Epist â— ad Mâ—r ellinuÌ„ such souldiours such subiectes as our Religion requireth and Princes shall raigne securely and their kingdomes shall flouriâ—h more happilie then Platoes common vvelth And bicause ReligioÌ„ good or badde beareth a great svvay in the rule of mans life the Professours of the nevve Religion must needes be more prone to disobedience and rebellion then vvee bicause Religion vvhich serueth for a bridle to vs is a Spurre to them Vvherfore by Catholikes all your Predecessours haue been serued vvith great fidelitie both in vvarre and peace and your glorious Mother if she vvere liuing in Earth as she is better liuiÌ„g in Heauen vvould not lette to vvitness vvhat affectioÌ„ she hath found amongest the English Catholiques and vvould vvarraunt your Grace that they vvill neuer bee false to the Sonne vvho haue been so true to the Mother But if your Highnes doubte of our fidelitie vve vvill bynde our selues by corporall oathe to obey your lavves in all temporal causes and to defend your Roial Person your Deare Spouse our Gracious Queene and your tovvardlie Children our Noble Lordes vvith the laste droppe of our bloud and this our oathe vve shall be contented to diuulge to all the Princes of Europe yea all the Christian vvorlde And as your Grace may accounte of vs as of your surest so not of your fevvest nor vveakest subiectes for notvvithstanding this longe persequution vvee are so many Apalog c. 37. that as Tertulian sayed to the Paganes of the Christianes of his tyme vve fill your Courtes your Vniuersities your Cities your Tovvnes your Villages yea your prisons not for theftes or murders but for Religion only vvee haue lefte the Churches to the Ministers bicause in them is practised and preached a Religion vvhich our consciences can not brooke Yea a greater parte are vvee then any particuler secte in your Maiesties Realme and vvee are linked in Religion to all Catholique Princes and countries about you vvho vvill bee more louing neighbours if they see that vvee their bretherne synde this desired fauour at your Graces handes and the noblest and mightiest of them vvilbe more desirous to ioyne in mariadge vvith your Royall posteritie vvherby hovve your Kingdome shal be strengthned and your Dominions enlarged your Princely vvisdome easilie perceueth and you haue an example in the noble Hovvse of Austria Your Noble Brother of Fraunce that novv raigneth may be a president in this matter vvho though he vvas once an enemie to the Catholique Religion yet findeth more faythfull correspondence in his Catholique subiectes then in all the rest and by permitting bothe is serued of bothe and serueth him selfe of bothe Thirdly moste Gracious Soueraigne to admit the Catholique Religion or at least to permit it is your greatest safetie for your conscience For as you are a Prince so are you a Christian Prince and therefore a champion cap. 4.9 and as the Prophet Esaie sayeth a Foster-father of the Church and as the Kinges of Fraunce euen from Clodoueus the first Christian Kinge of that Realme haue beene called Christianissimi for their good offices tovvardes the Catholique Church Genebrar l s. Chron. Baron to 9. Annal. and the kinges of Spaine From Ferdinande yea from Alphonsus yea as some thinke from Recaredus for extirpating Arianisme and propagating the Christian faythe Geneb l. 4. Chron. Sleid l 3. Georg. Lilius in Chr. Angl. are surnamed Catholike so the Kinges of England froÌ„ King Henrie the Eight your Graces great vncle for his Catholike lerned booke writteÌ„ agaiÌ„st Luther other his most honourable seruices vvhich he perfourmed for the Catholike Church are called Defendours of the Faithe that is the Catholike faith Wherfore your Maiestie first bicause you are a Christian King Secondly bicause youâ— are a Defendour of the faithe are to see that the right vvorship of God and the true Christiane religion be practised in your Realme This the honour of God vnder vvhom you raigne this the good of his Church vvhose Champion you are this the saluation of your people vvhose King you are this the spiritual health of the body of your Realme vvhose head you are requireth For if in any couÌ„trie it be true that the inconstaunte people changeth vvithe the King in England it is moste true as vve haue seene by diuerse changes of religion in this Vnhappie age and so in your Maiestie it lyeth to saue or not to saue your people vvhich so admireth your authoritie and Princely vertues that your vvill is their lavve and your lavv their rule of religion And vvhere can your Grace finde a securer hauen for the Saluation of your selfe and your subiectes then the Catholike Church In vvhich soe many Martyrs haue dyed so many Doctours haue taught and preached so many virgins haue liued in flesh like Angells and so many sainctes haue vvrought so straunge and vvonderfull miracles by vvhich so many heresies haue been condemned so many Councels called so many Ecclesiasticall lavves enacted and such goodly order and discipline established For vv ch so many monasteries Churches Colledges Vniuersities and hospitalles haue beene builded fouÌ„ded In vv ch so many Emperours Kinges and Princes haue liued raigned dyed and as it is to bee hoped also haue beene saued and against vvhich so many cruel persequutours in vaine haue raysed forces and vsed tormeÌ„tes and so many heretikes haue raged and railed vvhich is descended froÌ„ the Apostles can proue a continuall succession of her pastours and religion from them vnto this daye Vvheras the nevv Church began but yesterdaye and her Preachers vvith her vvho also can not proue their mission nor distinguish them selues from false Prophets vvhose doctrine hath all the markes of heresie and is rather Antichristian then ChristiaÌ„ plucking at Christes Diuinitie spoiling him of many Honourable Titles to vvit Redeemer Spiritual Phifitian Lavv-giuer Aeternall Preest Iudge of the quicke and dead equalizing euery Christian vvith him making him an ignoraunt desperate and damned man vvhich hath nether Preest nor sacrifice nor in effect any sacrameÌ„t no prayer not so much as our Lords prayer no nor a sermon according to their doctrine nor any of the essential partes of Religion vvhich is blasphemous in many pointes against God iniurious to State and Authoritie fauourable to vice and bending to Atheisme all vvhich pointeâ— I haue proued in this booke But if youâ— Maiesties pleasure or leisure be not such as by perusing this booke to informe your selfe vvhich is moste likely to be the true Christian religion if it shall please your Highnes to commaund a conference or disputation vvhich hathe euer beeâ— the vsual meanes to determine coÌ„troueâ—sies as appeareth by the disputation oâ— Helias vvith Baals Prophetes â— Reg 18.10 8. Act. 7.9 17. 18 19. 20. Aug ep 47. Ruf. l. hist of Christ vvith the Ievves of Sainct Paule vvith levves and Gentils and of the ancieâ— doctours in Councels and out of Councels vvith Ethinkes and heretiques youâ— Maiestie shall finde diuers of your
Greatest vvho tooke in as good parte the vvidovves mite as the ritchest Offringe But yet I vvould not haue your Maiestie to esteeme of this my booke only as of a bare bundel of papers bicause I present you vvithall that hūble harte and sincere affection vvhich a subiecte can beare or ovve vnto his Soueraigne and vvith my affection I offer my selfe as your Maiesties most lovvly faithfull seruaunte vvhich is a guifte so great be the giuer neuer so vile that the great King of heauen requireth yea desireth no more at our handes but esteemeth that vve giue all vvhen vvee giue our selues and that vvee giue noe litle vvhen vvee giue our All bee it neuer so litle Nether is my presēt it selfe to bee misprised nether can it of such a Prince bicause the booke is not my present it is but the boxe the present is that vvhich it conteineth And if your Maiestie demaund of me vvhat that is I ansvvere not gold nor Iuorie of India not ritch and orient pearle for vvith such treasures your England like an India aboundeth but it is that vvhich is more vvorth and vvhich your India only vvanteth and vvhat is that It is religion the vvorship of God the Saluation of your soule the safetie of your Subiectes the health of the body of the Realme of vvhich you are the Heade the strength of your Kingdome the peace of your people and the ritchest pearle of your crovvne This is the subiect of my discourse these are the contentes of my booke and this is my guifte and present vvhich amongest so many guiftes vvhich by so many and so mightie Princes are presented vnto your Highnes I offer vvith all humilitie hopīg yea persuading my selfe that such a guifte as Religion can not but be gratefull vnto that Prince vvho is the Defendour of the faith Protectour of Religion And bicause this vnhappie age hath been more frutefull then profitable in deuising of religions in so much that as all is not golde that glisters so novv all is not religiō vv ch is called soe least I may be thought to offer Counterfet for currante and heresie for true religion it is the Catholike Religion most noble Prince vvhich I present and vvhich my booke conteyneth and by many argumentes as occasion serueth not only proueth but also conuinceth to be the only sincere and true Christian religion and vnmasking the nevv religion by a seuere yet syncere Examination declareth it to be nothing else but errour and heresie though vnder the painted face of a Reformed Religion it hath deceiued some parte of the vvorld and especially your litle vvorld England vvhich the Poete chose rather to calle a vvorlde by it selfe separated from the greater vvorld then a parte or parcel of it bicause like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and litle vvorld it conteineth compendiously and in a lesser roome vvhich also is a grace all commodities and perfections vvhich in the greater are dispersed But bicause I ame more in examining and refuting the nevv religion then in confirming the olde bicause the good corne grovveth easilie vvhen the vveedes are extirpated I entitle it a suruey of the nevv religion And if your Maiestie demaund of me vvhy I dedicate such a booke vnto you I can not vvante an ansvveare bicause I can not vvante a reason Flauius Vegetius vvill tell your Highnes that it hathe