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
infant from his mothers pappes shall delight disport him self ouer the Aspes hole vvithout receiuing harme That is such peace shall be in the Church that the children of Christes Church shall liue quietly vvith those vvho before they receiued Christian fayeth by heresies infidelitie or poysoning manners â— 2. like serpents infected others For as in the Arke of Noe those beasts vvhich vvere by nature sauage so long as they vvere in the Arke forgot all crueltie and liued vvith the rest most quietly so hovv soeuer men before their incorporation and admission into the Church of Christe vvere barbarouse in manners and mutinouse in opinions yet vvhen they are once made members of the peaceble kingdoÌ„ of Christs Church they lay a side all sectes and factions and liue quietly together at least in matters of fayth and religion Vvherby it plainly appeareth that in the Church of Christe is peace and vnitie in religion Vvhich the Apostle also insinuateth in those vvords 〈…〉 Being carrefall to keep vnitie of fayth in the band of peace as you are called in one hope of your vocation one body and one spirit one fayth one baptisme one god father of all By vvhich wordes vve are taught that as there is one God one heaueÌ„ one baptisme so is there but one faithe that they are the true chri stianes vv ch conspire in the same And the reason herof is bicause the truthe is one neuer disagreeing froÌ„ it selfe lyes are many mutable and contrarie and therfore seing that the Churche is the piller of truth 1. Tim. 3. it must needs follovv that vvhere the Church is ther is vnitie bicause the truth in vvhich the members of the Churche aggree is but one I vvill not deny but that the Church consisteth of diuers nations but yet they are so liÌ„ked in one fayth that in Christ Iesu there is no distinction betvvixte the Barbarous and Grecian Rom 10. nor betvvene Ievv and Gentile and although these diuers nations speake diuers languages yet as Ireneus noteth these diuers tongues profess one fayth l. 1. câ—nt her c. 3. I graunt also that in the Church there are diuers functions and dignities for there are Popes Patriarchs Primates Archbishops Bishops Eph. 4. and so forthe and from them the state of the laitie is distincte and subiect to them but these diuers orders make one Hierarchie I confess like vvise that in the Church there are diuers states and orders of religiouse as of Benedictins Dominicanes Austins Bernardins Franciscanes Iesuits yet these diuers members make one body all linked vnder one head Christ Iesus by one fayth and religion This vnitie peace and aggreement in one fayth and religion vvhich is to be seen in the Church militaunt in earth seemeth to me more admirable then that of the Church triumphaunt in heauen And the reason is bicause the inhabitaunts of that happy kingdome behold God face to face and see most euideÌ„tly that vvhich vvee beleeue only and see not at all and so their aggreement in vnderstanding is not so straunge bicause the euidence of the verities vvhich they see enclines them to one assent For as the philosopher sayeth the vnderstanding of it selfe is prone to giue asseÌ„t vnto veritie and truth vvhen it is euidently proposed vvhich is the cause vvhy in things vvhich are euident all men are of the same opinion and therfore to this propositioÌ„ The vvholle is greater then the halfe all men aggree but about the creation of the vvorld the immortalitie of the soule the felicitie of man the substaunce of the heauens and such like things vvhich are not so euideÌ„t there haue beene great disputes and contentions vvhence hath risen that diuersitie also of the sectes of Platonists Peripateticks Stoicks Epicureans and such like Vvherfore seing that the happy inhabitaunts of heauen doe see euidently the diuine nature all the mysteries vvhich vvee only beleeue I meruayle not that they all aggree in one opinion bicause the euidence of these things moues them to to one assent But that so many Christians of so diuerse countries and tymes so diuersly affected and disposed should aggree in one fayth and opinioÌ„ and thinke and beleeue the same of all the mysteries of Christian religion vvhich they see not this seemeth to me most admirable and so straung that I must needs saye Exod â— digitus Des hic The finger of God is in this matter and he it is that is the cause of this peace vnitie Scotus q. 2. prologi and aggreement For seing that the euidence of our mysteries causeth not this aggreement and that it can not be the deuill vvho thus linketh their vnderstandings bicause this religion in all points is repugnant to him and his designements it must needs be God vvho inspiring into these diuerse nations and natures one light of faythe makes them all to conspire in one beleef and opinion And therfore sayeth Tertulian Nullus inter multos euentus vnus est exitus l. praesc 28. errare non possunt qui ita in vnum conspirant Ther is not one end emongest many chaunces they can not erre vvho thus aggree in one Thus vve proue the translatioÌ„ of the septuagint to be of God Iustinus oraet paraen ad geÌ„t bicause those diuers vvriters being placed in diuers Celles and forbidden to conferr could neuer haue so aggreed in the translation of the Bible out of Hebrevv into Greeke as if all their translations had been copied out of one had nor God directed their vnderstandings and inspired them a like Sithe then amongest the Catholikes only this vnitie is to be found they only are the true Churche to vvhich Christe hath bequeathed this peace and vnitie and they only are conformable to the primatiue Churche planted by Christe and his Apostles Act. 4. for then the Christian vvorld vvas of one hart and mynde And for as much as amoÌ„gest the nevv Christians of this age there is nothing but vvrangling and dissension and that in principal matters of religion their Church is the Synagogue of Satan and they no members of Christs Church but heretikes apostataes and members cut of for by this marke of dissension the ancient heretikes vvere euer knovven and discried to be heretikes Simon Magus the first famous Arch-heretike beganne a secte but it remained not one for any tyme but by and by degenerated into many and from the Simonians proceeded the Menandrians Saturninians Basilidians CarpocratiaÌ„s and from them vvere descended the Gnosticks From Cerinthus spronge the vnappy branches of the Ebionits Marcionits Cerdonists and such like The Arians vvere no soner hatched but they vvere by and by diuided into Aetians Eudoxians EunomiaÌ„â— and diuers others So variable they vvere l. 2. c 12. that Socrates reporteth that they changed their Creed and forme of beleef noe less then nine tymes The Donatistes likevvise vvere by and by parted into Rogatists Maximinianists and CircumcellioÌ„s The Nestorians vvere seuered into
