reuerence and respect bicause she vvas to be his mother knovving that he vvho honoureth the sonne must respect the mother Saint Ihon the Euangelist vvhome loue made so bold as to repose him selfe in Christs bosome had noe doubt a great respect vnto his mother vvho vvas coÌ„mended vnto him and therfore some historiographers vvrite that he caryed her vvith him vnto his bishopriâ—ke of Ephesus Sainct Ignatius vvriting to sainct Ihon the Euangelist sayeth that he vvas desirouse to see our lady of vvhoÌ„ Christe vvas borne S. Dionisius Areopagita desired to see the body of her vvhich gaue the beginning of life to him vvho vvas the vvay the veritie and life it selfe Let vs novv compare these ancient Christians vvith our nevve reformers and if to loue our freinds alliance bee an euident signe of loue tovvards him and hatred of them must needs argevv no good meaning to him let vs gather by the affection vvhich these meÌ„ shevv tovvards Christes freindes vvhat zeale and affection they beate to his person And to beginne vvith the mother of God bicause shee is nexte in dignitie vnto God and as neare as the mother can be to the sonne let vs see hovve reuerently they speake of this vvorthy creature Luther sayeth that the monkes for vvomens sakes Postilla nat Mariâ— haue extolled the virgin to much and placed her aboue the Angells Post Dom â— Quadr. and he is angry vvith the vvoman in the ghospell for calling the vvombe of this virgin blessed Ser nat Ma. ria Yea sayeth hee euery ministers yoke-fellovve may be as good as shee sauing that she cannot be the mother of God as she vvas in Harm Io. 2. Caluin sayeth that vvhen she put Christe in mynd of vvante of vvine at the mariadge she kept not herselfe vvith in her boundes and another tyme vvhen Christe sayed vvhich is my mother and vvho are my brethern Herm. Mat. 12. He carped sayeth Caluin at Maries importunitie vvho preposterousely vvent about to interrupte his preaching Yea he also findeth faulte vvith Papistes for vsing those vvords of the deuout vvoman in the Ghospell blessed bee the vvombe vvhich bare thee bicause sayethe hee the vvomaÌ„ vvas checked for so saying Harm â— Luâ— â—â— Oecolampadius condemnes her of ambition vvhen she told her sonne at the mariadge that vvine vvas vvaÌ„ting in Io 2. Antid c. â— Luc. Brentius sayeth that vvhen she vvith Christs Kinsfolkes came to speake vvith Christe she shevved her selfe vnciuil and exceeded the boundes of publike honestie and therfore by Christe vvas put to publike shame Hâ— 19. Luâ— Lâ—â— etiam post Dom. post Epiph. The same Brentius sayeth that vvhen she had lost Christe she fell into these cogitations If this vvere the Messias hovv happeneth it that he is disobedient to his parentes and so closely stealeth a vvay from them hovv is hee the Messias and autour of foelicitie Hom. 17. in Luâ— by vvhom as yet vve neuer had good fortune And vvhen sayeth he this virgin and the disciples savv that Christe vvas condemned to so shamefull a deathe then vvere they scandalized and then appeared their vaine cogitations and impiouse harts â—pud Ganis l. 3. c. 12. Ioannes Agricola suspects her maydenly honestie and makes the Angell to speake like a lasciuious vvoer vnto her and as one that vvent about to entise her thus hee makes him to speake all Hayle most gratiouse lady vvhose company all men do desire And thinke you sayeth he vvhat it is to see a trimne young man all alone vvith amayd in a chaÌ„ber close shut vp and vsing svveet vvordes and not obscurely insinuating by vvordes gesturs hovv much hee desired O lasciuious companioÌ„ that could conceue so beastly of the company of an Angell vvhoe is chast by nature and of a virgine vvho vvas as free from luste by grace as an Angell by nature If novv the prouerb be true as reason and experience teacheth it to bee moste true loue me loue myne then Iudge gentle reader by the respecte vv ch these men beare to Christs mother Calu li. â—â— Inst c. 12. §. 1 2. l. 2. c. 20. vvhat their reuerence and affection is vvhich they beare to her sonne Besids this it is a common opinion of theirs that noe honour or religious respect is to be giuen vnto the mother of God in Post nat Mariae post Annunciat or the saints of heauen And Luther seemeth much to enuie at the honour vvhich is giuen to our lady saing but vvith a lye that papistes make her a goddess and ronne more vnto her then vnto Christe expecting more grace and fauour of her then of him Melancthon sayeth that it is plaine that amongest papistes the blessed virgin is succeeded in Christes place Apâ—l conf and that all call vppon her and repose confidence in her as thoughe Christe vvere noe propitiatour but only a Iudge and a reuenger In vvhich as he lyeth lovvdly soe he plainly bevvrayeth the enuie vvhich he conceiueth against this virgins honour Harm c. 2. â—â— Caluin complayneth that vve adorne this virgin vvith the spoiles taken from her sonne and that vve thinke her not honoured enough vnlesse she be made a goddesse As for other saintes they so reuile them and that vvith such bitter scoffes and flovvtes that herin I admire the patience of the diuine Maiestie vvhich holdeth his reueÌ„ging hande Caluin rayles at all the sainctes bothe of the old and nevv lavve l. 1. Inst c. 14. §. 