A reproufe, written by Alexander Nowell, of a booke entituled, A proufe of certayne articles in religion denied by M. Iuell, set furth by Thomas Dorman, Bachiler of Diuinitie: and imprinted at Antvverpe by Iohn Latius. Anno. 1564. Set foorth and allowed, according to the Queenes Maiesties iniunctions

Dorman. Fol. 10.

Here would I like a friende aduertise them, that for * 1.1 their poore honesties sake thei harpe not to muche on this stryng: least by their so dooyng thei come as nere the heresie of Suenkfeldius, as he whom in their Apo∣logie thei falselie sclaunder there with, is farre bothe frō that & all other. For Suenkfeldius, emongest other his abhominable heresies, hath also this, in my opiniō the chiefest, that we ought to banishe vtterly frō emōgeste vs al scripture: and (as Hosius writeth of him) this here∣sie * 1.2 * 1.3 of his, to derogate frō the scriptures all autoritie, he went also about to proue by scripture. But how I praie you good readers? By what reasō thinck you would he haue proued this diuelishe, & moste absurde doctrine? Beleue me, or rather your owne iudgementes, seyng & perceiuing moste plainly that I lye not, by the self same reasons, that our aduersaries dooe vse to prooue, that Christes Churche here in earth, can haue vnder hym, no head or chief gouernor to gouerne the same. Thou must not be parfecte in the scriptures, saieth this stinc∣kyng heretike Swenckfield. But why? Because forsooth we must be taught at Gods mouthe, because his worde teacheth truely, the Scripture is not his woorde, but dead letters, and no more accompt to be made of thē, then of other creatures, amongeste the whiche thei are to bee reconed. VVee muste looke to bee taught from heauen, not out of bookes. The holie ghoste vseth to come from aboue without the helpe of meanes, as hea∣ryng, preachyng, or readyng the scriptures. Theise bee that wicked heretike his foolishe and vnsauery persua∣sions. And what other thing is it, I praie you good rea∣ders (iudge indifferentlie) to saie as the Huguenotes & heretikes dooe, then to leaue and reste, apon the same groundes for the banishyng of the head of Christes Churche, on whiche the Swenckfeldians dooe, for the

abolishyng of the scripture? For the one saith, we must haue no scripture because God can teache vs without: the other, we muste haue no heade of Christes churche because he is the head hymself, and can rule vs without any other to be his vicair. The one saieth the scriptures are but dead letters, and no more accompte to be made of them then of other creatures: the other saieth that the Pope is but a synfull manne as other are, and that therefore there is no more accompte to bee made of hym, then of other synfull men. Finallie the Swenck∣feldians barre God of all meanes to worke his will by, and so doe the protestantes, while thei alowe hym not a minister to gouerne his churche in external gouern∣ment, but tell hym that he is of age and able to dooe it hymself, and that therefore there is no remedie, but he muste needes come doune and geue answere to all our wise demaundes in his owne persone.

Nowell.

A friendlie man at neede, and a trustie counsailer: and as good and piththie a reasoner for the Pope, as trustie friend to vs: Who hath little regard to his own poore honestie, and lesse to the cause whiche he main∣taineth, when of blinde malice, harping vpon a wrong stryng, woorse then euer did yet any blinde harper be∣fore hym, he would haue vs séeme like to Suenkfeldi∣us, from whose vile heresies we be as farre, as the Pa∣pistes be nere vnto them: whiche shall, I trust, appeare euidentlie, euen by M. Dorman his own harpyng vpō this string. Whiche string yet he confesseth here in his marginall note, y^t he learned of Harper Hosius to strike after this sorte: no doubt but vpon respecte of his poore honestie, he thought it meete once to confesse that he al∣waies dooeth, boldlie borowyng of other, and brag∣gyng thereof as of his owne: whiche thyng is moste v∣suall,