nether in vs nor in our actions All these opinions of Caluin see in the seuēth booke is any one iotte of true sanctitie He denyeth also free vvill all voluntarie cooperatiō vvith Gods vvill and grace And so vve can not pray that gods vvill bee doone in vs for such a prayer argueth some dependence of gods vvill on ours vvhich so vvould haue vs to do vvell as it vvill leaue it in our povver to resiste the vvill and grace of God And if Caluin obiecte those vvords of Scripture Rom. 9. vvho resisteth his vvill I vvill ansvvere that noe man can resiste gods vvill vvhen hee vvill absolutelie haue it fulfilled and independently of vs but yet vve may resiste gods vvill vvhen he vvilleth dependently of our vvilles Mat. 2◠else vvould hee not haue sayed hovv often vvould I haue gathered thee as a henne gatherethe her chickins together and thou vvouldest not Novve put all this together and you shall see that the Pater noster or our lords prayer must be cut out of the Catechisme and blotted out of the ghospell for althoughe that Christe taught his Apostles that prayer yet according to Caluins doctrine noe faithfull man that is noe Caluiniste can in conscience recite that prayer And so ether Christe is deceiued or Caluin teacheth false doctrine but Caluin vvill svveare that he teacheth the truthe and that hee is sure that a faithfull man is sure of his iustice remission of sinnes and election and therfore you knovve vvhat follovveth But least you thinke that I doe iniurie to Caluin in affirming that hee taketh a vvay the lords prayer as vnlavvfull and quite repugnaunte to Christian faithe I vvill proue it manifestly and by no other argument then by calling to mynd that vvhich is allready sayed In the first petition of our lordes prayer vve desire that his name be hallovved in vs vvhich is a prayer cleane opposit to Caluins opinion vvhich teacheth that ther is noe sanctitie in vs or our vvorkes and so holding his opinion vve must omit the first petition In the secōd vve pray that his Kingdome may come and that vve may be receued into it vvhich petition vve can not make frō our harte if before vvee praye vvee are assured by faithe that vvee are electe and predestinate to that kingdome The third is that Gods vvill bee doone in earthe as in heauen vvhich petition also according to Caluin is friuolous for if vvee cooperate not vvith God by our free vvill in vayne do vvee pray that his vvill bee doone in earthe bicause that argueth some dependence of Gods vvill one ours as is before demonstrated The fourthe is that God vvould giue vs our daylye bread that is all those benefites ether of Nature or Grace vv ch are belonging ether to soule or bodye vvhich petition also can not stād vvith Caluinsfaithe bicause if faithe assurethe me of present and future iustice yea and of glorie also then I can not praye ether for iustification or remission of sinnes or perseueraunce in grace or final glorie bicause noe man can praye for that vvhich hee is assured of as is before declared And so vvee can only praye for healthe ritches fayre vvether or suche like corporall benefites yea if it bee true that all these thinges come by fatall necessitie as Caluin must saye that they do bicause hee affirmeth that Gods foresight and decree imposeth a necessitie vppon all thinges l. 1. Inst c 2◠§. ◠and consequently on these thinges also bicause hee foreseethe and decreethe these thinges no lesse then he dothe mens actions then in vayne also do vvee pray for healthe or vvelthe or fayre vveather bicause these thinges of necessitie shalbe◠or not bee vvhether vve vvill or noe and as vaine it is to praye for healthe or vvelthe as for the sonne rising vvhich of necessitie riseth vvhether vvee pray or noe The fifte petition demaundeth that God vvould forgiue vs our trespasses offences vv ch as is before proued vve can not praye for vvithout losse of our faythe vvhich if it bee right assureth vs vvithout all doubte that thy are allready forgiuen The sixte seuenth are that God vvould not permit vs to fall into temptation and by tentation but rather vvill deliuer vs from all euil especially of sinne vvhich petitiō also is vaine yea impossible if Caluins faithe bee true For if by faith I bee assured of future iustice I can not pray vvith harte that God vvill assiste mee that I fall not from iustice bicause I ame as Caluin sayeth full vvell assured that I shall not falle and so I can no more pray that I may not fall by tentation then that the heauens may not fall vppō mee being as sure of the one as the other And so the Lordes prayer can not stande if Caluins doctrine do goe for currāt and seing that this prayer vvas made by Christe if vvee vvill follovve Caluin vvee must forsake Christe for as much as this prayer conteineth in a breefe somme and methode all thinges vvhich vvee are to prayer for if sinne and other euils befall vs of necessitie as Caluin sayeth they doe in vayne do vvee pray to bee deliuered frō all euil And if by Caluins doctrine vvee can not say this prayer vvhich is a Compendium of all prayers and petitions vvee can not praye at all and so noe prayer can be vsed in Caluins Church according to Caluins doctrine Vvherfore I meruaile not that so litle prayer is practised amongest them I vvonder not that thy build noe nevve churches but pull dovvne the old vvhich vvere builded for prayer rather I meruaile that they sometymes exhorte mē to prayer seing that their doctrine prayer can not stande together And I like better of Luther and of his plaine dealing in this matter for he hauing once pronounced sentēce that faith only iustifieth affirmeth cōsequently that prayer is not necessarie Ser de Dom. 4. Aduent edit an 1525. these a◠his vvordes Euery hart hovv much the more perfect knovvledge he meanethe the knovvledge of faithe it hathe of it selfe so much more ready is the vvay for God vnto it although in the meane tyme a man should drinke nothing but malmesey and vvalke vppon roses and neuer praye one vvorde And so if Caluine vvould deale as plainly as Luther dothe as he aggreeth vvith him in the premises to vvit that only faithe sufficeth so should hee also aggree vvith him in the conclusion vvhich is that prayer is not necessary But it is tyme novv that I also come to my conclusion to vvit that amongest our reformers is noe religion bicause by their doctrine they can haue no prayer vvhich conclusion if the premises be called to mynde dothe follovve easily and euidently Bicause prayer in all lavves vvas euer necessarie to the vpholding of religiō as I haue proued by inductiō and the reason also is bicause it is one of the moste principall actes of religion by vvhich vve acknovvledge Gods soueraintie
