the same, whereby your ouermeane Englishe Mynisters might before their eyes beholde the haynous errours, & hatefull heresies, wherein they are in these our dayes more then drowned, that the people oppressed with the poyson of false doctrine, might perceaue the plague wherewyth they be daylie vexed & vndone, and that all men might vnderstande the detestable doinges, the lyeng lecherous spirite, & facing filthynes of heretykes: as also, to dedicate the same vnto you, that so the poore people, and feeble newe fangled folkes, throughe the preachinges of yowe, and your onmanerlie mowthed ministers infected, might nowe receaue, as yt were at your handes, a salue and medicine, to heale their inwarde most greuous, and synfull sores. And thus, I ende, wishing to youe as to myne owne soule, that ys, saluacion before the iuste iudge at the daye of iudgement. From Antwerpe the 29. of Iune.
¶ L. Euans to the Reader.
AFter that I hadde here (gentle Reader) read ouer certaine tables sett furthe by the right reuerend father in God Willm Bushopp of Rurimunde, in Ghelderland, and by him specially written for the instruction and proffytt of the people of Germanye: I adiudged fowre of the same to be a trymme token, and meete for me to send in to the coūtrey of England, for the behooue and auayle of Englishemen. wherefore, I thowght it my parte & duetye, to bestowe some piece of my smale talent on such profitable, such pleasaunt, and suche passyng excellēt a fielde. For in this fielde, I meane in these tables, are founde suche trymme touchestones, as therewith we maie trie the true faithe from the false, true dealinges frō deceitfull, godlines from vngodlines, good people from badd, and true Christians frō raging Antichristes. In these tables is orderlie comprehended the disorder and harebraine bolde beastlines of heretickes, herein [Page] is declared theyr most filthie falling out iarring and debate, herein is cowched the sundrie sortes of their cursed hainows heresies, and herein is opened their vtter brutishe ignorācie, and selfe will in wayng of the Doctors, and scriptures: yea, thow maist hence as from an high towre behold the runneagate course, and restles race of theym. For in the first Table thow seest their wilful departing from the Catholyke faithe, and from the mynde of the Doctors & Martirs of the primatiue churche. In the seconde thow perceauest the bitter brawles and mutuall madnes, not onlye of the one against the other, but also (which of all rage is most beastlie) of euery one against him selfe. In the thirde Table, as the prodigall child, who forsaking his tender and louing parētes, at the leangth is fallen into the handes and cōpanie of pernicious parasites, & heapes of hell howndes: so these men, hauing forsakē their faithfull & deare frendes, the learned Doctors and meeke [Page] Martirs, yea, running away from their most louing mother the Churche, are now (as in the thyrde Table appeareth) fallen in to the handes of suche hateful rakehels: as are not onlie content with the welthe goodes and bodyes of these poore blynded protestantes: but to shewe further their onsatiable wicked crueltye, all those olde (I say) cancred heresie and heretickes, which were in any corner, and at any time nowseled by anie noughtie poysonfull and past shame person: they now bring with them these theyr yong whelpes (ah las) vnto the fierye furnace of hell, there most miserablye with onspeakable tormentes to murther theyr seelye sowles. Further in the fourthe Table they haue as yow see, vttered theyr hole streangthe, they haue shewed all theyr shiftes, they haue bewraid all theyr wickednes, and to the open shame of theyr successors, they haue left them selfes all bare in the playne fielde, to be most worthelye flowted and spitted at. For, whereas the ignorant [Page] people by them seduced, thought allwayes that they had scriptures and doctors on their syde, nowe they haue wrought so fondlie, as the scriptures and doctors them selfes doe testifie the cōtrarie. in so much y t truelie it were inowgh for anye, that hadd but one droppe of grace, yf he perceaued them to varie from the Apostles, and from twoe hundreth diuine Doctors of y e church, then to cause him to abhorre their beastlines. But wee see here that they varie from all godlie men, and from God him selfe, that like theues they fall out amongst them selues, and betray one another: we see that they followe the steappes, and imbrace the doinges of the deuelish foes of all auncient faithfullnes. Those men doe they followe which were enemies vnto Ambrose, Hierome, Augustine, and suche others, and against whome those holy fathers haue writen and preched. we see howe they haue sclaundered all ancient writers. we see howe they haue abused the people and Princes [Page] of christendome. and thoughe now all their drudgerie be detected, made manifest and knowē, yeat, their impudent foreheades are suche: as will receaue no kinde of shame, and as will neuer blushe, or receaue any maner of grace to repent. Well, I wolde wishe all men to marke, what moued these fonde faytheles men at the first, to fall from their godlie forefathers faythe, from the Apostles beliefe, and that ys from the faythe, and religion of Christe. Let vs first looke vpon Luther, and vnderstande what impelled hym to imbrace this madde mynde, and onnaturall heate of heresies. And yf wee will waye yt indifferentlie, then (of trothe) we shalbe forced to say, yea, our owne consciences shall cause vs, and truthe it self shall moue vs to speake, and saye, that filthie desire drawe Luther to lewdnes. oh, we must exclame and say, O Lothsome luste, thowe dydst leade Luther to distruction. O vnchaste mynde, thowe wast the cause of Luthers madnes. O carnall [Page] desire ouermuche with they filthie flame dydst thowe lurche poore Luther. O whoredome abhominable, thowe thowe yt was that dydst woorke these lunatike mocions in Luther. And fynallie thowe vile Venus with thy craftie boye Cupido hathe puffed vp poore Luther with ouer fearce a fyere, with ouer great and dreadefull a desyre, & withe to muche a long lasting leacherous luste. Therefore wee may say, o vnhappie Luther, o wreached man, o most miserable simple soule. But wee are happie, wee are blessed, and entierely beloued of God, who by the corrupte, rotten, and choked fruicte of thee, may nowe learne to avoyde all the graffes growen, and feadde on thy filthie roote.
And truelie, tenne tymes happie should we, and others haue bene, yf we had but perceaued the poyson of suche pestilent fruictes when they were greene. For then (ahlas) they infected a great number of the youthe, & sweete mowthed men of Christendome. [Page] there was neuer greene fruicte that bread suche a plague. that plague caused to perishe bothe bodye and soule. and the ayre then, I meane mens myndes, were so infected and corrupted, as a thowsande sowles in one daye were caried headlong into hell. at that tyme might fathers weepe in deede for the deathe of their sonnes, then parentes might pietiefullie howle at the buriall of their youthe, and children. and then, and at no tyme ells, might frendes most bytterlie lament for the losse of their familiars, and acquayntaunce. For wolde yt not rent the harte of anie honest man, to see his deare freende drawen dreadfullie into the bottomeles pyt of hell, there in burning coales to broyle for euer? Oh, yf wee bee men, we must morne at this, and yf wee haue any kindenes, or gentle nature in vs, then must wee wayle, and sighe at the sorowefull state of suche our acquaintaunce: as shall neuer with vs enioye the blessed ioyes of heauen. Nay, yf we be charitable [Page] Christiās: and yf wee looke to haue the long lastyng blysse of lyfe euerlasting: then must wee weepe at the erroure and wandring of our breathren: who, throughe the baytes and allurementes of Sathan, seeking strange doctrines to defend their filthynes, are now as damned Phlegias, througheout the darkenes of hell, sounding furthe with woeful voice these wordes: Discite iustitiam moniti, & nō temnere Diuos. of trothe, yt makethe me a frayde to thinke on their woe, and I quake when in mynde I conceaue any knowledge thereof.
But what shall we speake of him, which in this litle booke beholding the misrule, discorde, and most lothesome lyes of heretikes, will yeat wallowe with them in beastlines, & still imbrace nothing els but their blindenes? in deade I feare some suche there wil be. But not withstanding as often as I do reade ouer this booke, me thinkes verelye, that there can be none so willfullye madd, nor none so voyde of grace and reason. [Page] As any longer to lye in the beastlie brawlinge beadd of hatefull heresye. me thinkes, that al the false preachers doe packe vp their bawdie marchandize, and me thinkes that with the consent of all good consciences, they be at the leanght whipped with their whoores through out al coū treys. Yf this booke I say, be read ouer with an indifferent mynde, yf partialytie be layd a syde, and yf any (renouncing shamefull self will and stowbbornes) will vse the reason, where with God at the first dyd endue him: then most certaine I am, that he will say, fy, fy, on these mōstrous ministers, fy on their fonde doctrine, & suttel sectes, and fy on theyr filthie facing, & famyshed faythe.
