in baptisme and the vvater dryed vp vvhat signe remaineth I pray you to distinguish a ChristiaÌ„ from an infidel And vvill not profession of our faythe vvhich is noe sacramente distinguishe vs better l de vera falsa rel c de sacramentis Zuinglius maketh Sacramentes no better then souldiours markes by vvhich they are admitted and distinguished but this is refuted by the same argument by vvhich vvee haue reiected Melancthons badges l. capt Bab. c. de bap c. vl Luther graunts a litle more vnto Sacramentes for he sayeth that SacrameÌ„tes are external signes ordained to no other purpose then to stirre vp fayth vvhich only iustifieth and therfore vvhen he and his Lutheranes sometymes saye that sacramentes do sanctifie vs and that baptisme dothe regenerate vs they meane not as Catholikes doe that Sacramentes immediately giue vs grace but only that that they stirr vp faith vvhich sanctifieth vvherfore sometymes they call sacrameÌ„tes pictures vvhich put vs in mynde of Christe his passion But then it follovveth that they vvho haue pictures of Christe or his passion or bookes of the same subiecte staÌ„de in need of noe sacramentes bicause these thinges are more apte to stirre vp faythe then sacramentes Secondly Baptisme is to noe purpose in children bicause it can not stirre vp their fayth at all vvho haue noe vse of reason at all This so presseth Luther that it had made him an Anabaptiste had he not had a shifte in store vvhich also is a very poore one l. cont Cocleâ—â— he sayeth therfore that infantes at the tyme of baptisme haue vse of reason and that they vnderstand vvhat baptisme signifieth and so beleeue also in Christe And this he proueth by the example of sainct â—hon Baptist vvho reioised and acknovvledged Christ in his mothers vvombe Luc. 1. but by the same argumeÌ„t he might haue proued that all asses can speake bicause Balaams Asse by miracle once spake to the Prophet Num. 22. for as it vvas a priuiledg that sainct Ihon had vse of reason in his mothers vvombe so vvas it that Balaams Asse did speake and therfore if this be a good argument Sainct Iohn had vse of reason vvhen he vvas an infante Ergo all children haue this also is a good argument Balaams Asse could speake ergo all asses can speake At least vvise by this argument of Luther vve Maye experience in him Vvhat an asse can speake and is not ashamed to vtter And truly if children at that age vvere as vvise as Luther vvill make them vve must condemne them of hainous sacriledg Aug ep 57. vvho by their crying and by the resistaunce vvhich such litle onescaÌ„ make shevv hovv vnvvillingly and vvith vvhat litle respect they receiue this sacrament l 4. Inst c 14. §. 1.5.14 Caluin sayeth that Sacramentes are but Seales vvhich outvvardly signe the grace vvhich vvee receue by the promises of God and therfore he sayeth flatly that Sacramentes giue noe grace §. 23.22 and that the Sacramentes of the nevv lavve are noe better in this respecte then vvere the Sacramentes of the old lavv 1 Cor â— Yea he addeth that as sainct Paule sayed that Circumcision is nothing so he might haue sayed that baptisme in this respecte is nothing vvorthe And their reasons vvhy they vvil giue no vertue vnto SacrameÌ„tes are tvvoe especially First saye they if vve graunte that SacrameÌ„tes giue grace then follovveth it that vve must put our truste in Sacramentes and seeke for saluatioÌ„ else vvhere then at the handes of Christe vvhich can not but derogate much from the passion and person of Christe But this reason seemeth to haue litle reason For as the sicke patiente principally after God puttes his truste in his Phisitian yet expecteth health allso by the medicins vvhich he prescribeth so puttes his truste in the Phisitian as in the principall cause of his healthe and in the medicins as in the instrumentall causes and yet doth noe iniurie to the Phisitian yea rather in allovving of his medicins dothe him great honour so may vve put our hope and confidence principallie in Christe as our spirituall Phisitian and yet hope also for healthe by the meanes of his Sacramentes as by his medicins and instrumentall causes of spiritual healthe Secondly they are of opinion as shal be herafter related and refuted that only fayth iustifiethe vvherfore they must consequently saye that sacramentes giue noe grace for if they did giue grace they should also iustifie and sanctifie and so only fayeth should not iustifie And so follovving this doctrine some of them saye that Sacramentes are only badges to make vs knovvne Christianes others saye they only stirre vp faythe others make them seales and signes of former iustice and all denye that they sanctifie vs. Against all these opinions might suffice that place of sainct Paule Gal. 4. vvhere to put a differeÌ„ce betvvixte our Sacramentes and the old he calleth the olde naked elementes that is bare figures and of noe force nor vertue to giue grace but vvee vvante not many other places of Scripture vvhich may also proue this veritie Io. â— Sainct Ihon sayethe that if a man be not regenerated of vvater and the holy ghoste he can not enter into heauen ergo not only the holy ghoste but vvater also regeneratethe and consequeÌ„tly not only the holy ghoste as a principall Agente but also the vvater as an instrumeÌ„te vvorketh grace in vs by vvhich vve are regenerated Io. 4. The Sacrament of the altare Christe him selfe calleth true meate vvhich giueth life and nourisheth The Sacrament of Penaunce remitteth sinnes Io. â—â— bicause Christe giueth povver to his Apostles and in them to their successours to remitte sinnes by the sentence of absolution 1. Tim. 4. 2. Tim â— c. 8.19 And sainct Paule vvill vvitnesse that Order giueth grace to Preestes the Actes of the Apostles auouch that the Apostles vvhen they confirmed the first Christians Act. 8.19 gaue the holy ghoste by imposition of handes The like proofes I could bring and haue before brought in the former chapter for the other Sacramentes But bee it so that Sacramentes giue noe grace then dothe it follovve that they are to noe purpose bicause other thinges vve haue more fitte to distinguishe Christians from Infidells and to stirre vp faythe vvhich are by our aduersaries opinion the only effectes of Sacramentes and so it follovveth that if SacrameÌ„tes giue no grace that they are of noe vertue and altogether superfluouse and so as good it vvere to haue no Sacramentes as SacrameÌ„tes bicause as good neuer a vvhitt as neuer the better and noe Sacramentes noe religion bicause as before Sacramentes and religion euer vvente together The fifte Chapter shevveth hovv in effecte the reformers take avvay from vs those fevve Sacramentes vvhich they seeme to allovv of OVR Reformers are so liber all as to afforde vs tvvoe SacrameÌ„tes to vvit Baptisme and the Eucharist or the sacrament of the Altar vv ch they
them vvel bestovved bicause they haue the revvard I looked for if thou doe not yet are they not loste quia aliquid est voluisse bicause some thing it is to haue desired thy good and I haue taken no more paynes then thy good deserued If the stile of my booke please thee-not refuse not gold bicause it is ill fashioned and remember that though the autour bee thy countriman by byrthe yet he is more a straunger then an English-man by educatioÌ„ If thou fynde faultes in the printing yet fynd not faulte vvith the Printer he knevv vvhat he did bicause he vnderstood not vvhat he printed and I had not the leisure allvvayes to ouer see his labours If I seeme to speake to sharpely some tymes it is not for any toothe against any person but for hatred of heresie And if thou take this my impolished vvorke in good vvorthe thou vvilte giue me the occasion and courage to take in hande another in vvhich I shall explane as I haue in parte allready and make as plaine and plausible those pointes of the Catholike Religion to vvit Indulgences Merit SatisfactioÌ„ vvorship of Saintes Images and Reliques vvith many such other vvhich seeme to the deceiued to imply iniurie to Christe or absurditie as I haue discouered the grosse errours of the Nevve Religion But novv for a Vale and freindly farevvel I beseech the to take this counsaile at my handes Build not vppon that not so flattering as false opinion vvher vvith many vse to comforte them selues to vvit that thou maiest be saued in any religion My second booke vvill assure thee that vvithout a true and intier faith it is impossible to please God and that out of the true Church See the second booke and 4. chap. there is noe saluation As God is but one the truthe but one so his Religion Church and vvorship is but one This Church and Religion is not to be found amongest the reformers as my second booke vvill tell thee bicause it hathe all the markes of heresie It is only to be found amongest the Catholikes vvho are Nicknamed Papistes as thou mayest see by the same booke and by some chapters of the first booke and by other partes of the other bookes euidently demonstrated The Catholike Church then is the hauen of Securitie to vvhich thou must repayre It is the porte of Saluation the Arke vvherin Noe lodgeth his familie that is Christe and his faithfull people It is the barne vvhere the good corne is layed vp till the vvinovving day It is the folde of Christes Sheepe The piller of truthe The treasure-hovvse of Christes Graces The Shoppe of spiritual Negotiation The lande of promise The paradise of the second Adame The Temple of the second Salomon The misticall body of Christe The terrestrial heauen of those that hope to be blessed The only vvay to life euerlasting If then thou desire to be free from tempests and contrarie vvindes of disagreeing heresies direct thy ship and saile to this quiet hauen if thou vvilt not make shipvvrake of thy soule fly to this porte of Saluation If thou vvilte not be drovvned in the deluge of sinne or Infidelitie haue recourse vnto this Arke out of vvhich none can escape damnation If thou vvilte be of Christes chosen corne repose thy selfe in this his barne vv ch is the only place of purging from the chaffe of sinne If thou vvilte be one of Christes flocke ronne to his folde that thou mayest be fedd vvith his sheepe If thou