beene euer the custome to dedicate bookes to Kinges and Emperours as he him selfe did to Valentinian th' Elder bicause sayeth he nether is any thing vvel begōne vnless after God the King fauour it nether doe any thinges beseem Kinges better then bookes vvho as they gouern all so if it vvere possible should knovve all For as in the head vvhich guideth the vvholle bodie are all the sences so a Prince the head of the people should be indevved vvith all sciences and as the Sonne bicause it illuminateth the planets vvhich vnder it rule and guide the inferiour vvorld is replenished vvith more light then they so the King vvho is the Sonne of his ovvn vvorld and Kingdome from vvhom not only the people but inferiour Princes also are to receue their light and direction should be illuminated vvith a greater light and knovvledge then any of his subiectes and therfore Cirus vvas vvonte to say that he is not vvorthy an Empire vvho is not better and vviser then the rest vvhich also in effecte King Salomon surnamed vvise affirmed vvhē he gaue that holsome counsayle to his fellovv-Kinges Sap. 6. Si delectamini sedibus sceptris ô Reges populi diligite sapientiam vt in aeternum regnetis If you be delighted in thrones and scepters ô Kinges loue you vvisdome that you may raigne for euer and to signifie this by an Embleme God him selfe gaue his people for their first King no other then Saule vvho vvas higher then the rest of the people by the head and shoulders And seing that your Maiestie is not only a Kinge but a learned King also as by many monumentes of your rare vvitte and learning vvhich the learnedst admire doth plainly appeare to vvhom ought I of dutie to consecrate this my vvorke but to such a King vvho for his authoritie can protecte it and for his vvisdome can Iudge of it Yea the verie subiect of my booke vvhich is religion seemed to require of right no other Patrone then your most Excellent Maiestie vvho by office and Title are the protectour of Religion the champion of the Church and Defendour of the Fayth This common congratulation also not only of your ovvne litle vvorld but also of all the Christiane vvorlde this vniuersall ioy these triūphes these bonefyers vvhich the french-man calleth feux de ioye haue moued and stirred mee vp to shevv some signe also of my affection and ioye vvhervvith my harte is so full that my toungue can not be silent All reioise most Gracious Prince at your Coronation as though it concerned all and the hope vvhich is generally conceiued of your Graces Bountie hath not only passed your seas but the Alpes also The vvorlde admires the svveet prouidence of the Almightie tovvardes your Maiestie vvhoe euen from your infancie hath protected you from many imminent dangers as thoughe he had reserued you as no doubte hee did for the crovvne of England The vvorld expected ether ciuil vvarres or foraine inuasions after the deathe of her Maiestie of late memorie bicause the Heire apparaunt vvas not named and though all men had their eyes and expectations and desires also fixed on your Highnes person yet they feared that vvhich they desired and hoped not vvithout feare and yet cōscience directing your Nobles and God gouerning their cōscience vvithout any bloud shed vvithout contradiction yea vvith great applause of all your Highnes is placed peaceably in your Regall throne and vv ch is rare England vvas so inamoured vvith your Princely vertues and so moued by your vndoubted Title that shee sent for you as for her louing spouse and hath betrothed
her selfe so faste vnto you that the death of your person can not dissolue this Mariadge bicause her mariadge vvith your person is the spousage vvith your noble posteritie These great fauours and benedictions of th' Almightie tovvardes your Maiestie make the vvorld to thinke that God hath culled you out for some good purpose and that your Highnes to shevv your selfe gratefull vnto him vvill imploy your selfe in some honourable seruice for that Church and fayth of vvhich you are called the Defendour in so much that if the general voice grouÌ„ded only on the great expectation vvhich commonly is conceiued of you vvere as true as common I should not need at this tyme to be the Suppliaunte for the freedom and libertie of your distressed Catholiques And althoughe your Catholique subiectes at home haue not yet obteined so great a benefit yet so ritch hopes and so firme confidence do they repose in your Graces Bountie that froÌ„ the first day of your raigne they hoped that your Maiestie vvill proue another Moyses vvho shall deliuer your Realmes and Kingdomes from a vvorse then Egiptian captiuitie I meane heresie vvhich makes the vnderstanding a slaue to errour vnder a shovv of veritie yea that you vvill be vnto them another losue vvho shall bring them to their lande of promise the Catholique Churche vvhich is the lande of all Gods promises and that after a longe famine more then Ievvishe or Saguntine not of body but of soule you shal be another Ioseph vvho shall store vs by your vvisdome and authoritie vvith the spiritual prouision of the true vvorde of God true fayth and sacrameÌ„tes by vvhich the soule is nourished Yea that you vvill bee another Constantine to appease the boysterous storme of a longe persequution and to repaire the ruines of the Catholique faith and Church of your Realmes of England Scotland and Ireland And I also armed vvith the same hope and bidden by your Bountie and constrained by necessitie to be bolde in the name of all your Catholike subiectes of vvhome I ame the leaste in the name of the Catholike Church of vvhich I ame a member and you a Defendour in the name of all Catholike Princes yea of al the Christian vvorld vvhich hath conceiued such an expectarioÌ„ of your Gracious Goodnes in the name of the Great King of heauen and earth by vvhom you raigne and by vvhom you were preserued and reserued for this Croune scepter that it would please your Maiestie to caste a Gracious regard vppon the great affliction of your loyall naturall and moste anciente subiectes the Catholikes of your Realme and to bende your most compationate eares to their humble suppliaunte petition vvho desire nether landes nor liuinges nor offices nor pardon for offences but libertie for their consciencee vvhose restrainte they counte more greeuous then imprisonment yea death of their bodyes and not to contristate them vvith a heauie repulse at this tyme especially vvhen euen theeues and murderers are pardoned so Graciously Our zeale tovvards Christe his Churche the loue of our Religion the desire of the saluation of your Maiesties Person of your louing Spouse our moste Gracious Queene of your Royal Children our Noble Lordes of your Kingdome also our deare Countrie moueth vs to desire your Highnes to restore vvhollie thaâ— Religion vvhich your Glorious predecessours maintened vvith Crovvne Scepter Sworde as for the defence theâ— of they vvere all svvorne at their sacreâ— Coronation But if it shall not standâ— vvith your Graces pleasure to graunte vâ— so much vvee moste humblie desire oâ— our knees libertie only of our conscience and Religion vvhich the nature oâ— bothe requireth Nether as vvee hope vvill your Maiestie condemne vs of to great presumption for demaunding that vvhich hath been so longe denyed vs bicause there is no PrescriptioÌ„ against conscience vvhen conscience is enforced and your princely Prudence vvel perceiueth that necessitie on our parte is importune Bountie on your parte imboldâ—neth and the Religion on your most Noble Progenitours parte for vvhich we plead promiseth a Gracious graunte For if it much skilleth froâ— what treâ— the graffe or frute is taken vvhy shall it not much importe to come of a Catholique Race True it must be vvhich the Poet sayeth Fortes creantur fortibus bonis Hor Flac. Est in â—â—uencis est in equis Patrum Virtus nec imbecillem feroces Progenerant Aquilae columbam I graunt that ReligioÌ„ is supernatural and is not transfused vvith flesh and bloud but infused by God vvith consent of our vvill and operation of Grace but yet children are naturally bent to like of that in vvhich their parentes haue excelled And truly for zeale tovvards the Catholike Religion almost all the noble Kinges of ScotlaÌ„d vvhich vvere your Highnes progenitours are most famous as the Valiaunt and noble Malcolmus and the blessed saincte Marguerite his spouse Histoire abbregée par Dauid â—hambre King Dauid vvho builded 15. Abbeyes erected 4. Bishop-rickes Iames the fourth your Great Grandfather surnamed protectour of the faith Iames the fifte your GrauÌ„dfather a moste iust King and liberall to the poore to omit diuers others not only of Scotland but also of England yea and Fraunce also and namelie that vvarlike and moste Catholike Hovvse of Guise to vvhich you are allyed but of all your Glorious Mother is moste renovvmed vvho as for her goodly personage she deserued to bâ— Spouse to a King of Fraunce and for heâ— Princely qualities and Roiall bloud vvaâ— vvorthy a double crovvn in Earth so foâ— her Zeale in religioÌ„ and more then manly Fortitude shevved for the defence oâ— the same at her death She deserued the third Crovvn in Heauen called Aureola Martyrum Is it possible then thaâ— your moste Excellent Maiestie beholding such rare vertue in your Mother should not desire it in your selfe Or thaâ— you should not loue to liue in that Religion for vvhich she loued to dye I haue hard of some that vvere belonging to her and entertained by her vvhen she vvas rather detained then entertained in England that she spent many hovven in prayer shed many teares of sorovve gaue great almes of charitie and vsed diuers meanes of prouideÌ„ce that your Maiestie might bee made a Catholike and amongest other She deuised the meanes that you should be baptized Nicol Burne in his preface to king lames the sixt and confirmed by a Catholike bishop That ranne still in her mynde that vvas deepest iâ— her harre and oftenest in her mouthe foâ— that she fetched many a sighe and sigheâ— out many a vvishe and as liuing for thiâ— she shed many teares so dying no doubte she offered no litle parte of her innocent bloud vvhich as it cryeth vengeaunce before God against her enemies so like a pleasing sacrifice as vve hope it cryeth for conuersion of your Maiestie and your Kingdomes to that religion for vvhich it vvas shedde So that as sainct Ambrose sayed once to sainct Monica vvho vvas allvvayes praying vveeping