Wherefore, seing we doe so manifestlye perceaue their varieng from auncient holye writers, seing wee see their disagreamentes amongst them selfes, seing wee behold, howe they leane vnto old cancred, and condemned heresies, and seing we vnderstand at the leangth their lewdenes in [Page] alleaging of the Diuines and Doctours. Let vs followe the example of the Apostle S. Iohn, the Disciple of Christ, whoe (as I reade) entred into a commune bayne to wash him. But there beholding one Cerinthus, he leapt out immediatlie vnwashed, sayng, let vs flie hence, lest that the baynes them selfes fall downe, in the which Cerinthus is washed: By which sayng, we are admonished to aduoyd yuel companie: for Cerinthus was an open enemye of godlynes, and all godlie men. Therefore, let vs I say likwise, when wee see these prating false preachers in pulpittes, fly from them, least the Church fall downe on vs, wherein such blasphemies be breathed out, and fostered. Let all men behold their malice, and cancred hatred heaped vpp in their iniurous iniunctions, against the true Christiās, and imbracers of Christ. And finally, let vs all renoūce this newe nowghtines, this doting doctrine, this self will wantonnes, and these shameful lechearous single soule sectes. Let [Page] vs againe with ioyfull countenaunce byd Christ welcome into our countrie. Let vs yelde our selfes vnto his mercye, and let vs obey his statutes, and followe his will. Yf wee doe this, wee shall not only be free frō the fire of hell, and haue perdon for all our peruersenes and treason: but wee also, shall in this lyfe be sure of sundry commodities and pleasures, and in the lyfe to come, wee shal haue lyfe for our soules in deede. Wee shall haue the heauens for our habitacion, and enioye the sweete cōpaine of the Saintes, with the plesaūt felowship of our forefathers, louing acquaintāce, and deare frendes: They with vs, and wee with them, in the euerlastinge vnspeakable ioyes, and most bewtifull blisse, to lyue so louingly together for euer.
In the first Table is manifestlye declared, howe that Luther, Caluine, Zwinglius, and Bucer, with all the other cursed crewe of heretikes haue & doe most wilfullye varie from the Doctors, Apostles, & catholyke faythe of the primitiue churche.
Dionysius Areopag. being ordeyned Archebishopp of Athens, by S. Pawle, in his booke entituled
De Eccl. hierarchia, that is, of y
e holye gouernement of the Churche: S. Cyprian in the .xij. epistle of his first boke, & in his sermōe entituled
De ablutione pe dum: S. Augustine in his .C xviij. epist. vnto Januarius, and in manye other places, they all together do alleage & affirme y
t there are more Sacramentes / then
|
denied by |
|
| [Page]¶ Origenes. Periarchon & the .vj. to the Rom. also S. Augustine in his .xxviij. Epistle, doe affirme, that all infantes be infected with original synne | denied by | Zwinglius, Caluine, and Bucer, affirming speciallye, originall synne not to be in the Christians childrē. |
| ¶ S. Augustine in his .x. sermon de verbis Apost. saieth, that an adiuracion ought to be hadd before Baptisme. | denied by | Luther, Zwingliꝭ, & Caluine. |
| ¶ Dionys. Areopagita in y e said booke of the holye gouernemente of the churche, avowcheth, that Abrenuntio ought to be vsed before Baptisme. | denied by | Luther, and Bucer. |
| ¶ S. Basil. in y e twentie seuean chapiter of his boke, entituled De spiritu sancto, affirmeth that the water of the fonte ought to be consecrated. | denied by the | Lutherans. |
| ¶ S. Chrysost. in his twentie fowre homelie vpō S. John, and also S. Augustine doe affirme, that water is necessarie vnto Baptisme. | denied by | Caluine. |
| [Page] Origenes the sixte chapiter vnto the Romanes, & S. Augustine in his .xxviij. epistle doe affirme, that infantes ought to be baptized. | denied by the | Rablemēt of Anabaptistes. |
| S. Augustine in his .xxviij. epistle sayeth, that infantes without the baptisme of water, can not be saued. | denied by | Bucer & Caluine. |
| The fathers of y e counsaill of Nicea, S. Basil, S. Chrysostome, Nazianzenus, S. Hierome, & S. Augustine, doe witnes, & proue that the Baptisme of Christ is an other maner of one, thē the Baptisme 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 sonnes of God: but y t they are of newe borne his children by Baptisme, | denied by | Caluine & Bucer. |
| Basil in y e .xxvij. of his booke de spiritu sancto, Dionys. Areopagita, and Michael Syngelus, doe affirme, y t those which are baptized, ought to be anoynted with holye oyle, | denied by | Lutherans, Caluine, & Zwinglius. |
| [Page] S. Cyprian in his sermon De ablu. pedum, and in the twelf epistle of his first booke, & S. Augustine in the tenthe chapiter of his first booke against the Donatistes, doe affirme, Confirmation to be a Sacramente, | denied by | Luther & Caluine. |
| S. Cyprian, Michael Syngelus, and the Synode, doe alleage, that Cōfirmation hath annexed vnto yt, the anoynting of holie oyle. | denied by | Bucer & Caluine. |
| Fab. the Martyr, S. Hierome against the Luciferans, & also the Synode, doe affirme that a Bushop ought to be the Minister of the sacramēt of cōfirmation. | denied by | Bucer ī y e reformation of Bon̄, and by Caluin |
| Cyprian in his thirde epistle of the first boke / and the .6. counsaill of Constantinop. with others doe alleage▪ the Sacramente of Christ his bloode, ought to be of wine mixed with water, | denied by | Zwinglius. |
| [Page]¶ Iustin. Apol. j. & Basil. in his booke of y e holie ghoaste, the .xxvij. chapiter, doe testyfie, that the holie Sacrament, is made with the woordes of the Prieste, and not by the faith of the receavour. | denied by | Luther. |
| ¶ Iustinus Apol. j. Irenaeus in the thirtie twoe chap. of his fourth booke, and Eusebius in the first boke Euangel. demonst. doth affirme, that the Euchariste, is the Sacrament of the verie bodye of our Lorde being presente. | denied by | Zwinglius, Luther, and Caluine. |
| ¶ Irenaeus in y e thirtie fowre chap. of his fourth booke, and Iustinus Apol. j. doe affirme, that in the Euchariste is not verie bread & wine, with the verie bodie, and bloode of our Lorde. | denied by | Luther wythe his adherēts. |
| ¶ Iustinus Apolo. j. & Irenaeus in the .32. and .34. Chap. of the fourthe booke doe affirme, that the Euchariste, is not a bare, or only signe, & token of the bodie absent. | denied by | Carolstadiꝭ, Zwinglius, Oecolamp. |
| [Page]¶ Irenaeus in the places aforesayd, & S. August. in his .xxxij. Serm. de verb. Apost. doe alleage, y e Euchariste, not to be a sacrifice onlie cōmemoratiue | denied by | Melanct. in his Apology. |
| ¶ Chrysosto. in his .69. Homil. vnto y e people of Antioche, & y e .j. Chap. of S. Paule vnto y e Philip. doe proue y e sacramēte of Christ his bodie and blood, to be a sacrifice propitiatorie for the dead. | denied by | Luther and the most parte of heretikes. |
| ¶ S. Hierome in the .j. Dialogue against Pelag. doth affirme, y t at the sacrifice of the Lordes bodie, y e Lordes praier ought to be vsed. | denied by the | Zwinglians and Anabaptistes. |
| ¶ Leo Magnus in his .9. Epist. alleageth, y t penaunce ought to be enioygned. and y t wee offending after Baptisme, ought necessarilie to cōfesse our synnes vnto y e priestes. | denied by | Zwinglius, & Luther. |
| ¶The Coūsail of Antioche, Leo Magnus in his .90. epist. & the Canon of y e Apostles doe saye, that satisfaction ought to be made, to putt away the synners offence. | denied by | Luther & many others. |
| [Page] S. Augustine in his secōd booke, and .xiij. Chapiter contra epist. perm. & in the first chapiter of his first boke de Bapt. against the Donatistes, doth affirme the Sacramente of Order to be a Sacrament of a true name. | denied by | Luther & by Caluin. |
| Germanus Constant. & Coelfridus apud Bedam, doe say, that Priestes ought to weare crownes. | denied by | Luther and others. |
| Cyprian vpon our Lordes prayer, & S. Hierome vpon the .vj. Chapiter of Daniel doe affirme that God is to be prayed vnto at certaine howres. | denied by | Luther and by Zwinglius. |
| S. Hierome in his Epistle vnto Marcella, & Theoph. Alexandrin. lib. Pasch. doe testifie, that Lent ought to be fasted. | denied by | Luther and others. |
| Leo in a sermone dothe declare, what times y e Apostles appointed to faste: affirming .iiij. tymes of the yeare to be fasted. | denied by | Luther and others. |
| [Page] Origen. Periarch. xxix. affirmeth man to haue free will. | denied by | Illyricꝭ, Luther & Melancthon. |
| Origen. ibidem, affirmethe a rewarde to be due vnto the desertes of good woorkes. | denied by | Luther & Caluin. |
| S. Basil. in his Epistle vnto Iulianus the Apostate, the second Synode of Nicea, & Iohn the Historiographer of Antioche, doe affirme that the images of Sainctes ought to be had, and reuerenced. | denied by | Zwinglius, Bullinger & Caluin |
| Martialis, Epist. ad Burdegal. & Prudentius in his Hymne on Saincte Elalia, doe testifie, y t y e reliques of sainctes ought to be worshipped. | denied by | Lutherans. and the Zwinglians. |
| Origenes vpon y • .j. Chap. of Mathew, saeth y t holy daies dedicated vnto Sainctes, ought to be celebrated. | denied by | Anabaptistes. |
| The holie Fathers in Concilio Gangren. and Origen. in the yeare of our Lorde .220. do affirme, y t Sainctes ought to bee prayd vnto. | denied by the | Lutherans, Zwingliās & the hoole rowte of heretikes. |
| [Page]¶ Chrysost. in his .69. Hom. to the people of Antioche, S. Augustine de verb. Apostol. Gregorius Nyssenus, the Synode in Affrica, and S. Ciprian in his nienthe epistle of his first booke, doe witnes, y t the Apostles taught that prayers, and sacrifices ought to be done for the dead: & that the soules of the elected Christiās must be pourged, which by the prayers of the lyuing may be holpen. | denied by the | Lutherans, Zwingliās, & manie others. |
| ¶ Origen. in y e .v. Homelie vpō the booke of Numbr. S. Cyprian in his serm. cōcerning Baptisme, and S. Augustine, touching Baptisme in his seconde boke, and seveanth chapiter, doe saye, that certaine rytes, and ceremonies ought to be added vnto the Sacramentes. | denied by the | Lutherans, Anabapt. & many others. |
| [Page]¶ Epiphanius Haere. Apost. & S. Augustine in the fourthe chapiter of the .xvij. booke intituled De Ciuitate Dei, y t is, of the Cyttie of God: doe affirme the Apostles to haue had vowed pouertie: and that the vowes of pouertie, & virginitie are well vowed vnto God. | denied by | Luther, Brentiꝭ and by y e other carnall cōpanie of heretikes. |
| ¶ Epiphan. in Apost. affirmeth it to be a synne to mary after a vowe once made of cōtinencie. | 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 doe affirme, that the Crede of the Apostles, is to be receaued, because it was made by the Apostles. | denied by | Brentiꝭ in his Catech. and by Caluin in his Institutions. |
| ¶ Basil. Cap. 27. de S. spiritu, hoc ex proposito demon. & so doth Chry. in sundrie places with other holy fathers affirme those thīges to be beleued, which not onelie are written, but also preached. | denied by | Luther Bucer, Brētiꝭ Zwingl. Caluin, & others |
Yf any man teache otherwise, and is not content with the wholsom woordes of our Lord Jesus Christ, and with the doctrine of Godlines, he is pufte vpp, and knoweth nothing: but wasteth his braynes about questions and stryf of woordes, whereof spryng enuye, stryf, railinges, yuel surmysinges, and vaine disputacion of men, corrupte myndes, and destitute of truthe, which thinke y t lucre is godlynes. From suche seperate they self.
