William Whitaker closed his work, A Disputation on Holy Scripture Against the Papists especially Bellarmine and Stapleton, with a summary “To the Christian Reader”:

   If ever any heretics have impiously outraged the holy scripture of God, we may justly rank the papists of our time with this class of men, who pervert things the most sacred. For, not to mention how insultingly most of them speak, and how meanly they think, of the scriptures, and to pass by at present the insane slanders of certain of them, (because I would not hurt your pious ears with the foul speeches these men have uttered,) there are especially six opinions concerning scripture which they now hold and obstinately defend, that are eminently absurd, heretical, and sacrilegious.
   The first concerns the number of canonical and truly inspired books of scripture; since, not content with those which in the old Testament were published by the prophets, in the new by the apostles and evangelists—the chosen organs of the Spirit, they add to this fair and perfect body of canonical scripture, not only the Wisdom of Solomon, Ecclesiasticus, Judith, Tobit, but even the history of the Maccabees, the apocryphal stories of Susanna and Bel and the Dragon, and fragments of Esther, than which nothing more spurious can be imagined.
   The second is, their placing the authentic scripture in the old Latin translation, which they call the Vulgate, and not in the sacred Hebrew and Greek originals: which is not merely, as Glaucus with Diomede [Iliad, vi. 234—236.], to exchange gold for brass, but to prefer the work of man to that of God. Who can doubt that Glaucus was a wise man compared with these? Brasen arms are as fit for all warlike purposes as golden; but who would not choose to learn true religion from the words of the Holy Ghost rather than from those of a translator—especially such a translator, and draw the water which he drinks from a spring, and not a cistern? Besides, in forbidding the people to read the scriptures, and performing their service in a strange language, they plainly take away all mutual converse of God with the people, and the people with God, and interrupt the intercourse and communion of the Deity with man.
   The third is, their determining that the authority of scripture depends upon the voice and testimony of the church, and their teaching that the scripture is no scripture to us except on account of the sentence of the church; which is just the same as Tertullian formerly so wittily charged upon the heathen, Apol. c. 5: “With you divinity depends on human choice. God is no God, unless it so pleases man. Man must now be kind to God.” It is absolutely thus that the papists maintain, that the scriptures would be no scriptures to us, if the church did not give them their authority, and approve them by her judgment.
   The fourth is, their complaining of the incredible obscurity of the scriptures, not for the purpose of rousing men to diligence in studying and perusing them, but to bring the scriptures into hatred and subject them to wicked suspicions: as if God had published his scriptures as Aristotle did his books of Physics, for no one to understand. “Know that they are published, and yet not published; for they are only intelligible to those who have heard myself.”
   The fifth is their refusal to have controversies decided by scripture, or to allow scripture to be its own interpreter, making the pope of Rome the solo judge of controversies and of scripture: as if scripture were of no force without the pope, could hold no sense but what it received from the pope, nor even speak but what the pope saw good; or as if God did not speak to us, but only by the pope as his interpreter.
   The sixth is, their asserting the doctrine of scripture, which is most full and absolutely perfect, to be incomplete; and therefore not only joining innumerable unwritten traditions, whereof their was no mention in the bible, with scripture, but even setting them on a level with scripture in dignity, utility, authority, credit, and necessity: wherein they fall under the weight of just so many anathemas from Christ as the traditions are which they add to scripture. Who can adequately conceive the greatness of this insult, that these rotten popish traditions, whereof there is not one syllable in scripture, should be counted equal to the scriptures?
   These monstrous errors of the papists, courteous reader, we refute in this book, not only by arguments and testimonies drawn from scripture, but also by those other proofs in which our adversaries principally confide; nor do we produce merely the ancient fathers of the church as witnesses on our side, but also the schoolmen and classic authors of the papists, who though, as the apostle says, they “held the truth in unrighteousness,” yet left it not without witness.

—William Whitaker, Disputations on the Holy Scriptures (Soli Deo Gloria, 2005), 705–707.

You’ll notice that Whitaker wastes no time with soft, conciliatory words, but calls the “papist” doctrines what they are: insulting to scripture, “absurd, heretical, and sacrilegious,” “monstrous errors,” “under . . . anathemas from Christ.” There is no hint of Evangelicals and Catholics Together, only proof that such fellowship is not possible (2 Corinthians 6:14). This leads us to ask, what has happened to the church today? Where is the resolve to “hold fast the confession of our hope without wavering” (Hebrews 10:23), to “guard what has been entrusted to you” (1 Timothy 6:20)? God help us to know the truth, and to stand firm in it — for the sake of the gospel and the souls of men, for the glory of God.