and vvishing for saint Austines her sonnes conuersion vvho then vvas a Manichee Filius tantarum lachrimarum perire non potest I may say of your Highnes to vvit that the sonne of suche a Mother and Prince of such a Princess and Inheritour of suche vertues such examples such teares such vvis hes can neuer perish that is can not but bee a Catholique This her zeale tovvardes religion these her desires vvishes these her prayers and teares and aboue all her Glorious Martyrdome vvill euer bee before your Graces eyes to moue your harte if not to admitte vvholy the Catholike religion at least to permitte it at least not to persequute it vvhich she loued her selfe so vvell and vvished to your Highnes so hartilie And truly moste Gracious Liege such is our repose in your goodnes that if ther vvere noe other motiues then your Glorious mothers example your Catholike subiectes miserie and your ovvne innate clemencie vve vvould not at all despaire of a graunt of our petition but seing that the thing vve request concerneth not only our good but your graces honour also and the true felicitie of your Kingdome vvee hope confidently not to suffer a repulse in that in vvhich your Highnes also hath a parte and for vvhich not only vvee are humble suppliauntes but your selfe also to your selfe and for your selfe are an Intercessour And first he graunt of our petition shal be most honourable for your moste ExcelleÌ„t Maiestie King Lucius vvas the first king Christian of our Countrie and the first king that laboured in the coÌ„uersion of it vvith Pope Eleutherius by vvhose Counsail and preachers vvhich he sent he extirpated idolatrie and planted Christian Religion and for this glorious facte his name and fame is and euer shal be moste renovvmed both in heauen and earth King Ethelbert vvas the secoÌ„d king vvho by the meanes of Pope Gregorie by Popes alvvayes countries haue been conuerted and tvvelue Monkes of sainct Benedictes Order the second tyme restored this Countrie again vnto the same Christiane and Catholike Religion the vvhich by the inuasioÌ„ of the Saxons vvas againe become Idolatricall and Pagane and he is noe lesse glorious before God and men for so honourable an enterprise But if your Highnes shal be the third King vvho shalle againe reduce this couÌ„trie to the same ancient Religion you shal be as much more glorious and your name as much more renovvmed Th 2.2.4.10.4.6 as heresie is vvorse then Paganisme and more hardly extinguished Vvilliam the Conquerour from vvhome your Maiestie is vvorthilie descended is reckened amongest the Vvorthies of the vvorlde and vvritten in the liste and catalogue of the moste Vvarlike Kinges for that famouse conquest vvhich he made of your litle vvorlde But if your Highnes shall get the conqueste of heresie your honour shal be as farre more greater then his as the conquest of mens soules and myndes is more glorious then subdevving of bodyes In such a CoÌ„quest the vvarre is Christes the victorie is his and yours the crovvne yours only not in earth only but in heauen also You haue the occasion offered ô mightie Prince by vvhich you may make your name and fame immortall let not such an opportunitie passe if you can atchieue so glorious a Conquest as you can if you vvill bicause the body of your Realme vvill follovv the vvill of their head you shall be more Glorious then all the Kinges of England before you If it please your Maiestie to set before your eyes those Glorious ChampioÌ„s of the Churche Constantine Theodosius Pepine Charles all surnamed Great more glorious for their victories ouer heresie and idolatrie then for conquestes of Countries more renovvmed for propagating the ancient Catholique Religion for it vvas not Lutheranisme nor Caluinisme vvhich they promoted then for enlarging their dominions you vvill easilie perceâ—e that it is muche greater honour for your Highnes to consorte vvith them rather then vvith Constantius and ValeÌ„s those Ariane Emperours enemies to that Church vvhich they defended enriched and Leo Isauricus Constantinus Copronymus those infamous Image breakers And if you please to call to mynde the Catalogue of the noble Kinges of EnglaÌ„d Lucius Ethelbert Egbert osvvald osvvine Alfred and many others before the Conquest vvith Vvilliam the Conquerour and so many Henries Edvvardes and Richardes after the Conquest all your Noble predecessours so mightie in force so ritch in treasure so noble of byrth so fortunate in vvarres so couragious in fyght so glorious in victories so vvise in Gouernment so iuste in punishing so mercitall in pardoning so vpright in life so zealous in Religion vvho builte so many goodly Monasteries erected so stately Churches founded so learned Colleges enacted so holsome lavves and vvise statutes and got so many and so straunge victories in Fraunce and other Countries euen vnto Palestine your Princelie vvisdome vvill easilie see that greater vvilbee your honour to ioyney our selfe to these vvorthies then to stande so nakedly accompanyed vvith three only of your Predecessours vvho haue protected the nevv Religion and ruined vvhat they haue builded vvherof the first vvas not vvholly for the nevv Religion bicause by Parlament he enacted six Catholike Articles and at his death founded a Masse for his soule the second vvas so younge that he vvas rather ouerruled theÌ„ ruled the laste vvas but a vvoeman and though they vvanted not Guiftes of nature vvhich might beseem princely authoritie yet for persequuting the Catholike faythe and follovving other pathes then their predecessours had troden theyr names are not eternized vvith that immortall fame vvhich their predecessours haue purchased by their Religious Actes SecoÌ„dly Redoubted Prince the Catholike Religion vvilbe greater securitie for you temporall State Forâ— your Highnes dare relye vppon them vvho by Religion Cal. l. 3. Inst c. 19 §. 14. l 4. â— to § 5.23 27. may disobey youâ— Lavves and Ordinaunces as I haue in my sixte booke demonstrated much morâ— may you put your truste and confidence in your Catholike subiectes vvhom conscience and religion byndeth to obedience For they are taught by Religion that Authoritie is of God 1. Pet. 2. Rons 13. and that in conscience they are subiect vnto it and bouÌ„d to obey kinges though othervvise difficile and harde to please not only for feare but for conscience also And this obedience they giue not only to Christian but also to Pagane Kinges such as all vvere vvhen sainct Peter and sainct Paule commaunded vs to obey them Eâ— Eus Vvee are taught sayed sainct Policarpe to the Proconsul to giue to higher povvers that honour vvhich is devve to them and not hurtfull to vs. Apol. c. 3. 〈◊〉 S. apulaÌ„ Vvee sayed Tertulian to the Ethnikes pray for the Emperour and reuerence him nexte to God and more then vve doe your Goddes To be breefe as I should bee vvith a King if the matter did not enforce me to be longer then I should be giue vs sayeth sainct Austine such Iudges such magistrates
for auoiding of offence But thē I aske Caluin vvhat hee meaneth vvhen he sayeth that they ought to keepe the lavve ether hee meaneth by those vvordes an obligation in conscience vnder payne of sinne and then it follovveth vvhich Caluin vvill not graunte that lavves bynde in conscience or else he meaneth only a congruitie or decencie and then it follovveth still that lavves are brought in contempte For if once a man bee persuaded that it is only conuenient but not necessarie to keepe the lavve hee needeth to make no scruple to transgresse the lavve bicause the transgression is no sinne but only an incongruitie And so if this doctrine bee true men vvill not care a stravve for the Princes lavves Rebelliouse subiectes mutinous souldiours stubborne children crooked seruauntes may bee disobediente by authoritie bicause no lavve nor commaundement can bynde them in conscience to loyall obedience And then lavves lose their force authoritie is not to bee esteemed rebellion and mutini◠are allovved the gappe is open to all malefactours all outrages are lavvfull bicause vvhere noe lavve bindeth noe sinne can bee committed noe man is subiecte euery man is lavvlesse as free as the kinge subiecte to noe lavve nor authoritie of God or man Vvhat securitie hath a Prince amongest such lavvless subiects hovv can he chuse but feare reuolte and rebellion of those vvho are persuaded by religion that noe lavve can bynde them in conscience to order and obedience Is this religion like to bee of God vvhich is so opposit to humaine authoritie vvhich is of God yea vvhich also despoileth God of all authoritie to commaund his creatures If our noble Prince and graue Counsaylours in Ingland considered vvel this doctrine then certes the first Parlament they called should be to banishe this lavvless and licentiouse religion vvhich bringeth lavves in contēpte Princes in daunger and openeth the gapp to all outrages of malefactours The fourth chapter shevveth hovv according to their doctrine noe Prince can relye on his subiects no subiects on their Prince nor on fellovv-subiects and consequently all Societie and ciuil conuersation is taken avvay MAn as I haue already vppon another occasion declared is of nature bente and enclined vnto companye and conuersation in some Societie or other vvhere if he be a Superiour he ruleth if he bee an inferiour he is ruled and learneth to cōply vvith his fellovve subiects And of these three parts consisteth ciuil conuersation For if the Prince rule not as he should doe or the inferiour obey not his superiour or comply not vvith his fellovv subiecte as he ought to doe gouernment degenerateth into tyrannie obedience turneth to rebellion and conuersation to ciuill dissension These three partes are mainteined by one thinge vvhich is truste or cōfidence in one another for seing that the Prince can not do all alone bicause he must expecte aide and assistaunce of his subiects hee shall neuer rule vvell vnlesse hee maye rely vppon the fidelitie and correspondence of his subiects And if the subiect put not a confidence in his Superiour as in one that tendreth the cōmon good of all and particuler of euery one