The woorde of the Lorde endureth for euer: & this is the woorde, which by the Ghospell was preached amongest you.
Therefore bretherne, stande faste, and keepe y e ordinaunces which you haue learned, whether yt were by our preaching or epistles.
I beseche you bretherne, marke them which cause diuisions, and gyue occasions of yuel, contrarie vnto the doctrine whiche you haue learned, and auoyde them.
L. EVANS.
NOwe, good Christian Reader, iudge thowe with some indifferēcie, whether lewde Luther hath most lewdelie abused [Page] thee or not nowe vnderstande, whether Melancthon, Caluine, and Zwinglius, with the other braweling false bretherne, as Bucer, and Brentius, be the slye styrrers vp of diuisions, and gyue occasions of yuell or not. and now at the leanght beholde, whether they bee to be harkened vnto, to be followed, and fostered: or rather to be worthelie abhorred and aduoyded. for here this first Table hathe declared vnto thee, the names of good, godly, and learned men, their confession, and constancie in the vniforme faythe of Christe, with the names and places of their bookes, wherein they avowche and affirme the same. This Table hathe expressed agayne, the names of the noysome carnall companie of heretikes, which doe resyste, contrarie, and gayne say those holie diuines, faythefull Fathers, and Doctors of the primitiue Churche. so that thowe mayst all truelie saye, S. Ambrose, S. Chrysostome, S. Hierome, and S. Augustine, together, with all the whole holye companie [Page] of Martyrs, preachers, & Apostles, haue taught me in suche their woorkes, this perfeicte faythe of the Catholyke church, and onelie lecherous Luther, with his impes and ietting iesting Iuell, wolde allure men vnto the contrary. Wherefore, seing that you doe see their diuelishe desire to imbrace stryf, & controuersie, and seing that you perceaue their ōspeakeable rage against the doctrine of Christe, and his Apostles: stand you faste, and keepe the ordinaunces wich you haue learned, whether it were by the preaching, bokes, or epistles of those holy fathers, for they agree in one vnitie of truthe, they haue cōtynewed in the woordes of Christe, they are his disciples, [...]oan. 8. and haue knowen the truthe, & therefore the truthe shal make them free. But concerning light Luther, with his whyning whelpes defyled with whoredome, [...]. Tim. 3. and lustes most lothesome: as Iannes & Iambres withstoode Moses, euen so doe these resiste the truthe, when they are of corrupte myndes, and lewde as concerning [Page] the faythe, but they shall preuaile no longer: for theyr madnes shalbe vttered vnto all men, as theirs was. So plainelie then, perceauing the peruersenes of heretikes, I truste no mans wilfullnes is suche, as will not refuse, the fayned zeale of Zwinglius, the madnes of Melancthon, and the cursed crakes and crieng of Caluine. for shall Luther leade vs to destruction? shall he with his loytering lasse & queane laughe at our damnacion? shall newe noughtie faytheles folkes sett vs at variance with the very Apostles of Christ? Nay. let vs rather followe the knowen faythe of our godlie forefathers, of learned holye men, & of the Apostles them selues. Theyr fayth is perfect, vniforme, true, and imbraced of all good Christians throughout all Christendome. Those holye Fathers neuer iarred, but allwaies, as with one mowthe, they agreede in the acknoweleging, and confessing of the same. but the faythe of these newe fellowes is bare, blinde, naked, and no where, they [Page] (as yow shall here following perceaue) neuer agreede in anye one article or iote, by them selfes deuised, concerning that their thowsandefolde ymagyned Dame ladye, and faythe.
In this second Table maist thowe see the wicked wanting fancies, of the most on faythefull felloweshipp of heretickes, with the stryuing spirite, and filthie fruicte of the deceaueable doctrine of Antichriste.