Câ—tholike subiectes bothe at home anâ— abroad vvho vvill present them selues aâ— such a disputation if you shall but pleasâ— to coÌ„maund Lastly suppose your Highnes should persequute the Catholiquâ— religion as God forbid so Glorious Prince should receue so fovvle a disgrâ—ce besides the dishonour vvher vviâ—â— your noble Crovvne and Name shoulâ— be obscured besides that you can not peâ—sequute this ReligioÌ„ but you must makâ— vvarre against your Noble progenitouâ— euen your Glorious mother you shouâ— sooner make a conquest of all the Couâ— tries about you then extirpate this Reâ—gion vvhose nature is to gather greater force vvheÌ„ greatest furie is armed against it This Palme-tree O Mightie Prince the more it is pressed the higher it grovveth this Camomile the more it is troden the thicker it grovveth This vvallnuttree the more it is beaten the more frutefull it vvaxeth this corne by treshing is seuered from the chaffe This gold by a fierie persequution becometh purer and brighter This Arke by a raging Deluge mountethe the higher Killing of Catholikes moste Clement Prince is but cutting of boughes from that tree vvhich reacheth from sea to sea and this cutting is but lopping the tree aftervvards in height is taller and in boughes fuller and this spilling of Catholikes bloud is but vvatering of Christs Vinyarde in vvhich for one Catholike cut of many an hundred springeth vp in the place Those Neroes Domitians Diocletians and Maximians caÌ„ beare vvitness of this of vvhich the laste tvvoe hauing gathered great force and prouided all the Engines and Instrumentes of crueltie that a cruel harte could deuise made full accounte of a conquest of the Christian race and engraued this their presumed victorie in Marble pillers in Spaine vvith this Inscription Diocles Iouius Maximin Hercules Caess Aug. amplificato per Orientem Occidentem Imperiâ— Rom. Eus l. â— c. 13.25 6 29. Zon 3. par Annal. Sur. 10.6 die to Decemb. Aidus Man post Schol in comm Caes Bar ann 204 nomine Christianorum deleto qui Remp. euertebant But they counted their Chickins before they vvere hatcht triumphed before the victorie gaue a blaze before their light vvent out and exalted their hartes before their ruine depriuing them selues of their Empire for the disgrace vvhich they concâ—iued in such a foyle and dying a death so miserable that it seemed the beginning of their Hell And those your Predecessours vvho haue persequuted the litle Flocke of the Catholiques of your Realme of England vvould assure your Grace if they vvere liuing that this litle parte of the catholike Churche follovveth the nature of the vvholleâ— bicause notvvithstanding so many confiscations of their goods so many confininges imprisonmentes and banishmentes of their parsons soe many tortures and deathes of their bodyes Catholiques and Catholique Preestes are moe at this present in your Realme then they vvere fourtie yeares since It must be true vv ch sainct Leo auoucheth Non minuitur persequutionibus Ecclesia Ser in nat Apost sed augetur semper Dominicus ager segete ditiori vestitur dum grant quae singula cadunt multiplicata nascuntur The Churche by persequutions is not diminished but augmented and alvvayes our Lords feeld is clad vvith a ritcher Haruest vvhilest the graynes vvhich falle spring forth again more multiplied And the reason is bicause that must be perfourmed vvhich Christe promised Mat. 16. Portae inferi non praeualebunt aduersus illam the gates of hell shall not preuaile against her Her enemies are dead rotten and forgotten she standeth sure vppon a rocke alvvayes the more glorious the more she is assaulted But I craue pardoÌ„ mosthuÌ„bly of your Gracious ClemeÌ„cie for my tedious petition The miserie of our state and the importaunce of our humble supplication required a longer but your rare Clemencie and humanitie vvhich hath allready vvonne you the hartes of your people demaunded a shorter Vvherfore I shall desire your Highnes only to imagin that in this petition your Catholique subiectes are not alone your noble progenitours and Predecessours your moste Glorious Mother all the Catholike Princes to vvhoÌ„ you are allyed and their Catholike Countries vvhich border vppon you the vvholle Church of God the Saintes of your Realmes the bloud of Martyrs shed in the same for the same the miserie of your moste ancient subiectes your Highnes honour securitie both for the teÌ„poral spiritual state of your Kingdome demaunde this also vvith vs. Yea this your ovvne selfe so Gracious a Lord tovvardes all requireth of your selfe vvherfore vsing no other Intercessour theÌ„ your selfe vvee desire your Grace to harken to your selfe vvhich if it shall please you to doe vvee make noe doubte of our moste humble petition In the meane tyme vve shall pray to him vvho hathe the Hartes of Kinges in his Hande Prou. 21. to bend your compassionate harte tovvardes your Catholike subiectes and so to rule it and inspire it that you may be a King according to his harte that you vnder him may rayne long and prosperously in the Realme of England and hee by you in the Church of England and that so you may raigne vnder him here for a tyme as you maye raigne vvith him herafter for all eternitie Your Highnes moste humble and obedient subiect MATTHEVV KELLISON TO THE CHRISTIAN READER THE inanimate and vnreasonable creatures Gentle Reader bicause they haue nether sufficient knovvledge to direct them selues to their ende nether vvill to moue them selues vnto it are by the proudident Gouernour and Menager of all indevved vvith naturall inclinations propensions or instinctes by vvhich they are caryed euery one directly to their ende as though they knevve it and desired it For as the Arrovve though it knovve not the marke yet bicause it is directed by one that knovveth it flyeth as directly to it as if it knevve it and as svviftely as if it vvere in loue vvith it so these creatures although they knovve not their ende yet bicause they are directed by natural propensions instinctes vvhich God vvhovvell knovveth it hath put into them ayme allvvayes at their conuenient places endes and perfections as if they not only knevv them but also moste earnestly desired them The heauens as vvee see doe moue so vniformely as though by common consent they vvere aggreeed to be the neuer erring dialles vvhich measure our actions and distinguishe our tymes and seasons The Sunne riseth at a iuste tyme as if he vvere Mannes cocke to calle him vp to his vvorke and his candle also to giue him light by vvhich he may see to vvorke and he setteth also at his tyme putting man in mynde that then it is tyme for him to take his rest and to cease from labour The Moone in her Chaunge is vnchaungeable and constante in her inconstancie and bothe the Sunne and Moone are so sure moderatours of tymes and seasons that vvinter and SoÌ„mer Spring and the Falle of the leafe neuer chaunge their order not that these Planets knovv their time but bicause they are moued