he vvill neuer obey vvillīgly nor rely on him securely but shall euer liue in feare distrust of him And if one subiecte trust not another euerie one shall liue in suspicion of another and so mens vvords vvilbe taken but for vvinde promises cōtractes and bargaines vvill not hold assuredly frendship breaketh familiaritie decaieth and conuersation is ruined For vvho vvill make bargaines or strike a league of frendship or familiaritie vvith thē on vvhose secrecie fidelitie other correspondence he hath not any probable assuraunce bicause he putteth no trust nor confidence in them rather hathe he cause to fly all company and like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hater of men to liue in vvoods vvilderness then in tovvnes cities and societies Novv if the reformers doctrine vvhich teacheth that lavves bynde not in conscience may goe for currāt the three partes of ciuil conuersation are taken avvay so Societies must breake vp and euerie one must liue alone like an Anachorite or Heremite bicause in company is noe securitie vvhere according to this doctrine nether the Prince can rely on his subiects nor they on him nor one subiect on another And to begin vvith the Prince vvhat confidence can he put in his subiects vvho are persuaded in religion that nether his lavves can bynde them to obedience nor the lavve of God or nature hinder them from rebellion mutinie or other outrages hath he not iuste cause thus to discourse vvvith him selfe This people is persuaded by religion that no lavv byndeth them in conscience consequently they make no scrouple nor cōscience of Rebellion for vvhere noe lavv byndeth in cōscience there no consciēce is to be made I must therfore stāde continually on my garde rely vppō no subiets fidelitie And how shall I stāde on my garde vvhē euen my garde according to Caluins opinion is bound by no lavve to be true and faithfull vnto mee And so he shall liue alvvayes in feare of his subiects And on the otherside vvhat confidence can the subiects haue in their Prince For if noe lavv bynde him in cōscience he hauing all in his ovvne hands may vse vvhat extorsion and tyrannie hee pleaseth For vvhat should vvithold him from it feare of god God can not iustly punish vvhere noe lavves bynde in conscience and so he is not be feared conscience Vvher no lavve byndes conscience needes to make noe scruple Vvhy then is not all lavvfull for the Prince vvhich he liketh And so the subiecte shall euer haue his Superiour in suspicion And vvhat good fellovvship amitie or conuersation can ther bee amōgest the subiectes vvho must needs by this doctrine liue in a continuall feare and distruste of one another bicause no man is bound to keep touche and correspondence vvith another For if lavves bynd not promises and contractes not only in lending and borrovving buying and selling but also in marying are not of force to bynd our consciences bicause they are but particuler lavves or if they are more forcible in bynding then lavves then according to Caluin Christe is noe perfecte Redeemer bicause he hath not freed vs from the bondage of promises and bargaines vvhich not vvith standing are noe lavves of Princes but particuler lavves of particuler men made betvvixte man and man for more assured conuersation And so the vvife may iustly fear least her husband vvhen hee is vveary of her or liketh better of another may shake her of diuorse him selfe from her For vvhy maye hee not If lavves of Princes bynde not in conscience then the contracte of matrimonie vvhich is but a particuler lavv can take noe hold of cōscience and so by the libertie vvhich Caluin giueth him vvhich is to be free in cōscience frō all lavves hee may leaue his vvife vvhen and as ofte as hee vvill and as often may hee take another And if
Romain Empire subiect to Christes Churche and caused the Scepter to yeeld to Christes crosse and made Philosophie as an handmayd to serue and attend â—ppoÌ„ the fayth of Christe A straunge conquest certes vvhether you coÌ„sider the vvarryers or the manner of fight or the force of the enemie against vvhoÌ„ they vvaged battayle And as concerning the souldiours good lord hovv vnlikely meÌ„ to atcheue such a victorie Vvarriers should bee men of force and strenght to make the assault and to giue the onsett to defend or offende These vvere feeble fisher men 1. Cor. 1. Infirma mundi elegit Deus God chose the vveakelings of the vvorld Vvarryers especially the kiÌ„g or generall should haue ritches and treasures good store bicause armies can nether be releeued nor leuied vvithout mony vv ch therfore is called neruus belli the sinevv or streÌ„gth of vvarre These meÌ„ vvere poore fishers vvho had no other treasur then ragged nettes their Generall Christe Iesus vvas as poore as they liuing on almes not hauing sometymes that vvhich vvolues and vvilde beastes haue a chamber to lodge in Lus â— Vvarriers especially if they be the leaders must be of noble birth and parentage for souldious are hardly ledd by them vvho are base and not easilie commaunded by them vvho are as meane in qualitie and condition as them selues These men vvere fisher men the basest kinde of People if vve beleeue Plutarche that are to be found vvho therfore by their trade are banished humain societie and coÌ„uerse more vvith fishes then men and liue more on the vvater then on the lande ignobilia contemptibilia huius mundi elegit Deus 1. Cor. â—â— God hath chosen the ignoble and coÌ„temptible of this vvorld Vvarriers should be vvise and ingeniouse to lay plottes to deuise stratagemes and to vse force of vvit vvher force of armes vvill not serue These vvere simple Fishermen neuer trayned vp in scholes and more coning vvith a hooke then vvith a booke Stulta huius mundi elegit Deus â— Cor. â— God chose the foolish of this vvorld Souldiours should be many in nuÌ„ber least the grosse troupes of the aduersarie terrifie them vvith the sight of the multitude These vvere a small army and a silly flocke Luc. 1â— only tvvelue Capitaines the tvvelue Apostles and 72. priuat souldiours I meane seauentie tvvo disciples And yet these vveakelings vvere to vvrastle vvith the might of the Romain Empire These poore beggers vvere to deale vvith them that had the vvelth of the vvorld These base fishers vvere to coÌ„tende vvith the nobilitie of the vvorld These simple soules vvere to encounter vvith the Vvisest Philosophers and these fevv vvaged battayle against all nationes vppon earthe yea all the deuills in hell vvho also opposed against them all their hellish forces And as touching the manner of the fight that made the victorie more incredible For the enemies came vvith the florish of eloquence these vvith halfe barbarouse simplicitie they came armed vvith povver these vvith infirmitie in vvhich vertue is perfited 〈◊〉 Cor. 1â— they vvith pride these vvith humilitie they shot maledictions these benedictions They layed on blovves these boare them patieÌ„tly they cried kill kill these cryed suffer suffer A strange manner of fight vvhere the souldiours ouercame by putting vp iniuries not by reuenging by bearing not by giuing blovves by laying the body open to the enemyes vveapon not by close vvarding or defending But if these fevv souldiours so ill armed might haue kept together they had been more stronge bicause force vnited is greater then the same dispersed but these fevve souldiours diuided forces and one man single vvent against a vvholle countrey yea somety mes many Countries Sainct Peter setts vppon Pontus Bithinia Galatia and Rome it self sainct Paule goeth against Illiricus Cappadocia Ciprus sainct Iames the elder encounters vvith all Spain sainct Iames the younger vvith Iurie sainct Thomas vvith India sainct Matthevv vvith Aethiopia others vvith other countries and in fine thus they conquered the greatest parte of the vvorld Novve if vve consider in vvhat consisted the victorie it vvill yet appeare more admirable This victorie consisted not in surprising of a citie in vndermining a castle in burning of villages in gayning of rauelings in maymiÌ„g and killing bodyes but in extinguishing of idolaâ—rie in extirpating vice in subdevving mens vnderstanding in ouercomming their vvilles in curbing bridling their affections in planting a nevv religioÌ„ neuer hard of before vvhich commaundeth men to beleeue firmely thiÌ„gs aboue reason and to obserue lavves contrarie to sensualitie vice and pleasure vvhich by longe custome vvere become all most narurall vnto men And to this they persuaded not a fevv but all the vvorld nor fooles but philosophers such as Dionisius Areopagita Iustinus martyr and others vvere not poore men but Kings yea and Emperours such as Philip and Constantine vvere and that in despite of all the tyraunts in earth and maugre all the deuills in hell Yea so firmely they persuaded mâ— vnto this nevv religion and nevv life that thousandes by and by vvere ready to suffer all torments rather then to deny the least article of this nevv beleefe Let not any therfore obiect vnto vs that our religion is obscure and that it teacheth thinges aboue reason for all though vvee can not by reason see the truthe nor proue the truth of this religion yet it can not but bee true and of God bicause such men as the apostles vvere to such as all thevvorld but they vvere that is nusled and persuaded in a contrarie religion and after so straunge a manner could neuer haue plaÌ„ted so hard a religion and that in despite of the tyraunts in earth and deuills in hell vnless God had seconded and assisted theÌ„ Let not theÌ„ the A theiste of this godless tyme call in questioÌ„ the miracles of Christe and his saintes vvrought by them in confirmation of this religion and related in the scripture and ecclesiasticall histories as though they vvere but olde vviues tales vvhich they tell amongest their mayds spinning by the candle Let them not say that neuer miracle vvas vvrought for this religion by this they shall gaine nothing I vvil come vppon them vvith that of sainct Austine that such a religion by such and in such a maÌ„ner should be planted in the vvorld vvithout miracles is the greatest miracle of all and so in denying miracles vvill they nill they they graunt a miracle Deny if thou vvilt our miracles for vvhich not vvith standing vve haue as good better histories then thou hast for the Romain Emperours Captaynes legions vvarres and victories thou canst not deny but that a fevv fishermen obscure base vnlearned haue turned all the vvorld vpside dovvne for this thou seest Thou canst not deny but that the vvorld is dissuaded from idolatrie vnto Christian religion from sensualitie to chastitie from gluttony to fasting from ritches to voluntarie prouertie from vsuall vice to vnacquainted vertue from the broad and easy