| Seuean Sacramentes at the first affirmed to be by Luther. | denied agayne by | Luther in his boke entituled Captiuitas Babylonica, & also by Zwinglius. |
| One affirmed by Luther yf wee speake according vnto the phrase of Scriptures. | denied agayne by | Luth. y e .xxxj. yere in his Catechisme, & in his boke vnto Waldēses: and by Melancth in y e Cō fess. of Auspurge. |
| [Page]Twoe, affirmed by Luther the .30. yeare in his Catechisme, & in his boke vnto Waldenses, & by Melanthō in y e .22. yeare in his commune places, | denied againe by | Melanthō y e, 30. yeare in y e cōfessiō of Auspurge. |
| Three, affirmed by Melancthō in his Apologie the .31. yeare. | denied againe by | Melancthon in the .52. yeare in his Commune places, wherein he alleageth out of y e woorde of God, that holye Order is in the number of Sacramentes. |
| Fowre, affirmed by Melanthō in his cōmune places y e .31. yeare | denied by | Theym of Saxonie, in their confession, vnto the which Melancthon subscribed the .51. yeare. |
| Sixe alwayes, and somewhere .vij. is affirmed by William Postellus in Panthenosia, where he named him self to be Helias Pandocheus, that is Helias the inholder, or contenter of all companies. | denied by | Lutherans, & by the Zwinglians. |
| ¶Originall synne to be in children, is affirmed by Luther & his adherentes. | denied by | Zwinglius, Caluine, and by Seruetus. |
| Water to be necessary for Baptisme, is by Luther, & his adherentes affirmed, | denied by | Caluine in his institutions, and by Bucer in his cōmentary vpon Matthewe. |
| ¶ Abrenūtio, to be vsed before Baptisme, is affirmed by Brentius in his ordinaūce of y e church at Wirtembrige, in the .xiiij. leafe. | denied by | Luther, & many others. |
| ¶Synnes to be so forgeuē vs in our baptisme, as that they shuld not be imputed, is affirmed by Luther, & his adherentes. | denied by | Bucer in his cō mentarie vpon Math. by Caluine in Antid. affirming, y e water of Baptisme to be of none effect. |
| ¶Concupiscēcie is affirmed to be a synne by Luther & Bucer. | denied by | Zwingliꝭ, with his adherentes. |
| ¶Children ought to be baptized, saeth Luther with his companies, | denied by the | Anabaptistes. |
| ¶Good woorkes to be necessarie vnto saluation, is affirmed bi Luther, & Melanthō, as George Maior in his booke of woorkes dothe declare. | denied by | Luther / and Melancthō, as Illyricꝭ & Gallus, do say, writing against George Maior. |
| ¶That there are desertes of good deades, aswell in this lyfe: as after, is affirmed by Melancthon in his Apologie, and Luther in his declaration. | denied by | Caluin, & others. |
| ¶That good woorkes deserue life euerlasting is alleaged by Bucer, but yeat by free grace, as he writeth vnto the Fathers of the Counsaile of Tridentine. | denied by the | Apologie of Auspurge, and many others. |
|
denied by | Luter & Melancthō in y e cōfession of Auspurge y e xxxj. yere, & printed y e .lvj yere, & by Iochimꝭ West phalꝭ, w t all y e hole crewe against Caluin, in y e confessiō of the sacrament. |
| Bread to be a bare sygne of the body, is affirmed by Zwingl. Oecolampadius, Caluine, and some tymes by Bucer. | denied by | Luther in the cō fessiō of Auspurge, & by Bucer, plaing y e Lutheran in his commentary vppon Mathewe. |
| Verie bread to be with y e verie body, is affirmed by Luther afterwardes, in the fained cōfession of Auspurge, & by the Lutherans, with others. | denied by | Luther at the firste, by Carolstadius, Zwingl. & Caluine |
| [Page]Very wine to be in the chalice, is affirmed by Luther, in his booke entituled Capt. Babyl. | denied by | Luther in his second booke against Zwinglius. |
| That the sacramēt of y e Aulter ought to be adored, is affirmed by Luther, in a booke of the Adoration of y e sacrament. Carolstadius vnto Alber. Outerius, and by Bucer actis Col. Ratisp. | denied by | Brentius in his cōfession of Auspurge, & by the Lutherans. |
| The cōmunion of both kindes to be necessarie, is affirmed by Luther, in the confession of Saxonie, and in y t confession of Wirtemb. with others. | denied by | Luther in a boke vnto the Bohemiās, and in Captiuit. Babyl. & also in a sermone of the sacrament. |
| No freewill to be in man, is affirmed by Luther Captiuit. Baby. and in his third boke against Zwingliꝭ, by Melancthō in his cōmun places the yeare .22. and also by Illyricus. | denied by | Melancthon in his cōmune places the .52. yeare alleaging yt to be an horrible lye, and the rage of y e Manichees to denie man to haue free will. |
| Saintes ought to be prayed vnto, saeth Luther in his booke intituled, the preparation vnto death, and against y e Taborites. | denied by | Luther, Melancthō, Caluine, and others. |
| Images ought to be kept, saeth Luther, and manie of Saxonie. | denied by | Luther in all the prouince of Bauaria, by Zwinglius, Caluine, and others. |
| ¶Holye dayes ought to be celebrated, saeth the Lutherans in the ordering of their church at Wirtembryge. | denied by | Luther vnto the nobilitie of Germanie, and also by him through all Germanie. |
| Prayer for the dead, is done well and without synne, sayeth Luther, in Cap. Fidei, set furthe a litell before his death in the .xliiij. yeare. | denied by the | Luterās, by Melancthō, Caluin, & others. |
| That there is a Purgatorie after this lif, is affirmed by Luther in sundrie places, and y t he doth surelie beleue it. Also in the boke de Caepitib. fidei, in the .xliiij. yeare, he teacheth that it is lawfull once or at the vttermost twise, to praye for the dead. | denied by the | Lutherās, Caluine, Melancthon, & by the Zwinglians. |
| [Page]Sainct Peter was at Rome, as Luther in an Homelie doth declare. | denied by | Sebast. Frāc. by Velenus, and by Caluine. |
| S. Peter was at Rome, and also there Bushop, as Luther, and Bucer doe write. | denied by | Caluine, & Functius. |
| That y e Bushop of Rome is not Antichrist, is affirmed by Bucer, denieng that y e place vnto the Philipp. can sounde to reproue him. | denied by | many others. |
| Luther, & all his adherentes to be heretikes, is affirmed by Zwinglius. in a booke made against the Lutherans. | denied by | Luther and his adherētes, boasting them selfes to be true Gospellers. |
| Zwinglius with his hole companie to be heretykes, is affirmed by Luther, in a booke written against the Zwinglians. | denied by | Zwinglius, & his companie, boasting them selfes, to be y e true ghospellers. |
L. EVANS.
SAinct Hillarye in the .vij. booke of the Trinitie, alleageth all the doinges of heretickes to be oncertaine and vaine, and that they vary amongst them selues, not iudging a lyke of anye one thynge. yea, when ther is but twoe or three of them: they do reproche, reprehend, and blame one an other, and euer iarring, the differ aboute theyr owne doynges. neuertheles, they runne headlong togeather, into the selfe same purpose of blasphemie. Nowe whether the wordes of S. Hillarye be true or no, and whether these heretickes doe varye, and iarre as he sayeth: it dothe vnto all men more then ynoughe appeare. and yeat to make that thing vnto thee more euident which is euident ynoughe, beholde the very woordes translated out of the booke, which Luther wrote against the Zwinglians. The woordes are these,
These dissensions, On [...] broth [...] [...] an [...] and diuisions amongst those Zwinglians, doe not [Page] procede from the holye spirite: but from Sathan, because the spirite of suche geaddynes doth cōtrarye him selfe. Wherefore yt may be cōcluded, that the dyuel, the father of al dissension & stryfe, is the doctor & teacher of those Zwinglians. But the Zwinglians doe aunswere him thus: O Luther, vse and turne these woordes to thee, and thy fellowes whiche doe varye more amongst your selfes then wee doe & then shalt thowe speake most truely. Wherefore as in the first Table is plainelye declared vnto thee, the frowardenes, varieng, and iarring of Luther, Zwinglius, Melancthon, and suche others, against the tradicions of the Apostles, and doctrine of the Catholyke churche: so here in this second Table, is conteyned most manifestlye, the rancour, incōstancie, stryf, and controuersye (concerning the chiefest poincte of faythe) betwene those faytheles foes, and enemies of Christianitie: wherein they not [Page] only write, say, and preache, the one against the other, but also in one, and the self same yeare, eache one against him self. Luther this yeare writeth against Zwinglius, Zwinglius against him, and Melancthon against them bothe. Luther will haue at the first .vij. Sacramentes, then loasing fyve, he alloweth but twoe, and at the lenght he affirmeth to be but one, or none at all. Melancthon will cast a better accompte, for twoe, he avowcheth to be at the first, then three, & afterwardes fowre. but in the ende, he flyeth vnto the fonde fancie of them of Saxonie, and so denieth all that he before hath done. Thirdly, William Postellus, one of the self same companie, and of the lyke cōcorde, alleageth .vj. Sacramentes, and somewhere .vij. Thus so wavering you see, ys ther waywarde wilfullnes, and so onstedfast ys this their strange fancies, as they are lead from one self wil to another, from one shamefull secte, to a nomber: and from extreme folye, to rage and meare madnes. Lo, [Page] suche is the deceateful spirite of the dyuel, as alwaies hating vnitie, still nowseleth his schollers & children, in the noysom & damnable doungeon of stryf and dissention. & being so, I think there is none, onles he be benoōmed, and there is none, onles he be desperate and bewiched, but will beholde the headdy inconstante counsaill of heretickes, and whether he ought to beleue their blind oncertaine fantasies, orels the vniforme, plaine, and perfecte doctrine of Christ, and of his Catholyke churche.
❧ This table treateth of the hatefull heresies once sprong vpp in the primitiue churche, and then condemned by the holy and learned Doctors and Apostles of Christ / all which heresies nowe budding againe, be vpholden and imbraced by Luther, Zwinglius, Bucer, & such other like newe fangled fond felowshipp of Sathan.