as well to his maister D. Hardyng, as to al other the aduersaries now writyng. But to the matter: first that wee are moste contrarie to Swenkefcilde and his heresies, by the bookes of our men written largely a∣gainste them, is moste manifest: and the same shall bee made more euident and manifest by M. Dorman hym∣self in this place. Suenkfeldius, saieth M. Dorman, hol∣deth this abhominable heresie, that wee ought to ba∣nishe vtterly from emongeste vs all scriptures. Wee saie, that wee ought aboue all thynges to reteine the holie Scriptures, and that besides them, there is no∣thyng but errour and darkenesse. Thou muste not bee perfecte in Scriptures, saieth this stinckyng heretike Swenckfield. (These be M. Dormans woordes of hym). Wee saie: euery Christian ought to bee studious of the holie Scriptures, and to labour to attaine to as greate perfection therein, as mortall menne possiblie maie in Gods wisedome, conteined in the same. Suenckfeldius saieth, as M. Dorman reporteth, The scripture is not Gods woorde, but dead letters, and no more accompte to bee made thereof then of other creatures. We saie, the Scriptures are the verie woordes of GOD, the woorde of life: in the whiche, life euerlastyng is to bée soughte, and founde: and that the Scriptures are the moste diuine gifte of God, and aboue all other giftes, creatures and thynges, excepte onelie, his onely sonne incarnate, of whom thei testifie, and whose blessed woorde thei be. Swenkfeild saieth, wee must looke to bee taughte from heauen, not out of bookes, and that the holy ghost vseth to come from aboue, without the helpe of meanes, as hearyng, preachyng, and readyng the scriptures. We saie, we maie not looke for vaine re∣uelations from heauen, but must marke what Christ•• the heauenlie doctor and schoolemaister speaketh to vs

in his holie woorde, in that diuine booke of his blessed testamente, as we haue receiued commaundement fró his father, ipsum audite: heare hym: wee saie what re∣uelation so euer bee made contrarie, or not agreeyng with Christes blessed Gospell, bee it by an angell from heauen, it is not of the holie ghaste, but from that an∣gell of darkenesse, trāsforming hymself into an angell of light: and that therefore we must come to knowlege of Gods will, and to our saluation, by hearyng, prea∣thyng, or readyng of the Scriptures. Now concludeth M. Dorman, after the rehearsall of these Swenkfildes heresies, saiyng thus: these bee that wicked heretike his foolishe and vnsauerie persuasions. We saie, and these bee our true, and to vs moste sweete perswasions, not onelie of the profitablenesse, but also the necessitie of the Scriptures, that truthe, healthe, light, life, and sal∣uation is to bee saught, and to bee had in them, and by them, and without them can not be had: and these per∣swasions haue wee gathered not of vaine reuelations, but of the verie same holie Scriptures themselues, as of the fountaine of al infallible veritie. Wherefore, M. Dorman, you haue dooen nothyng els, but bewraied your moste malicious blindenesse, in saiyng that it is no other thing, that the Huguenotes & heretikes doo: and that vve doo leane & reste vpon the self same rea∣sons and groundes, as did Suenkfeldius: and vvithall as in a credible matter, to praie the good readers to iudge indifferently herein, to beleue rather their ovvne iud∣gementes then you, and to tell them that thei shall see and perceiue moste plainely that you lye not. Where∣vnto we saie, we trust that not onelie indifferente rea∣ders, but all other also moste partiall of your side, M. Dorman, shall sée, and will iudge that fire is not more contrarie in nature to water, nor lighte to darkenesse,

then are we to Suenkfeldius: and our true perswasions of the Scriptures, grounded vpon the sure rocke of the same Scriptures, contrarie and repugnaunte to his abominable heresies, waueryng vpon the vncertaine sandes of false phantasticall reuelations. And therefore we doubt nothing, but al wise indifferent readers will plainly perceiue, that ye lie moste shamefully, and will abhorre and detest your malice, an deride and hisse out your blindenesse, who thought them so blinde that thei could iudge no colours: and your partiall readers will blushe, I doubte not, at your doultishe dooynges, and peraduenture beshrowe your harte, or rather your foo∣lishe heade, that hath handled their parte in suche slen∣der sorte. And I for our parte, where you deale with vs thus not vnfriendlie onelie, but moste falslie, malici∣ouslie, and pestilenilie also, and dooe yet make a pre∣face of a friendlie aduertiser of vs, dooe saie to you, as our sauiour saied to a like friend of his, Amice, ad quid venisti? For as you (like as did D. Hardyng your mai∣ster) haue with Iudas forsaken Christ the truth (whose true doctrine you call Caluins religion) and ioigned a∣gainst * 1.4 hym with the high Priestes, Scribes, and Pha∣riseis, in hope of worldly gaine: so geue you vs as friē∣dlie aduertisemente, as Iudas offered Christ a friendly kisse. Well, now we haue truelie prooued, and clearly declared, that we are not onelie vnlike, but moste cō∣trarie to Suenkfeldius, and his vile heresies, by you re∣hearsed, let vs yet sée how M. Dorman would make vs to seme like vnto hym. Svvenkfield (saith M. Dorman) dooeth saie, vve must haue no Scripture &c. The Hu∣guenotes and heretikes saie, vve must haue no Pope of Rome to bee head of Christes vniuersall churche. Loe sir, you see a greate likenesse betweene them. Tarie, you shall heare more matter of likelihoode yet. Suenk∣feldius