doe set the gate open vnto all heretikes and heresies THE deuil hathe alvvaies played the ape euen from the beginning for after that he perceiued that he could not be God in deed to vvhich dignitie by climing thoughts he had ambitiously aspired he endeuoured by al meanes possible so to bringe his intentes to passe that he might at least go for a God and be taken for a God and therfore like an ape he hathe euer imitated God so neerly that he vvould be honoured and serued in the same fashion and manner as he savve the true God vvas vvorshipped Tert l. pras c. 40. God is serued vvith sacrifice as vvith a seruice devv vnto diuine Maiestie the deuil vvas euer honoured amoÌ„gest the paganes vvith his Hecatombs and Sacrifices euen by the Emperours of the vvorld God hathe his preests the deuil his flamins God hath his sacraments the deuil his expiations and ceremonies God hathe his baptisme his Euchariste his Nonnes and the deuil hath his vvashings his oblation of bread and his vestal virgins and as God promiseth a heauen to his seruanntes and vvorshippers so dothe the deuil promise his Elisian feelds and threatneth his stigiane lake Tert. ibid. And euen as the deuil by idolatours hathe imitated Gods sacrifice Sacramentes and manner of vvorship so by heretikes he hathe alvvaies affected to be as like as may be to Christe and his Apostles in citation and allegation of scripture Vvherfore Vincentius Lyrinensis noteth it to haue been the practise of heretikes the members of the deuil l. cont proph â— â—7 to alleage scriptures against the true Christians and meÌ„bers of Christe as once the deuil their head against Christ Iesus our head vvrested a place of scripture to proue that he must needs caste him selfe headlong from the pinnacle of the temple to proue him selfe the sonne of God Mat. 4. Marcion as Vvitnesseth Tertullian to prone that the vvorlde vvich he imagined to be of an cuil nature vvas created of an euil God l prase c 51. vsed that place of Saint Matthevv Mat. 7. Non potest arbor bona malos fructus facere a good tree can not bring forthe euil frutes l. de carne Christie 20. Valentinus as the same autour relateth to persvvade the vvorld that Christs body vvas framed of the substance of the heauens and consequeÌ„tly vvas noe true flesh nor truly conceued borne of the Virgin Marie but ra ther passed through her vvoÌ„be as through a Pipe taking noe substaunce of her alleaged saint Paules vvords vvho comparing the first Adame from vvhome vve fetch our carnal pedegree vvithe the second Adame Christ Iesus from vvhom vve are descended spiritually vseth these vvords The first man of earth earthly 1. Cor. â—â— the second man from heauen heauenly Not knovving or not vvilling to knovv that Christe is called heauenly ether in respect of his diuinitie and diuine person or bicause he vvas not earthly that is subiect to sinne vvhich proceedeth from earthly and terrene desires or bicause his body by right vvas from the first moment of his conception celestial that is glorious as are the bodies of the blessed vvich therfore saint Paule calleth also spiritual and aftervvarde vvas the first body that rose to that glorie to vvich it euer had good right Ibidam bicause a gloriouse soule such as Christs vvas from the first infusion of it into the body Io. 4. required as devve a glorious body but Christe vvould haue his body to vvant this devve vvhilest he liued vvith vs that he might suffer for vs vvich hee could not haue doone in a glorified body The Arrians to proue God the sonne inferiour to his father and not consubstantial nor coaequal vnto him brought his ovvn vvords against him the father is greater then I omitting many pregnaunt places vvich auouch the sonne to bee consubstantial and aequal vnto him to vvich places this also is not contrarie August l. 1. Trin. 6.7 bicause it proueth only that Christ as man is inferiour to his father The Nestorians by those places by vvich vve proue tvvo naturs in Christ the one humaine the other diuine proued tvvo persons in Christ The Eutichianes by the same places of scripture by vvich Catholikes do proue that in Christ vvas but one person endeuoured to proue that in Christ vvas but one nature And it hath been the propertie of all heretikes to make no bones of scriptures but prodigally to spende them and to lauis he them out to proue therby their heresies vvere they neuer so phantastical Supra Hic fortasse sayeth Vincentius Lyrinensis aliquis interroget an haeretici diuinae scripturae testimonijs vtantur Vtuntur planè vehementer quidem nam videas eos volare per singula quaeque diuinae legis volumina Here perchaunce some vvill demaund vvhether that heretikes do vse the testimonies of holy scripture they vse them assuredly and that vehemeutly for you shall see them flye through euery volume of the heauenly lavve Read sayeth he the vvorkes of Paulus Samosatenus of Priscilianus Iouinianus or Eunomius and thou shalt fynd an infinite heap of examples allmost noe page omitted vvich is not dyed and coloured vvith sentences of the olde and nevv Testament Remember sayeth Hilarius that there is no her tike vvhich doth not fayne that his blasphemies vvhich he preacheth are according vnto Scriptures Orat. â— conâ— Const. And faint Austine is of opinion that heresies proceede from no other fountaine then scriptures vvroÌ„gly expounded and crookedly vvrested Non aliunde natae sunt haereses Tract 1â— in 10. nisi dum scripturae bonae non intelliguntur benè From no other place heresies doe proceed but vvhilest good scripturs are euilly vnderstood But yet herin these heretikes are liberal of that vvhich is none of their ovvn and like Aesops crovve they proudly decke them selues vvith other byrds fethers For vvhat right or title haue they to scriptures of vvhich they are so prodigal or hovv came they to get the possession of scripturs truly as theeues take possession of other mens goods For Catholikes haue had the scripturs in their keeping tyme out of mynde as all histories all vvritings of the fathers all councells and ancient tradition vvill vvitnesse for vs and so at least by prescription Catholikes are the true and lavvful possessours of scripturs Yea histories and the ancient bookes of the fathers vvho from the first age alleaged scriptures are arguments that vve are the lavvfull heires to the Apostles concerning the inheritaunce of scripture Second booke chap. 1. bicause as herafter shal be proued vve only are the successours to the ancient fathers and Apostles them selues And seing that such arguments vvould cast them in lavve if the coÌ„trouersie vvere but about apeece of ground I see noe reason but that if the reformers of this tyme and the Catholike should put this case to any indifferent iudge to vvit vvhether they or Catholikes are the lavvfull possessours