| CCC.L. yeare after Christ (as S. Hierome in a Preface to the dialogue against Pela. doeth witnes) y e Manichees did affirme, man to haue no free will. | so dothe | Luther, Brentius, Illyricus, Caluine, & also at the first, Melancthō, but againe he denieth it, as appeareth in his cō mune places in the .52. yeare. |
| The Cerdionistes (as S. Augustine doeth witnes ad Quod vult) affirmed Christ his spirite, to haue bene in none of the Prophetes. | so doth | Michael Seruetus, as Caluine dothe witnes. |
| CCC.L. yeare the Manichees did affirme, it impossible for man, to kepe the lawe of God. | so doth | Luther, and Caluine in his institut. |
| CCC.XC. yeare the Pelagians (as S. Augustine in sundrie places doth witnes) affirmed, no original synne to be in infantes. | so doth | Zwingliꝭ, Seruetus, and the Anabaptist. |
| [Page]The Pelagians (as S. Augustine in his .iij. booke & .iij. chapiter against Iulianus dothe witnes) affirmed the Christians childrē not to be maculated with synne, but to be pure from the same. | so doth | Zwingliꝭ, Caluine, [...] Bucer. |
| CCC.L. yeare, the Massilianistes (as Damascenꝭ towching heresies doth witnes) affirmed, that baptisme maketh a man neyther ꝑfect nor holy, nor that the Diuine sacramentes receaued: doe purge vs from synne. | so dothe | Luther and zwingliꝭ. |
| The Pelagians (as S. August. ad Quod vult. doth witnes) affirmed the infantes of y e Christiās to be borne good and heires of lyf euerlasting, & that they are not new borne againe to lyf by Baptisme. | so dothe | Bucer, & Caluine. |
| [Page] CCC.L. yeare, y e Massilianistes affirmed originall synne not to be forgyuen in Baptisme, but so to remaine: as it be not imputed vnto vs. | so doth | Luther |
| The Seleucianistes and Herminians (as S. Augustin. in his worke ad Quod vult. doth testifie) alleaged the Baptisme of water not to be necessarie. | so dothe | Caluine in his instituciōs. |
| CC.X. yeare, the Nouatianistes (as Theodoretus doth witnes) affirmed confirmacion, not to haue any anoynting of holy oyle. | so dothe | Bucer & Caluin. |
| CCC.XXX. yeare, the Donatistes (as Optatus Mileuitanus alleageth) did saye, y e holy vnction ought not to be vsed. | so doth | Luther, & Caluine in his institutiōs. |
| [Page] 1000. yeare, Berengarius dyd affirme, y t the sacramente of the Aultar, is but a sygne of the Lordes bodye. | so doth | Zwingliꝭ, Occolampadius, & Caluine. |
| 1000. yeare y e Gerengarians (as recordeth Guitmundus Auersanus) affirmed, that the sacramēte of the aultar hath the very body of Christ, w t very bread, | so doth | Luther & his adherentes. |
| CCC.XXX. yeare y t Massilianistes (as Theodoretus saeth) affirmed, y t the Eucharist vnder y e forme of bread, hathe not the verie blood. | so dothe the | Luthera [...] in Polonia, as the confesion of Polonia declarethe. |
| And that the sacramēt eaten, doth neither preuaile nor hurt. | so doth | Bucer |
| XL. yeare the Nestorians (as S. Cyrill in an epistle ad Col. doth testifie) affirmed, that the sacrament had not the body of Christ, without the vse of the sacrament. | so doth the | Lut [...] ran [...] |
| [Page] CCC.L. yeare Aerius (as witnesseth S. August. & Epiph. affirmed, that no sacrifice ought to be done for y e dead. | so dothe the | Lutherā [...] & Zwinglius. |
| CCC.X. yeare the Jouinistes (as witnesseth S. Hierom. in his second boke against Jouinianus) affirmed, that good men cold not synne, nor be at any tyme voyde of the holy ghoast. | so dothe the | Anabaptistes. |
| CCC. yeare the Audianistes (as Theodoretus doth witnes) affirmed, that y e sacramental confession is not necessarie. | so dothe the | Lutherans, and Zwingliās |
| CCC.L. yeare y e Massilianistes (as Damascenus in haeresib. doth record) alleaged y e Sacramēt of order to be no sacramēt of a true name, & y t the cleargie are not coparcioners of y e holy ghost by ther ordinaūce. which thing also affirmed y • Alpigenistes in y e. 1250. | so dothe the | Lutherās, & zwingliās. |
| [Page] CCCC.L. yeare, the Armenistes & Catharistes, affirmed the sacramentes to be faigned by man, and that they worke no grace. | so doth the | Lutherans, & the Zwingliās. |
| vij c.LXXX. yeare, the Felicianistes, & the Waldenses affirmed, y t the images of Christ and his Saincts, are Idololatrous. | so doth | Zwingliꝭ, Caluine, & the Lutherans in the highest Bauaria. |
| CCC.L. yeare, Porphyrius, Eunomicus, & Eustathiꝭ, affirmed (as the Counsaile Gangrensis doth witnes) that Miracles are the illusions of deuels. | so doth | Luther, and also Caluine. |
| CCC.XX. yeare, Vigilantius (as witnesseth S. Hierome) affirmed y t y e reliques of sainctes ought not to be worshipped, so did the Catharistes y e .308. yeare. | so doth the | Lutherās, and also y e Zwingl. |
| [Page] CCC.XX. yeare the same Vigilantius (as S. Hierome sayethe) affirmed, that the Sainctes ought not to be prayed vnto. | so doth the | Lutherans & Zwinglians |
| CCC.LX. yeare, Jouinianus (as witnesseth S. Hierome) dyd affirme, y t virginitie, was no better then mariage. | so doth | Brētius, the confession of Wirtembrige, and Luther in Epithal. |
| CCC.L. yeare, Aerius, as Epiphanius doth reherse, affirmed y t wee ought not to faste vpō any one certaine daye. | so doth the | Lutherans, & Zwinglians |
| L. yeare, Simon Magus (as Theodoretus & Irenaeus doe declare) affirmed, vs to be saued not throughe woorkes, but throughe faithe onelie. | so doth | Luther, and Illyricus. |
| CCCC.L. yeare, the Armenistes and Catharistes affirmed, y t there was no purgatoire for the soules after this lyfe. | so doth the | Confessiō of Wirtembrige, the Lutherans, and Zwinglians |
| [Page]The Armenistes affirmed, that the soules sleapte vntill the daye of iudgement. | so dothe the | Anabaptistes. |
| L. yeare, Simon Magus, & the .xc. yeare, Menander affirmed, the resurrection of the fleshe to be feigned. | so dothe | Seruetus, & y e Libertines in Fraunce, as Caluine saethe. |
| CC.LX. yeare, Sabellius affirmed Christe to be none other in person from the father. | so dothe | Michael Seruetus, & Hetzerus, being the guide of the Anabaptistes. |
| CCC.XXV. yeare, Arrius affirmed, Christe not to be equall vnto God the father, nor of the same substance. | so doth | Hetzerus, as Sebast. Frāc. dothe alleage: also Luther began to dowbt, as appeareth in his boke against Lathomꝭ |
| [Page] L. yeare, the Basilides, & the .iij c. yeare, the Manichees, affirmed y t Christ tooke not on hym our nature of the virgin Mary. | so doth | Melch. Hofin. in y e descriptiō of the churche at Auspurge, sett furthe the Lvj. yeare. and also Menno in Coll. wismarien̄. |
| Seruetus in a dialogue, & William Postellus in claue absconditarum, dyd affirme, that Christ (as concerning the soule) had a substance eternal. | ||
| CCCC.XXV. yeare, Nestorius affirmed, y t Christ in the twoe natures, was of twoe persons. | so doth | Adam Pastoris, as George Cass. dothe alleage. |
| CCCC.LV. yeare, Eutyches affirmed Christe in one person, to be but of one nature | so doth | Seruetus, and Swenchfielde, as George Cassander saethe. |
| [Page] CCC.LXXX. yeare, the Origenistes affirmed, that the damned, and the dyuels sholde be saued. | so dothe | Ioā. Denekius, & y e Anabaptistes |
| L. yeare, the Chiliastes, & also Cerinthus plaing the Jewe, in the tyme of y e Apostles, affirmed, that the kingdome of Christe was corporall, and that, but for the space of one thowsande yeares. | so doth | certaine Anabaptistes, as witnesseth Sebast. Franc. |
O good God vntill what tymes hast thowe kepte me, that I should forbeare these blasphemyes?
L. EVANS.
Yf holye Polycarpus, exclamed thus againste the doctrine of one Florinus, the [...] varieng frō some parte of the Apostles traditions, what shoulde we thinke hym thy day, bothe to doe, and saye: yea, to exclam against those, who haue violated, ouer [Page] throwen, and troden vnder feete the whole doctrine of the Apostles: who haue reiected the tradiciōs of the primitiue churche: who haue and doe speake against fasting, prayer, almes deedes, charitie, and chastitie: & who (vtterly forsaking Christe) haue gyuē them selfes ouer vnto their ruefull rage, bytter beastlines, and lothesome luste? You see, that there hathe bene no heresie sythence Christe his tyme, but that nowe these wylie wicked wantons doe welcome, and imbrace the same: yowe see their ambicious myndes, and that their whole intent ys, to enlarge the libertie of the filthie fleshe, to pamper vpp theyr cursed carcasses, to enioye their beastlie carnall luste and desire, and so to wallowe in all the wanton waies of the dyuell. Christe him self teacheth vs to beware of these, for by their fruictes (saeth he) you shall knowe them. these be their fruictes: louers they are of their owne selfes, couetous, bosters, hauing nothing els in them but beastlines, prowde, cursed speakers, [Page] disobedient, vnholy, stubborne, false accusers, vnkind, riatours, despysers of them which are good, hye mynded, greadie vpon voluptousenes more thē the louers of God, hauing a symilitude of godlye lyuing, but hauing denied the powre thereof. yf suche therefore, be the fruictes of the newe founded faythe of these malicious ministers, as most truelye it is, their owne cutted consciences testefyeng the same: howe can they thē longer seduce vs? doe wee not see their iuglinges? doe we not see their dreadefull dealinges? doe wee not beholde their dyuelishe drudgerie, and deceate? Let vs beleue the doinges of auncient Doctors, lett vs credyt the preachinge of the Apostles, let vs herken vnto the Ghospel, let vs truste the woordes of our Sauiour him self, and then wee can not choyse, but abhorre the beastlye libertie and whoredome of heretykes, but defye theyr fickled fancies, and byd farewell to all their folishnes: so doing, we can not againe choyse, but be holy, and [Page] imbrace holynes: but be godlye, & imbrace godlines: but be vertuous, and imbrace vertue: but be Christians and imbrace Christe. And so doing, we shall fynally enioye the prosperytie, health, and saluacion of bodye and sowle accordinglie.