11. he calleth Abraham a vvorshipper of Idolls and exaggerateth diuers sinnes of Sara and Rebecca in cap. 32. Exo. he accuse the Moyses the mildest and meekest man that vvas in his tyme l. 3. Inst c 20. §. 27. derefor Ecclesia of arrogancie and pride The Saints of the nevv lavve he calleth long-eared creaturs vvho can hear so farre of he nick nameth them by contempt dead-men shadovves visards monsters beasts vvherein he follovveth the stepps of his father Vviclephe vvho called the Saints Scurras principis â—â— Th. Vval â—o â— tit 12. c. 108. the Princes Iesters And one Quintine a libertine is so fovvle mouthed that vvhen he nameth sainct Paule he calleth him the broken vessell on Cal. cont libert c. 9. sainct Ihon hee termeth the foolish younker sainct Mathevv the vsurer sainct Peter the denyer They take also from all Saints the honour vvhich is giuen them by intercession and sutes made vnto them Erasmus to make the vvay for them Dial. peregrinationiâ—e makes the blessed Virgin to say that she likes vvell of Luthers doctrine vvhich teacheth that Saints are not to be prayed vnto for novv thus he makes her speake I may be quiet vvhere as before all came to me as though my sonne vvere still a babe Ser uat virg Luther sayeth that he esteemeth noe more of the virgins prayers then of another ChristiaÌ„ l. cont Vval yea he denyeth all inuocation of Saincts so dothe Caluin also in many places of
men vvee shall easiilie finde out the meaning of holy scripture And seing that nothiÌ„g is more vncertayne theÌ„ vvhether vve praye as vvee ought to doe vvhether vvee bee electe or noe or vvhether vvee bee true spirituall men or noe by this rule vvee shall neuer bee assured of the true sense of scripture And vvere not I praye you sainct Austine sainct Hierom and other ffathers before mentioned the electe Saintes of God vvas it not like that if any prayed a right that they did so vvere not they liker to bee spirituall men then our fleshly ghospellers vvhom their vviues can not content Or can the reformers assure vs that they them selues are electe that thy praye iuste as thy ought to do that they are spriritual menne vvhoe haue the right spirit of interpreting scripture It follovveth therfore vvhich I intended to proue that if vve beleeue these reformers bicause they alleage scriptures according to their ovvne expositioÌ„ vvee must of necessitie giue eare vnto all false prophetes vvho can and haue already herafter vvill alleage scripture for vvhat soeuer they shall preach and so if these Reformers be admitted no heretikes nor heresies can be excluded or reiected Vvhich conclusion although it necessarily ê“pceedeth froÌ„ the premises vvhich before are layed dovvne yet to helpe the readers memoire I vvill laye theÌ„ dovvne again breefly that out of them he maye gather the intended conclusion more easily Thou must therfore gentle reader calle to mynde vvhich before is proued to vvite that it hathe allvvayes been the manner of heretikes to alleage scripture and vvith such cloakes to conceal their heresies That they had no authoritie to vse scripture against our vvilles vvhoe ar the only lavvfull possessours that all thoughe they perforce haue ever vsed them yet in very deed they gained nought therby bicause that vvorde vvich they vsed vvas no scripture and is so harde obscure and ambiguouse that vnless the meaning be first aggreed vppon it may ferue for a proofe of all heresies as hether to it hath done and seing that our reformers vse no other proofe for their doctrine but the letter of scripture interpreted at their pleasure vve can giue no credit vnto their doctrine vnlesse vve vvill allovve of all ancieÌ„t heresies nether caÌ„ vve admitte their persoÌ„s for lavvfull preachers vnless vve vvill admit also al false apostles vvho haue alvvayes alleaged scriptures for their heresies and so can not vvithout plain partialitie be reiected if our nevv pretended reformers be receiued The third Chapter treateth of the priâ—at Spirit vvhich the pretended Reformers haue made supreme iudge in earth in the interpretation of scripture vvherby as it is proued the gappe is opened to all heretikes and none can be excluded if these nevv Reformers be admitted to determine of religion by the priuat spirit SELFE-loue sayeth one is as good as guilding vvhich maketh that to seem goodly vvherin our selues be parties For as guidling maketh all to seem gold be it but stone or vvood vnderneath So selfe-loue maketh to our selues euen our selues and all our actions to seem comelie seemly be they neuer so absurd vnseemly Suum cuique pulchrum sayeth the latin adage to vvhich is ansvvearable our English prouerb Euerie man as he likes quoth the good maÌ„ to his covve To Pan his ovvne pipe and piping sounded more melodiousely theÌ„ A pollo his harpe harping Euery mayd thiÌ„kes her selfe of all to be the fayrest or if she acknovvledg any one defect in beautie she thiÌ„ks that to be counteruayld in many