vvilte be sure of the truthe keepe thy standing vppon the piller of truthe If thou vvilte bee enritched vvith Christes spiritual treasures this is the treasure hovvse of all his graces If thou vvilte traffique for heauen and heauenly merchandise enter the Shopp of Christe I meane his Church the only place of merit and Christian negotiation If thou vvilte be pertaker of Christes promises dvvell in the lande of all his promises If thou vvilte enâ—â—y faelicitie enter into this Paradise of the second A. dame If thou vvilte honour God vvith true sacrifice and vvorship this is the only Temple out of vvhich nether prayers nor oblations nor sacrifices are pleasing If thou vvilte receue any influence and motion from Christe the Head incorporate thy selfe to the Church his mystical body and if thou vvilte bee pertaker of his spirite vvth is the soule and life of this body dismember not thy selfe that thou mayest be a liuely member If thou vvilte enioy the blisse of Angels in the vpper heauen enter first into this lovver heauen out of vvhich is no hope to ascend to the higher If thou vvilte attaine to life euerlasting passe by the Church it is the only vvaye If thou vvilt bee one of the Church triumphaunt bee first one of the Church militaunte and if thou vvilte haue God for thy father take his Churche for thy Mother Nothing more dangerous then to liue out of this Churche and no surer damnation then to dy out of this Churche Be not carelesse therfore in seeking out this Churche and vvhen thou hast found it differre not thy entraunce It is thy greatest affaire and a matter of most importaunce bicause theron depeÌ„deth not a temporall state of thy body but aeternall saluation or damnatioÌ„ both of soule and body Farevvell and pray for him that vvisheth thee vvell and prayeth for thee that thou mayste do vvell Iul. 18. an Dom. 1603. MATTHEVV KEL THE FIRST BOOKE CONTEINETH A SVRuey of the groundes and fondation of this nevv religion on vvhich it may seeme to relye vvhich ether are the authoritie of their preachers or the euidence of scriptures vvhich they alleage or their priuate spirit or credible and probable testimonies or some visible iudge vvho determineth of controuersies for vvant of vvhich it is proued that if vve receiue this nevv religion vve open the gappe to all heretikes and heresies The first chapter examineth the mission of the preachers of this nevv religion and proueth that they cannot proue them selues to be sent from Christ and that consequentlie vve cannot gine eare vnto them vnles vve vvill harken also vnto all false prophetes HARDLIE shall vve fynde a subiect so disloyall or priuate man so imprudent vvho vvill arrogate vnto him self the honourable office of an Imbassadour to deale betvvixt Prince and Prince in denounicinge vvarre or offeringe peace of in establishinge a nevv league or renevvinge an olde vnles he haue authoritie from his Prince in vvhose name he dealeth and canne by letters of credit or other tokens make an euident remoÌ„strance of his legatine povver and commissioÌ„ For if he goe vnsent he abuseth his princes name and if he cannot shevv his comission he runneth on a sleeueles arrande If this be so as experience teacheth vs that it is so and reason telleth vs that it must be so and thath betvvixt man and maÌ„ vve haue noe reason to thinke almightie god to be so deuoid of princelie prudence as to sende his Apostles and preachers to denounce
calle the Supper for though some of them allovve vs also Order and some Penaunce yet in these Sacramentes as is before declared they do not aggree But yet if vve consider the estimation vvhich they make of these tvvoe Sacramentes vvhich all of them allovve vs vve shall see that herin vve are not much beholding vnto them And as concerning baptisme in Synop. Col. c. 17. Luther is of opinion that no forme of vvords is necessary yea he thinketh it sufficient if you baptize the child in the name of the lorde And being demaunded once vvhether it vvas lavvfull to baptise in milke or beare he ansvvered that any liquour that is apte to bathe or vvashe is sufficient And so you see hovv hee taketh a vvay the matter and forme of baptisme or at least bringeth them bothe in doubte And as touchiÌ„g the vsual forme of vvords Caluin iumpeth vvith him in the same opinion l. 4. Inst c. 17. and addeth that such formes of vvords are meare magicall charmes and enchauntementes Brentius sayeth that if the minister after that the Creed is read saye only In this fayth I vvas he thee departe in peace it vvill serue vvel enough in c. 26. Mat. And Bucere denyeth that vvords are necessarie in the Eucharistie and vvould say no doubte the same in baptisme The same Luther as is before related is of opinion that actuall faythe euen in children is necessarie and that Sacramentes haue no other effecte then to stirre vp this faithe vvherfore seing that Baptisme ca not stirre vp childrens faithe bicause they haue no knovvledge of the signification of such mysteries it must needs follovv that to Baptise children is but laterem lauare to vvash a tile and to loose labour Caluin also is nether a frayed nor a shamed to saye l. 4. Inst c. 17. § 17. that sainct Ihon Baptistes vvashing vvas as good as Christes baptisme Act. 19. And yet sainct Paule rebaptized them vvith Christes baptisme vvhom saincte Ihon before had baptized vvhich argued his baptisme of insufficiencie and proueth Christes baptisme to be of more perfection vvhich suplyed that vvhich vvas vvanting in sainct Ihons baptisme The same Caluin sayeth that in necessitie vvomeÌ„ may not baptise § 22. and that if the childe dy vvithout baptisme he may be saued if ether he be predestinated or be the childe of faithfull parentes yea he sayeth that fevv do mark hovv much harme that doctrine hathe doone vvhich teacheth that Baptisme is necessary vnto saluation And if you vrge him vvith those vvordes of our Sauiour vnless a maÌ„ be borne agame of vvater and the holy ghoste c. Io 3. he vvill father glosse the texte moste grossely then yeeld vnto you that baptisme is necessary to saluation l. â— Inst c. 16 § 17.18 The meaning is not sayeth he that materiall vvater is necessary but this is the sense vnless a man be borne againe of the holy ghoste vvhich like vvater vvasheth he can not enter into heauen And so by this exposition vvater is not necessary only the regeneration and vvashing of the spirit is necessary and this Baptisme according to Caluins opinioÌ„ children may haue vvithout vvater euen in their mothers vvoÌ„be if they be predestinate or childreÌ„ of faithfull parentes This is Caluins doctrine I saye Caluins for it is his singuler opinion contrarie to the opinion of the Churche and all the ancient fathers and councells yea contrarie to scripture it selfe For scripture telles vs plainly that vvee are all borne children of vvrathe Ephes 2. Rom. 5. and that vvee all sinned in Adam and consequently are conceued and borne in orignall sinne Iob. 3. vvherfore Iob vvho vvas predestinate curseth the day of his natiuitie and night of his conception Psal â—â— and Dauid not only prede stinate but borne also of saithfull parentes confessethe that hee is conceiued in sinnes that is in original sinne for the he brevve vvorde signifieth sinne in the singuler number vvhich not vvith standing the Translatour translated sinnes bicause originall sinne is the roote of all sinnes Gen. 13. And vvher as Caluin alleageth the blessing of God to Abrahame and all his seed and posteritie that serueth only to bevvraye his ignoraunce For first after that God had made that promise yet hee commaunded Circumcision and threatened that those that had it not should peris he And so althoughe Caluin vvere of Abrahams seed and his parentes also yet do the it not follovve that hee shal be partaker of that benediction vvithout baptisme secoÌ„dly that promise and benediction is novv to bee vnderstoode carnally or spiritually if carnally theÌ„ are none but levves capable of the benediction bicause they enly are the carnall children of Abrahame and so Caluin hathe noe parte in it at all If spiritually then they only are partakers of the benediction vvho as sainct Paule sayetâ—e Rem â— do imitate the faithe vvorkes of Abrahame Gal â—â— vvherfore seing that children euen of faithfull parentes doe in no vvise imitate ether Abrahames faithe or vvorkes they can not bee pertakers of his benediction vntill they bee baptised and so by receuing the Sacrament of fay the do in some sorte imitate Abrahames faithe And if Caluin say that at least by predestination children may bee saued vvithout baptisme hee shall but discouer herin hovv blockishe a diuine he is For none are predestinare but by the passion and merites of Christe Io. â— vvhich first are applyed by baptisme and not vvithout baptisme at leaste in desire therfore Christe threateneth damnation to all that are not baptised Vvherfore althoughe all children that are predestinate shal be saued yet not vvithout baptisme and they vvhich dye vvithout baptisme as by Christes ovvne sentence they are excluded from heauen so are they not predestinate But let vs see more of Caluins doctrine not tofollow it but to bevvare of it not to imbrace Suprae 16. it but to detest it The same man affirmethe that the reprobate or the children of infidels not predestinate are not to bee baptized least baptisme bee contaminated and bee made a false seale bicause sayeth he baptisme is a seale of former iustice and therfore if defiled infidels bee baptised the vvater is contaminated Ibid. and the seale is falsified He addeth that the children of the faithfull or the predestinate need not baptisme as a necessarie meanes vnto saluation and therfore if they dye vvithout it they may bee saued Yet sayeth hee baptisme is not to be contemned bicause it is commaunded as a ceremonie to incorporate vs meÌ„bers of the Church Novve put all this together to vvit that Baptisme is noe better then sainct Ihons vvashing that it is not necessarie for the predestinate oâ— children of faithfull parentes bicause they may be saued vvithout it and that it can not bee ministred vnto the children of infidelles least it bee contaminated it follovveth euidently that Baptisme is not necessarie yea that it is superfluouse bicause