saieth, the Scriptures are but deade letters: The heretikes saie, the Pope is but a sinfull man, as other be. Hath he not trowe you, shewed a verie greate simili∣tude betwene Suenkfeldius and vs? But yet he conclu∣deth at the laste bothe earnestly and effectuously as you shall heare. Finallie, saieth M. Dorman, the Swenkfel∣dians barre God of all meanes to worke by, and there∣fore thei dooe reiecte the Scriptures to teache by, for that God is the teacher himself: likewise dooe the pro∣testantes, saith M. Dorman, whiles thei alowe him not one heade minister to gouerne his vniuersall Churche in externall gouernement, because that Christe gouer∣neth it hymself. Whiche reason wée are contented that M. Dorman goe awaie withall, when he hath prooued as clearelie, that it is Gods will to gouerne the whole Churche by suche a Romishe head: as we can clearelie prooue, that it is his wil to teache vs by the scriptures. And further M. Dorman maie bee ashamed to saie, so doe the Huguenotes (for so it pleaseth him to terme vs) so dooe thei in likewise barre Christe of all meanes to woorke by, as dooeth Swenkfield. Dooe we so M. Dor∣man? Dooe wee not allowe hym a minister to gouerne his Churche, who doo allowe hym, as he hymself hath ordeined, in euery Churche one at the leaste, to preache his holie will, and to minister his holie Sacramentes accordyng to his owne holie institution? But M. Dor∣man is not content that we allowe Christ euery where one minister, except we also allowed him one al where ouer all. But good M. Dorman, it belongeth to one onelie Christe, to gouerne his Churche all where: and one onelie man, shall haue enough to dooe, and more then he can dooe, to performe the office of a good mini∣ster of Christ, some where in one onelie Parishe, or dio∣cesse. Wherefore as we muche mislike the vndiscreate

ambition of some worldlie Princes, who when thei cā¦not well gouerne one kyngdome, doo yet desire many: so dooe wee vtterlie abhorre and condemne to the De∣uill the authour hereof, the excessiue and vnsatiable ambition of the bishop of Rome, who neuer being able yet well to gouerne the Churche of the citie of Rome, as is well knowen to the worlde, nor to rule his Col∣ledge of Cardinalles, yet desireth the gouernment and supremacie ouer all churches throughout the worlde: and is named in the booke of his owne a 1.5 Canon lawe, the bishoppe of the whole worlde. Yea, and not content with that spirituall Monarchie, chalengeth b 1.6 the domi∣nion of all the worlde it self also to apperteine to hym▪ whiche neuer yet did any besides hym, but the Deuill himself: of whom whether the Pope holde it by inheri∣taunce, as his eldest soonne and heire: or by ferme, as his tenaunte geuerall: or as his deputie, and Bailiffe errande, I knowe not: but sure I am, that what right so euer he hath therto, and by what tenure so euer he holdeth it, he holdeth it of the Deuill, who chalengeth the same as chief Lorde, and hath made offer thereof to suche as would wholie serue hym. But GOD I * 1.7 am sure, or our Sauiour Christ neuer made any suche offer or promise to any mortall man: naie, our Sauiour * 1.8 Christe, as he hymself refused suche offer made to hym: so he specially forbiddeth the affectatiō of suche worldly dominion to all his Apostles: & consequentlie by them to all the Cleargie. Where as M. Dorman proceadeth saiyng, that wee tell Christe that he is of age, and able to dooe it hymself, and that therefore there is no re∣medie but he muste needes come doune, and geue an∣swere to all our wise demaundes in his owne persone: I truste all men doo knowe, that M. Dorman did know, that he lied leudelie whē he did write this. For he kno∣weth