other perfections Euery mother deems her ovvne children the most vvel fauoured to euery henne her ovvn chicken is most pleasing yea euery ovvle and crovv thinkes her ovvn youngone fayrer better fethered then the vvhite doue hauke or Eagle Artizanes prayse most their ovvne vvorkemanship Poets price their ovvn poemes at the highest rate euery scholer thinks his ovvn vvitte most pregnaunt and euery doctour preferres his ovvne books vvritinges before all other Yea all men by nature not ruled by reason nor corrected by grace fall most vvilling ly in loue vvith their ovvn coÌ„ceipts and the broods and youngones of their ovvn deuising vvitts The reason herof is ovvne selfe to vvhich as euery one is more near then to another so is he most addicted and affected For to our selues vve are one to others vve are only vnited and so first vve like our selues our ovvne doings next of all those and their actions vvho arnearest and most vnited vnto vs. Vvherfore although in that God is the cheefest good and goodness it selfe hee should by all reason be first and best beloued yet bicause he is not so neere vnto vs as vve are to our selues vve giue the may denhead and prime of our affection vnto our selues l. de diligende Deo This sainct Bernarde in his book vvhich hee made of the loue of God obserued longe since Imprimis sayeth hee diligit hemo seipsum propter se caro quippe est nihil sapere valet praeter se cumque se videt persenon posse subsistere Deum sibi quasi necessariâ—m incipit diligere at verò cum Deum coeperit occasione propriae necessitatis colere diligere Deus illi dulcessit sie gustando quam suauis est Dominus transit ad tertium gradum diligit Deum propterse First of all man loveth him selfe for him selfe bicause he is flesh and can like of nothing but him selfe and vvhen he seeth that of him selfe he can not stande he beginnes to loue God as a thing necessarie vnto him but vvhen he beginneth to loue God vppon occasion of his ovvn necessitie then God beginneth to vvax svveet vnto him and so by tasting hovv svveet God is he passeth to the third degree and loueth God for him selfe And as vve loue our selues and our ovvn thinges best so doth this selfe loue blynde vs and hide from our ovvne eyes our ovvne defectes Vverfore Demosthenes vvas vvont to saye that it is a most easie thig to deceiue our selues for vvhile vvee desire especially to haue our ovvn actions liked vve easilie persuade our selues that they are to be liked l 9. de leg â— p. And therfore Plato counsayleth euery man to flye this vice of selfe loue vvhich the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to bee ashamed to learne of others especially vvhen they are our betters Novv if euer any vvere sick of this disease it is the heretike especially of our tyme vvho preferreth his ovvne opinion before the common coÌ„sent of fathers and his ovvne priuate and particular spirit before the common spirit of the Churche vvho thoughe a generall councel in vvhich all the grauitie sanctitie vvisdom and learning of the Church is assembled together define the contrary vvill neuer chaunge his opinion but vvill prefer his ovvne particuler opinion and priuate spirite before all councelles fathers ages Churches and he but one vvil stande against all and he but one vvill be
to their home bicause there only they finde peace rest to vv ch their nature inclineth Brute beasts also of one kind coÌ„monly Keep together and follovve one head as it vvere vvith common consent bicause one easilier makes peaceble aggreement then many Li. de vaâ—â—â— Idolorum Bees follovv one king sayeth sainct CypriÌ„an and obey the huÌ„ming of one master-bee In all flocks of sheep ther is one Belvvether and in euery heard one is the ring leader yea sayeth sainct Hierome Cranes follovv one in a longe order vvhich they do for loue of peace for in follovving diuers heades they vvould be more diuided and lesse vnited lib. ciu c. 1â— Yea sayeth S. Austin no tigre is so cruel vvhich doth not licke and like her young ones noe Kite but loues her brood and seekes to conserue her familie in peace much more doth man vvho is indevved vvith reason couer and desire peace seem he othervvise barbarouse and deuoid of humanitie The Passionate man vvho fights coÌ„tinually against reason to satisfie his passions seekes to giue theÌ„ their desire vvithout contradiction of reason and consequently coueteth peace but this is an inordinate peace The reasonable vertuouse man vvho seeks to subdevv his passioÌ„s and to make them to yeeld to reason vvithout repugnance seeketh an attonement betvvixt passion and reason and this is an orderly peace The rebelliouse and mutinouse subiectes vvho rise in armes against their lavvful Prince are desirouse to enioy their ovvn vville to possess vvhat they desire vvithout resistaunce and consequently intend a peace but this is an iniust peace And all though by rebellion they breake coÌ„mon peace yet that is not bicause they hate peace but bicause they enioye not that peace vvhich they desire The iust Prince vvho maketh vvarre against iniust vsurpers Aug. ibidem euen then vvhen