accustomed to figures vvhose vvholle lavve vvas figuratiue and they cā easilie conceue hovve thy maye eate thee spiritually by faithe bicause that is only to beleeue in Christe and the Messias vvhich thy disciples that stagger at these thy vvords do allready beleeue and all their forfathers haue longe since beleeued But Christe vvill giue them no suche easie ansvvere vvhich argevveth that hee spoake nether of figuratiue eating only nor of spirituall eating only but of reall eating of his flesh thoughe in a spirituall manner Vvhat then ansvverethe our blessed Sauiour vnto these afflicted people nothing at all more then vvhich allready hee hathe ansvvered but rather novve hee turneth to the tvvelue Apostles saying Vvhat vvill you therfore departe As if hee had sayed I haue told you a highe mysterie at vvhich many murmure many are scandalized and for vv ch many haue lefte mee also but I haue no other thīg to saye faithe is here required vvithout vvhich none can come to mee or my father none can beleeue this mysterie but they that vvill not captiuate their vnderstanding to the obedience of faithe let them goe but vvill you my tvvelue vvho are vsed to my parables and mysteries be gone also Sainct Peter ansvvereth for all tvvelue not knovvīg Iudas infidelitie vvhom not vvithstanding Christe calleth a deuil for the same Lord to vvhome shall vvee goe thou hast the vvordes of eternall life Out of this discourse I gather tvvoe thīges for my purpose first that the Ievves vnderstood Christe not of a figuratiue or spirituall eating by faithe bicause such eating could not haue scandalized them vvho vvere accustomed to spiritual eating nether vvould such meates haue gone against their stomake bicause figuratiue dishes vvere their ordinarie fare Secondly I gather that Christe meant not figuratiue or spiritual eating only but sacramentall and reall eating For if hee had meant so hee noe doubte vvould haue explicated him selfe to take avvay all occasion of offence and scandall vvhich they conceued bicause they vnderstood him of reall eating as is proued or if Caluin vvill needs haue it that Christe meant only figuratiue and spirituall eating hee must needes say vvith all that christe vvas most cruel and peremptorie and that hee endeuoured rather to deceue soules then to saue them to blinde them rather thē to illuminate them vvhoe thoughe he perceiued that they vnderstood him of his fleshe vvhich scandalized them yet vvould not vouchsafe to tell them that hee meant only a figuratiue and spirituall eating that so vvith a vvord hee might haue taken a vvaye the scandall taught them the truthe and giuen the deceued soules satisfaction My second argument Mat. 26. Mar. 14. Lu◠22. 1. Cor. 11. shal be deduced out of the vvords of our Sauiour vvhich hee vsed in the institution of this Sacrament This is my body this is my bloud or this is the Chalice of my bloud Vvhat could hee haue sayed more plainly Tel me Caluin if Christe vvould haue giuen vs to vnderstand that hee meant to giue vs no bare figure but his true body vvhat playner vvords could hee haue vsed hee might haue sayed sayeth Caluin This is my true bodye but might not yet Caluin haue vsed his ordinarie glosse and haue sayed that hee ment only to saye that it is the true figure of his body or the figure of his true body And I demaund of Caluin vvhether Christe vvas able to turne bread in to his body as before hee had turned vvater into vvine and multiplied the loaues and fishes If hee saye hee could not Io 2. Io. 6. I aske vvhy If hee ansvvere bicause it seemeth impossible I must needes tell him that he taketh much vppon him in confining God his povver vvithin the narrovv compasse of his shalovv head as thoughe God could do iuste as much as Caluin can conceue but no more All the ancient fathers thoughe they could not conceue this mysterie yet bicause Christe calleth that vvhich vvas in his handes his body do confesse that Christ vvas able to do it bicause they knevv hee could doe more then they could conceue And vvhy could hee not do this as vvell as hee hathe done the like speake Caluin and tell vs vvhere lyeth the difficultie vvhich maketh thee vvith Iudas and the Capharnaites to thinke that Christe can not giue vs his body reallye ether thy reason is bicause hee can not turne bread into a mans bodye and vvhy I pray the can he not as vvell turne one thing into another as create a thing of nothing Vvhy can he not turne bread into his body and vvine into his blood Io. 2. Exod. 2. Psal 77. Exod 7. vvho turned vvater into vvine a rodde into a serpent and a serpent into a rodde and a rocke into vvater Yea he that turned vvater into bloud can he not turne vvine into bloud Or else the reason is bicause a mans body can not bee in so litle a roome as is a litle hoste or a litle peece of the same And vvhy can hee not make a great bodye to bee in a litle roome as hee can make tvvoe bodyes by penetration Mat. 1.2 Mar. 16. Lu. 24. to bee in one roome vvithout enlarging the place vvhich hee did vvhen by penetration hee issued out of the virgins vvomb vvithout breaking her virginal closett and vvhen hee came out of his graue vvithout remouing the stone entered into his disciples the dore being shut and passed thoroughe all the heauens in his Ascension vvithout diuision of those incorruptible bodyes or else the reasō is bicause one body cā not bee in diuerse places And vvhy maye not one body bee in diuers places as vvel as diuerse bodyes by penetration vvere in one place in his natiuitie and resurrection in his entraunce into the hovvse vvhere his disciples vvere and in his ascension into heauen and aboue all the heauens Breefly it is noe more repugnaunt for a body to bee in a litle roome or in diuerse places at once then for a mans body to stand vpirght vppon the vvater and not to sinke Mat. 14.4 Reg. 6. as Christes and saint Peters bodyes did or for a heauy body to ascend in the vvater as the head of a hatcher did nether is it more impossible for a body to occupie more place then the ovvne quantitie is then for a body to liue a longer age then nature vvill afforde yet Exechias liued longer and Elias and Henoch are as yet liuing But Caluin vvill saye that it is noe more necessarie to vnderstād Christe really in these vvordes this is my body then in diuerse others in vvhich hee sayeth I ame the dore I ame the vine or in those Christe vvas the rocke or in those behold the lambe of God But by Caluins leaue ther is much more reason vvhy vve should vnderstand Christe really in those vvorde This is my body then in the other vvordes alleaged For vvhen Christe sayed This is my body hee made his laste vvill and testament at vvhich
scripture Vvhy retayne they a diuinitie lesson in Oxford and other Vniuersities especially novv that they haue turned the Bible into the vulgare tongue vvhich being done by the priuate spirit of the minister at the first sight it is easilie vnderstood If this be true then certainly had the ancient fathers very dull pates vvho vvith all their studie industrie prayer fasting solitude tōgues philosophie and sanctitie of life could not attain to that knovvledge of scripture in a longe lifes tyme vvhich a minister by and by getteth at the first opening of the Bible But tell me in good sadnes are you in iest or earnest vvhen you say that scripture is easie Vvhen you read the first chap. of Gen. the prophecies especially of Daniel the Psalmes of Dauid Iobes vvitty sayinges Salomons Prouerbes and Canticles sainct Paules epistles S. Ihons Apocalipse do you fynde no difficultie I can not thinke it bicause euen experience teacheth that nothing is more euident then that scripture is not euident For first the very letter and phrase of scripture is obscure and ambiguous Secondly many speeches in scripture are prophetical many parabolical many metaphorical vvhich commonly are full of obscuritie Thirdly it is proper to scripture to haue many senses vnder one letter as the literal sence vvhich the holy vvriter first intended and this sense some tymes is signified by proper vvords some tymes metaphorical yea sometymes also this literal sense vnder one letter is diuers Sometymes the sence is spiritual vvhich is that vvhich the thinges vnder the letter do signifie as for example those vvords of sainct Paule Abrahame had tvvoe sounes one of the handmayd another of the free vvoman Gal. ◠literally do signifie Abrahames tvvo sonnes bicause that the letter importeth and that first is intended but these tvvoe sonnes vvere figures of the old and nevv Testament or the tvvoe peoples vvhich liued vnder those Testaments and so this is the spiritual signification of those vvords vvhich they not immediatly but by meanes of those tvvoe sonnes do signifie And this sence is ether moral or tropological vvhen it tendeth to manners or allegorical vvhich tendeth to fayth or the Churche or anagogical vvhich tendeth to heauen or life euerlasting Vvherfore this vvorde Hierusalem literally signifieth the citie so called morally the soule of man vvhich God inhabiteth by good life or the deuil by badde allegorically the Church militant and anagogically heauen and the Churche triumphant Novv vvho is he that dareth promise to tell vs infaillibly vvhen a place of scripture is to be vnderstood literally or spiritually and in vvhat literal or spiritual meaning in c 16. Ezec. Sainct Hierome affirmeth that Apollinaris Tertulian and Lactantius and other millenarians imagined after the resurrection a reedification of the Temple and terrestrial Hierusalem and that Christ in it should raigne for a thousand yeares and vve that tyme should liue in all corporal pleasurs bicause they vndetstood certain places of scripture literally and properly vvhich should haue been vnderstood spiritually metaphorically And contrarivvise the same father ascribeth Origens errours in the exposition of the beginning of Genesis to no other cause ep ad Paul then that he imagined that the sayed chapter ought to bee vnderstood metaphorically and spiritually vvhich should haue been interpreted historically