right well, as shortly hereafter hymself cōfesseth * 1.9 the same, that wee thinke it enough that Christe hath once come doune to teache vs, and that wee looke for none other answere of Christe, then he hath alreadie geuen in his holie Gospell, whiche he preached once for all in his corporall presence, and confirmed the truthe of the same by visible and corporall miracles: and that therefore he speakyng, and answeryng vs in his holie woorde, to all demaundes necessarie for our saluation, needeth not any corporall presence, his woorde and Go∣spell written satisfiyng vs, as well as though wee did se hym, and heare hym speake, with our corporall eyes, and eares. And maister Dorman, and all the aduersa∣ries to the truthe maie bee ashamed to charge vs, as not allowyng Christe meanes to woorke his spiritual grace by, but vexyng hym, by callyng for his corporall presence: wheras thei themselues (as those that thinke he can dooe nothing, excepte he bee corporallie present) would turmoile hym euery howre, and minute also from place to place, yea and would imprison hym also in narrowe and streight roumes, passyng little ease in the towre of London manifolde. And so thei allowyng hym no meanes to woorke by, but that he muste nee∣des come doune in his owne persone, dooe as iustlie ioigne in this poincte with Suenkfeldius, as thei falslie charge vs therewith: whereas wee dooe acknowledge that Christe, though corporallie absente, by his diuine power, is able, and dooeth dailie and howerly woorke his manifolde graces in vs, by sundrie ordinarie mea∣nes, suche as hymself hath appoincted and instituted: and that by his moste holie woorde he dooeth teache vs as effectuallie, as though he were corporallie presente: And by his blessed Sacramentes of Baptisme, and of his supper he deriueth (as it were) his graces vnto vs:

by the one regeneratyng and reuiuyng vs in hymself, who were before vnhappilie borne, and deade borne in Adam: by the other nourishyng & refreshyng our hun∣grie and thristie soules, with the foode of his blessed bo∣die and bloude, as effectuallie, as though he were with vs corporally present. This dooeth M. Dorman and the aduersaries knowe, & therfore when M. Dorman saith, that we barre Christe of all meanes to woorke by, M. Dorman and all the worlde muste also needes knowe, that M. Dormā lieth bothe shamefullie, and wittyngly too. Now that you vnderstande how M. Dorman hath moste vntruelie charged vs as allies to Suenkfeldius, who doo moste abhorre, and are moste farre from hym, & his vile heresies, let me sée whether, as I haue shewed a verie great likenesse & conformitie to be betwene Suēk∣feldius & the Papistes, in this laste poincte of allowyng Christ no meane to woorke by, and therefore requiring his corporall presence: so I can prooue the like cōformi∣tie betwéen them & him likewise in al other pointes by M. Dorman here specified. Suenkfeldius emōgst others holdeth this most abominable heresie, That we ought * 1.10 to banishe vtterlie from emongeste vs all Scriptures. Dooe not the Papistes themselues, forbiddyng the * 1.11 scriptures to be readde of the Laitie, kéepyng the scrip∣tures hid in an vnknowen tongue, burnyng the scrip∣tures written in knowen language, go as nere to this abominable heresie of Suenkfeldius, as wee are moste farre from the same? Who dooe iudge and teache, that all men, of all sortes ought with diligence to reade, or heare the scriptures. Thou must not be perfecte in the * 1.12 Scriptures, saieth this stinkyng heretike Suenkfeldius: the scripture is not his worde, but dead letters, and no more accompte to be made of them, then of any other creatures, emongest the whiche thei are to be rekened.

Thou must not bee perfecte in the scriptures, saie these * 1.13 false Papistes to all laie men: it is ignoraunce that is the mother of deuotion: it sufficeth a laie man to haue fidem implicitam, an implicate faithe, yea so implicate, that the moste parte of seelie men vnder Poperie, cā no more explicate what thei beleue, then can a Popiniay: yea and Popiniaye like, bothe rehearsyng that their implicate faithe, and praiyng in a straunge language, thei can no more tell what thei saie, then dooth the Po∣piniay, whiche biddeth her dame good night maistres, at midde daie. And the Papistes speake of the holy scri∣ptures, not onelie as vnreuerentlie, and abominablie, as euer did Swenkfield, but dooe farre passe hym in al outrage, calling the Scriptures moste contumeliously, and blasphemous••ie a nose of waxe: and affirmyng it to be but an vncertaine thyng, and like a rule of Lead ap∣pliable to euery wicked sentence, and to all purposes, excepte it haue the Popes direction as a moste certaine infallible rule. I will rehearse the verie wordes of that blasphemous beaste, and as Popishe a swine, as euer was Swenkfielde a stinkyng heretike: I meane Pi∣ghius in his Hierarchie, or defence of the Popes supre∣macie, written in our time, of whom Hosius hath béen as bold to borowe his reasons and authorities, as your maister doctor Hardyng hath been bolde to borowe of Hosius, and as you M. Dorman haue been bolde with D. Hardyng hymself your maister, to whom you owe a greate part of this your booke, suche as it is. Pighius woordes are these: Sunt scripturae [vt non minus verè * 1.14 quàm festiuè dixit quidā] velut nasus cereus, qui se hor∣sum, illorsum, & in quam volueris partem, trahi, retrahi, fingique facilè permittit, & tanquam plumbea quedam Lesbiae aedificationis regula, quam non sit difficile ac∣cōmodare ad quiduis volueris. Et rursum. Suprà indi∣cauimus, * 1.15

