AN answere to a certeine Booke , written by Maister William Rainolds Student of Diuinitie in the English Colledge at Rhemes , and entituled , A Refutation of sundrie reprehensions , Cauils , &c.

By William Whitaker , professor of Diuinitie in the Vniuersitie of Cambridge .

Printed at London for Thomas Chard . 1585.

IT is not vnknowen to your Honor , how the aduersaries haue neuer ceased since the beginning of hir Maiesties moste happie reigne vntil this day , by their bookes in great numbers written and published , and by al other means , that possiblie they might deuise , to trouble the state of the Church , and to diffame that holy religion of Christ , which through Gods great mercie , and godlie lawes of our gratious Souereign , is according to his holy word established amongst vs . What they haue wrought with manie of al estates , and how mightelie they haue preuailed with that strong & effectual illusion of Satan , which hath aduaunced Antichrist vnto that supremacie of power , authoritie , and credit in the world , wherof the holy ghost by SS. Paul & Iohn hath foretold , lamentable experience can witnes in the backsliding , and continuall falling of manie away from vs , to their own final perdition , to the grief of the godlie , & to the great encouragement and comfort of the enemie . And among other examples of this Apostasie , I offer to your Honor one verie notable , euen the man with whom I haue in this booke to deale , who hauing bene late not onlie a common professor of our religion , but a publick minister and preacher of the same in our Church , hath not onlie reuolted from vs , through some worldly tentations , and run ouer into our enemies camp , but hath also lifted vp his heel against vs , and in open writing most malitiously and bitterly railed at vs . Occasion of vttering his conceiued malice against vs , in his late writing he taketh by a certein Preface of mine before the answer to D. Saunders demonstrations of Antichrist , which being not verie long , and handling no great variety of matter , I neuer thoght could haue prouoked the Aduersarie so much , or procured so long and large a Confutation . I looked rather that the substance of my book concerning Antichrist , should haue bin answered by some that would maintein Saunders arguments , wherby he laboreth to prooue that the Pope cannot be Antichrist ; which being in deed a weighty and moste materiall controuersie , required the learning and diligence of the moste sufficient scholler amongst them . Neither coulde I otherwise suspect , but seeing I had written in latin against a latin Aduersarie , he whosoeuer should take in hand to set forth anie thing against me , would haue done it in the latin tongue . But M. Rainolds , who was appointed ( as he saith ) to aunswere my booke of Antichrist , and in all his actions professeth himself to be ordered by those , to whose gouernment he hath submitted himselfe , pretending in shew to publish a confutation thereof , hath written onely against the preface , wherin are handled other matters , & so hath answered nothing to the principall question , wherof the book , that he would seeme to haue confuted , speciallie entreateth : & further hath written not in latin as I did , but in english , as liked best his gouernors & himself . Wherupon I was at the first partlie persuaded to passe ouer this Refutation of his with silence : & the rather , because I listed not to reason or deale against such a one as he is , of whom for manie respects I could not conceiue anie hope at al , that euer my labors should doe him good , hauing thus embraced pernitious & deceitful error , & wilfullie cast awaie from him the loue of the truth , which once he had in shew receiued , which he pretended to beleeue , and which he did in deed profes . Which kind of men through Gods iustice for the most part are giuen ouer into such reprobate hardnes of hart , that they can neuer after be reclaimed , but continue alwaies desperate to their euerlasting destruction . Notwithstanding , when I perused better the contents of his booke , and tooke aduise of the godlie , what were best for me to do herein , whether I should make answer to this man , or rather obeying king Ezechias commandement , let him alone , and say nothing to him , I was in the end resolued to set forth a plain and sufficient answer to his whole volume , not for his sake , of whom I haue no hope , nor respect , but in regard of others , who thereby maie either be confirmed in the truth , or preserued from error .