properlie and literallie And vvhat man in his vvitte can thinke it so easie to hit allvvayes of the right sense vvhere the senses are so diuerse and in vvhich so many learned men haue banguered Truly vvhen I consider vvith my selfe hovv euident a thinge it is that scriptures are hard and obscure I meruaile hovv our Reformers can persvvade thē selues that scriptures are easie and some tymes I ame induced to think that vvhen they say so they speake not as they thinke but yet vvhē I call to mynde another opiniō of theirs vvhich is that the true meaninge of scripture is that vvhich euerie ones priuate spirit imagineth I see it to be as easie to interpret scripture as to imagin vvhich is most easie bicause the imagination is free and can as vvell imagin Chimeraes as true obiectes As for example if that vvere the true meaning of Aristotle vvhich euery one vvould imagin then vvere it an easie matter for euery cobler to vnderstand Aristotle vvere he in Greek or Latin bicause he can imagin vvhat it pleaseth him vvith great facilitie And this if I be not deceued is the cause vvhy novv euery sister of the lord vvhom sainct Paule commaundeth to be silent in the Church vvill needs bee a bibliste and an interpretour of Scripture For if that bee the true sense of scripture vvhich the priuate spirit imagineth if she haue the spirit as vvhy should she not as vvel as the minister especially it being a receued doctrine amongest them that euery one by his priuate spirit can iudge of scripture vvhy may not she comment vppon the scripture and mount also into the pulpit there to preach the doctrine of her spirit But o fancies o Luciferiā pride to vvhich heresie leadeth euen the frayle and imperfect Sexe vvhich nature seemeth to haue debarred from pulpits Lib. praesc This pride Tertulian espyed in the heretical vvomen of his tyme. Ipsae mulieres hereticae quam sunt procaces quae docere audent contendere exorcismis agere curationes repromittere forsitan tingere Euen the heretical vvomen hovve malapert are they vvhich dare be so bold as to preach and to take vppon them to exorcise and to promise miraculous cures yea perhaps to baptize And vvheras Apprehētices are bound seauen yeares to an occupation to learne only a mechanical trade the arte and science of expounding scripture vvhich is the highest science that is seemeth to these subtile vvittes so easie Ep. ad Paul that as saint Hierome obserued in some of his tyme euery cobler euery olde trotte and doting foole can vvith out a Doctour fynde out the secret meaning of scripture and teach before they be taught But let them saye and beleeue if they can or vvill that scripture is easie the experience reason vvhich I haue alleaged vvill proue the contrarie And truly if hony bee hidden in the combe marovv in the bone and pretiouse stones in the sea if gold be gotten vvith labour out of the bovvels secret vaines of the earth and roses be hedged in vvith pricking thornes if nature hath hidden all perfection and naturall sciences vealed them vvith such obscuritie that vvithout great industrie they can not be discouered good reason vvas there that the mystical meanings and sacred senses of scripture should be vealed vvith an obscure letter and couered vvith many aenigmatical speeches For first by reason of this difficultie the study of scripture asketh a mās vvholle life and so keeping him occupied distracteth him from prophane idle and euil occupatiōs Secōdly the difficultie of scripture makes a man to haue a better esteem and higher conceipt of the same bicause things easily learned are easilie
corners till at the length Luther vvhom God and his Church all that vvhile expected brought it to light again And all this vvhile bicause Ecclesiasticall histories conuince them they confess that ther vvas a Church commonly called Christian in vvhich Popes ruled and Kings and Princes vvere baptized but that say they vvas not the Church of Christ but the conuenticle of Papists and chappell of the deuill Io. â— and thus these euildoers fly the light This shifte serues them for tvvo purposes for first thus they vvill free them selues from all iudgemeÌ„t-seats for if you conuent them before Ecclesiasticall Iudges or the vvholle Church they vvill say that they are not lavvfull Iudges and that it is not the true Church vvhich summoneth them to appear and therfore they are not bound to stand to their sentence vvho haue all authoritie on their ovvn side And if you aske them from vvhome they had authoritie they vvill say that they had their predecessours to vvhom they succeed and their Church vvhose fayth they preach and that from them they haue authoritie if you then bid theÌ„ shevv some historie or ancieÌ„t monument of their Church they vvill ansvvere that it vvas inuisible and soe vvill say vvhat they liste and by noe Church paste or present shall you be able to controlle them for they haue a Gygas ring to goe inuisible by Secondly if the Church vvas inuisible you can not vrge them to shevv any continuall succession of it from the Apostles For they vvill say that their Church succeeded the Apostles and is the same vvhich they planted but after the Apostles tyme vvas neuer seen till Luther pulled avvay the bushell vvhich couered this light And truly I vvill easilie graunt that their Church before Luther vvas inuisible For that vvhich vvas not could not be seen but that the true Churche vvas at any tyme inuisible is altogegether improbable For vvhen hapned this darkeness I pray you Mat. 30 Psal â—â— The Church vvas once a citie vppon an hill and a tabernacle placed in the sonne hovv then could it on a sodain come to bee inuisible and noe man in the vvorld to note it Historiographers vvrite of earth-quakes and darknesses and all the vvorld noted the darkness vvhich hapned at Christes death and vvas ther no man to note this darkeness vvhich couered the vvholle face of the earth and hapned after so conspicuous a light Aristotle sayeth that the same sense iudgeth of the obiect and priuation as for example the eye vvhich beholdeth colours and light perceiueth also or at least giues occasion to the invvard sence called sensus communis to perceiue darkeness vvhen the light is gone vvhy then could not they vvhich had seen the Churche florish and shine conspicuously perceiue also vvhen first she lost her light And if they perceiued it hovve chaunceth it that none euer vvrote of so straung an accident But vvhat should I aske so many questioÌ„s vvhere I ame sure to finde noe reasonable ansvveres I vvill novv vvith one argument make all this darkeness of this erronious doctrine giue place to the light of the truth to vvit that the true Church can not be inuisible For Christ bidds vs vvhen our brother vvill not harken vnto our admonitions Mat. 18. to coÌ„playn on him to the Church Suppose theÌ„ that some heretike should preach false doctrine and being admonished to correct his errour vvould yet remain obstinate ther is no other remedie but to coÌ„playn on him to the Church and hovve shall this complaint be made if the Churche can not be found out as it can not if it bee inuisible Suppose again some Christian or infidell should beginne to doubt of his fayth and vvould fayne be instructed noe doubt his only remedie is to repayr vnto the Church for a resolution vvhere only truthe is taught and saluation is found but if the Churche be inuisible or decayed hovv shall he haue access to this Churche vvhich ether is not as they saye or at least is inuisible Truly if the Churche ether decayed or vvas inuisible then vvas the vvorld vvithout meanes of saluation for many hundred yeares But let me demaund of them hovv their Churche vvas inuisible vvhich consisteth of men and is gouerned by men and mainteined by visible gouerment visible Sacraments and audible preaching They liued not allvvayes in holes some tymes they came abroad and comming abroad and carying the name of Christians they vvere by Papists allvvayes enforced to frequent Masse and sacramentes and to professe their religion else had they been excommunicated and deliuered to seculare povver vvhence it must needs follovv that ether Luthers and Caluines Churche vvas neuer before them selues beganne to preach or that their Churche dissembled against conscience for fifteen hundred yeares But vvhat do I fight against shadovves and that vvhich neuer vvas or neuer vvas seen Let mee conclude novv that vv ch I intended The ghospellers can not deny but that the true Churche vvas once plaÌ„ted and that therfore novve that is the true Church vvhich can by succession be deriued from it for to say that the Church fayled or vvas inuisible is but a vayne imagination and seing that Catholikes can by all Histories and monuments shevv that their Church is descended from that vvhich vvas in the tyme of the Apostles theirs is the Church and they are the true Christians and seing that the reformers can not thus deriue their Church from the Apostles bicause before Luthers preaching it vvas neuer seen hard nor felt it follovveth that their Church is not Apostolicall but rather apostaticall and hereticall and they noe true Christianes but heretikes The sixt chapter handleth the sixt marke of an heretike vvhich is dissension in doctrine in vvhich chapter is proued that peace is a marke of the true Church and that the dissentious ghosppellers are heretikes if euer any vvere CIcero that famous oratour and Merchaunt of vvords Philippica 13. speaking of peace giues it this vvorthy commendation Pacis nomen dulce est res vero ipsa cum iucunda tum salutaris The name of peace is svveet but the thing it selfe is bothe pleasaunt and soueraine To vvhich opinion of his all men vvill easilie subscribe if they enter into consideratioÌ„ of the nature of peace For vvhat is more pleasaunt then that vvhich all things desire and vvhat more healthfull and souerayne then that vvhich preserueth all things So pleasaunt is peace that euen senseles creaturs seem vvholly to desire it The heauens moue all from the east to the vvest caryed vvith the svvay of the first heauen called primum mobile and yet by their proper motions at the same tyme they moue also from the vvest to the East some svviftly some slovvly yet vvith such vniformitie aggrement as though they desired nothing more then peace and feared nothing more then iarring and disagreeing in their motions The ElemeÌ„tes vvhen they are out of their naturall places do moue speedily and make great hast to get