of their ovvne kinges but of straungers also hamely by the kinges of Asia and that ther vvas neuer doubt of this till the Samaritanes made a schisme After that Andronicus had tolde this tale the proloquutours of the Samaritanes beganne to speake but being demaūded to shovv the like antiquitie and succession they could not but rather vvere enforced to bevvray their infancie and the reuolte vvhich longe after that God had beene vvorshipped in Hierusalem they made from the Ievves Vvherfore the king pronounceth sentence for the Ievves and declareth them to be the right vvorshippers the Temple to be the right place vvhere the Ievvish religion vvas to be exercised If in like manner before the like Iudge I for the ancient Catholique religion and some one of the ministerie for the nevv religion vvere appointed proloquutours for vvhom thinkest thou gentle reader vvould the sentence be pronounced If I should beginne to shevv a succession of our pastours and religion by all histories and monuments euen from the Apostles Iren. l. ◠c. 3. If I should shevve a catalogue out of Ireneus of all the Popes from sainct Peter to Eleutherius l. ◠cont Donatist Epist 16◠out of Optatus vnto Damasus out of sainct Austin vnto Anastasius out of Eusebius Genebrard and others euen vnto these dayes and that in this succession by noe Historiographer vvas euer noted any chaunge or falle in Church or religion If I should proue out of the same histories that this ancient catholike Church vvas that vvhich vvas persequuted by the euill Emperours and aftervvards enriched by Constantine and other good Kings and princes that for this Church Churches and monasteries vvere builded that in this Church all the generall Councells vvere holden that by this Church all heretikes vvere condemned that this Church vvas euen by paganes counted the only christiane Church that all anciēt fathers doctours Martyres Saintes vvere mēbers of this Church should I not incline the Iudge to my parte If vvhen I had doone some one of the Ministery should rise vp and beginne to tell his tale and saye that all the ancient Christians vvere deceiued and liued in errour and ignoraunce vntill that Luther or Zuinglius or Caluin like so many sonnes appeared in our horizont that the religion of these men is the reformed religion thoughe it vvas neuer hard of before And if being by me demaunded hovv their preachers proued their mission he could alleage no proofe at all or being asked hovve they proued their religion he should ansvvere by scripture sensed by his priuate spirit vvhich allvvayes hath been the proofe of all heresies and being commaunded by the Iudge to shevv if their Church bee Christian a succession of their bishopes preachers and practise of religion he should fly vnto an inuisible Churche or saye that the Churche Christian decayed quite after the Apostles tyme and yet could nether tell the tyme nor the occasion of so notoriouse a fall nor alleage one historiographer that vvriteth of so great a mutation in the vvorld If I should tell the first tale and he the second for I see not vvhat better ansvvere hee can make for him selfe thinkes not thou gentle reader that the iudge vvould ansvvere that although hee beleeued not at all in Christe or his religion yet that it seemed most probable that Catholikes are the true Christianes and that their Churche is the place of the practise of this religion as the Tēple of Hierusalem vvas of the Ievvishe seruice and vvorship of God If thē there be no probable reason by vvhich these Reformers can persuade vs to their reformatiō there is noe reasō vvhy vve should forsake our ancient pastours to follovv them vnless vve vvil byndeour selues also to harken vnto all false prophetes preach they neuer so absurde improbable doctrine and so open the gappe vnto all heretikes and heresies The Sixt Chapiter proveth that they haue noe Iudge in matters of religion and so do open the gappe to all heretikes vvho may preache vvhat they list if ther be noe iudge to contrelle them AS yet ther vvas neuer seen any societie vvell ordered vvere it great or litle but some gouernour or moderatour ruled and menaged the same for many men as they haue many heades so haue they diuers opinions and as they are of different complexions and constitutions so are they of diuerse conceipts and inclinations and therfor vvill neuer aggree in one vnless they be directed and commanded by one or at least by diuerse vvhich aggree in one Vvherfore vve see that every kingdom hath his king euery dukedome a duke euery common vvelth a magistrate euery Citie a Maiour or Baily euery army a Generall yea euery village allmoste hathe a constable euery familie a good man of the hovvse euery schole a scholemaister And shall not the Church of god the societie of his faythfull and chosen seruauntes haue a visible head to direct it and a Iudge to rule it by lavves and gouern it by authoritie Or shall vve think that he hath left that societie vv ch hee calleth his spouse vvhich he loued so dearly that he dyed for it as a kingdom vvith out a kinge a Citie vvith out a maiour an army vvith out a Generall a shipp vvith out a Pilot a fold vvith out a pastour or a body vvith out a head No no I vvarraunt you he that descended from heauen to earth to establish this spiritual kingdome and shedd his blood to enrich it hath vvell prouided for the gouernment of the same and so vvell that therby you shall perceiue the skill and vvisdome of the Gouernour And truly if by the effect vve may take a scantling of the cause the good ly order the firme peace and longe continuance of the Church vvill beare vvitnesse of a most prudent princes gouuernement For as diuerse stones in a building could neuer haue kept that order as to make a goodly pallace had not some intelligent vvorkeman disposed them so this goodly order Hierarchie in the Church could neuer haue beene established had not some prince and gouuernour put euery subiect in his roome and place And as many stringes or voices can neuer make one musicall harmonie vnless some coning musician tune the stringes and giue vnto euery voice his tone so shall many people of diuerse dispositions nations sexes conditions such as are in the Church neuer liue in peace free from iarres discords vnless ther be a Superiour to tune these diuerse natures a head to direct these diuerse membres of the body of the Church And as the Sheep vvhich vvant a Shep heard can not longe keep together but are like to vvander and to come in daunger of the vvolfe as an armie can not longe vvithstand the enemie vnless some Generall appoint and commannud euery souldiour to his standing and as the Shippe is neuer any longe tyme free from sandes or rockes vvhen the mariner is absent so could neuer the Church of Christ especially
after his resurrection he appointed saint Peter his vice-gerent in earth that still the Churche might haue a visible iudge to vvhom she might repayer in all her difficulties Io. 21. For after his resurrection he appeareth to his Apostles and singling out sainct Peter from the rest he demaundeth of him three tymes not only vvhether he loued him but also vvhether more then the rest and finding in deed that he did so and that consequeÌ„tly he vvas the fittest for the cheefest thing in a pastour is loue he maketh choise of him before the rest and comitetth vnto him the charge of his sheep in so ample manner that he excepteth none but giueth him authoritie ouer all both lambes and sheepe that is lesser and greater Christianes euen Apostles Bishops vvho all must acknovvledge Peter for their pastour if they vvill be the sheep of Christ For as sainct Bernard noteth l. de consid vvhere ther is no distinction there is no exception And seing that after sainct Peters death the Church hath noe lesse need of a visible pastour then before it had as Christe left him for his vicegerent soe in him did he appoint a coÌ„tinuall succession of his successours that the Church might allvvayes be prouided of a visible pastour And therfore as bishops are the successours of the other Apostles so some one must succeed sainct Peter and must haue that superioritie ouer other Bishops vvhich sainct Peter had ouer the Apostles And truly to omitt other proofes noe man more likely to be this man then the Bishop of Rome For in the Sea of Rome saint Peter did last of all reside there he dyed and there before his death he appointed Clemens vvho refusing Linus succeeded and after him Cletus after him Anacletus after him Clemens and so forth euen vnto ClemeÌ„t the eight vvho novv in Rome residing ruleth the Churche not only of Rome but of all the christian vvorld Vverfore the Bishops of this Sea vvere euer called the vicars of Christ and successours of sainct Peter they haue euer called generall Councells and confirmed the same they made generall lavves to vvhich all bishopsyea all Christians acknovvledged themselues bounde and obliged they haue excommunicated Bishops and Emperours vvhersoeuer they liued thinking none that are Christianes to bee out of their iurisdiction they haue taken appellations from all partes and shevved them selues in all these actioÌ„s supreme pastours not of Rome only but of all the vvorld and yet vvere neuer counted vsurpers and therfore sithence that saint Peter must haue a successour and that needs ther must be one visible Iudge vnder Christe to vvhom in all doubtes vve must repayr the Pope of Rome is likest to be hee or else if any one be more like then let the aduersarie name him And if they name any other but him I vvill auouch that the Church hathe been vvithout an head these 1600. yeares for all this vvhile neuer any executed that office but hee S. Hierom I ame suer tooke the Bishop of Rome to be the man for he in a doubte and controuersie of the highe mystery of the Trinity flyeth vnto