doltes and Asses that Appelles vvas but a blurting painter that Cicero vvas but a railiÌ„g Rhetorician that Virgil Ouid vvere but riming Poets Vvhose eares could abide such coÌ„tumelies Think then indifferent reader hovv fovvle mouthed the heretiques of this age are vvho thus miscall the ancient fathers renovvmed for their skill in interpretatioÌ„ of scriptur and other learning as appeareth by their learned commentaries homelies and other vvorkes Think hovv arrogaÌ„t these men are vvho preferre them selues before all ancient fathers euen in that learning vvhich vvas their profession and for vvhich they haue been for many hundred yeares as famouse as euer Cicero vvas for eloquence Aristotle for Philosophie or Virgil Ouid for Poetrie But vvhilest they contemne the authoritie of ancient fathers vvhat greater authoritie do they bringe but vpstarte and vnlearned ministers Vvhilest they reiect the fathers as meÌ„ vvho mighterre are they godds or angells are not they men as the fathers vvere and not vvorthy to be their men seruauntes to cary their books after them But novve accordiÌ„g to my promise I vvil declare the first pointe by me proposed to vvit hovv in reiecting fathers they cracke their ovvne credit For these fathers vvere learned graue vvise gloriouse in vvorking miracles and great in bearing of authoritie in the Churche of God Their profession vvas preaching teaching and interpretiÌ„g of scripture in vvhich arte they are ancient and famouse for many hundred yeares Some of theÌ„ vvere schollers to the Apostles others succeeded immediatly the Apostles schollers The nevv Apostles are nevv and yong vvho beganne but the other day to study and to interprete scriptures and peraduenture many of them vvould neuer haue bene able to make a sermon had they not the helpe of the fathers commentaries homelies Let then the indifferent reader be iudge vvhether the religioÌ„ vvhich the fathers taught and professed or that vvhich these nevv Apostles haue deuised be likest to be true and vvhether it be not more probable that they preached teached according vnto scripture rather then our nevv and later Bible-clerkes Truly to say that a Luther Caluin Zuinglins Beza is herin to be preferred before Austines Ambroses Hieromes Gregories vvere as absurdly spoken as if one should preferre the painters of these dayes before Appelles or the Phisitions of this age before Galen More ouer vvhere these fathers vvent ther alvvaies vvente religion vvhere they vvere Doctours that vvas the Churche of Christe vvher they vvere pastours ther vvas allvvayes the folde of Christe of them coÌ„sisted all the general councells by them vvere the ancient Canons decreed and old heresies condemned all the Bishoprikes seas and Churches by them vvere gouerned and by their meanes erected They vvere the men vvho in all ages opposed them selues against heretiques as true pastours against the rauening vvolues vvho had only the coate of shepheards against them their people vvere raysed all the persecutions as against the only Christianes their actions their offices in God his Church their bookes their miracles their liues their deathes do fill Ecclesiasticall histories the vvriters vvherof intending to vvrite the begining progress of the Christian Church vvrite only of the Romaine and Catholike Churche the pastours and Doctours vvherof vvere the ancient fathers So that vvhilest our reformers refuse the authoritie doctrine of the fathers they cut them selues from the Church of Christe bicause that the fathers as all histories monumeÌ„tes declare vveÌ„t euer together and they ioyne in parte vvith all old heretikes vvhoÌ„ the fathers by doctrine and censure euer condemned bicause in one heresie or other they aggree vvith them all as shal be in the next booke demonstrated and they let not to coÌ„fesse vvith Tobie Matthevv that no man can read fathers and beleeue them imbrace this nevv religion Read Genebrard gentle reader and thou shalt see hovv in the end of euery age he setteth dovvne a catalogue of all the ancient fathers vvho vvere counted the only true pastours as allso a liste of all the heretikes them the Catholiques vvhich novv liue professe to follovv as the heretikes of this age vvill confesse those infamous heretikes the reformers adore embrace their doctrine as I shall proue hereafter in the second booke Iudge thou then vvhether the Church and Christian religioÌ„ be vvith these reformers and reuilers of fathers or vvith the Catholiques vhom they haue Nicknamed Papistes This argument of the fathers authoritie put Luther many tymes to his trompes and sometymes afflicted him vvith no litle scrouples but bicause he had a large coÌ„science he svvallovved them vp Praefat l. de abrog missâ— priuata in tyme digested them all Hovv often say eth he did my trembling harte beat vvith in me and reprehending me obiect against me that most stronge argument Art thou only vvise Do so many vvorldes erre Vvere so many ages ignoraunt Vvhat if thou errest and dravvest so many into errour to be damned vvith thee aeternallie And in an other place To. 5. annâ—â— breniss Doest thou a sole man and of no accounte take vppon thee so great matters Vvhat if thou being but one man offendest If God permit such so many and all to erre vvhy may he not permit the to erre Hether to apperteyn those arguments The Churche the Churche the fathers the fathers the Councells the custome the multitudes greatnes of vvise men Vvhom do not these hilles of argumentes To. â— in Gal. these cloudes yea these seas of examples ouer-vvhelme And yet again this scrouple assaulteâ—h him Some sayeth he vvill say vnto me The Churche so many ages hath so thought and taught So haue thought taught all the primitiue Churches and Doctoures most holymen much more great and more learned then thou Vvho art thou that darest dissent from all these and obtrude vnto vs a diuerse doctrine Thus God moued Luthers hart vvhich might haue been a sufficient calle to haue recalled and reclaimed him but he being obstinate thus put this motion by Vvhen satan thus vrgeth and conspireth vvith flesh and reason the conscience is terrified and despaireth vnless constantly thou retourn to thy selfe and say vvhether Cipriane Ambrose Austin or Peter Paule and Ihon yea an angell from heauen teach other-vvise yet this I knovve for certain that I counsayle not men to humane but diuine thinges Art thou sure Luther vvhen thou hast so many Se Reinolds in his refut c. â— and so learned fathers against thee Darest thou preferr thy ovvne particuler iudgment before their common consent Yea layeth M. Vvhitakar Luther in some case may prefer him selfe before all the fathers a thousand Churches For vvhen his doctrine is according to scripture then is it to giue place to noe fathers But this is as much to the purpose as the patch beside the hole bicause the coÌ„parison is not betvvixt fathers and scriptures vvhich are to be preferred bicause the fathers allovved and alleaged scripture euen for those pointes of doctrine for vvhich Luther