he biddeth vvarre aymeth at peace and intends not vvarre as vvarre but as a meane to come to peace and this is a iust peace Cacus that barbarouse fellovv vvho liued in caues as beastes doe fedd him selfe of the spoyles of others vvas desirouse to enioy his ovvn desires vvithout molestation and so desired peace but a brutish peace And aâ— peace is most pleasaunt and therfor desired of all so is it most soueraine and therfor preserueth all Peace betvvixt the humours and elementarie qualities in mans body is health peace betvvxit the tvvo repugnant partes in mans soule reason and sensualitie is vertu peace betvvixt God and man is Charitie betvvixt man and man is frendshipp peace and consorte in voices or instruments is musick peace and aggreement in colours is beautie peace in proportioÌ„s is good making peace in the heauens motions and in the Elementes qualities is the coÌ„seruation of all Peace is the maintenaunce of families the preseruation of cities the establisment of Colleges the strength of common vvelthes the force of Kingdomes and the felicitie of all societies Peace vpholdeth heauen Mar. 12. Marc. â— vvithout it hell could not stande bicause euery Kingdom vvhich is diuided in it selfe shal be made desolate Peace and vnitie sayth the Philosopher makes naturall causes to passe them selues in force and efficacie bicause force vnited is stronger then it selfe diuided You may breake a thousaunde arrovves one being taken from another but in a bundell or sheafe not so Diuide the greatest riuer vvhich is and a childe vvill passe it but vvhen the vvater is vnited you must haue a shippe or boate to sayle ouer Lay one cole in one corner of the hovvse and a nother in a nother and you may Stand in the middest and blovve your fingers for colde but vnite them together and they vvill vvarme the vvholle hovvse OxeÌ„ diuided can not dravv that vvaight vvhich they can vnited The greatest armie vv ch is if it be diuided is soone defeated but vvhen the forces are vnited it is inuincible To be breefe peace preserueth all thinges and giues streng the and force to all And contrarivvise dissension is the bane of all dissension or distemperature of humours in mans body is sicknes disagreement of reason and sensualitie in the soule is vice iarring of voices or instruments is vngratefull discord in colours it is deformitie in proportions mishape Diffension is the vndoing of families the dissolution of Colleges the vveakning of cities the ouerthrovv of armies the ruine of kingdomes the bane of all societies Vvhat Kingdomvvas more likely to haue stood then that of the Angells DissensioÌ„ vvhich Lucifer sovved had allmost quite ruined it Vvhat place better fenced more fertile and frutfull then paradise yet dissension betvvixt God and man yea betvvixte man and him selfe for vvhen man disagreed from god his fleshe beganne to resist his spirit and all creaturs before obedient to him began to rise in armes against him banished theÌ„ce the happy inhabitaunts and vvith theÌ„ all foelicitie Vvho more neare then Cain and Abell dissension vvas the death of the one and the reprobation of the other Vvho more likely to haue liued louingly together them Abraham and Lot Ioseph and his brethern dissension seuered and separated them Vvhat kingdomes more strong and poteÌ„t then those of the Medes Persians Chaldies and Romaines read histories and you shall see that dissension vvas the cheefest cause of their ruines If then the Maxime of the philosopher be true that one contrarie setteth forth another by the destroying nature of dissension you may easily perceiue hovv souerain a preseruatiue peace is and hovv iust cause all creaturs haue so vehemently to desire it This Ievvel Christ bequeathed vnto his deare spouse the Church vvhen sone after his resurrection standing in the midst of the apostles he sayed vnto them Io. 20. Pax vobis peace be vvith you Io. 14. Of this peace in another place he maketh meÌ„tioÌ„ vvher he sayeth Pacem relinquo vobis pacem meam do vobis I leaue peace vnto you I giue my peace vnto you Vvhere for a legacie he bestovveth on his Church not gold and siluer nor kingdomes nor possessious thoughe he permitteth kings to bestovve these things also vppon her but that vvhich is more vvorth then all the diadems and scepters in the vvorld to vvit peace vvith out the vvhich noe societie can endure This peace the prophet Esaie longe since forsavv and forthold Isâ— 81. 65. vvhen he sayed That the vvolfe and lamb shall dvvell to gether and the Lion Bear and Calfe liue peacebly one vvith another and that a litle boy shall driue them a feeld For his meaning is that in the Church shall be such agreemeÌ„t at least in matters of religion that they vvho before their conuersion vvere persequuting vvolues and Beares shall liue peacebly vvith the harmless lambs and Christians and that a litle boy Christe Iesus the autour of all this peace shall driue them a feeld that is shall rule and gouern them The same prophet by another metaphore describing the same peace â—bidem sayeth In those dayes the