I see the Aduersaries drift especiallie was , to breed in the minds of our countrimen a misliking of this our religion , which himself hauing once liked wel , was after ( I know not how ) moued to mislike . The which he endeuoreth to performe by some other means , then heertofore haue commonlie bene vsed , as anie man reading his book may soon obserue , wherin he shal finde continual allegations of testimonies out of our owne writers , craftely brought in , to shew a dissension of iudgements amongst our selues , that so his readers may be induced to thinke the worse of our doctrine , and of vs al. A deuise ful of fraud , dishonestie & malice , to take aduantage of mens infirmities & imperfections against the eternal truth of God , which he cannot by ordinarie & lawful kind of reasoning refute . Betweene Luther and Zuinglius about the Sacrament , was a sharp contention , hotlie debated in manie books , & the same hath continued since to the great hindrance of the gospell and offence of many . In which contrary writings and discourses , are found oftentimes harder speeches of either against other , then were to be wished , yet such as the godlie seruants of the Lord in contention about the truth , somtimes ar moued to vtter against their brethren . S. Paul openlie and sharply reprehended S. Peter to his face , whereat wicked Porphyrie catched a like occasion to raile at Christian religion long since , as our aduersaries do at these daies . What a violent and troublesome contention was there betweene Theophilus of Alexandria , and good Chrysostome of Constantinople ? Who knoweth not how sharplie Cyrillus a learned and wise Bishop of Alexandria hath written against Theodoritus a godlie and catholick Bishop , in a controuersie touching the catholick faith ? Both Bishops , both catholickes , both learned , both godly , both excellent pillers of the Church : and yet he that readeth both their writinges , would thinke that both were daungerous enemies of the Church and faith of Christ , and of all Christians to be auoyded . So in the bookes of Luther and Zuinglius , and those that maintaine either part , appeereth ( I graunt ) great sharpnesse and bitternesse of dissension : who all notwithstanding , if ye set the heat of disputation aside , were as godlie , as learned , as zealous Christians , as the worlde had anie . Nowe commeth in M. Rainoldes like a craftie enemie , and gathering a heape of such speeches , out of sundry their bookes , hath in diuers places of his confutation inserted the same , as anie occasion woulde serue , to make his readers acquainted therewith , that seeing such earnest contention among the chiefest professors of the Gospell , they may be further withdrawn in alienation of minde from the loue and liking thereof . Wherein also to helpe his purpose , he hath vsed two kindes especially of vnlawfull sleightes . One is , to report among others the testimonies also of open Aduersaries to the doctrine of the Gospel , as namely of Gabriel Fabritius against Beza , and of Castalion , and such others , as eyther being professed papistes , or doubtful protestantes , ought not in this case to be regarded . Another is , to falsifie the iudgementes and sentences of our writers , and so to make moste vntrue reports of them . As for example , in his 12. cha. pa. 356. he affirmeth , that we begin secretlie to disprooue the Churches faith , touching the manner of Christs crucifying , namely , that his handes and feet were pearsed with nailes , and for proofe hereof alledgeth testimonies out of Marlorate , Musculus and Bucer , in whom no such thing is in anie place to be found . And that euery man maie perceiue what pleasure he hath , & what libertie he taketh to himself of speaking and reporting any thing vntruly , he accuseth Castalion to haue made a discourse in the Preface written to K. Edward the sixt , before his translation of the Bible , in proofe that Christ is not the true Messias ; which verilie is a foule slander , as any man maie iudge that readeth the same : so be chargeth vs with the abhominable heresies of the Trinitarians , Libertines , Anabaptists , Antinomi , Dauid George , and such like , whom we detest as much as they , against whom both wee haue written more then they , and our Magistrates , both ecclesiasticall and ciuil , haue also seriouslie proceded . With such allegations of al sorts , out of al writers , for al purposes , hath he fraughted and stuffed his book : other substance and waight of matter is there none therin , so that of it self it might be thought moste vnworthie of answer . Yet because such bookes doe harm abroad , and it is expedient to haue the aduersaries folly and weaknes detected , I haue vndertaken this labour of answering M. Rainolds , and that in english , for the same consideration that caused him to leaue the latin , and write in the english tongue : which I thinke he hath not done , so much for want of skil therin , as that his writings might commonlie be read and vnderstoode of englishmen . This my labour I offer to your Honors good acceptation , humblie beseeching you , that I may publish it vnder the safegard of your honourable protection . And as you haue bene alwayes a zealous louer of Christes Gospell , and by your godly wisdome haue done your endeuour to aduaunce greatly the Lordes cause from time to time , and to hinder the practises of the enemy , so I beseech the Lord to encrease in you all those Christian vertues , to the benefit of Christes Church , and the common wealth of this Realm . Thus I commend your Lordship to Gods moste mercifull and gratious preseruation , beseeching him to prolong your dayes vpon earth , with multiplication of all graces necessarie for this life , and for the life to come .