Damasus Bishop of Rome Epistolâ— ad Dam. not that he vvas learneder then sainct Hierom but bicause he Knevv that for sainct Peter consequently for his successours Christe prayed that he might not erre Luc. 22. but rather confirm his bretheru A pastore sayeth he praesidium ouis flagito Of my pastour I demaund the helpe devv to a sheep Novv then let our nevv Christianes if they be the Church of Christ vvhich euer had a visible head tell vs vvho is their supreme Iudge and pastour They vvill saye peradueâ—tur that Christ him self is their Iudge and pastour and that they need no other bicause as he planted his Church so still he ruleth the same But this shifte vvill not serue the turne for Christe novve conuerseth not visibly amongest vs and so beside him the visible Church must haue a visible head as hether to she hath euerhad And altoughe Christe still remayneth our highe preest Io. 10. doctour and pastour yet he offerreth not sacrifices immediatly but only by his vnderpreestes nether doth he teach vs by his ovvne voice Ephes 4. or reuelations but by doctours vvhom Sainct Paule sayeth hee hath appointed nether doth he feed vs by his ovvne hand but by the hande of inferiour pastours vvho minister his Sacramentes vnto vs and deliuer his vvorde in the true meaning by vvhich the soule liueth Mat. 4. Vvherfore besids him the Church being a visible body must haue a visible head else vve may say of it as once Epaminondas sayed of a great armie vv ch vvanted a Generall Video pulcherimam bestiam sed sine capite I see a very fayre beast but vvithout a head And the reason herof is bicause a head and Iudge in the Church is necessary to decide controuersies in religion vvhich arise all most euery age yea â—ome tymes often tymes in the same age sith then vve can not novv haue accesse to Christ beside him vve must haue a visible Iudge vvhich Christe him selfe vvell knovveing presently after he had left vs appointed S. Peter as his vicegerent as is all ready proued I demaund then of all the professours of this nevv religion especially of them in Ingland vvho is their Iudge in controuerlies of religion They can not say that Scripture is this Iudge bicause scripture is but a vvritteÌ„ lavv vv ch can not speak nor interpret her selfe and therfore if the controuersie bee vvhich is scripture or vvhat is the meaning of it scripture can giue noe senteÌ„ce yea I haue demonstrated in the second Chapter that bare scripture is no sufficient Iudge in any matter of religion Suprâ— They can not alleage the spirit to bee this Iudge as is euidently proued in the third Chapter nether vvill they confess that the Pope fathers or councels are this Iudge and if they vvould all they vvould condemne them as is declared in the fourth Chapter Peraduenture they vvil be Iudged by their founders Luther Caluin and such others But first these aggreed not nether one vvith another nether vvith them selues for vvhat one affirmeth another denyeth and vvhat one of them taught one yeare he corrected the next but and if they had aggreed yet vvere they no sufficient Iudges bicause they can not proue their mission as is proued in the first Chapter and so are not to be admitted for lavvfull Iudges vnlesse vve vvill admitt also all false prophets Vvho theÌ„ is this Iudge to vvhom in controuersies they repayr and by vvhose iudgement they square out theyr religion They vvil say percâ—â—â—nce that the Prince is this Iudge But this is as vnlikely and as flatte against scripture and practise of the Churche as any thing can be And although her Maiestie of late memorie and her Father before her did chaleng as devv vnto them authoritie in cause Ecclesiasticall of vvhich I dispute not at this tyme
yet I am sure they vvould not entermeddle in matters of religion to giue sentence vvhat is the meaning of scripture vvhich bookes are canonicall and vvhat opinions are hereticall and contrary vnto god his vvord no more then they vvould entermedle in ministring of Sacramēts or preachīg of Gods vvord For they knevve full vvell vvhat Iosaphat that good king sayed ◠par 19. to vvit that Amarias the high preest vvas to rule in matters of religion and Captain Zabadias to menage matters belonging to the Kings office And ozias may be a sufficient example vnto all princes ◠par 26. vvho vvas stricken vvith a leprie for vsurping the preests office in incensing Vve read in deed that Christ commaunded Saint Peter to feed his sheepe and to gouerne his Church Io. 21. Act. 2◠Ephes 4. preests also and pastours haue the same charge committed vnto them yea the prophet Isaie sayeth that Princes are Nurces furtherers and fauourers and defenders of the Church Is 49.38.60 but he neuer calles them rulers of the Church nor Iudges in religion Vvherfore saint Ambrose Bishop of Milā vvriting to his sister sayeth that he told Valentinian the Emperour vvhat belonged to his office in these vvordles Ep. 13. Trouble not they self O Emperour as to thinke that thou hast any Imperiall right to meddle in diuine matters Extolle not they felf but if thou vvilt raygne longe be thou subiect to god It is vvriten giue to god vvhich is belonging to god and to Caesar vvhich belongeth to Caesar Vnto the Emperour pallaces appertain vnto the preest Churches The charge of the publique vvalles is commited to thee but not of sacred and holy things A sentence vvorthy to be set in a tablet of gold and to hange about a Princes neck And truly if Princes vvere Iudges of religion vve must chaunge religion at their pleasures and so vve should haue allmost as many religions as Princes Much lesse can the parlament be Iudge in religion for that cōsisteth of temporall men and although in Englād the lordes spirituall are ioyned vvith the temporall yet are they all ruled by the prince And vvher I pray you doth scripture vvarraunt vs that the parlament is our Iudge in matters of religion yea vve see that parlamentes varye in religion and so they can giue noe certain sentence for religion In Fraunce the Parlament is Catholike and is content to be subiect to the Pope and in no vvise vvill meddle vvith matters of religion In King Henries tyme the eight of that name the parlament enacted six Catholike articles In King Edvvards tyme the parlament allovved of another religion in Queen Maries tyme of another and in Queen Elizabethes tyme of another If then the same man had liued in all these princes tyme as many haue doone then if the Parlament be Iudge he must in cōscience thoughe religion be but one haue chaunged fovvre tymes his religiō else had he been fovvre tymes an heretike and as often traytour Yea I thinke if the parlament vvere demaunded to define vvhich bookes of scripture are canonicall and vvhich is the true meaning they vvould ansvvere that such matters belonge not vnto them But they vvill ansvver that the parlament is Iudge vvhen it is conformable to scripture as it is at this present but vvas not in Queen Maries tyme. Thus they may ansvver but vvith hovve litle reason it vvill easily appeare For ether the parlament precisely or the parlamēt aggreeing vvith scripture is this Iudge If they graūt me the first then must vve in conscience chaunge religion as often as the parlamēt chaungeth decrees If they graunt only the second then is the parlament noe infallible Iudge yea no Iudge at all for yet vve must haue a Iudge to Iudge the parlament and to determine vvhen the parlament follovveth the vvord of God else shall vve neuer be satisfyed And vvho I pray you is this Iudge Novve I see not vvhom they can name vnless it be my lord of Canterbury or the ministerie of England or of all countries vvhere their religion florisheth But then I demaund of them first vvhere they read in Scripture that their Clergie is an infallible Iudge in matters of religion They vvill say that the scripture commaundes vs to giue credit to our pastours True but if I deny that they are true pastours they can not proue them selues to be soe bicause they can not proue their mission as in the first chapter is proued most euidently Secondly the Clergie of England since King Henry the eight hathe chaunged religion diuers tymes and this nevve Clergie vvas neuer yet constant in fayth for one vvholle year together yea they aggree not amongest them selues and so can be no assured and infallible Iudge Thirdly ether the Clergie of England is Iudge in matters of religion bicause it is the Clergie of Englād or bicause it is the Clergie of a vvholle countrie or bicause it conspireth vvith the vniuersall Clergie of their religion If they graunt me the first then doth it folvvith vve must haue a Iudge to Iudge the parlament and to determine vvhen the parlament follovveth the vvord of God else shall vve neuer be satisfyed And vvho I pray you is this Iudge Novve I see not vvhom they can name vnless it be my lord of Canterbury or the ministerie of England or of all countries vvhere their religion florisheth But then I demaund of them first vvhere they read in Scripture that their Clergie is an infallible Iudge in matters of religion They vvill say that the scripture commaundes vs to giue credit to our pastours True but if I deny that they are true pastours they can not proue them selues to be soe bicause they can not proue their mission as in the first chapter is proued most euidently Secondly the Clergie of England since King Henry the eight hathe chaunged religion diuers tymes and this nevve Clergie vvas neuer yet constant in fayth for one vvholle year together yea they aggree not amongest them selues and so can be no assured and infallible Iudge Thirdly ether the Clergie of England is Iudge in matters of religion bicause it is the Clergie of Englād or bicause it is the Clergie of a vvholle countrie or bicause it conspireth vvith the vniuersall Clergie of their religion If they graunt me the first then doth it follovv that only the Clergie of England is this Iudge and so all other countries must be subiecte to the Inglish Clergie to vv ch they vvill neuer aggree If they graunte the secōd then euery Clergie of a vvholle countrie is iudge and so vve shall haue as many religions al most as countries and although the nevv Clergies of Ingland Germany Scotland Holland Geneue are cōtrarie the one to the other yet the people of euery country must acknovvlege them as Iudges in religion and so must imbrace cōtrarie opinions If they graunt the third I must desire them to aggree all amongest themselues before vve stande to their iudgement