his vvife complaine that hee keepeth not promise vvith her he may ansvver her easilie that if he bee not bounde in conscience to keepe Gods lavve hee is not bounde to keepe the lavve of matrimonie vvhich is but a particuler lavve And if shee replve that god also commaundeth vs to keepe this particuler lavve and contracte hee may tell her that hee confesseth it to bee true but Caluin hathe assured him that Christe hathe freed him in conscience from all obligation of all lavves vvhether they bee humaine or diuine and soe hee is not bound to keepe the lavve of matrimonie and therfore chalenging his libertie he may leaue his vvife as lavvfully and as freely as if he had neuer made her promise bicause noe lavve much more noe promise is able to bynde in conscience In like manner let merchauntes vvho vse to lend mony or to sell of truste and credit looke better about them theÌ„ hether to they haue doone For if noe lavves binde in conscience then contractes also bynde not and so their debters may chalenge the libertie vvhich Caluin hathe giuen them vvhich is not to bee bound in conscience to pay them a penye Vvee must henceforthe also take heed not only of knovven theeues and murderers but of them also that go for honest men yea euen of our necrest and dearest freinds for vvhat should vvith-hold them from doing vs a mischeefe if noe lavv nether of God nor man nor nature bynd them in conscience And so the pareÌ„tes may distruste their children and the children their parentes bicause according to Caluins opinion the one is not bound to the other nether by the lavve of God nor nature The husband must liue allvvayes in iealousie of his vvife and shee of him bicause the lavve of matrimonie according to this opinion bynds not one partie in conscience to keepe touch vvith the other And so by this doctrine noe man in any thing can truste on rely or another but all must liue in feare iealousie and suspicion of others and so they must forsake societies and flye to mountaines and truste rather to beasts vvhome nature vvithholdeth from iniuries then vnto men vvhome according to Caluins doctrine noe lavve and consequently noe conscience stayeth or vvith holdeth from Mischeef By this let the reader take a scantling of this doctrine and tell me vvhether it be like to be of God vvhich is so opposit to all societie vvhich his of God THE SEVENTH BOOKE CONTEINETH A SVRuey of the nevv doctrine concerning manners in vvhich it is declared hovv by diuers of their opinions they open the gappe vnto all vice The first Chapter shevveth hovv the reformers take avvay hope of heauen and feare of hell and consequently open the gapp to all vice TVVOE thinges ther are vv ch as firme and constaunte pillers do vphold and susteine all coÌ„mon vvelthes from falling and praeserue vvell ordered societies froÌ„ dissoluing to vvit hope of revvard and feare of punishment Hope like a spurre pricketh forvvard feare like a bridle restraineth hope eggeth onvvard vnto vertue feare pulleth backe from vice hope incites vs to obserue the lavv feare makes vs feare to traÌ„sgresse the lavve Vvherfore Solon the graue lavv-giuer vvas vvont to saye that payne and revvard are the things vvhich keepe all Societies in avve And vvell in deed might he saye so for take avvay hope of revvard and men vvilbe slouthfull and sluggish in the excercise of vertue and laudable actions and take avvay feare of punishment the euil disposed vvilbe as for vvard in attempting of theftes murders treasons treacheries and vvhatsoeuer villanies These tvvoe things so necessarie in a coÌ„mon vvelth Christe vvould not haue to bee vvanting in his Church vvhich is the best ordered common vvealth that euer vvas on earth and therfore he proposeth vnto vs a heauen to hope for and an hell to feare the one to stirre vs vp to all vertuous actioÌ„s the other to deterre vs from all vvicked attempts For although vertue as the Philosopher sayeth be so amiable and so beseeming maÌ„s reasonable nature that if ther vvere noe heaueÌ„ nor noe other revvard of vertue but vertue yet vvee should imbrace it for it selfe and liue chastly for the loue of chastitie iustly for the loue of iustice and temperately for the loue of temperancie and although vice be a thing so detestable filthie Th. 1.2 ◠〈◊〉 art 2. abominable and repugnant to the reasonable parte of man that if ther vver noe hell nor punishment for it yet vve should detest it for it selfe and fly it for the dishonestie vvhich it implyeth yet on the one side bicause vertue is repugnaunte to sensualitie and placed amidde many difficulties like a rose amongest thornes man vvould neuer longe liue vertuously if there vvere no other revvard for vertuous actions then vertues honestie and on the other side vice is so pleasing to sensualitie and so sutable to our corrupt nature that if ther vvere no other punishment to deterre men from it then the dishonestie vvhich is ioyned vvith it fevv or none vvould flye and eschevve it Vvherfore God hathe proposed a heauen to allure vs to vertue and a helle to deterre and scarre vs from vice Mat. 2â— Come sayeth Christe to the good vvhose revvard is heauen yee blessed of my father enioye the Kingdome praepared for you from the beginning of the vvorld Ibidem And in terrible vvords he thundreth out the sentence against the reprobate vvhose punishement is the fier of hell departe from me yee accursed into euerlasting fier vvhich is praepared for the deuil and his angells And that this heauen and the hope of it may the more forcibly moue to good life and obseruation of the commaundementes the holy Scripture settes it forth vvith all the gloriouse titles in the vvorld and euen vvith the names of those things vvhich men moste desire If you desire life heauen is called aeternall life Io. 6 1â— Apoc 4. Sap â—â— Apoc. 22. If you couet reste heauen is a repose after labour If light be gratefull heauen is a perpetual light shining in the faces of the Saincts Luc. 12. If mariadge like you Psal 25. heauen is a perpetual mariadge If pleasure please you heauen is a riuer of pleasure If banquetting be thy desire heauen is a Supper and a great supper Liic 14. vvhere vvith Angells vvee shall by fruition and clear vision satiate our selues in feeding vppon the diuinitie If home be gratefull vnto the heauen is thy countrie Psal 13â— froÌ„ vvheÌ„ce accordiÌ„g to thy soule thou fetchest thy race origin and vvhether thou trauelest so longe as in this vvorld thou liuest vv ch is but a vvaye or Inne noe home nor maÌ„sioÌ„ place If a Paradise vhose name importeth a place of all honest pleasure felicitie delighteth heaueÌ„ is called so Luâ— 2â— vvas by christ him selfe promised to the good theef by no other name Breefly if thou desire a revvard of all thy paines and trauells
conclusions First that nether Princes nor Iudges haue authoritie to condemne vs to any paine as is before proued bicause vvhere noe lavve byndes noe prince can iustly punishe the transgression And so humaine feare is taken avvay Secondly this doctrine abolisheth all filial feare for vvher no lavve byndes in conscience noe sinne can be committed and so vvee need not to feare theftes and murders for feare of offending God bicause vvhere noe sinne is no offence is to be feared Reuerentiall feare also they abandone bicause as is before proued in denying lavves to bynde they take avvay all authoritie euen from God and vvhere noe authoritie is no reuerence is devve As for seruile feare they condemne it in expresse termes And Luthers vvordes vvee haue harde allready let vs heare also Caluin speake l. 3. Inct. c. 24 § 6.7.8 Hee affirmethe that a sinner can not bee iuste vnlesse hee beleeue assuredly that hee is elect praedestinate and vndoubtedly to be saued vvhence follovveth that noe man must feare hell yea that noe man can feare hell and retaine his faithe For if hee bee by faithe cocke-sure of Saluation hee can not feare hell and damnation bicause hee is as assured of escaping hell as of attaining heauen and noe man can feare that euil vvhich hee is assured to escape As for example noe man feareth least the heauens falle vppon him Or if Caluin feare hell hee looseth his faithe bicause hee is not assured to escape hell and to attaine to heauen And bicause Caluin savve vvell enoughe that feare of hell is taken avvay by this his doctrine § 2. hee checketh sainct Gregorie the great saying that he teacheth pestilently vvhen hee sayeth in a certain homelie that vve knovve only our calling but are vncertain of our election Hom. 38. in Mat. euang vvherby sayeth Caluin he moueth all men to feare and trembling bicause vve knovve vvhat vve bee to day but vvhat vve shal be vve knovve not Luther also as hee holdes the same opinion of assurednes of saluation so he biddes vs to take heed least vvee feare hell or iudgemeÌ„t bicause that vvere to loose our faithe These are his vvords Vvherfore if thou be a sinner as verily vve all are in to 2. Col. â—d Gal. do not propose vnto thy selfe Christe as a ludge in a rayn-bovve for then thou vvilte be a frayed and dispaire but apprehend the definition of Christe that hee is noe exactour of the lavve but a propitiaiour So that Luther thinkes that Christe vvill exacte noe lavve at the handes of a faithfull man and therfore he needeth not to feare hell in vvhich transgressours of the lavve are punished Vvherfore as they take avvay all hope of revvard so they take avvay all feare and especially the feare of hell vvhich is the greatest bridle that is to restraine men from sinne But first I vvill aske theÌ„ vvhy scripture setteth forthe heauen and hell vvith suches names and titles if it bee a sinne to hope for the one or to feare the other Truly if it bee sinne theÌ„ hathe God in setting forthe heauen and hell so liuely layed baytes to catche vs and to allure vs to sinne And vvhy then dothe scripture in so many places commaund