WHether Master Rainolds were appointed by his gouernours to make this answere , pag 3. as he saith , or els of his owne accord tooke the matter in hande without commission of any superior authoritie , I take it to be a thing of small regard , both in respect of himselfe , and of his worke , and also of those his superiours , to whose direction he professeth to haue committed himselfe , and all the giftes he hath . Onelie this thing I cannot beleeue . , although it be no more materiall , then the other , that he was so loth to take vpon him this buisines , as he pretendeth . For if we consider not onelie the manner of his writing , wherein appeereth as great malice against the trueth of God , as shameles railing at Christs gospell , and professors thereof , as notable pride , presumption , and hardnes of hart , as euer hath done in anie enemie heretofore ; but further also how necessarie it was for him , being a Renegate , and of a Minister and Pastor of a Church become sodenlie a seminarie Priest , & therefore liuing in great suspicion ▪ mongst his fellowes , to approoue by some publike testimony his vnfeigned conuersion to their synagogue , we shall not easilie be persuaded to thinke there was in the man such vnwillingnes in this matter at the first , as he would haue vs to suppose . But as vaine declamors are commonlie wont to excuse themselues with pretense of being loth to attempt so waightie a matter , that they maie seeme somewhat vnwilling to doe the thing , which in truth they doe moste willinglie and studiouslie , so Master Rainolds could not deuise a more commodious beginning of his declamatorie preface , then a protestation of lothnes to write that , which anie man maie casilie iudge he went about with all his will , industrie , and habilitie .

And that you maie the rather imagine he was forsooth verie lothe to take this matter in hand , he can shew you diuerse reasons , that made him so loth : and yet the true reason , that ought indeede to haue hindred his course , he toucheth not , that herein he was to set himselfe against the knowen truth , to write against his conscience in open maintenance of wicked heresies , to fight for Antichrist against the Lord , and finallie to commit the sinne , that either in propertie of nature is the greatest of all , or commeth neerest vnto it . One reason was , he saith , because he sawe manie in that societie , as willing and more hable to vndertake , and dispatch a greater matter then that . As willing Master Rainolds ? whie ? then haue you dissembled before in telling vs you were vnwilling : now by your owne confession you were willing enough , but there were manie also in your Colledge , as willing as you . Whereof surelie we haue no doubt , that you are all moste wilfullie bent , and earnestlie disposed to doe what harme anie of you possiblie can to the Church of England . As for your knowledge and habilitie to performe against vs anie notable enterprise , we haue no care , we stand in no feare of you , we knowe what pith is in the strongest of you . And for your selfe , Master Rainolds , I am of opinion , that you maie truelie take the garland from your owne head , and giue it rather to manie others of your fellowes .