canons of the Apostles Canon Apo. Cone Nâ—ic and the councel of Nice And Ignatius bishop of Antioch and scholler of sainct Paule in in diuerse of his Epistles speaketh of the same Ignat. cp ad Eph. In his Epistles to the Ephesians this is his admonition Endeuour my dearest to be subiecte to the bishop cp ad Tral Preests and deacons bicause he that obeyeth them obeyeth Christe vvho appointed them And again in another Epistle he giues the reason vvhy vve should obey them For vvhat sayeth he is a bishop but one vvho is aboue all principalitie and is as much as a man can be an imitatour of Christe Vvhat is Preesthood but an holy company counsaylours and assistents to the bishop Vvhat are Deacons but imitatours of Angells vvho exhibit a pure and harmeless ministery as sainct Stephen did to sainct Iames Timothie and Line vnto Paule Anacletus and Clemens vnto Peter Ep. ad Antioch And in another place he reckeneth allmost all the inferiour orders of the Clergie I salute Subdeacons Lectors Singers Ianitours Exorcistes And so forthe By vvhich it is plaine that in the Churche of Christe euen from the beginning there vvas a Clergie of Bishops Preests and inferiour ministers and that the Churche and they euen from the beginning vvent together and by later vvriters and histories it is most manifest that preesthood vvas an order vvhich euer florished in the Church of Christe ruled also in it and vpholded it And truly religion and preesthood are so inseparately vnited that the very paganes as they practised superstition and idolatrie insteed of religion so did they deuise a kinde of Clergie and order of Preests to rule their Church in spirituall maters to offer their sacrifices and to minister their Sacraments as in the pagane writers is mostmanifest to be seene Novv that there is noe true Preesthood amoÌ„gest the ghospellers they them selues doe confesse and I shall also proue it but first let vs take their ovvne confession L. de abrog Missa l. ad Pragenses de Instit ministris Luther sayeth plainly that all are preests a like and that Christians are not ordained but borne Preests in baptisme Only sayeth he this is the difference that to auoid confusion the execution of preestly authoritie is committed to some only And this is the opinion of all the reformers euen in England vvho as they acknovvledge noe proper and true sacrifices but only improper such as prayer is and a contrite harte so they acknovvledge noâ— other Preests theÌ„ those vvho offer prayer and thankes-giuing and such like improper sacrifices vnto God And bicause all may offer such sacrifices all vvith them are preests a like And so the minister is no more Preest then the minstrell only the minister by election or by the Princes lettre hathe the execution of this preestly function committed vnto him vvhence it follovveth that ther is noe Hierarchie by their opinioÌ„ amoÌ„gest them nor distinction of the state of Clergie and laitie in order dignitie and povver but only in executioÌ„ Vvherfore seing that all are not true and proper Preests ther is no true Preesthod amongest them This they graunte and by their proofe argument by vvhich they proue all to bee Preests alike they declare their meaning for their principall profe is taken out of sainct Peter and sainct Ihon 〈◊〉 Pat. 2. Apâ—s 〈◊〉 vvho say that Christ hathe made vs all a holy nation a Royall Preesthood and preests to God his father vvhich vvordes argue only that vvee are metaphoricall and improper Preests vvho in that vvee are to offer vnto God vppon the Altare of our soule prayse thankesgiuing prayer contrition and such like vertues doe in some forte resemble true Preests vvho offer true sacrifices vppon true altars but as our soules are not true Altars nor our vertues true sacrifices so are not all true preestes And therfore S. Peter as he calles vs Preests so he calles vs Kings liuing stones and spirituall hovvses and therfore as vvee are not all proper and true Kinges as vve are not all true stones and hovvses so are vvee not all true Preests And seing that by this their opinion vve are all Preests a like ther is noe true preâ—sâ—hood amongest them by their opinion and so noe Churthe nor religion For all though ther is in Christs Church true presthood distincte from the state of the laitie in caracter order consecration and povver as I haue allready proued yet in their opinion ther is none and so amongest them by their ovvne confession is noe religion Bicause to vphold religion not only improper Preests such as euer vvere all the faythfull are required but also proper Preests such as differed in state from the rest of the multitude and offered true sacrifices vvere euer in euery lavve necessarie and true Preestes and true religion as yet euer vvent together And truly as they teach so it is amoÌ„gest theÌ„ for in their Church ther caÌ„ bee noe true preests nor preesthood as I vvill in a vvorde or tvvoe demonstrate And first of all if they haue any true preestes amongest them let them shevve vs a succession of them from the Apostles else can they not proue them to bee true preests Ephes 4. for if Christe ordained his Apostles preestes and in them began the goodly order and ranke of preests vvhich by succession he vvould alvvayes haue to coÌ„tinevv in his Churche for the vpholding of religion in the same then certes they are no true preests vvho can not deriue their pedegree fron the Apostles as Catholike preests can doe but bastard and apish ministers vvho cary the name and coate of Preests and arrogate vnto them selues that office but are no more Preests in deed then are their minstrells and coblers Secondly vvho in gods name layed hands vppon them Vvhat Bishops ordained them not Catholike bishops I ame sure and they them selues vvill think it noe credit to retch their pedegree froÌ„ them not their ovvn bishops bicause before Luther and Caluin vvho vvere no bishops them selues neuer any Superintendente of their secte vvas seene felte or hard of and before Luther and caluin ther could bee noe lutheranes nor Caluinists much less Lutherane and Caluinisticall Superintendents Vvherfore in the beginning of their nevv religioÌ„ they vvere enforced to make Superintendentes and ministers of our Apostating Preests such as Parker Grindal Sands Horne and many others vvere vvho vvere thought paste fitte to make such superintendents and ministers on vvithout any other moulding or knedding And vvhere they vvanted Apostataes vvho vver consecrated after the Catholike manner they tooke lay men of their ovvne of vvhich some vvere base artificers and vvithout any other consecration or ordination then the Princes or the superintendents letters vvho them selues vvere no bishops they made them ministers and Bit-sheeps vvith as fevv ceremonies and less solennitie then they make their Aldermen yea constables and cryers of the market And from this stocke procedeth all the
to euery magistrate and teÌ„porall superiour vvhom he callethhumaine creatures bicause their authoritie is in teÌ„porall and humain thinges And therfore he addeth as it vvere to specifie vvhat he meaneth by the humain creature vvhether it be to the King as excelling or to Rulers sent from him c. Yea hee bids vs obey not only gentle and courteouse masters but euen those also vvhich are harde to please And this obedieÌ„ce these Apostles commaund vs to giue to Princesalthough they be infidels if othervvise they be lavvfull for vvhen the Apostles vvrote there vvere noe Christian Princes and faithe is not necessarie to iurisdiction nether is authoritie lost by the only losse of faithe But yet this must be vnderstood vvhen Princes commaund vvith in the limits and sphere of their iurisdiction for othervvise if they coÌ„maund vs any thing against God or conscience vve must ansvvere them as the Apostles ansvvered the Ievves Act. 4. vve must obey God before men Bicause Princes are appointed by God and so can coÌ„maund nothing vvhich is against God or if they do vve must obey the supreme Prince before the inâ—eriour and the King before his viceroy Eâ— Eâ—sâ—â— Vvherfore sainct Policarpe although he refused to obey the Proconsul vvho commaunded him to do that vvhich vvas against God religioÌ„ and conscience yet he sayed Vvee are taught to giue to principalities and Potestates ordained by God that honour vvhich is devv to them and not hurtefull to vs. This being so theÌ„ that Princes haue authoritie to commaund and to bynde also in conscience to obedience and that from God vvhose ministers they are and by vvhome as the vviseman sayeth Kinges do raigne and the lavv makers decerne vvhat is iuste Prâ—◠〈◊〉 it remaineth that vvee examine our aduersaries doctrine in this point that vve may see vvhat they giue to superioritie authoritie higher povvers But peraduenture some vvill thinke that this is a vaine examination bicause they are so farre from suspicion of detracting from Princes authoritie that rather they seem to graunte them to much Luther affirmeth that Bishops and Prelates are subiect to the Emperour euen in Ecclesiasticall causes A◠〈◊〉 and that Ecclesiasticall iurisdictioÌ„ is deriued from the temporall And vvhen Catholikes in Ingland refuse to go to the Churche bicause profession is made there of a religion contrarie to theirs the reformers vrge nothing so much as that vve must obey Princes and their iniunctions But this they doe only vvhen Ecclesiasticall povver calleth them to an accounte or vvheÌ„ the Princes lavves doe fauorize their doctrine for then they flatter Princes and preferre their authoritie before the Church not bicause in hatte they reuerence their authoritie but bicause by their povver they vvould establish their heresie Soe Arius by the meanes of Eusebius bishop of Nicomedia first in sinuated him selfe to CoÌ„stantia the Sifter of ConstaÌ„tine the great Ruff. l. 1. â— 11. and by him he getteth audience of Constantine him selfe and by flattery and dissimulation be procureth a commaundement from the Emperour to Athanasius to receue him againe into the Church And aftervvards he crept by this meanes into credit vvith Constantius the Ariane