that vve might liue and so by taking vppon him the payne devv to sinne hathe recured the disease of sinne and hathe ridde vs of our agevve by abiding the burning of the same And hetherto vve and the Ghospellers aggree for they also vvill say that Christ is the Phisitian of our soules but yet their doctrine is cleane contrarie and so vvhilest in vvords shovve they seem to acknovvledge him our Phisitian in doctrine deed they make him none at all see the third chap. of this booke For if you remeÌ„ber Luther Caluin are of opinion that vve haue no inherent and internall iustice or sanctitie but are iuste only by Christs ovvne iustice vvhich say they makes vs reputed iust but not in deed iuste hideth our sinnes but healeth them not and couereth our spirituall vvounds but recureth them not Vvhich if it bee true then certes is Christe noe true PhisitiaÌ„ vvho healeth not but hideth only our sores and diseases O bsasphemie o ingratitude o iniurie o sacriledge couered vvith a a pretence of religion They vvill seeme forsooth to attribute much to Christe vvho as they saye hathe made vs iuste by his ovvn iustice vv ch he imputeth vnto vs but vvhilest they acknovvledge no other but christs iustice imputed to vs they are enforced to saye that christ hathe not verilie saÌ„ctified vs nor verilie healed the spirituall sores maladies of our soule but hath only couered theÌ„ hidden theÌ„ from the sight of God by an imputatioÌ„ of his ovvne iustice and so hee maye be a hider and couerer of our vvounds but noe healer and no healer no Phisitian The fifte Chapter shevveth hovve they robbe Christe of the title of a lavv maker IF Moyses for prescribing lavves vnto the Ievves Licurgus vnto the Lacedemonians Solon to the Athenians Romulus to the Romains Plato to the Magnefians Trismegistus vnto the Egiptians and others for giuiÌ„g lavves vnto their subiects vvere so famouse and renovvmed Vvhat honour must it be vnto our sauiour Christ to haue been the authour of the Christian lavv and the lavvgiuer vnto the Christians They praescribed lavves only vnto some certaine people or nation Christ vnto all nations Theyr lavves had for their scope and proiecte an externall and ciuil peace Christs lavve aymeth at an invvard peace of the soule in earth and an aeternall peace in heauen Their lavves forbad only external sinnes as thefte murder adultery and such like litle respecting the invvard desire and intention Christes lavve restraineth euen the invvard consent desire and dilight Chris 〈…〉 iâ— Act. Their lavves forbad not all vice nether commaunded or counsayled all vertue for Platoes lavves permitted vviues to be common and other vices also Licurgus his lavves vvere corrected as being toe toe rigorous vvhich thing he took so heauily and so greeuously that he pined him selfe vvith abstineÌ„ce Tertia l. â—â— Apilag But Christes lavve ether commaundeth or counsayleth all vertue not only morall but also Theologicall forbiddeth all vice vvhat soeuer Vvherfor Dauid sayeth that God his lavv is immaculate conuerting soules immaculate bicause it permitteth no filthe of sinne conuerting soules bicause it induceth vs to all maner of vertue Their lavves vvere full of many superstitions and absurd errours for they commauÌ„ded many Gods to be vvorshipped and those beasts and serpents Auoust li de Ciuit. and some of their vvisest denyed gods prouiuidence as Aristotle 〈◊〉 mundo some his foresight and prescience as Cicero some made god the soule of the vvorld some confined him vvith in the heauens some held the soule to be mortall But the lavve of Christ is Praeceptum lucidum illuminans oculos Psal 18. a lightsome Praecept illuminating the eyes that is illuminating our vnderstanding the eye of the soule vvith true faythe and knovvledge dispersing all clouds of ignoraunce errours and superstition And no meruaile bicause Christ the lavvgiuer vvas the vvisdom of his father and vvhen he gaue his lavve he gaue his spirit vvho teacheth his Churche all veritie Iâ— 14. The lavve of Christe may be reduced to tvvoe heades to vvit thinges that are to be beleeued things vv ch are to be obserued Vve beleeue that ther is a God him vve acknovvledg the only God creatour ruler of all vvho takes accounte of all our actioÌ„s and vvill accordingly herafter revvard vs. And althoughe vve beleeue also that this one God is three in persons and that the second parson vvas incarnate for vs dyed that vve might liue euer and rose again for our Resurrection vvhich things are out of reasons reache yet are not these or any other of the mysteries of our beleefe against reason or vnbeâ—eeming the diuine Maiestie or repugnaunt to Philosophie as diuines doe proue vvho can so explicate these mysteries as nothing shall appeare repugnaunt to reason and so can ansvvere infidels obiections as that they shall conclude nothing euidently against vs. Aâ—â—â— 2. ad Anton l. 10 ciu c. â—9 Yea Iustinus Martyr and saint Austine do shevve hovve the Platonists other Philosophers taught the like vnto many of those articles vvhich ChristiaÌ„s beleeue And as concerning those thinges vvhich are to be obserued to vvit the precepts of good life they are reduced vnto tvvoe vvhich are the loue of God aboue all thinges and the loue of our neighbour as our selfe vvhich are most reasonable bicause God is the cheefest good and so most of all to be beloued and our neighbour is like vs in nature and ordained to the same ende to vvhich vve are and so to be beloued as our selues To our neighbour therfore vve must do as vve vvould be doone vnto and therfore vve must nether kill him nor robbe him nor iniurie him in goods life or vvife for vve our selues vvould not vvillingly be thus iniuried And so vve are forbiddeÌ„ all sinne against God and all iniurie against man yea vve giue by our lavve to God that vvhich is Devv to God to vvit suprem honour bicause he hath supreme excellencie supreme loue bicause he is the fountain of all goodness vve yeeld him gratitude bicause he is our best benefactour and redeemer feare bicause he is our lord yea our Iudge To men if they be superiours vve giue reuerence and obedience and that of conscience to our aequalls vve ovve charitie to our inferiours vve condescend by a complying nature Vve are forbidden not only to kill but also to be angry not only to absteine from adultery and fornication but also from lasciuiouse lookes yea desires vve are bidden not only not to offend our freinds but also to loue our enemyes And to induce vs to this the tvvoe things vvhich conteine all common vvelthes in avve to vvit paine and revvard are proposed vnto vs payne in hell revvard in heauen payne to feare revvard to hope for Noe lavve more reasonable then this none soe perfect vvhich teacheth noe errour permitteth noe vice omitteth noe good but ether commaundes or counsayls it And seing that