scripturas facilè trahi quocun{que}, & velut plū∣beam quandam regulam, haud difficulter applicari im∣piae cuiuis sententiae &c. These are his verie woordes, whiche in English are thus muche. The scriptures (as one man, no lesse truely then pleasantlie saied, are like a nose of Waxe, whiche will suffer it self easilie to bee drawen, countredrawen, and framed whiche waie ye liste: and as a certaine rule of leade of the Lesbian buil∣ding, the which it is not harde to apply wherto ye will. And againe the same Pighius in an other place saith: We haue shewed before, that the scriptures maie easi∣lie be drawen euery waie, and, like a certaine Leaden rule, maie without difficultie be applied to euery wic∣ked sentence. Thus farre Pighius, speakyng it twise or thrise, as thei saie, as is meete for so woorthie a mat∣ter. Now compare me the estimation and saiyng of the Scripture vsed by this Papiste, with Suenkfeldius his speakyng of it. The scripture [saith Suenkfeldius] is not Gods worde, but dead letters. Pighius saith: the scrip∣ture is like a nose of Waxe, like a rule of Leade. Is Swenkfielde, callyng the scriptures dead letters, more wicked, then is Pighius blasphemous, in termyng it a nose of waxe, and withall saiyng, that it is so called, as truelie, as pleasauntlie? Suche a pleasure hath this piuishe Papist in deridyng of Gods woorde. Is it more to be abhorred that Swenkfielde saieth, the scripture is but deade letters, then that Pighius calleth it a rule of Leade? Is there any thyng more dull and deade then is Leade? Is there moreouer any thyng more vncertaine then a long latthe, or rule of Leade, readie to bend and boow euery waie? Swenkfielde saieth, the Scripture is but dead letters: Hosius your great estate for learnyng and vertue, beyng verie busie in the ende of his fourth booke againste Brentius, in comparyng the Gospell * 1.16

written in paper and ynke, with the churche whiche he calleth the liuelie Gospell (as though the other should bee called the deade Gospell) goeth as nere to Swenk∣field, as .iiij. pence doo to a grote. And where he would faine haue vttered his stomacke plainely againste the scripture, whiche hath so shreudlie vexed the Pope and Papistes, and durst not: yet he saieth thus muche. Scri∣ptura * 1.17 quomodo profertur à catholicis, est verbum dei: quomodo profertur ab haereticis, est verbum diaboli. The scripture as it is alleged or vttered by the Catho∣likes (to witte Papistes) is the woorde of God: but as it is vttered of heretikes (meaning vs) it is the woorde of the Deuill. Thus would Hosius, by a leude imitation of saincte Hieromes woordes vsed in his vehemencie, perswade the people to thinke that the Scripture vtte∣red by any, but Papistes onelie, is the woorde of the deuill. But the Scripture of it self is euer Gods woorde in deede, though the abuse thereof bee Deuilishe: and therefore Hosius by hatred of the Scripture, ouerrea∣ching hymself, dooeth in deede speake thus of it vntru∣lie. And as the Scripture is neither nose of waxe, nor Leaden rule, nor the woorde of the deuill, for that it pleaseth Pighius, or Hosius so to name it: no more are wee heretikes, for that it pleaseth them, and other ad∣uersaries maliciouslie so to terme vs: neither bee thei themselues by and by Catholikes, because thei falselie so misname themselues. It is not their onelie saiyng, and proouyng of nothyng, that can make either vs to bee, that we bee not, or them not to bee that, whiche in deede thei are, the verie Synagoge of Satan: whiche is by the light of Goddes woorde made manifeste, and prooued in suche sorte now in our daies, that a good parte of the Christian worlde perswaded thereby, hath forsaken their Satanicall secte of Papistrie, and ioy∣gned