¶ This Table conteyneth in yt the ignorance of heretykes in the vnderstanding, and alleaging of the Doctors, and Scriptures. Herein is expressed their impudent, and past shame facyng in vpholding of theyr vaine, dead, doctrine: and in treading downe the truthe of Christe, & here finallie, is opened theyr pievishe peruerse, manifeste, falshod, and deceapte.
☞The assercions of heretykes.
PHillip Melancthon affirmeth, that yt was vsed of olde tyme in the churche, that after diuorcement made, it was lawfull for the person innocent to marie againe, the former husband yet liuing. And for the proofe therof, he noteth vpon the place of S. Mathew, Origenes, and Eusebius [Page] Cesariensis, out of the Apologie of Justinus, affirminge a Christian woman, to haue deliuered her husband a lible or testimoniall of diuorcement. And also howe S. Hierome, doth recite the example of one Fabiola, who maried an other husband.
That is false, and ontrue.
For Origenes writing vpon S. Mathewe, sayth, y t some Bushops dyd suffer this yuell for feare of a woorse.
Eusebius Caesariensis, dothe alleage in deede, howe that, that Christian woman dyd make suche a diuorcement: but he saethe not, that shee dyd mary agayne. And therefore was Phillipp not fondlie, but wilfullie deceaued.
S. Hierome dothe recite the facte of Fabiola, which no man deniethe, and the self same like thing is to be seene euerie where in the onlawfull assemblies, and wicked malignante churche of heretikes. But is yt yeat adiudged, whether Fabiola dyd well therein or not? Yea, S. Hierom dothe so disallowe the facte of Fabiola: as he saieth yt to be contrarie vnto the Ghospell, & that she dyd therein contrary vnto the Lawe not onely of Pawle, but of Christe him selfe: because shee ignorante in the meaning of the Scriptures dyd marye an other. He sayeth moreouer, that [Page] shee was therefore gilte of synne.
☞The assertion of heretykes.
Philipp Melancthon affirmed, that the oblation of the Sacramēt of Christe his bodie for the dead was not vsed, in the tyme of S. Augustine.
That is vntrue.
For, the hole Churche of Africa in a Synode dyd forbyd, that the Sacrament sholde be offered for some sortes: and this was done in the tyme of S. Cyprian, as he him self witnesseth in the .ix. epistle of his .j. boke. which Cyprian was the space of C.Lxx. yeares, & more before the tyme of S. Augustine.
Also Tertullian, in his woorke concerning Chastitie, S. Ambrose in the funerall Oration vpon the deathe of Satyrꝭ his brother, S. Chrysostome in the .Lxix. Homelie vnto y e Antiochians, and S. Augustine hym self in his .xxij. Sermone de verb. Apost. doe wryte, likewise ynoughe at large, to the manifest confounding, and shame oft Melancthon, and suche others.
☞The assertion of heretykes.
Philipp Melancthon alleageth, that the invocaciō of Sainctes creapte into y e church, after the tyme of Gregorie the first.
That is an vntruthe.
For, in the tyme of S. Cyprian, that is in [Page] the C.LX. yeares after Christ his incarnacion, our Ladie the virgin Marye was prayd vnto, as Nazianzenus, in oratione in Cyprianū, dothe witnes.
Also Nectarius Constantinopolitanus, prayd vnto S. Theodorus. S. Augustine de cura pro mortuis, in the .iiij. chap. of the first sermone, prayd vnto S. Laurence. Also S. Ambrose de viduis, and S. Hierome invocated one Paula in the Epitaphe of the same.
☞The heretykes assertion.
Philip Melancthon, in the Apologie of the confession of Auspurge dothe affirme, that no other auncient writer, before the tyme of Gregorie y e first: dyd make any mencion of the invocation of Sainctes.
That is false.
For, S. Cyprian in a booke concerning his lyfe, in the yeare of our Lorde C.LX. as Nazianzenus dothe declare, affirmed that a certayne Christian mayden dyd devoutlye praye vnto the blessed virgin Marye.
Origines in the .CC.xx. yeare of our Lorde, in his commentarie vpon Job, dothe invocate the Sainctes.
Nectarius Constantinopolitanus, in the yeare of our Lorde .iij c.Lx. prayd as before, vnto Theodorus the Martyr.
[Page]Nazianzenus in the funerall song prayd vnto S. Basil, in y e yeare of our Lorde .iij c.Lx.
S. Chrysostome, capitulo primo ad Philip. in the yeare of our Lord .iij c.Lxx. dothe teache, that the Sainctes ought to be prayd vnto.
S. Ephrem in the yeare of our Lorde .iij c.Lxx. dyd pray vnto the virgin Marie.
S. Ambrose in the yeare of our Lorde .iij c.Lxxx. de viduis. saeth, that Martyrs ought to be prayd vnto.
Prudentius in the yeare of our Lorde .iij c.Lx. prayd vnto S. Laurence. S. Hierome in the yeare of our Lorde .iij c.xc. S. August. in the yeare .iiij c. after Christe. Vigiliꝭ Tridentinus in the .iiij c.xx. yeare, and Theodoretus in the .iiij c.xxx. yeare. all these holy Fathers, Doctors, and Martyrs, haue prayd vnto the Sainctes, and doe teache, that wee ought likewise to doe the same. Therefore you may see, howe Melancthon hathe belyed them, & with his most impudent lyes, would abuse bothe them, and vs.
☞ The heretykes assertions.
John Caluine in his institutions doth alleage, that the auncient writers, when they spake properlie of the Sacramentes, dyd acknowlege to be but twoe.
That is false.
[Page]For S. Cyprian in the .xij. epistle of his first booke, and in his sermone De ablutione pedum, dothe affirme, that there be more Sacramentes, then the Sacramentes of Baptisme, and of our Lordes bodie: so dothe Tertullian in his boke De poenitentia. S. Hierome against the Luciferans. Leo Magnus in his xc. epistle, and S. Augustine in places hereafter recited.
☞ The heretickes assertions.
John Caluine in his institutions doth alleage, that S. Augustine dyd acknowelaige but twoe Sacramentes, the one of Baptisme, and the other of our Lordes bodie.
That is false.
For S. Augustine in the .xx. chapiter of his .v. booke against the Donatistes, dothe alleage confirmation to be a sacrament, and in the .xiij. chapiter of his .ij. booke cōtra epist. Perme. he likewise alleageth, holy order to be a Sacrament, and also in the C.xviij. epistle vnto Januarius, he affirmethe that there be more Sacramentes then twoe, & so he dothe likewise in many other places.
☞ The heretickes assertions.
John Caluine in y e same institutions doth affirme, that S. Augustine, cōcerning the sacrament [Page] of thalter, is wholy on his syde.
That is false.
For S. Augustine, doth teache vs to adore th [...] same body of our Lorde Christ, & to eate it in the misteries of Christians, being the same bodye that was borne of y e virgine Marie, and crucified by the Jewes. And vpon the .xcviij. Psalme he saeth, becawse he walked here in the same fleash, he gaue vs y e selfe same flesh to eate. And also in a sermō vpon the .xxxiij. Psalme, he saeth: For Christ did beare the same bodye in his owne handes. And so in like manner he doth most clearly expresse the same in sundrie other places.
☞The heretickes assercions.
John Brentius, with his adherētes in theyr confession of Wirtembrige doe alleage, that Transsubstantiation was not knowen vnto the auncient writers.
That is false.
For, Sainct Cyprian in a sermon of the Lordes supper in the yeare of our Lorde .ij c.xxx. saeth, this flesh not in forme but in nature changed, is become flesh.
Eusebius Emissenus the yeare of our Lord ij c.L. in his .iiij. Homelie in Pascha, affirmeth that these earthlye thinges doe passe over, & be altered from theyr former being. Agayne [Page] he saeth, these creatures are converted into the substaunce of the body of Christ.
Sainct Chrysostome in the yeare of our Lorde. iij c.Lx. de Encenijs, alleageth the nature of the bread to passe or wast away. & in Liturgia he saeth, y e Priest blessinge with his hand, & consecratinge those holy thinges, saeth, altering these (o Lorde) with thy holy spirite.
Sainct Ambrose the yeare of our Lorde iij c.Lxxx. lib. de his qui, &c. the .ix. chap. saeth: that remaineth not, which nature fourmed: but which the blessinge hath cōsecrated. For greater (saeth he) is the power of the blessing, then of nature: because throwghe the blessing, nature it selfe is altered.
Saint August. y e yeare of our Lorde .iiij c. in his .xxviij. sermone de verb. Dom. saeth, now it is not bread, but the body of Christ.