Another reason he faineth to be , Pag. 4. for that he thought it some iniurie to Catholikes to dispute against that sauage and barbarous paradoxe , namelie that the Pope is Antichrist . What iniurie could this be thought done to your Catholikes , Master Rainolds , to write in defense of your Pope , and prooue him not to be that Antichrist , then which a greater pleasure can no man doe for him , and for his Church , it being apparant , and so of manie Christians beleeued , that he is indeed no other , then the verie Antichrist himselfe ? In which respect perhaps your conscience tolde you , that if you opposed your selfe against this trueth , therein should you offer iniurie to your Pope , and Pope-catholike brethren , whome the same so specially doth concerne .

You saie I know not what Antichrist is , Contrae Sander . pa. 6. in principio . against whome I write , and that sometime I make Antichrist to be the wholl Catholike and vniuersall Church , wherof the Pope is head : which to be a pregnant vntrueth , he that looketh one the place , may see . Haue I saied , the Pope is head of the Chatholike vniuersall Church ? or the Catholike vniuersall Church is Antichrist ? what will you be ashamed hereafter to write , that in the first entrance write thus vntruelie without shame ? and yet hauing your selfe auouched so notorious an vntruth , you dare make mention of Lucians true historie , which booke , as may seeme , you haue not onelie read ouer with diligence and delight , but also translated into English , & propounded vnto your selfe as worthie of your imitaion . For to giue you that praise , that of due belongeth vnto you , Lucian , if he liued , could hardlie coyne more passing vntruthes , or scoffe more kindelie at Christ and his gospell , then you haue done .

A greater reason was , he saith , for that he abhorred to deale with heretiks , pag. 5. who passe al other in pride and ignorance , and of all heretikes , he maketh vs of England to be the worst . Indeede true it is that heretikes for the most part are obstinate & past amendment , & therefore a great wearines & vexation of minde is it to maintaine contentions , and disputes with them , whereof in the end small profit doth redound . But this complaint of hereticall wilfulnes nothing toucheth vs , who by Gods grace are far from al kinde of heresie , and hold no other doctrine then that which the Prophets and Apostles , and Iesus Christ him selfe haue taught vs , & which is plainly contained in the bookes of canonicall scripture , from which if labouring to disswade vs you cannot preuaile , no maruell is it . And in defending the same , we are content to be esteemed of you contentious , proude , ignorant , and as you list . We are not so much in loue of your society , nor seeke your fauour and commendation so greatlie , that we will ioine in vnitie with you against the Lord , his trueth , and Church . If you thinke we are proud , tell vs wherein our pride consisteth . If in that we will not yeald vnto you , nor giue ouer maintenance of the Gospell , pardon vs , Master Rainolds : modestie in the Lord is an excellent vertue , but the modestie that betraieth the trueth of God is accursed . Other pride ( I doubt not ) we are as cleare from , as your selfe or anie of your fellowes . And for ignorance , we may thinke it was some spice of pride in you to obiect it vnto vs , who for anie thing that appeereth haue no cause to brag of such knowledge , or to chalenge more to your selfe , then you may safely graunt to an other . For tell vs what learning is , wherein it consisteth , and howe it maie be gotten ? Vnles you haue some speciall meanes , and as it were some secret waie to attaine vnto it , which others haue not , I see not why we should thinke that you haue gotten a greater measure of learning and wisdome , then others who haue vsed as great indeauour as your selfe . And what the matter should be , I know not , that you are sodenlie become so learned and that we haue lost all learning . But were you as learned as euer anie was , or could be , your learning shall not be hable to hurte the cause , that we defend : your learning shall in the end deceiue you : and you that now boaste of your knowledge , shall then be ashamed of your ignorance . To knowe Christ out of his worde , is true knowledge , sound learning , and perfect wisdome .