of hell and yet neuer feele the paines therof And in deed it vvas not conuenient that Christe should suffer the paines of hell For first those paines are of their nature perpetuaell and so if Christe had once permitted those torments to afflicte his soule he should neuer haue beene eased of the same Secondly it had beene dishonorable vnto Christe to be fellovve mate vvith the damned Act. 〈◊〉 and althoughe saint Peter sayeth that God raised him from deathe to life the sorrovves of hell being dissolued yet he meanes not therby that Christe once suffred the sorovves of hell but ether that hee loosed vs from the sorovves of hell or that hee acquitte him selfe from them bicause hee neuer vvas tormented vvith them Thirdly to haue suffered these paines had been to noe purpose bicause that the paynes of hell are not satisfactorie and therfore after that the damned haue endured them many millioÌ„s of yeares they are neuer the nearer an end of their misery Novv as coÌ„cerning Christes charitie that vvas sufficiently declared in that hee suffred deathe for vs. â—o 15. For noe man hathe greater charitie then to dy for this freende especially for his enemies and this also extolleth Christes povver moste highly vvho by deathe ouercame deathe yea sinne also and damnation But my hande is vveary and my pen seemes vnvvilling to yeld any more inke to a longer discourse vppon these vnchristiane yea diabolicall blasphemies and I doubte not but the Readers eares doe burne all ready to haue hard so much of theÌ„ Out of this doctrine peraduenture proceeded that blasphemouse speeche of one vvhoe as Surius reported vvas not afrayed to say that Christe vvas daÌ„ned in hell Anno 1â—27 And for this as it is very probable God permitted Ihon Caluin to dye so desperately Bolsee in vita Caluini Geneb li. 4. Cron. For he that auouched Christ to haue dispayred and to haue suffred hel-lpaynes at the hovver of his deathe him selfe dispayted and seemed euen then to begine his hell bicause theÌ„ hee cursed the daye that euer hee sette pen to paper vvhich vvee also maye curse and leauing to call vppon Christe at his deathe vvhome in his life hee had so dishonoured he called vppon the deuill vvhose instrument seruaunte he had been and vnto him rendred his miserable soule vvhich had deserued as many helles as vvere and are the soules vvhich vvere and still are by his doctrine deceiued The tvvelueth chapter shevveth that the Ghospellers can abide nothing vvhich is or hathe been beloÌ„ging vnto Christ vvhich is the laste signe that they are noe sincere Christians IT is a common saying vsuall in euery mans mouthe and yet not so common as true Loue mee loue my dogge vvhich not only the coÌ„mon voice allovveth but also experience reason approueth for such is the nature of loue and frendship that as it traÌ„sformeth one freind into another makes vs to accounte of our freind as another our selfe so dothe it engender in vs an affection vnto our freinde his freindes kinsmen alliaunce seruauntes and vvhatsoeuer belongeth vnto him or is beloued of him And the reason is manifest for if frendship be of that nature that is maketh one soule as it vvere in tvvoe bodyes and causethe vs to esteem of our freind as another our selfe then as vve first loue our selues and then others that are linked vnto vs so vve must loue our freind as our selfe and then his alliaunce for his sake and vve must tender his life his goodes and coÌ„modities as our ovvn Vvherfore vvee read that Damon and Pithias did striue earnestly coÌ„tende most louingly vvho should dy for the other For as the soule by affectioÌ„ is more vvhere it loueth then vvhere it liueth so Damon thought him selfe to liue better in Pithias then in him selfe and therfore to saue him selfe in Pithias he desired to dy in him selfe And he that loued Pithias life as his ovvne vvould haue affected Pithias freindes and vvould for his sake haue tendered his goods as his ovvne vvee read that Dauid and Ionathas vvere such louing freindes that their soules vvero glevved together â— Reg. â—â— vvhich loue of Dauid tovvardes Ionathas could not be stayed in Ionathas his person but for his sake extended it selfe to his hovvse and familie Kinge Pharao vvho extolled and loued higly Ioseph the Patriarch Exod. 45. 47. loued not him alone but for his sake entertained Iacob his father and all his brethren For this is the nature and lavve of frendshipp loue me loue myne Vvherfore vvee see by experience hovv vvheÌ„ vve loue a freind sincerly vvee loue for his sake his freindes also alliaunce yea his seruauntes yea his dogge yea his ringe and image and vvhatsoeuer hathe beene deare to him or appertaining vnto him And least that any should thinke that frendship vvorkes this effecte betvvixte meÌ„ only I vvill shevve hovve charitie vvhich is the frendship vvhich man hathe vvith God hath the same properties For charitie makes vs not only the seruauntes of God but his freinds also and in a golden chayne so linketh vs vnto him Io. 1â— that vvee are as sainct Paule sayeth one spirit vvith him In so much that sainct Paule sayed that novv he liueth not in him selfe but in Christe 