Joannes Damascenꝭ, the yeare of our Lord iiij c.x. in the .iiij. chap. of his .xiiij. booke, doth affirme, that the bread and wyne are super-naturally chaunged into the body and blood of our Lorde. Hesichius, the yeare of our Lorde. iiij c.x. in the .xxij. chapiter of his .vj. booke vpon Leuiticus, affirmeth a transferring or changing of the substance.
Gelasius saeth, Transeunt in diuinam naturam, that is, they passe ouer into a diuine nature.
[Page]And Theophilactus, in the yeare of our Lord .vij c. on the .xiiij. chapiter of S. Marke, saythe, that the bread is changed into y e flesh of Christe. Wherefore, yf thowe reade ouer this with iudgement, thowe wilte thē shake thy head: yea, and thowe wilte spytt at false Brentius, with all his lieng brethren.
☞ The heretickes assertions.
John Brentius in the said confession of Wirtembrige, saythe, that y e Eucharist was not in tymes paste a sacrifice propitiatory.
That is false.
For, the whole churche of Africa before the tyme of S. Augustine and Cyprian, dyd offer it for the dead, as S. Cyprian him self dothe witnes in y e .ix. epist. of his first booke. S. Augustine in the C.x. chap. of his Euchiridion, also in his sermone De verbis Apost. Likewise in the .iiij. question vnto Dulicius, and in many other places dothe teache, that it is a propiciation for the synnes af y e deadd. S. Ambrose doth sacrifice for his brother Satyrus, as in his funerall oracion appearethe.
☞ The heretykes assertion.
The same John Brentius in the said confession of Wirtembrige, sayth, that S. Augustine declared no certainetie cōcerning purgatorie.
That is most false.
[Page]For S. Augustine discussing this matter saeth, it is no dowbte, but that the affection or deuocion of one praing for the dead, dothe auayle them: who when they lyued in bodie, haue deserued that suche thinges shold after this lyfe, proffyt them. He writeth this in the .iiij. chap. of his booke De cura pro mortuis.
S. Augustine also in the .xxxij. sermone De verbis Apost. saeth: It is not to be dowbted but that the dead are holpen, throughe y e prayers of holy churche, and throughe the holesome, or compfortable sacrifice.
S. Augustine in the .iiij. chap. De cura pro mortuis, & in the .xxj. booke De ciuit. Dei, the xv. chap. and oftentimes also in many other places he saeth: It is not to be dowbted but that these thinges doe profytt the dead, but suche as so lyued, &c.
☞ The heretickes assertions.
Martine Bucer in the .xviij. chap. of the .ij. booke, concerning the administracion of our Lord his supper, saeth, y t the sacrifice of y e Lordes supper was in some churches adioygned vnto the funerall prayers, and in some not. yt was wonte to be adioigned (sayeth Bucer) in the churche of S. Augustine: as appeareth concerninge the funerall of his mother, Confessionum suarum lib. 10. cap. 12.
That is false.
For the sacrifice of the Lordes supper was offered for the dead througheout all y e churches of Africa, as out of the Canon of the counsail of Africa, S. Cypriā in the .ix. Epistle of his first booke dothe teache.
S. Chrysostome concerning the churche of Antioche, dothe wytnes the like in the .lxix. homelie vnto the people of Antioche. And concerning the churche of Constantinople, in his homelie vpon the first chapiter vnto the Philippians, and also in Liturgia.
S. Basyll concerning the churches of Armenia, and Cappadocia, in Liturgia.
Damascenus in his oracion vpon the dead, concerning the whole churche of Grece.
S. Ambrose cōcerning the churche of Millayne, in an oraciō vpon his brother Satyrꝭ.
And as for the place of S. Augustine most falslie cited by Bucer. Yt ys so, that Bucer meaneth the Churche of Hippo, whereof S. Augustine was Bushopp, and therefore he calleth yt S. Augustins churche, but Bucer most beastlie ys deceaued therin. For S. Austin was not at that tyme, clearke, Priest, nor Bushopp of Hippo. Wherefore, all men may see theyr detestable dyvelishnes (withoute shame) in alleaging of the Doctors a mysse.
L. EVANS.
THus, hauing translated so muche, as of the said Tables may be suffycient, I thought good to gyue the Reader here some frendlie further instruction: and that speciallye, to prevent the pievyshe grudging envye of the enemye: whose hatefull desperate hande, or harte wold not peraduenture stycke to stand all fondelie in the fyelde, to contrarye the grave fathers, and faythefull souldyours of the true fayth. for I knowe, that the rage of the rude rowte of heretykes is suche: as (now being paste all shame) wyl not feare to defye the allowed, & most true authorityes here in thys boke alleaged. wherefore vnderstande thowe (o Reader) that they bee the authorities of the perfecte & worthie authors, S. Chrysostome, S. Ambrose, S. Hierome, & S. Augustin, that they be the authorities of Dionysius Areopagita, a man of no meaner vertue, then worthie to be chosen a Bushopp of the famous, & learned cyttie of Athens. yea, and [Page] therevnto elected by the chosen vessell, S. Paule the Apostle of our Sauiour Christe. and also that they be the authoryties of S. Basil, S. Cyprian, Irenaens, & of suche other shyninge & glyscering starres of the howse of God. suche be the authors, they are men of this credytte and authorytie. they were the prayse worthie preachers of the people in olde tyme, they were the faythfull instructours of our forefathers, and fynallie, they were the chaste, godly, & singuler lightesome lanternes of so golden a world. I dowbte not then, but that thow wilt say, how can yt be possible nowe, that any sholde bee of suche noughtynes, as (to defende his vayne estimacion, fylthie lucre, and onlauful luste) wold so vnad visedlie aduenture to marche against thys mightie trayne of the true Catholyke church? in deed (good Reader) I graunte, that there is a iuste cause for thee to marvayle. yeat, such bye byters there be: as theyr doting doinges, staring studies, and legende of lyes doth more then ynoughe [Page] declare. I haue harde, read, and seene, theyr bareyn, sengle, & shameles shyftes, in seeking to defende their fylthie, naked, and defourmed doctrine. and yf I shall say therein my mynde, [...]uson. b. 3. then (to speake the truthe) I must say, as Phociō sayd vnto Laosthenes, that is, that their bookes, and sermones be muche lyke vnto the Cypre trees: for they be huge & greate, and yeat bearing no fruicte at all. But wylte thowe (good Reader) weyghe, what men they bee, and of what authorytie they are? they be (to speake the beste of theym) the beastlyest parte of al the people, they be the most loytering lecherous laddes of the whole Realme, & for an example, beholde him, who, having his priuate whoore in hys owne howse, (whom he calleth wyf) durst neuertheles, betraye the treasure of his deare and faythful freande, durst (ah las, ah las) most lewdelie abuse the virginitie of his freandes doughter, and durst, fy, fy, deflowre so yong a thing. Yf thou wylte aske me now, what kynd of man this was, which [Page] cōmitted thys vyle facte, yea, thys vyllanie, and whether that he had any thing to doe with this dreaming diuelish doctrine. Hunt [...] ton. I must then say, that he was the pratyng pyller of this pelting newe founde faithe. I must say, that he buselie wrought for a Bushopryke, & I must say, that his good Lordes, the false named Bushopes of this tyme, haue thought him wel worthie therof. & now (as I heare) he begynneth to preache vpon Miserere, O Huntingtō, this leasson was wel looked for, this saved the neckes of manie of thy neare breatherne these newe made Ministers. and yf you will not beleue me, Norb [...] ke. looke then vpon the hande of your neare neyghebour, and thou shalt fynd there the note & signe of thaefte & infamie. Exeter Gayle can testifye yt, & there the Bushopes pryson must needes wytnes yt. but peraduenture (good Reader) thow wilte request, to knowe the vyllanye of all the reaste of these varletes, yf thou doe so, I pray thee, beare awhyle with me: for I doe meane shortlye to shewe, and [Page] make notyce of their names, fylthie facte, & place, wherein their drudgerie was cōmytted. & so in the meane tyme, I tel thee thys, that vnū cognoris, [...]rimine [...] vno, see oēs. omnes noueris, in knowing one, thow hast knowē theym all. And o you Ministers, what say you to hym, who hathe noted all your names, the place where you were bredde in, & borne, the arte and occupaciō wherein yow were brought vpp, and of some of you the fellonie, for the which your handes with whoate burning yron before the iudge hath bene hardened, of some other the inceste and whoredome, and of the beste of you, the worthye discredyte in all your countreye? can not thys make you to shrynke, and to be ashamed? and cannot thys cause yow to change places one with an other, as you haue preatelie begunne? Notwithstanding all thys, wyl you styll be meadling with the highe misteries of God? wil you with your theevishe burned thombes fylthelie styll be fyngering of the boke of God? be these y e teachers (good people) [Page] which this paynted & false attyred truthe brought vs? yea, be not these the rude shameles rablement, whiche vntruthe hathe brought with her as a trayne? yes, yes, these be they (good Reader) whom I wyshe thee to weyghe with the wyse Fathers, & Doctors of the primitiue churche: whose authorities in this