Certaine examples you rehearse of our ignorant assertions , onelie thereby to make our cause seeme odious to the simple : but the reasons of our assertions you pretermit , which is your common sleight , continuallie to tell your readers that such and such opinions we holde , and not to shew the maner , nor to remember or answere our reasons . Wherein I desire the reader to consider how vntruelie Master Rainolds hath charged me with a wicked heresie , that in this man he maie beholde the conscience of a Papist . He setteth downe for one of my sayings , that Christ is not begotten of the substance of his father : a slaunder moste manifest , in a matter of greatest moment . I haue not writen thus , no , I neuer thought thus . I abhorre with my hart all such blasphemy against the Person of our sauiour Christ . But in the meane time what hath this slaunderer deserued ? Let the reader equallie iudge betweene him and me , and by triall hereof esteeme more indifferentlie of the rest of his malice .

Now the greatest cause of all that made him so loth , pag. 7. was , he saith , because he found in our doctrine no staie or certentie , which yet , if it were true , should haue ministred vnto him greater will and courage , forsomuch as the doctrine that standeth vpon no certaine staie is easilie disprooued and ouerthrowen . But in trueth Master Rainolds perceiuing our doctrine to be grounded vpon the foundation of the Prophets and Apostles which maie not be remooued , and knowing we will not yeald to mens doctrines and inuentions whatsoeuer , differing from the holie scriptures , but rest our selues whollie vpon the written word of God , I thinke he was indeede somewhat discouraged , as great cause was he should , being sure his engines could not preuaile against the same .

And what greater steadfastnes in religion can be required , then to holde Gods word , which we professe to be the ground , whereon we build our faith ? If you can shewe , wherein we swarue from it , we will not refuse your instruction . But saie not nowe we are vnstaied , when as you knowe we relie our selues whollie vpon the worde , vnles you will denie Gods word to be a certaine rule and staie of doctrine . We plant not our religion in mans iudgement & vncertentie of Traditions , in vaine ceremonies and deuises , as you doe , but in matters of faith and religion we depend vpon God , whoe in the scriptures of the olde and new Testament hath deliuered to his Church one certaine , vniforme , and perfect doctrine , to which we adde nothing , from which we take nothing awaie , in which we settle and ground our selues . But let vs heare how Master Rainolds can prooue , that the Protestants haue no certaine faith . For this he hath propounded to himselfe to declare especiallie in this preface . And I desire the godlie readers to marke his proofes , which shall be I trust to their comfort , and confirmation in the truth .

First he obiecteth diuersitie of iudgement amongst vs , Pag. 9. concerning the Princes supremacie in matters Ecclesiasticall , wherein is no such difference as he pretendeth , if he listed rightlie to vnderstand the case . The title of supreme head of the Church hath bene misliked by diuerse godlie and learned men , and of right and properlie it onelie belongeth to the sonne of God , and may not be communicated vnto anie man whosoeuer . And therfore neuer did our Church giue that title in such wordes vnto the Prince , not yet did the Prince euer chalenge the same , and so herein is no dissension . For the Princes lawfull supreame authoritie in procuring for the Church a good and peaceable estate , in defending of the same , by maintaining Gods true religion & worshipp against heretikes and schissmatikes , in remoouing of manifest abuses , and disorders , in causing the ministers of the Church , according to their offices and vocations , to execute their duties faithfullie , in punishing them , if they be found negligent , & al this with assistance of godlie and learned Ministers of the Church , by that absolute and immediat commission , which euery souereigne Christian Prince hath receiued from the Lord God , being not subiect to anie foraine power of Priest or potentat , this also all Protestants confesse , with full consent therein , condemning the Popes Antichristian supremacie , who contrarie to Gods worde chalengeth a sole & supreame gouernment ouer al Christian Princes & Churches in the world . Is this now a good proofe that Protestants haue no certentie in their faith ?