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
Mat. 2â— heauen is the common vvage of all Gods seruauntes a gole to runne at 1. Cor. 9. a crovvne to fight for In like manner to make vs to refrain from sinne for feare of hell Vide Bel. 〈◊〉 l. 4. de Christo c. 10. Auihorem Resolut Angl l. 1. p. 1. holy Scripture giues hell very terrible names and paints it forthe in terrible formes It is called in Greeke and Latin by names vvhich signifie a lovve deepe place vnder the ground in Hebrevve by a name vvhich signifieth a great goulfe The Prophet Malachie calles it a fornace c. 11 14. for the kindling of vvhich the vvicked must be the stravv and fevvel Apoc. 14.21 S. Ihon calles it the lake of Gods ire bicause the anger of God is as it vvere all gathered to that place and there especially is manifested in those exceeding torments yea he termes it also a standing poole replenished vvith fier and Brimston Christe him selfe giues it the name of outvvard Darkeness vvhere shal be vveeping and gnashing of teath Mat. 22. Iob saieth that in that place is noe order but sempiternall horrour 〈…〉 And vvhy dothe scripture so liuely set forthe these tvvo things heauen and hell but bicause God the autour of scripture vvould haue vs hope for the one and feare the other knovving that nothinge beareth greater svvay in the rule and good discipline of a coÌ„mon vvelthe then hope of revvard and feare of punishement For if the hope of temporall honours fame ritches giueth such courage to the harts of men that they vvill ronne thoroughe fier and vvater for the attaining of the same hovve shall the hope of heaueÌ„ and the immortall crovvnes vvhich there are layed vp for vs in store incite vs and egge vs for vvard vnto all laudable actions If Mutius could haue the courage to holde his hande in the fier for hope of temporall renovvne and glorie for such fortitude vvhat fiers and vvaters heat and cold shall not a Christian armed vvith hope of heauen bee able to endure couragiously Shall the souldiour ronne thoroughe the pikes and passe by the cannon mouthe for hope of a spoile or victorie and shall not Christians deuoure all difficulties for hope of heauen And looke hovv much hope eggeth for vvard to laudable actioÌ„s soe much and no less dothe feare restrayne vs from euil and is no lesse necessarie to bridle the licentiouse then hope to animate the vertuouse Vvherefore the ancients so esteemed feare that the citie of Spartha made it a God and dedicated a Temple vnto it as to the preseruer of their common vvelthe But bicause there are diuers kindes of feare it shal be necessarie to distinguish them that vvee may see vvhich is that feare vvhich is so commendable First therfore there is a vvordly and humain feare vvhich is conceued for some temporall euil or humaine respecte and this sometymes is good and sometimes also bad As for example if for feare of the princes displeasure or torment or deathe vvhich hee threatenethe vvee offende God in transgressing his lavv or doing against our conscience this feare is euil and no lesse euil then the sinne of vvhich it is the cause Mat. 2â— c. â—0 This feare made sainct Peter to deny his master vvhich also our Sauiour forbiddeth saying feare not them vvho kill the body that is offend not God for feare of them that can only kill the body but rather feare God vvho can cast bothe body and soule into the fier of hell But if for feare of the magistrate vvee absteine from sinne this feare is not euil and therfore S. Paule bidds vs feare the magistrate Rom. 15. bicause sayethe hee not vvithout cause he caryeth the svvord bicause he is the minister of God Th. 2. â— q. 1â— The second feare is called a reuerentiall feare vvhich proceedeth from a highe conceite of the diuine maiestie Psal 12. and remaineth as Dauid sayeth and that for euer also euen in the blessed For althoughe they be assured that they shall neuer suffer any euil and therfore feare no euil at Gods hands yet vvhen they behold the soueraigne Maiestie of God vvho punisheth the damned and could annihilatethe blessed if hee vvould they conceue a great reuerence vvhich is called reuerentiall feare much like as childreÌ„ vvho are assured that their father vvill not touch them yet conceue a reuerentiall feare at the very sight of him especially if they see him sharpe and seuere vvith his seruauntes The third feare is called filial or childrens feare vvhich maketh vs afrayed to sinne not for feare of punishment but for feare of offending and this feare they haue vvhoe thoughe they vvere sure neuer to suffer punishment nether in this life nor the nexte yet vvould not commit a sinne bicause it is an offence of God vvhich feare is called filial bicause good children are afrayed to do any thing vvhich shall offend their parentes thoughe they vvere sure they should not be punished Of vvhich feare saint Austin discoursing saieth in Psal 113. that othervvise dothe the adulteresse feare her husband othervvise the chaste Spouse she feareth least he come and punish but the other feareth least hee be offended and forsake her The fourthe is called seruile feare vvhich maketh vs to absteine from sinne for feare of hell and damnation vvhich is called seruile bicause it is proper to seruauntes to do their dutie for feare of punishment and this feare in expresse termes the reformers condemne as I shall relate the other feares their doctrine disallovveth But least I may seeme to charge them vvith more then they say I vvill make them speake in their ovvne vvordes their opinion of hope and feare l. â— Inst c. 15. § â— And first of Hope Caluin sayeth plainly that God is not delighted vvith that obedience vvhich the hope of revvard in heauen beateth out of vs in Antid sess 6. Can. â—â— for God sayeth hee louethe a chearfull giuer and forbiddeth any thing to be giuen as it vvere of heauinesse or necessitie So that according to Caluin it is sinne to giue almes or to fulfill the commaundements for hope of revvard in heauen But Caluins reason is as bad as his doctrine For hee proueâ—h it to bee vnlavvfull to bee obedient to God for hope of revvard bicause that is to giue God his devve vvith heauines and yet vvee see that hope is so farre froÌ„ making vs to do thinges heauilie and vvith an euil vvill that it encourageth vs and pricketh vs forvvard vvith a vvilling mynde as is all ready proued experience maye vvitnesse And as for feare of hell â— â— aepud Roff ser 3. pâ—â—nitent Luther coÌ„demnes it euen vnto hell saying that it maketh a man an hypocrite and a greater sinner And as coÌ„cerning the other kindes of feare their doctrine in a manner abolisheth them all They affirme as is before mentioned that noe lavves bynde in conscience vvhence follovve these