1. Cor. 6. into vvhom by loue he vvas transformed Gal. 2. esteeming of Christe as of another him selfe in vvhome he thought he liued better then in him selfe And therfore he tendered Christe his honour aboue his ovvn commoditie and vvould rather dy as in deed he did then Christe should susteine any dishonour and rather then hee vvould deny him or forsake him hee denied him selfe and neglected his ovvn life The like effecte this loue hathe euer vvrought in the hartes of the Martyrs of the Churche vvho not only desired to dy for Christe as Damon did for Pithias but dyed in deed and suffered most exquisite tormentes least he should susteine the least losse and domage in his honour And certes they that for loue of Christ tendered his honour more then their ovvne liues did noe doubte affect and reuerence for his sake his mother his freinds his image his crosse and vvhat soeuer hathe beene belonging vnto him for loue is of this nature that it extendeth it selfe not only to our freind but for his sake it teÌ„dereth his honour affecteth his alliaunce and freindes yea his seruaunts and for his sake esteemeth of his image ringe and vvhatsoeuer hath beene apperteining vnto him Vvherfore the greatest louers and freindes that euer Christ had to vvitte the Martyrs vvhoe dyed fot him and the first Christians vvhoe first receiued his lavve and professed his name did so loue him that for his sake they respected vvith reuerence his crosse his image his vvorde his sacramentes his mother his Apostles his seruauntes yea their images and reliques also Lâ—â— â— The Angell Gabriel for the honour he ovved vnto his master Christ Iesus speakes vnto our blessed lady vvith great
his institutions l. 1. ◠14. §. 12. l. 3. c. 20. §. 20. Roding l cot Schol Iesuit And one Vvilliam Roding in a booke or libel vvhich he made against the schooles of Iesuits for their teaching and bringing vp of youthe especially is disliked of heretikes bringes in the blessed virgin speaking in this manner Leaue of this saluting me and in saluting me to honour me leaue of vvorshipping of Saints and those that are dead vvee detest thy salutations and prayers vvhere thou arte vvhat thou doest or vvhether thou beest a liue or dead vve knovv not and vve care not so farre are vve frō hearing thy prayers Cal. l de ref mag cént 4. c. 6. col◠36. As for images and reliques of Christe his mother and his saintes they detest them and therfore Luther vvisheth that all relikes vvere buried in the earth Ser. de Cruce yea their breaking and defacing of images and their burning of reliques argevveth their mynde and opinion in these matters sufficiently Ex Cocl l. 3. hist. Hussit Vvherin they imitate Hierome of Prague vvho pulled dovvn the Crucifix and defiled and abused it and yet reteined Vviclephs picture crovvned vvith a diademe for so these men thinke the best place of their hovvse not good enoughe for Luthers and Caluins pictures and yet deface and defile the images of Christe his mother and his Saincts But they say that this they doe for pure loue and honour tovvards Christe vvho should bee highly iniuried if any but hee should bee honoured Deut 6. Mat. 4. 1. Tim. 1. and they haue a vvarrant for the same out of gods ovvn vvord Thou shalt adore thy lord god and him only thou shallt serue And againe To God only honourand glorie But yet bicause scripture can not be contrary to reason and much less to it selfe they should haue soughte meanes to haue expounded those vvords rather then to haue fallē into these grosse absurdities for the same God vvho commaundeth to adore and serue him only commaundeth vs to honour our parents and to serue our masters And reason teachethe vs that if vve honour and loue God vve must respecte his frends and those that he respecteth for the prouerb must needs be true Loue me loue myne bicause it is grounded in reason and the very nature of frendship Vvherfore I ansvver that God is aiealouse God and therfore vvill haue suprem honour and affection giuen vnto him selfe only bicause he only hath supreme soueranitie vvhich only the alleaged places do proue but if it be lavvfull to make this argument God only must haue supreme honour ergo saincts must haue none at all It may also be as vvel inferred that nether our parentes nor our Princes must be honoured or affected Let therfore the reformers calle to mynde that to excellencie and dignitie honour is devve therfore seing that ther are three kinds of excellencies vvell haue the diuines distinguished three kinde of honours or vvorships The first excellencie is increate and supreme vvhich is proper to God and therfore to him is devv supreme honour vvhich is called Latria and to giue this honour to any creature is idolatrie The second is called morall or ciuill excellencie vvhich consisteth in authoritie morall vertue and learning or such like and to this is devv a ciuill honour vvhich vve giue to Princes and superiours and morall-honest men and learned men for authoritie vertue and learning are to be respected The third excellencie is supernaturall vvhich consistethe in grace sanctitie and glorie to