themselues to the sincere doctrine of the Gospell: whereof riseth all this their deadlie hatred, and blas∣phemous misnamyng of the Scripture. To proceade, Suenkfeldius saith, No more accompt is to be made of the scripture then of any other creatures, emongst the whiche thei are to be rekened. What saith the hoggish Papiste Pighius? The scriptures maie be framed, dra∣wen and redrawen, this waie, that waie, euery waie, and applied to euery wicked sense, or sentence: and there∣fore, as it seemeth by his iudgemente, the Scriptures are not onely not profitable (as be all Gods creatures, to the whiche Suenkfeldius dooeth compare them) but are hurtfull and deceitfull also, appliable to euery wic∣ked sense, like as is a longe lithie Latthe, or rule of Leade, to euery crooked wall: suche a rule as hetherto neuer did yet good Carpenter vse I trowe: and like a nose of ware, suche a creature as was neuer by God made. Wherefore the Papistes are not onely in blas∣phemous woordes against the scriptures like to Suenk¦feldius, who compareth it to other Goddes creatures: but in scoffing against the woorde of God in suche abo∣minable sort, and comparyng it to suche leude instru∣mentes and madde members, as are leaden rules, and warē noses, are more horriblie blasphemous, then euer was Suenkfeldius. And whereas Pighius had a natu∣rall nose, and other mēbers of his bodie, by the vertue of Gods woorde, and yet in mockage dooeth compare Gods woorde so beneficiall to him, to a nose of waxe, by his swinishe tongue vttring suche blasphemous woor∣des, it is greate pitie, that he had not had accordyng to his Pighishe name, an hoggishe groine in steede of his nose, & a swinish body accordingly: that he might alto∣gether as he was hoggish in minde, so likewise in out∣warde shape of bodie also, haue answered fullie to his

swynish name. No lesse contemptuously and contume∣liously also speaketh Hosius of the Scriptures, who answearyng Brentius, alleadgyng that kynges also * 1.18 had to doo with gods woorde, and prouyng the same by the example of Dauid, and Salomon kynges of Israel, who by the motion of gods holy spirite, put in writing those godly psalmes, and heauenly instructions, whiche haue béen of all ages and times accompted in the body of the Canonicall scriptures, hath these woordes.

Scripsit Dauid psalmos aliquot, si quid Athanasio credimus, quin{que} tantùm. Qui ni scriberet? ne nunc quidem regi prohibetur aut prin∣cipi, quo minus aut rythmos, aut Psalmos, aut carmina scribat, quibus Dei laudes celebret. Scribimus indocti, doctique poëmata * 1.19 passim. Whiche in english is thus much to saye: Dauid did write a few Psalmes, if we geue any creadit to A∣thanasius, but fiue onely. Why should he not so write? neither is a kyng or prince forbidden at this tyme, but he may write rimes, or Psalmes, or verses to prayse God therby: Learned and vnlearned write poetries e∣uery where. Thus farre Hosius: who is not content, to the derogation of the authoritie of kynges and the Scriptures ioinctly, to compare Dauid his psalmes, be∣yng of vndoubted authoritie, (as writen by the inspi∣ration of the holy ghost, and of the body of the canoni∣call scripture, and approued & alleged by our Sauiour * 1.20 Christe) with rimes onely written by Princes in our daies: but also by a blasphemous derision, to matche them with fabulouse poesies, writen by learned, vn∣learned, it maketh no matter with him. I am sure, had any writen or sayd so muche in goddes churche vnder the olde lawe, agaynst the Prophetes, Psalmes, or the lawe (for so Christe doth diuide the holy Scriptures of * 1.21