vs to hope and to feare And hovve are those tvvoe thinges vnlavvfull vvhich are so necessarie in all common vvelthes Vvhy maye the plovvghman trauell all the daye in hope of his vvage the husbandman sovve his seed in hope of a haruest the souldiour follovve the vvarres in hope of a spoile and yet a Christian man maye not fullfill the commaundementes in hope of a revvard in heauen For if it bee lavvfull to hope for heauen vvhy it is not lavvfull also to giue almes in hope of heauen as Dauid inclined his harte to keepe the lavve for revvard and retributioÌ„ Psal 118. They ansvver that vve must serue God purely for his loue glorie but not for revvard True that must bee the principall ende but yet theÌ„ce it follovveth not but that vvee may also serue for revvard as for a secondarie ende and motiue But say they he that serueth for revvard vvould not serue god if revvard vvere not vvhich argueth an euil mynde I ansvvere that allmen are not so affectcted And if hope of heauen bee of that force as to moue theÌ„ to keepe the lavve vvhy may it not also bee sufficient to moue them to lay aside that euill affection vvhich is also against the lavve In like manner if I may lavvfully feare deathe and other euilles of the body vvhy may I not feare hell vvhich is the greatest punishement that is bothe of soule and body and if I may fearre hell vvhy maye I not absteine from sinne or fullfill the lavve for fearre of hell They saye the reason is bicause he that fullfilleth the lavve for feare of hell vvould sinne vvith all his harte if hell vvere not bee it so yet this arguethe feare to bee good rather then euil bicause it is a cause vvhy vvee absteine at least from the out vvard acte of sinne and if the mynde bee euill disposed that proceedeth not from the fear of hell but froÌ„ an euill disposition Yea if feare of hell bee sufficient to keep vs from the acte of sinne it is sufficient also to restraine vs from the euill desire of the mynde bicause against that also hell is prepared And in this is a plaine differeÌ„ce betvvixte feare of hell and temporall punishments bicause Princes by teÌ„porall paines punishe only the outvvarde acte of vvhich only they can iudge and therfore the theefe may absteine from thefte for feare of hanging and yet haue an invvarde desire to steale but God punisheth in hell not only the outvvard acte but also the invvard affection and desire of sinne and therfore if feare of hell keep a man from thefte it vvill restraine him also from the desire And consequently feare of hell can not bee ill but rather good vvhich is no cause of ill but rather a cause vvhy vvee absteine from euill and althoughe some peraduenture yea and vvithout peraduenture vvould sinne and neglegcte the commaundemeÌ„tes if hope of heauen and fear of hell vvere not yet that is noe argument that ther in they sinne if they haue noe presentil affectioÌ„ or consent to sinne For so many vvould sinne if they should liue longer or if they had this or that occasion or if God gaue them not this and that grace and yet that they vvould sinne is noe sinne if they haue noe present affection or desire to sinne Yea this is an argument that hope of heauen and feare of hell are verye laudable and good bicause they are bridles to restraine men from sinning Vvherfore to dravve neare a conclusion vvhich is that our Reformers in taking avvay hope of heauen and feare of hell open the gappe to all vice I reporte mee vnto the indifferente reader hovve the Churche is like to flourishe in vertue vvithout hope of heauen and feare of hell seing that as
is proued noe common vvelthe can enioy temporall and ciuil peace and discipline vvithout them Takeavvay hope of heauen and take avvaye prayer almes deeds erecting of Churches founding of Colleges and hospitalles then fasting and penaunce vvorkes of iustice mercy and charitie vvill decay in breefe men vvill bee negligent and slouthfull in all exercise of vertue and obseruation of the lavve For vvho vvill ronne that sees no gole vvho vvill fight that hopes for no victorie vvho vvill vvorke that lookes for noe revvard I knovv that the very loue of God yea of vertue should moue vs to good but yet so dull vve are and so backvvard that these motiues litle moue vs and so naturall vnto vs it is to be moued vvith hope of revvard that if men hoped not for heauen fevv vvould striue to ouer come their passions and the difficultie in exercise of vertue and obseruation of the commaundementes Like vvise if feare bee the keeper praeseruer and conseruer of all common vvelthes hovve shall vve imagin that the Church of God can stande vvithout it I graunte that sinne is so fovvle a thinge that euen for the hatred of sinne vvee should abandone sinne but seing that sinne is so aggreable to our corrupt nature and neuer appeareth in the ovvne likenes but is allvvayes masked and disguised vvith a shevv of commoditie pleasure or profit fevve ther are vvho vvould absteine from sinne for the turpitude therof dishonestie vvhich it implyethe For vvhat should restraine a man from sinne shame of the vvorld I suppose he hathe a secret place Feare of temporall punishment I suppose the fault bee vnknovven Feare of God Vvho vvill feare God that feares not the hell vvhich hee hathe prepared Vvherfore if notvvithstanding the hope of heauen and feare of hell vvhich for all Caluins heresie possesseth the hartes of moste men yet so fevv liue vprightly and so many go avvrye vvhat vvould they do if hope of heauen and fear of hell vvere quite rooted out of their myndes Truly the narrovv path of vertue vvould bee ouergrovvne vvith vveeds for vvante of treading and the broad vvay of vice vvould become so smothe that none vvould imbrace vertue all vvould tumble headlonge into the depthe of vice and pleasure and so the vvay to vertue vvould bee hedged vp and the gate and vvay to vice vvould allvvayes lie open heauen vvould be a place inaccessible and hell our common home The second Chapter shevveth hovv in teaching that only faith iustifieth they open the gapp to all vice SAtan the common enemy of mankind knovving hovve easily he might entise and allure vs to sinne to vvhich thing his malliciouse mynde is allvvayes bente and enclined if hee could persvvade the vvorld that only faithe sufficeth for mans iustification hathe longe since gone about to beate this doctrine into our heades to bevvitch our vnderstaÌ„dings vvith it And bicause hee knovveth that vvhen he speaketh in is ovvne person and likenes he findeth litle audience he hathe gone about and that euen in the Apostles tyme by certaine of his ministers vvhoe vvent vnder the name of Christians to intrude vppon vs this his pestilent doctrine 2. Pet. 3. For they not vnderstanding as saint Peter sayeth vvhat saint Paule sayed vvould make him speake as fooles make belles to sound to vvit as they imagined and so auouched that only faithe vvas sufficient to iustificatioÌ„ and saluation and that saint Paule so vvarranted vs. l. de fide â—peribus Vvherfore saint Austine affirmeth that sainct Peter sainct Ihon and sainct Iames and sainct Iude also vvrote their Epistles to refell refute this heresie and to expound sainct Paules meaning After these companions Simon Magus imbraced the same opinion and after him Eunomius vvho bragged that the faithe vvhich they preached vvas sufficient to saue their follovvers vvhat sinnes soeuer they committed This damnable heresie longe since dead in the myndes of men and buried also in hell Luther not by miracle but meare madnes hath called to life againe ar 10 1â— l de Christiana libertate com in c. 2. Gal. vvho in diuers places affirmeth that only faith iustifieth before vvithout charitie and good vvorkes And bicause he savv that in thus saying he seemed to open the gappe to all vvickednes he addeth another heresie to vvit that true faithe and good vvorkes can not be seuered therfore sayeth hee although only faithe iustifie yet that argueth not that good vvorkes are not necessary bicause a true faith allvvayes bringeth vvith it good vvorkes l. 3. c. 14. §. 1â— c. 1◠§. 8. Caluin ioyneth vvith Luther in this opinion affirming that faithe only iustifieth and that good vvorkes are only signes and effectes of this faithe Yea Luther hee bothe auouch as shal be aftervvards declared that good vvorkes are so farre from iustifying that they are all mortall sinnes and by faythe only obteyne this fauour of God as not to bee reputed nor imputed to the faithfull maÌ„ And this faithe saith Caluin iustifieth not as a vvorke of ours bicause vvhatsoeuer proceedeth from our corrupt nature he counteth sinne but as it is an instrumeÌ„t by vvhich vvee apprehend Christes iustice and so applye it to our selues make it so our ovvne that noe since is imputed vnto vs. §. â— These are his vvords The povver of iustifying vvhich faith hath consisteth not in the vvorthines of the vvorke our iustification standeth vppon the only mercie of God and the deseruing or merit of Christe vvhich iustification vvhen faith taketh hold on it is sayed to iustifie So that faith also according to Caluin is a sinne bicause it is a kinde of vvorke of ours yet it iustifieth bicause it apprehendeth Christes iustice and so by a sinne as by an instrument vvhich apprehendeth Christes iustice vvee are made or rather reputed iuste But before I come to inferre my intended coÌ„clusion out of this doctrine I vvilbee so bold as to aske them vvhere they read in Scripture that only faithe iustifieth Rom. â— Saint Paule saye they affirmeth that a man is iustified by faithe True but he sayeth not by only faithe nether dothe any place of Scripture auouch so mnch Vvherfore Luther seing that this place vvas not plaine enoughe to proue that only faith iustifieth in his Germaine translation he foysted in only into the texte making sainct Paule to say vvee thinke a man to be iustified by faithe only And being warned of this his corruptioÌ„ of scripture by a certaine freind of his In Resp ad duos art ad amicum Ex Bel to â— l. â— de iustif c. 16. he ansvvered that that vvas the meaning vvherin yet hee shevved him selfe a false translatour vvhose office is to translate faithfully as the vvords lye and not as hee vvould haue them interpreted for that is the office of an interpretour and if this be lavvfull for Luther hereriques haue scope enoughe to make scriptures speake as they vvill imagin that they should speake But Luther vvill say