this is devv a religiouse honour yet bicause this excellēcie is infinitely inferiour to gods excellencie vve must giue vnto it a religious but yet a farre inferiour honour And vvith this honour our blessed lady sainct Ihon Baptiste sainct Peter sainct Paule and other Saincts vvhilest they liued deserued to bee respected and sithence that their sanctitie is noe less in heauen then it vvas in earthe they are noe less after death to be honoured then they vvere liuing And therfore as Ciuile honour giuen to Princes learned and morall men derogateth not to Gods honour bicause it is inferiour so nether dothe this religiouse honour bicause it is inferiour But Caluin sayeth that religious honour is only devve to God This he affirmeth but he can not proue it and therfore I deny it and vvill proue the contrarie For religion is a vertue vvhich giueth to god supreme vvorshippe and to Saincts and holy thinges inferiour honour and so respecteth euery one in his kinde To God this vertue giues a supreme honour called Latria to the Saincts an inferiour honour called Dulia to the blessed virgin bicause she farre excellethe the other Saincts it giueth an honour inferiour to Latria but superiour to Dulia vvhich diuines calle Hyperdulia And I vvould demaund of Caluin if Saincte Ihon Baptiste vvere in earthe vvhether hee vvould honour him or noe for his sanctitie If hee saye hee vvould then I aske of him vvhat honour hee vvould giue him not Supreme honour bicause that is devv to God not Ciuill honour bicause that is giuen to morall vertue only authoritie and learning Vvhat honour then shall sainct Ihon Baptiste haue for his Sanctitie certainly ether an inferiour religious honour called Dulia or none at all And if Caluin vvould honour him in earthe and religiously also for his sanctitie vvhy feareth he to giue him that honour in heauen sithence that his soule vvhich is the proper subiecte of sanctitie is noe less liuing there then it vvas here and is indevved vvith noe lesse sanctitie in heauen then is vvas in earth and besides that is also there enriched vvith glorie vvhich it had not here Novv if Caluin vvill saye that at least images and reliques are not to be honoured bicause in them is none of these three excellenties afore mentioned I vvill tell him that althoughe none of these excellencies be formally in images or reliques yet bicause these are appertainning vnto them vvho are honoured they may and muste also bee something respected and reuerenced but vvith a farre inferiour respecte and that for their sakes to vvhome they apperteined For as the Prince Superiour hathe only the ciuill excellencie and yet not he only but for his sake his image his chaire of estate his ringe and after his death his dead body also is to bee respected but yet not vvith that honour vvhere vvith his ovvn person is honoured so if God and his sainctes maye be honoured vvith religious honour then for God his sake his image may be respected and for Christes sake his name his vvorde his Sacramentes his crosse nayles and other thinges belonging vnto him and for the Sainctes sake their images bodyes bones clothes and such like may and must bee religiously honoured yet vvith an inferiour honour And the reason is first bicause in these things also by a certaine participation and representation vve behold in some sorte their excellencie to vvhome they pertaine and therfore vve respect them
intended conclusion vvhich I maye doe vvith as muche breuitie as facilitie For if God bee the autour of all sinne then if vvee maye gather vvhat the tree is by the frute hee is of a malitious nature as is before proued and if hee commaund vs impossibilities and punishe vs vvith Hell fyer for not fullfilling them then is hee vnreasonable cruel and barbarous And if vvee once make this conceit of God as vvee must needes if vvee beleeue the aduersaries opinioÌ„ then must our hartes of necessitie bee cold in religion and vvorship of God For vvho can bee induced to vvorship loue and honour such a God in vvhome is nothing vvhich is amiable nothing vvorthy honour vvel may vvee feare him for his crueltie but loue him and honour him from the harte vve can not And so religion fallethe The third Chapter shevveth that in contempte of the Churches authoritie they bring all religion in contempte IT is a maxime and almost an article of faithe receued amoÌ„gest the reformers that the true Churche vvhich once vvas hathe erred grosselye in no lesser matters then faithe iustification merit freevvil vvorkes satisfaction purgatorie prayer to Sainctes vvorship of images nuÌ„ber and vertue of Sacramentes Sacrifice such like Yea they confess that the Romain Church vvas once the true Church but thy adde vvith all that aftervvardes it erred grossely and fell sovvlye novv of the Church of Christ is become the Synagogue of the deuil This is the cause vvhy vvhen vvee vrge the authoritie of the ancient and present Churche for the proofe of the reall presence free vvill prayer to saintes sacrifice of the Masse they ansvvere vs that the Church vvas but a congregation of men vvhich hathe erred in