litle boke be alleaged, these be the vpholders of thys hanging looke lecherous and faynting fayth. and therefore, lende thow thy faythful iudgemēt, & iudge thow indifferētly, whether y e chast, & godly fathers of the former tymes, ought more to be credyted, or els these cursed, and thievish beastlye bankerupte breathren. these men be they, which were thought meete to be chosen into the Rome, & place of the graue, Then is Nowell lyar. wyse, and learned labourers of the church of Christ: such be the wanton wolfes, which in these later dayes, haue creapte into your howses to werie you: & these be they, which with their whoores at home, haue both ioye and pleasure to see your soules to peryshe [Page] foreuer. Oh, the howses, wherein sometymes graue studētes, & wyse men dyd dwel, doe beare recorde of the ruefull estate of the Realme of England. [...]nbrooke [...]le, with [...]ers. the Colleges wherein learning of long tyme so laudablie did flooryshe, be now defyled with leacherie, & fylled vp with the fylthie stuffe of whoores, and harlottes. the Personages & Vicarages, wherein poore folkes were wonte to haue some foode, be now al fylled with the fowle defourmed broode of bastardes, & the holy churches, [...] Heston. &c. sometymes duely decked with the memorial of the blessed Martyres, & singuler Sainctes, be now with the fylth of Priestes bastardes, throughout the whole chaū cell defyled, and berayd. I wil not speake of the spoyle made nowe by these Ministers throughout al the spiritual lyvinges in Englande. I will let passe their couetous powling, & that only, to pamper vp theyr hawtye, and hyeghe mynded Helens, theyr bastardes, and misbegottē mynions, & doughters. I will nothing towche their wrongeful [Page] takinges, their byeng, selling, chopping, and changing of benefices, and I wyl not at this tyme rehearse the malicious, and impudent madd mindes. But peraduēture (gentle Reader) some man wyl dowbte, whether I be able to stand by, and proue all thys, or not. wel, I promyse thee that the cōsciences of a number in England can testyfie yt. and I wolde wyshe, that I might without grynding, be licēced before M. Grindal to proue it. Further, I doe wyshe al men to iudge, whether they be wicked, or no: who most wrongfullie accuse the Catolykes of great crymes, treason, and disobedience: for I assure thee, that in this theyr aduersytie, they doe vpō their knees pray vnto God, for the preseruacion of our most gracious Prince and Quene. Samson, Hunfre [...] & Cole, Arched [...] con. And therefore (good people) yt is the false preachers of England, which beareth her no good wyl, yt is they, that for the wearing of a cappe, will comptrole her maiesties most gracious mynde, & cōmaundement, yt is their dreamyng disobedience, [Page] which dothe defye her lawes, Herety [...]es doe [...]nlye ha [...] good [...]aer. and yt is their churlyshe hateful hartes, that murmure, and grudge against her maiesties proceadinges. For the Catholykes (good Christian) doe but flye from the tyrannie of these caytyfes: they leave the realme to advoyde the rage of such Antichristes, and they departe from their country onely to be careful for the saluacion of theyr soules. And I wold to God, that any indifferent Englyshe man, wolde marke what kynde of men there be here. they be (of truthe) the very treasure of our country, they be grave, wyse, learned, and godlye fathers, yea, and they be such as this country wondereth, how that our country can wante them. But now to make an ende, there ys no iuste cause (M. Grindall) why you shoulde be displeased with me in dedicating thys vnto you: for you may not thinke scorne (in thys your tyme of forgetfulnes) to be schooled at the handes of the right Reuerend Father the Bushop of Rurimunde, and you may not dysdayne, yf the [Page] way & truthe be tolde you by the diuines, and Doctors of the Church. And therefore, onles you contemne the Counsayll of such catholyke holye Fathers, as Sainct Chrysostome, S. Hierome, and suche others, And onles you wyl lytle weyghe, the whole wryters of the true church: you can not choyse but thanke me for my good meaning, and intent. but whether you doe nowe thanke me, or not. Yet, when you haue shaken of thys heavye burthen of heresye, I dowbte not but that you wyll then doe yt. And thus, gentle Reader, I commytt thee vnto God, who guyde thy harte in the knowelaige of Christ his true faythe. Amen.
Some parte of rhe Protestantes beleefe, which theyr hyghe and Archeheretykes do holde, translated out of a litle booke made by Fridericus Staphylus.
1. First, Luther in his confession de Eucharistia aduersus Swermeros, saeth, that Vltichu [...] Zwinglius affirmed, that Numa, Scipio, [...] suche other ethnikes, were receaued by Go [...] vnto eternall lyf, for their excellent natural vertues sake. this is y e heresie of y e Pelagiās
2. Luther in his sermone cōcerning Moses affirmeth, that y e tenne cōmaundementes do not apperteigne vnto vs, but vnto y e Jewes alone. This is the heresie of the Manichees
3. Luther in his booke entituled De libertate Christiana, & Melancthon in his annotation vpon S. John, sayth, that onelye incredulitie is synne, & that there is no other kin [...] of synne. This is the heresie of Eunomius.
4. Melancthon in his annotations vpo [...] the Epistle of S. Paule to the Romaines, [...] Luther in his booke De seruo arbitrio, doe affirme, that the advowtrie of Dauid, th [...] crueltie of Manlyus, and the betraing o [...] Judas, are aswel the woorkes of God, as th [...] conuersion it self of Pawle. This is the h [...] resye of the Stoikes and Manichees.
[Page] 5. Luther in Assert. and Melancthon in hypothesibus, in the place touching free will, doe alleage, that no preparation, or godlie disposition of our selfes, are necessarie to receaue the grace of God. Yea, they say, that contrition comming before grace, is a synne.
6. Luther in a sermone De piscatione Petri, sayth, that the more wicked that thow arte, the sooner God dothe send thee his grace.
7. Luther in a booke De libertate Christiana, and in many other woorkes, & also the Ministers of the churches of Saxonie, doe affirme, that a Christiane man is free from all the obseruation of the lawe, and good woorke. For that God (say they) dyd neyther commaunde, nor forbyd the same, and because also, he neadeth neither of them.
8. Luther in his Articles cōdemned by the Diuines of Parys, sayth, that it is impossible for vs, yea, and for the Sainctes, to fulfyll the lawe of God: affirming, that wee may fullfyll it without any good woorkes, due only with faythe alone.
9. Luther in his cōmentary vpon the epistle vnto the Galathians, & the Ministers of the churches of Saxonie, doe alleadge, y t nether charity, good woorkes, nor repetaunce be necessary vnto saluation.
[Page] 10. Melancthon in his annotations vpon the thyrd chapiter of Saint John, saeth, that there is no respect before God, neyther of good woorkes, nor of badd.
11. Luther in praelect. Gen̄. affirmeth; that the soules of the Sainctes maie not enioy y • heauenly kingdome & syght of God: sauing after the resurrection, and he affirmeth also that they are reteyned in a certaine place, in y • which they doe as it were rest but the soules of the sainctes pleasauntly and the soules of the damned unquietly and fearfully.
12. Osi [...]de [...] in a booke of his confession affirmeth that Christ shall iudge mankinde, only according vnto his diuine nature. Thi [...] is the heresie of Nestorius.
13. Andreas Musculus, by y e opinion of Luther, affirmeth that Christe suffred in his diuine nature. This is y e heresie of Valentinus.
14. Swene [...]eldius in a litle Latine booke De duobus stapibus Christi, that is, of the two states of Christe affirmeth, that after Christ ascended into heauen, his humaine nature was conuerted into the diuine. This is the heresie of Euryches.
15. Luther in his sermone De recumbentib affirmeth, that Baptisme is no more then an outwarde signe.
[Page] 16. Luther ad Waldenses, alleageth, that it is better, that children be not baptyzed at all, then to baptized theym, and they without faythe. this is the heresie of y e Anabaptistes.
17. Luther in his seconde booke of the secular power, sayth, y t there is no superioritie to be hadd, and vsed amongest Christians.
18. Luther De iudicio Christianae cong. sayth, that wee ought to be bounde vnto no lawe of man.
19. Luther in resolutionib. Conclusione. v. alleageth, y t wee to ought resiste none, neyther y e Turkes, nor any other aduersarie: but if any stryke thee on the right cheeke, turne vnto him the lefte.
20. Luther in Assertionib. Articul. xxiiij. affirmeth, that to resiste the Turkes, is to resiste God, punishing vs by the Turkes tyrānye.
Whether any Christian harte, can brooke these peruerse pointes of heresye, I leaue yt to the iudgement of any indifferent man.
Let al that I of my self haue here spoken, be so allowed and accepted, as proceading from a mynde that meaneth well, and as a thing without studye, or any indevour endighted: And that specially for lacke of my bokes to looke on. But touching these Tables here translated, they bee true, perfecte, and profytable vnto the Reader, and therefore to be laudably lyked of all men.
Suche men as hate the crosse of Christ,
Are mates become to Antechrist.