bodyes healthe and besides it is the trompet of the voice The sence of feeling is dispersed throughe out all partes of the bodye vvhose office is to feele vvhatsoeuer approcheth or toucheth the body therby to fly it if it bee hurtefull as fier is or to take commoditie of it if it bee conuenient The mouthe receueth the sustenaunce and meare vvhich is necessarie for the bodye the toungue besides that it is the instrument of speaking and the interpretour of the mynd is to taste this meate and to iudge of it before it passe any farther vvhich iudgement beinge giuen the throate svvallovveth it dovvne The sto make boyleth and disgesteth it the liuer makes blood of it the veines coÌ„ueighe this blood to all partes of the body and nothing ther is not necessarie or expedient not so much as the guttes vvhose office as it is base bicause they are as it vvere the sinkes of the Kitchin to passe the filthe and excrementes so is it so necessarie that othervvise the body vvould bee poisoned and infected Tell me novv ô godless Atheist vvho it is that hathe sett dovvne this order vvho is he that so rulethe the motion of the heauens that they moue at the same tyme from East to vvest and backvvard againe and one vvithin another and one more slovvly then another and yet so that they hinder not one another Vvho hathe established a perpetuall peace amongest the fovvre elementes vvhich yet by reason of their contrarie qualities are of a iarring nature And vvho hathe so placed them as they may best aggree for the aire aggreethe vvith the fier in heat and therfore is placed nexte vnto him the vvater in moysture aggreeth vvith the ayre and in cold vvith the earthe and therfore is lodged betvvixte them vvheras if the vvater vvere placed next the fier and the ayr next vnto the earthe they vvould make vvarre coÌ„tinually one vppon another and neuer vvould bee satisfied vvithout the ruine of one another bicause they disagree in bothe qualities the fier being hoate and drye the vvater cold and most the aire hoat and moyst and the earthe cold and drye Vvho hathe so ordered the partes of the bodyes of liuing and mouing creaturs as they may best serue their turnes and by their proportion and disposition bee the greatest ornament Vvho sorteth all beasts vvith their kinde and placeth them in roomes fittest for their nature some in the vvater as fishes some in the aire as birds some on the earthe as beastes and plantes some in the fier as the Crekit and Salamandre Vvho setteth the plantes and hearbes and giues them a roote as a mouthe to receiue their conueniente nourriture and veines to conueighe it eueÌ„ from the roote to the highest bovves yea leaues and frutes and giues to euery one of them a seed or some other thing in steed of seed by vvhich they propagate them selues and retain a posteritie Vvho I pray thee ô vngodly Impe considering this goodly order and disposition vvhoe I pray thee beholding this goodly Pallace of God and men I mean the vvorlde in vvhich is all this furniture prouision order and disposition vvill not thinke of an artificer of intelligence vvhoe builded it and of a hovvs-keper most vvise and prouident vvho ruleth and disposeth of all in the same Thou vvilt say vvith Epicure and such gracelesse godlesse and vvitlesse companions that all this goodly order happened by a chaunce and that by the like chaunce this goodlye pallace vvith all the partes and vvorkmanship therof vvas framed and effectuated By chaunce sayest thou o man or rather no man but some monster of mankinde Considerest thou vvell vvhat it is vvhich thou auerrest to haue been effectuated by chaunce The printer shall neuer bee able to set his printe by casting his letters together at all aduentures the painter by a careles casting of his colours vppon a clothe or table shall neuer dravve his intended picture The mason by throvving of stones one at another shall neuer builde his goodly pallace And canst thou thinke that all this goodly order vvhich is set dovvne in the vvorlde that this curiouse peece of vvorke of the vvorlde at vvhich men and Angells stande astonished vvas framed and established by chaunce meddlie If thou shouldst enter into a vvestminster-Halle a Non-Such or Royall exchaunge in Ingland into a Louver in Paris or a Scurial in Spaine vvhere thou shouldst see statelie building aspiringe turrets loftie roofes vvittie conueighauÌ„ce of Roomes and chambers and orderly disposition of vvindovves pillers chimnies vvouldest thou or couldest thou imagin these artificiall vvorkes and buildinges to haue beene vvrought by a chauncing flight of stones froÌ„ the Quarrie and not rather by the arte and skill of some ingenious Artificer And canst thou entering into the sumptuouse building and pallace of the vvorld vvhose pauement is the earth paued vvith so ritche stones and metalls and rushed vvith the greenes of all hearbes and plantes vvhose foundation is the ceÌ„ter vvhich stayeth all vvhose roofe are the heauens siled so ritchely vvith so many bright and glittering starres vvhose vvalles are the same heaueÌ„s vvhich do not only couer but also compasse all aboat vvhose diuers roomes and lodgings are the fovvre elements in vvhich diuers creaturs according to their diuers naturs are diuersly lodged vvhole indvveller and inhabitaunt is man vvho vnder God also is Lord ouer all vvhose prouisioÌ„s and moueables are the goodes and fruites of the sea and lande layed vp in store for mans prouision Vvho I say entering into this Princely pallace so vvell ordered and gouerned can imagin all this to proceed from chaunce and not rather from an intelligent Artificer vvho vvorkes these vvonders and miracles of nature and a prouident prince vvho gouerneth and ruleth all so vvisely and like a pilot sitteth at the sterne guiding and directing the course of this vvorlde and of euerye creaturs actions l. 2. de natura deâ—rum For as Cicero that famouse Oratour and Philosopher auoucheth nothing is so open and so euident vvhen vvee looke vppon the heauens and the celestial bodies as that there is some diuine povver of most excellent vnderstanding by vvhome these thinges as they vvere first framed so are they still conserued and gouerned Fourthly against these vvitlesse Atheistes the very brute beastes shall argue for their Creatoure vvhose operations are so vvittye and agreable to the ende vvhich is to them by God and nature prescribed as if thy had discourse and vvere indevved vvith reasoÌ„ They feare those thinges vvhich are contrarie to their good and distinguishe the good from badd as if they had the science of good and badde The sheepe yea the younge lambe eueÌ„ at the first discerneth the vvoolfe from the dogge and quaketh at the very sight of him althoughe hee differeth litle froÌ„ the dogge vvhich hee ferreth not The chicken can put a difference betvvixe the kite and the Peacocke and feareth that litle caring for this althoughe in body bigger The byrdes feare the sparavv havvke
hee is our God novve that these three are one God sainct Ihon vvill acertaine vs for sayeth he three ther are vvhich giue testimonie in heauen the father the vvord I. Io. 5. and the holy ghoste and these three are one No lesse pregnaunte proofes doth holy vvrit afforde vs for the incarnation in vv ch mysterie vve confess one diuine persone Christe Iesus to bee true God and man And first let the father speake for his sonne Mat. 3. This is my beloued sonne in vvhom I haue taken great pleasure Secondly let the disciple speake for his master cap. 18. thou art the sonne of the liuing God Let another disciple and no other then hee vvhome Iesus loued bicause hee loued tell vs his opinion in this point Io. ◠hee sayeth that in the beginning vvas the vvord and that the vvord vvas vvith God yea vvas God and after vvards hee sayeth that this vvord vvas made fleshe that is became man Let Christ him selfe bee credited also in this matter bicause hee is the truthe vvhen the Ievves told him that hee had not yet 50. Io. 8. yeares of age and therfore could not see Abrahame he ansvvered that hee vvas before Abraham and yet the same Christe is called by saint Mathevve Mat. 1. the sonne of Abrahame vvhich must needs argue tvvoe natures in one person of Christe the one diuine in respect of vvhich hee vvas before Abraham the other humaine by vvhich hee vvas after Abrahame as the sonne is after the father and so the selfe same person is God and man and that man Iesus that liued in earth and conuersed amongest vs is the naturall sonne of God the vvorde of God is the vvorde Incarnate vvho in respecte of his diuinitie vvas before Abrahame but in respect of his humain nature vvas longe after him Novv as cōcerning the third mysterie if I bring not as plaine texte for it as can be brought for the others I vvill yeeld the bucklers and graunt the victorie vnto my aduersarie But to auoid multitude of allegations I vvill make choise of tvvoe places only vv ch seeme to mee to bee the plainest And the first shal bee taken out of the Sixt of saint Ihon Io. 6. vvhich Chapter althoughe of some it bee expounded only of Spirituall eating of Christe yet by the common consent of Interpretours it speaketh not only of a spirituall but also of a Sacramentall and reall eating as shall be made moste manifeste For first our sauiour Christe to dispose them to a firme beleefe of this mysterie made such a multiplication and increase of fiue barley loaues tvvo fishes that hee fed and filled about fiue thousand persons thervvith and that so sufficiently that the fragmentes of the banquet vvere as much as the vvholle feast For if hee could make so much of a litle vvhy can hee not turne bread and vvine into his bodye and if hee could vvithout diminution of the feast satisfie so many vvhy may hee not feed vs all vvith his body vvithout diuision or diminution of the same And if after that fiue thousand had eaten their fill of the loaues and fishes the fragmentes and