these and other matters And therfore Luther careth not for a thousand Churches and Caluin Beza and others despise all the Councelles and ancient fathers as appearethe by their vvordes vvhich are related in the first booke and the third and fourth chapter So that vppon the bare authoritie of the Churche they vvill not hange their faithe as they saye least they hange their soules bicause the Churche as it maye bee deceued so it maye deceue I demaund of theÌ„ therfore vvhat assuraunce they haue of scripture and by vvhat meanes they come to the knovvledge of it A Catholique vvould say that he beleeuethe these bookes to bee the vvorde of god bicause the Catholike Church vvhich is it the piller of truthe vvhich by the sonne of God vvas promised a spirit vvhich should teach her all veritie 10.14.15 l. on t epist fund c. â— hath cuer so beleened and defined Vvherfore saint Austine sayeth that hee vvould not beleeue the ghospel vnlesse the Churches authoritie mâ—ued him not that the Church maketh scriptures or giueth them their truthe and veritie for that they haue of God vvho vvas the indighter of them but bicause vvee can not knovv vvhich is Scripture vvhich is not but by the voice of the Church to vvhich only in this matter the ancient fathers vvere vvont to harken as Ireneus l. 2 c 2 3. 4. l prâ—esc de expos Symb. l. 2 c 1. 46. l. 4. c 11. Tertulian sainct Hierom Leo the first and dâ—uers others of vvhom Nicephorus maketh mention Vvherfore the first Toletane Councel in the one and tvventith canoÌ„ accurseth theÌ„ vvho accept of any other Scriptures theÌ„ those vvhich the Catholique Churche receiueth Hee vvould alleage for an argumeÌ„t that Christemade Peter his successour the Pope supreme pastour of the Church and commaunded him to feed his sheep lo. 2. and seing that a principal office of the shepheard is to shevv them suche pasturs as are most holsom for them it perteineth to the â—uprem Pastoure of the Churche to tell vs infallibly vvhich are the true scriptures for vvhen hee declareth vv ch are the true Scripturs he shevves vs our pasture the place vvher vvee are to graze and vvhen hee expoundethe them hee feedethe vs. And seing that the Pope of Rome is this Pastour as is proued in the last chapter of the first booke it follovveth that vvee must receue that for scripture vvhich hee allovveth of as scripture He vvould alleage also the antiquitie of scriptures for a profe of their sinceritie l. 2. cont Ap. 〈…〉 prabar Euangel in Apolog c 19. 20. 24. bicause Moyses vvhoe vvas the vvriter of a great part of the old testament as Iosephus Tertulian and Eusebius affirme by many handred yeares vvas more ancieÌ„t then all the vvritâ—rs of the Romains and Grecians also vv ch therfore deserue great credit reuerence 1 Tuse bicause as Cicero sayeth in his Tusculane questions to Antiquitie noe lesse is devve Hee vvould confirme this argument by another of no lesse efficacie to vvit that these bookes haue beene conserued so many thousand yeares not vvithstaÌ„ding so many captiuities of the Ievves and persecutions of the Christians vvhich argueth that God vvho vvas the Authour of them had a speciall care of them and a vigilant eye vnto them as vnto his ovvn vvord and vvriting Hee might alleage also the coÌ„formitie of those booke vvhich vvere indighted of diuers at diuers tymes and yet haue in them no contrarieties and vvere translated out of Hebrevv into Latin by 70 Interpretours â—nstin orat paroen ad geÌ„â—â—â— diuersely disposed vvho yet not vvithstanding soe aggreed as if all their traÌ„slations had been copied out of one For vvhich causes euen the Gentils Paganes them selues haue borne great respect vnto these vvritinges not daring to mingle them vvith their ê“phane vvritinges bicause as Iosephus and Eusebius affirme some that haue atteÌ„pted it l â—â— Aut. c. 1. â— l. â— praeparâ— â— by the diuine and secret povver haue beene very sharpely and seuerly punished all vv ch is vvarraÌ„ted by historie traditioÌ„ This a Catholike vvould saye vvith great applause and no lesse probabilitie for the authoritie of scripture But vvhat vvould or vvhat could our reformers saye vvould they saye vvith the Catholike that they beleeue them to bee holy scripture bicause the Church sayeth so â—â— Hostâ— l. 3. â—â—nt Brent Luther in deed sayeth that hee in this point beleeuethe the Churche and Pope and good reason hathe hee bicause of vvhoÌ„ did hee receue the scriptures vvhen hee began first to preach his nevv doctrine but of the Romaine Churche vvho cuer had the custody of them euen since the tyme of the Apostles And hovve could he knovve that the ghospel of the Nazarens of sainct Barnabas Euseb l. â— c. 25. and sainct Thomas vvere not as rrue scripture as the ghospel of sainct Matthevve and other Euangelistes but that the Romain Churche allovved of these and not of those For this cause some of them do saye that in this point they must needs beleeue the Pope Romain Church bicause they caÌ„ not in deed haue any probable knovvledge of Scripture but by this meanes as shall appeare by the refutatioÌ„ of all other meanes vvhich they