the olde Testament) as here hath Hosius written, he should, according to the iudgement of the lawe, haue, like a wicked blasphemar, be stoned to death. But blas∣phemie * 1.22 against God and his holy scriptures, is with our aduersaries a sporte. Dayly and most horrible blasphe∣mies against Christe are suffered in the Iues by the Pope, and they neuerthelesse remaine the Popes friends, specially in néede of money. Onely a woorde against that false vsurpar of Rome, and his leude tra∣ditions is auenged with swoorde, fagot, and fire moste cruelly, vpon those that doo professe Christes name, and all the articles of the Christian faith. Whiche, emongst many others, is not the least proofe that y^e Pope is An∣tichrist: for that he doeth therby declare, that he prefer∣reth him selfe, and his owne traditions, before Christe & his gospell: auenging himself so extremely vpon the cō∣temners of his said traditiōs, and permitting blasphe∣mers against God, our sauiour Christ, & the holy scrip∣tures to remayne not onely vnpunyshed, but also his deare friendes. But lette vs procéede with M. Dor∣mans rehearsall of Suenkfeldius heresies: The ho∣ly ghost vseth to come from aboue, vvithout the help of * 1.23 meanes, as hearing, preaching, or reading the scriptures. VVe must looke to be taught from heauen, not out of bookes, saith Suenkfeldins. Doo not you Papistes say the same? haue not you geuē ouer preaching of gods woord your selues, & barred the people from reading, & hearing of it, by your crueltie, & close keping of it in a language vnknowen to the people, and burnyng the bookes of the scripture transiated for the peoples vnderstanding? Are not you the right heyres of those Phariseis, whom * 1.24 our sauiour speaketh of, that haue taken away this key

of knowledge of goddes woorde, and neither will enter in your selfe, nor suffer other that would, to entre? And thus laying aside preaching your selues, and burnyng other that doo preache, and barryng the people of God from reading and hearyng of his woorde, you doe saye euen as did Suenkfeldius, that the holy ghoste vseth to come from aboue into your Popishe churche, without all helpe of meanes, as hearyng, preaching, or readyng of the Scriptures, whiche you will by no meanes suf∣fer so to be vsed in the churche, as it may be vnderstan∣ded. Are not you those, who, contrarie to goddes com∣maundement, that the booke of the lawe should not de∣parte * 1.25 out of the handes, and from the eyes of his ser∣uauntes, haue either suche bookes as fewe can vnder∣stande, either burne such bookes of gods law as all may vnderstand: for that you will not haue them to learne of goddes booke, but onely of suche traditions, as are re∣uealed to your churche from heauen, as you say? Thus you sée good readers, I truste, euidently, howe that M. Dorman hath moste vniustly charged vs, and that we are as farre from Suenfeldius vile heresies, as the Pa∣pistes in all poinctes by M. Dorman rehearsed, agree and ioyne moste iustly with theim: as I haue declared by the very woordes of Pighius, D. Hardinges chiefe author, and by Hosius, M. Dorman his peereles pearle for learnyng and vertue, as he sayeth. Whiche Hosius gaue occasion to M. Dorman to make mention of Suenfeldius in this place: as partly before, and more plainely nowe hereafter doth appeare.

Notes

• * 1.1

  Hosius the Cardinall sclaūder by the here∣tikes.
• * 1.2

  Novvell. Here M. Dor∣man cōfesseth his author. Al this place is taken out of Hosius contra Brentiū. lib. 1. fol. 21. &c.
• * 1.3

  Lib. de Hae∣resib. nostri temporis.
• * 1.4

  In the praeface in the begin∣nyng.
• a 1.5

  Sext. Decre. lib 5. tit. 9. ca. 5. ī glossa. Ro∣manus ponti∣fex toti{us} o••bis est episcopus.
• b 1.6

  Sext. Decre. lib. 3. tit. 16. ca. vnico. in glos∣sa. Papa totius orbis obtinet principatum.
• * 1.7

  Math. 4.
• * 1.8

  Math. 20. d. 25. &. 26.
• * 1.9

  Dorman fol. 11 b. &. 12. 2.
• * 1.10

  Dorman, Fol. 10. a.
• * 1.11

  Novvell.
• * 1.12

  Dorman. Fol. 10. b.
• * 1.13

  Nowell.
• * 1.14

  Hierarch. li. ••▪ ca. 3. fol. 103. d.
• * 1.15

  Liber. 3. cap. 3▪ Fol. 211. b.
• * 1.16

  Lib. 4. contra ••r••••. fol. 178. a.
• * 1.17

  Fol. eodem. ••▪
• * 1.18

  Lib. 2. fol. 66. b.
• * 1.19

  Horatius.
• * 1.20

  Luc. 24.
• * 1.21

  Luc. 24. f. 44.
• * 1.22

  Leuit. 24.
• * 1.23

  Dorman fol. 10. b.
• * 1.24

  Luc. 11. g. 52
• * 1.25

  Deut. 6. b. 6. &c.