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
from nothing to some thing and so euer vvas of necessitie nether can it bee brought frō some thing to nothing and so euer shal be and that of necessitie If it haue a necessarie independent being it hathe an infinite essence bicause it is not limited by anye and soe exceedeth the bounds of a creature therfore if the vvorlde vvas of it selfe it is a God vvhich perfectiō not vvithstāding it can not haue bicause the vvorlds materiall substance mutabilitie visibilitie and determinate quantitie arguethe a creatur not a God vvho is immaterial inuisible and infinite in his immensitie Vvho thē vvas it that created this goodly pallace so huge a building as is this vvorlde Not it selfe as is proued not any Angel or other creature bicause creation of nothing argueth infinit povver and vvhere is infinite povver ther is an infinite essence and so God only vvas hee that could create it And if thou vvilt obstinately defend that an Angell or some other creature created it I vvill thus argevve against thee ether that creature vvhich thou imaginest to haue created the vvorlde vvas of it selfe or it vvas created of another If it vvas of it selfe it vvas God and so thou grauntest vvhich I endeuour to vvrest from thee by force of argument if it vvas created of another creature I aske vvho created that other and so at the lengthe I vvill leade thee to the first cause vvhich created all and vvas created of none vvhich is the God vvhom vvee seek for Secondly not only the vvholle vvorld but also euery parte of it vvill make a plain remonstraunce of a God-head And to begin vvith man vvho though hee bee a litle vvorld yet is but a parte of the great vvorld vvho I pray you vvas it that gaue the first man his being Vvee see by experience that men breed not as flyes and vvormes doe of the corruptiō of other liuing creatures nether do they spring out of the earthe like hearbes or toadstooles as Iulius Caesar sayd of the first inhabitauntes of England nether are they begotten of beasts of another kinde as mules and chickins are but rather as vve see by experience man only begetteth man and of no other liuing creatur no not of an Angel can he bee begotten Vvho then vvas it that gaue the first man his being of him selfe man could not bee bicause then had hee been a God of another man hee could not be begotten bicause no man could bee before the first man no other creature could beget him as is already proued ergô some thing that vvas no creature created him And vvhat is that but God Another part of the vvorld that the most noble is an angell And vvhoe I pray you created those spirits and immateriall substāces One Angell could not beget another bicause that vvould argewe thē to be materiall substāces corruptible creaturs and so no spirits To say that men can produce Angelles or that any other creature extant could do the same is farre lesse probable bicause they are the highest creatures in perfection and so could not bee produced of their inferiours It follovveth therfore that some cause not included vvithin the ranke of creaturs created them and vvhat can that bee but the Creatour l. 12. met c. 9. s. l. 1. de cas◠c. 9. To denye all Angells and spirits is against Philosophie and all the best Philosophers For Aristotle the Prince of Philosophers affirmeth that the heauens are not moued by their ovvne proper formes and faculties but by Angelles vvhich he calleth intelligences In Plyt ad Tyrannum in Sympo sio Zenoc l. de morte Mercur in Pymā dro Plato and the Platonists make often mention both of good an euill Angells So doth Plutarche also and diuers others and vvho hathe not read of Socrates familiare vvhich vvas called demonium that is a good or euil spirit Yea experience proueth that ther are deuils vvhich are spirits and differ only from the good Angells in mallice For if vvee behold the straunge effectes vvhich are to bee seene in those vv ch vvee call possessed persons vvee can not vvith any probabilitie ascribe all to a melancholike humour for those pullinges and conuulsions straunge motions and operations can not proceed from any humour or naturall and materiall cause Bicause vvee see them some tymes lifted vp from the ground some tymes they hovvle like dogges some tymes they yell like vvolues some tymes they tell secrets and speake in straunge languages The manifolde and straunge operations of vvitches their meetinges and voyages vvhich they make in the ayre the straunge apparitions vvhich all the vvorld talketh of and therfore can not lye bicause the voice of the people is the voice of God demonstrateth that ther are angelles and immaterial spirits And seing that these creaturs can nether produce one another nor bee produced of any create cause vvee must needes confesse a God and an increated spirit vvho created them The like proofe for a diuine povver the heauens do also yeeld vs for seing that noe creature nor second cause could create those huge and incorruptible bodyes vvee must needs confesse a God and first cause vvhoe extended and framed them Thirdly the goodly order and disposition of things vvhich vve see argueth a nature of intelligence not conteined vvithin the ranke of creaturs vvhich ruleth guidethe directeth all and appointeth euerie creatur his taske and place Vvee see hovv the Elements are disposed of and appointed euerie one to his natutall place The fier as moste noble and of a most light and aspiring nature taketh the highest place the aire and vvater take the middle roome bicause they participate of tvvoe extremes the one aggreeing vvith the fier in heat and ligthnesse the other vvith the earth in cold and heauynes And the earth being of a heauy and lumpish nature is vvorthilie thrust dovvn to the lovvest place Vve see hovve the heauens and planets moue in order and distinguishe the tymes and seasons neuer altering their course since they vvere created in so much that by their vniforme motion the Astrologers can tell most certainly the tyme yea minute of the chaung of the moone of the sonnes setting and rising and of the sonnes and moones Eclipses Vvee see the order and diuersitie of partes and members in plantes beasts and men vvhich are so furnished of all partes and faculties belonging vnto nature that there is noe parte vvanting none superfluouse not so much as a veine sinevv or litle bone as vve see by experience vvhen vve vvant the least of them The eyes are placed in the head vvhich is also made to turne about that vvee may looke about vs and therfore are called the guides of the body The eares are the organes of discipline bicause by them vvee heare vvhat others say vvithout the vvhich mans life vvere noe life at all bicause it should bee deuoid of conuersation The nose smelleth a farre of all odours vvhich are good or bad for the