reliques vv ch they lefte vvere as muche as the feast vvith vv ch they vvere filled vvhy should it seeme impossible that Christes bodye should bee eaten of vs and yet remaine in the pix or Altar or that after that the communicantes haue receued it the Reliques vvhich they leaue should remaine still as great as the vvholle banquet vvas Secondly after that this miracle vvas vvrought bicause there vvas a great aggreemēr betvvixte it the blessed Sacrament thus hee taketh the occasion to discourse vvith them of it and to induce them to the beleefe of the same Amen Amē I say to you you seeke me not bicause You haue seen signes but bicause you did eate of the loaues and vvere filled so svvet a tast had that miraculous banquet and such contentmēt it gaue thoughe of it selfe it vvas meane that they follovved him for the good cheare hee made them but sayeth Christe vvorke not the meat that perisheth but that vvhich endureth to life euerlasting vvhich the sonne of man vvill giue you They ansvvered vvhat shall vvee do that vvee may vvorke the vvorkes of God This is the vvorke of God sayeth Christe that you beleeue in him vvhō he hathe sent Vvhat signe sayed they doest thou for vvhich vve should beleeue thee Our fathers did eate manna in the desert and God gaue them bread from heauen to eate Here Christe beginneth to close vvith them and to enter in to his intended discourse of the blessed sacrament True sayeth Christe but Moyses gaue you not that bread but my father only hath the giuing of bread from heauen Lord sayed they giue vs alvvayes this bread Iesus ansvvered I ame the bread of life At vv ch the Ievves murmured bicause they vnderstood him not And yet most fitly is he called the bread of life for first in Scripture all that nourisheth is called bread vvherfore seing that Christe is the food of our soule vvell is hee called bread and not vvhatsoeuer bread but the bread of life to distinguish him from common bread Secondly in scriptures vvhen one thing is chaunged into another that into vvhich the chaunge is made taketh the name of the thinge chaunged So the serpēt into vvhich Aarons rodd vvas chaunged is called a rodde Exod. 7. bicause it vvas made of a rodde vvherfore bicause bread vvas to be changed into Christes bodye and blood vvell is hee called bread Thirdly bicause his body vvas to bee couered vvith the formes of bread it is called bread bicause it hath the shevve and forme of bread Gen. 49. and for this cause his blood is called vvine and the blood of the grape bicause it vvas to be inuested as it vvere vvith the accidentes of vvine in the same blessed Sacrament But not vvithstanding the Ievves murmuration Christe vvill not eate his vvord but againe he repeateth it I ame the bread of life your fathers did eate manna in the desert and they dyed this is the bread that descended from heauen that if a man eate of it he dye not And I sayeth hee ame this liuing bread that came from heauen of vvhich hee that eateth shall liue for euer and the bread that I vvill giue is my fels he for the life of the vvorld Novve hee speaketh his mynde plainly and so plainly that he compareth the figure vvith the veritie manna vvith his bread of the blessed Sacrament and giues the preminence to the veritie for sayeth hee your fathers did eate of manna and yet dyed but my māna is a more soueraine viande bicause vvho soeuer eateth of it shall liue for euer Novv if it bee true that the blessed Euchariste is only a signe of Christ and his body and blood then I demaund of our aduersaries vvith vvhat shevve of truthe Christe could preferre it before manna Vvhy should Christes bread giue life
them and those that speake most plainly and consequeÌ„tly do strike most forcibly and for the others I vvill referre the Reader to Cardinal Bellarmine Suarez Gregorius de Valentia and others vvho haue brought them all into the feeld and placed euery one of them in his ranke and station that is in the tyme and age in vvhich he liued And bicause all these fathers ether expressely do interpret the vvords afore sayed This is my body or at least do ground them selues vppon them or allude vnto them their sayings may vvel serue for interpretations of the texte alleaged Ignatius sainct Paules Scholler hath these vvords Ep. ad Rom. non gaudeo corruptibili nutrimento panem Dei volo panem caelestem qui est caro Christi Filij Dei viui potum volo sanguinem eius I reioice not in corruptible nutriment I vvill haue the bread of God he alludeth to Christes vvords in sainct Ihon Io. 6. vvhere hee calleth him selfe bread the heauenly bread vvhich is the flesh of Christe and the sonne of the liuiug God and I vvill haue the drinke vv ch is his bloud To vvhich vvords Caluin can not shape any reasonable ansvvere vnless hee vse much violeÌ„ce in vvresting the texte for he calles the Euchariste incorruptible nurriment Caluins Supper is as corruptible as bread he calles it the bread of God and bread celestial alluding to Christes vvordes Io. 61 vvho of his ovvn fleshe and not of common bread pronounced those vvordes I ame the liuing bread vvhich descended from heauen Caluins bread hathe no higher source origin from vvhich it is descended then the backhovvse or ouen This bread hee calleth the fleshe of Christ the Sonne of God and this drinke hee auoucheth to be the bloud of Christe vvheras Caluins bread and vvine is but bread and vvine or to make the moste that may bee of it is but a signe of the fleshe and blood of Christe but in deed it is noe signe nor sacrameÌ„t at all bicause Christ instituted that bread for a signe and sacrament vvhich is consecrated by a consecrated Preest vvhich consecration Caluins bread hathe not bicause his ministers are no Preestes as I haue demonstrated See ye fourth booke chap. â—â— But bicause Caluin might by a violeÌ„t glosse affirme that Ignatius calleth the Eucharist incorruptible meate celestial and the bread of God bicause it is a signe of Christes flesh vvhich is incorruptible and celestial the bread of God! I vvill bringe places that can admitte noe glossing And first of all I vvill bring some fathers vvho saye that this Sacrament is not a bare figure but is the true flesh of Christe Saint Chrysostome that golden Mouthe of the Churche of Christe stoppeth Caluins mouthe vvith these vvords Semetipsum nobis commiscet non fide tantum Ho. 61. ad pop verum reipsa nos suum corpus efficit he dothe mingle him selfe vvith vs and not only by faithe but also in very deed he maketh vs his body Caluin sayethe that vvee eate Christe only by faithe and consequently that his substaunce is not really vnited to our substance bicause according to his opinion they are distante as farre as heauen and earth but sainct Chrisostome sayeth that Christes substaunce in this Sacrament is mingled vvith ours not only by faithe but also in very deed ergo in very deed Christes body is in the sacrament and by meanes of the sacrament in the receuers also and communicantes Theophilactus vvriting vppon the sixte of sainct Ihon speaketh Theoph. in c. 6.10 if it bee possible more plainly Attende autem quod panis qui à nobis in mysterijs manducatur non est tantum figuratio quaedam carnis Domini sed est ipsa caro Domini Marke that the bread vvhich is eaten of vs in the mysteries is not a figuration that is an expression or figure of the flesh of our Lord but it is the very flesh of our Lord. hovv is it possible for the greatest Papist that is to speake more plainly Hilarius speaketh as plainly as if he stroue vvho should speake most plainly De veritate carnis l. â— Trin. sanguinis non est relictus ambigendi locus nunc enim ipsius Domini professione fide nostra verè caro est verè sanguis est Of the veritie of the flesh and bloud ther is no place lefte to doubte for novve both by our Lords profession and by our faithe it is truly fleshe and truly blood Vvhere the vvordes veritie and truly are clean opposite to Caluins figures and spiritual maÌ„ducation Secondly the fathers admire hovve Christes body remaining in heauen is not vvithstanding receued of vs in the blessed Sacrament Saint Chrysostome as a man astonished exclameth in this sorte O miraculum ô Dei benignitatem l. 3. de Saâ—erd qui cum Patre sursum sedet in illo ipso temporis momento omnium manibus contrectatur O Miracle ô Gods benignitie he that sitteth aboue vvith his father in that very moment that is in tyme of Consecration and Communion is handled in euery ones handes Novv if Christe be only in the Sacrament as in a signe or figure vvhat miracle is ther here vvorthy such an exclamation For so Christe is only really and in his ovvn person in heauen and in earthe hee is but as in his Image and consequently it is no greater a miracle then that the King at the same tyme should be really in his chamber of presence and yet figurately in as many other places as he hathe coynes or images Yea this miracle the vintner maketh dayly vvhose vvine is really in the caue or Celler and at the same tyme in the Iuiebushe vvhich is vvithout the Celler bicause in it the vvine is as in a signe Saint Austine vvondreth hovv Christe caryed him selfe in his ovvn haÌ„des vvheÌ„ he sayed this is my body Cano. 1. in Ps 33. vvhich is no vvonder if the Sacrament be but a figure and signe of him for so he caryeth him selfe vvhoe caryeth his ovvn image Thirdly the fathers coÌ„pare this sacrament vvith straunge and miraculous mutations Li 4. c. 34. Cat. 4.5 l. de â—js qui initiaÌ„ 〈…〉 9. su 〈◊〉 Iren l. 3. c. 12. Ab. l. 4. de see c. 4.9 Ireneus and Cirillus compare it vvith the Incarnation sainct Ambrose coÌ„pares it vvith the creation of the vvorld and the Natiuitie of Christe of the Virgin Mother The same Ireneus and sainct Ambrose liken it to the conuersioÌ„ of the rodd into a serpent of vvater into bloud and of the rocke into vvater vvhich straunge mutations vvere vvrought by Moyses in Aegipte in the desert Vvhich comparisons vvere very foolishe if the bread and vvine had no other mutatioÌ„ then that of bare bread and vvine they are made a signe and as vvell might they coÌ„pare an Iuie-bush vnto the same mutatioÌ„s bicause the Iuie-bushe vvheÌ„ it is haÌ„ged before the Inne of no signe is made a signe