Secondlie , pag. 11. touching baptisme , Master Rainolds thinketh he hath found some contradiction betweene the communion booke , which affirmeth that by baptisme children are regenerate , and wherein the Minister exhorteth the people not to doubt , but Christ will giue to the Infants baptized , eternall life , and betweene the disputation in the Tower of London the second daie , 〈…〉 wherein the doctors teach , that al those who are baptize● are the sonnes of god . If your eies were matches , things that are but one , would not thus appeere double vnto you . Babtisme is the sacrament of new birth , wherein our adoption by Christ is sealed vnto vs , and we are made the sonnes of God , as manie as beleeue , both sacramentallie , and spirituallie : the vnbeleeuers onelie sacramentallie . Wherefore this is not so to be vnderstood , as though whosoeuer is baptized , shall therefore be sure to haue eternall life . For Simon Magus was baptized , and yet condemned : and so also manie moe besides notwithstanding their baptisme , shal be excluded from fellowship with the Saints in Gods kingdome . So that to be baptized proueth not necessarilie assurance and certentie of life euerlasting in all persons . Why then might not the Doctors be bolde to saie , that baptisme of it selfe hath not this force to make anie the childe of God , & that in baptisme none can be made the children of God , if they be not his children by election ? For doubtles he that commeth to be baprized , vnles he be one of Gods elect , can not in baptisme receaue the gift of adoption , which onely belongeth to those that are predestinate and elect : and election is not begone in baptisme , but was before the foundation of the world .

Againe , betweene the communion booke and me , Master Rainolds hath noted a manifest difference , pag. 12. as he thinketh . The booke hath sett downe an order of priuate baptisme , and I finde fault with womens baptisme . It is sufficient for answere to you , that priuate baptisme is one thing , and womens baptisme is another . Priuate baptisme hath bene sometimes maintained and vsed in the Church , but womens baptisme was neuer allowed in any tolerable state thereof , neither doth the communion booke make anie mention of women , nor doth giue any authority to women , to minister baptisme . And therfore reproouing and disalowing of baptisme to be done by women , I haue not thereby spoken any word against our communion booke . Concerning necessitie of baptisme , wherein you would fasten vpon me some suspition of Anabaptisme , I graunt baptisme is necessary , if it may be had according to Christs ordinance and institution , so that the contempt thereof is damnable : but not in such sorte necessarie , as that the lacke thereof without contempt shal bring a man into the state of condemnation . If you will thrust out of Gods kingdome all that are not baptized , you shall take awaie from the Lord manie of his deare children , whome yet he will not deliuer ouer to your cruell iudgement , and power of Sathan .

The communion booke appointeth not a sacrament of confirmation . pag. 13. But yet there is an order for confirmation of children , which ( for anie thing I know ) is in all communion bookes the same . Shewe vs what fault you finde with vs for it , and answere shall be giuen you : sure I am in respect hereof you haue no cause to complaine of our vncertentie in the faith . Pag. 14.

About the article of Christs descension into hell , I graunt , there hath bene some diuersitie of iudgements , yet so as the trueth of that article is confessed of all . The manner of his descension may be doubted of by many protestants , but your opinion that Christ in soule descended into hel to fetch vp the soules of the faithful deceased before his passion , is generallie improoued . Caluine saith not , that Christ was damned aliue in soule vpon the Crosse , as you foully slaunder him ; but that Christ , taking vpon him selfe our sinnes and punishments , suffered in minde those paines of hell for a time , which we otherwise should haue sustained for euer . Deny this , and denie the iustice of God to be satisfied , which taketh awaie al hope form vs of escaping the torments of hell , and being throughlie reconciled with the Lord .

Christs diuinitie acknowledged in our communion booke no protestant euer denied . pag. 14. As for Caluins Autotheisme , as you fondly terme it , I haue answered if you can . And if you list to read more of this matter , I referre you to that which Lambertus Danaeus hath written against Genebrard and Iordane of Paris concerning the same . Our doctrine in this behalfe is no other , then hath bene the catholike doctrine of Christs Church euermore . In labouring of malice to blaze abroade some heresy of Caluine , your selues are now become defenders of heresy against the blessed Trinitie . For tell me , Master Rainolds , if the substance of the Godhead be the same in the sonne and the father , and the substance of the father be God of it selfe , must not the Godhead of the sonne be of it selfe ?