Emperour and sonne to Constantine by vvhome he banished Catholike bishops called many councels and propagated his heresie in so much that saint Hierome sayeth Ariâ—â— vt orbem deciperet Ep. ad Ctesiph forerem principis ante decepit Arius that he might deceue the vvorld first deceiued the fister of the Prince They curried fauour also vvith luliaÌ„ th' Apostata and they offered their seruice â—heod l. 4. c. 3. to Iouinian the Emperour but he vvould none of their proferd seruice knovving that they vsed to â—latter Princes for promotion of their heresies So that one Themistius a Philosoâ—her vvas vvont to say that heretikes adore the Purple not God are as mutable as Euripus Luther backed also by the Duke of Saxonie contemned the Popes legate vvho sought to reclaime him and preached confidently those heresies vv ch othervvise he durst not haue doone and perseuered obstinately in theÌ„ also vvhich other vvise peraduenture he vvould not haue doone Prafat Inâ—â— ad Reg. Gaâ— Caluin sought by a flattering epistle to procure fauour and credit vvith the king of Fraunce and our Inglish Protestauntes by the fauour of our late Prince vvhose guiftes of nature they abused gotte credit amongest the people graced heresie vvith her roiall crovvne And to vvinne this fauour they vvill not sticke to flatter Princes yea to adore them and to giue them higher Titles and greater povver then euer God bestovved vppon them In king Edvvards tyme vvhen the state fauoured them they acknovvledged him Supreme head not only in temporall but also in Ecclesiasticall causes In Queene Maries tyme bicause that Princesl vvas not for them theÌ„ vvoemen could not gouerne but in Queene Elizabeths tyme bicause they had insinuated them selues into her Protection then vvoemen might gouerne as vvel as men and so they are the beste temporizers in the vvorld But if you marke their proceedings or dectâ—â—ne you shall see that they honour not authoritie but loue their heresies vvhich if Princes vvill not like then they conteÌ„ne and despise all authoritie and vvill not let to make a mutinie and stirie vp the subiects to rebellion to â— p st duâ— Edista Caesarea Luther exhorteth the Germaines not to take armes against the Turke bicause the Turke for pollicie consaâ—le integritie and moderation excelleth all 〈◊〉 Princes And in the same place he called the Emperour Charles the fifâ—e a roâ—â—â— and fraile carcase And in his booke againâ— the king of Ingland he calleth him all â—â—naught l. cont Reg. Angl. l de potestaâ—â— seculari by the name of blocke heade sâ—â—le and so forthe In another booke he not only inueigheth agaiust Princely aâ—thoritie but hee also calleth them fooleâ— knaues tyrauntes In another bookevv hee vvrote against the tvvoe edicts of 〈◊〉 Emperour he calles the Princes of thâ— Empire fooles madmen furiouse teâ—â— tymes vvorse then the Turke Sur. an 1â—2â— Of vvhâ—â— doctrine and example Thomas Munsâ—â— taking holde vvith an hundred thousaâ— Rustickes troubled all Germaine and one Franconie he destroied tvvoe hâ—dred nyntie three monasteries The lâ— therane Princes also armed vvith this 〈◊〉 ample of Luther tooke armes against the Emperour therby vvere the cause that the Turke surprised many holdes Sur 1530. â—â—66 and stronge fortes of the ChristiaÌ„s And vvhat stirres the Caluinistes and other sectes haue made in Fraunce Scotland and the lovve countries all the vvorld knovveth and Flaunders to this day â—eeleth And truly this contempte of lavvfull Princes this disloyaltie and rebellâ—on is altogether according to their doctrine o. â— Luther in his commente vppon the first Epistle of saint Peter sayeth plainly that he vvill not be copelled nor bound to obey any prophane magistrate bicause he vvill not loose his libertie vvhich is to bee freed in conscience from all Princes
the same vvith some kinde of religion For men easilie perceiued that to maiestie povver and excellencie honour vvas a devve tribute and by good consequence that to supreme maiestie povver and excellencie vvas devve also supreme homage and religion Vvhich is the cause as Liuie reporteth l. 〈◊〉 that Rome vvas no sooner builte but a religion also vvas established and temples dedicated vnto the Gods l. 1. c. 1. For vvhich deuotion Valerius Maximus commendeth the Romaines saying that they thought nothing vvas to bee preferred before religion but that rather as the Gods vvere esteemed aboue their Senatours Dictatours and Emperours so religiō should take place before their ciuil lavves customes Of vvhich opinion Plato also shevveth him selfe to haue been vvho in his vvorke vvhich hee made of lavves decreed some for gouernment and pollicie l. 4 others for religion and these he counted the principal and fundamental lavves vvel knovving that to bee true l. 1. de natur◠deorum vvhich Cicero after him obserued that if once pietie and religion to vvards God be taken a vvay fidelitie and iustice amongest men can not longe continevv And Plutarch affirmeth that you shall sooner find a citie vvithout coyne vvalles lavves learnīg thē vvithout temples and vvorship of Gods And although this religion of the paganes vvas no religion but superstitiō yet this superstition proceeded by abuse from a naturall inclinatiō vvhich man hathe to vvorship and honour a God Bicause superstition and religion do only differ in this that superstition ether vvorshippeth a false God or at least giues not a right honour vnto the true God but religion vvorshippethe the true God and not vvith a vaine and phantasticall but vvith a true sincere and reasonable vvorship So that man by natur is inclined to religion only he faileth ether in the thing vvhich is to bee vvorshipped or in the māner of vvorship and therfore if a man be of any discourse able to knovv that ther is a God you shall not need to persuade him that God is to be vvorshipped only in this he shall need your help vvhat is this God and vvith vvhat vvorship and religiō he is to be serued And herin consisteth the principall pointe of the controuersie vvhich to this day euen frō the beginning hathe troubled the vvorlde the greatest vvittes of the vvorlde to vvit vvith vhat vvorship and religiō God is to bee serued for althoughe all allmoste aggree in this that God is religiously to bee honoured and respected as the diuersitie of religions vvhich possesse the vvorld vvill testifie yet in the other point to vvit vvith vvhat religion he is to bee reuerenced men are as diuerse as ther are diuers religions in the vvorld Vvherfore here might I take occasion to refure the religion of the Ievves paganes and heretiques by many argumentes and by as many argumentes I could demonstrate the Catholique and Romaine faithe and vvorship of God to bee the only true religion vvhich I haue done in my commentaries vppon Secunda Secundae but this vvere a thinge to longe and beside my purpose vvhich vvas onlye to make general a suruey and examination of the nevve religion vvherfore that I leaue to others and peraduēture to some other booke vvhich if this bee vvell accepted I may herafter set forthe onlye here in a vvord or tvvoe I vvill direct the reader to certaine places of this Suruey in vv ch vppon occasion I haue disproued the nevve religion and established the olde by pregnaunte reason For first of all my first booke demonstrateth that vvee can not admit nether them nor their religion for good and lavvfull vnlesse vvee bynde our selues by the same reason to receue all heretikes and heresies that euer vvere hertofore or shal bee herafter yea in the fifte chapter of the sayed booke I haue proued the Catholike religion to bee the only religion bicause it is conformable to that vvhich vvas so straungely planted by the Apostles and in the same place I haue proued manifestly that the reformers haue noe probable meanes or motiues to induce a reasonable man to bee of their profession In the second booke I haue declared hovve the markes of heretikes aggree vnto them and that therfore they must be taken for heretikes their doctrine for heresie if Arianisme or any other suche like doctrine bee iustly so to be censured In the third booke I declare hovve their doctrine disgracethe Christe and so can not bee Christiane religiō in the bookes follovvīg I shevve hovve it repugneth to ciuile state and pollicie hovve iniuriouse it is to God hovve it openeth the gap vnto all vice and Atheisme and so can not bee of God Yea in the fourth booke I proue that they haue no religion bicause they haue noe preestes nor sacrifices nor prayer scarsely any sacramentes notvvithstanding that these thinges and religiō euer vvent together Secondly in the alleaged fifte chapter I haue compared our ancient pastours of vvhom vve receued our religiō vvith their nevve ministers of vvhom they receiued theirs and I haue proued that our pastours in all pointes are to be preferred and consequently our religion Thirdly in the second booke and fifte Chapter I proue that once Christian religion vvas planted in the vvorld and Pastours vvere appointed I haue proued also that this religiō and these Pastours are neuer to bee chaunged and that consequently that novv is the true Churche religion vvhich can deriue it selfe by a cōtinuall succession from the first pastours and the first faith that vvas planted and practised I haue proued also that the reformers haue not this succession and that Catholikes haue vvhence it follovveth euidently that their religion is not the true Christian religiō and that ours is the true and only religion In the Sixte Chapter I proue that in Christes Church religion is peace and vnitie in faith and doctrine vvhich Christe at his departure bequeathed to his Church I haue demōstrated that this peace and vnitie is not to be found amongest the reformers but only amongest Catholikes and cōsequently that the Catholike religion is the only Christian religion In the Seuenthe chapter I proue that the religion of true Christianes is noe particuler sect but catholike and vniuersall and one and the same in all countries and ages and seing that only the Catholike religion hathe this propertie it follovveth that that is the true Christian religiō So that I shall not need to vse any other argumēt to proue that the Catholike religion only is the true religion and vvorship of God It remaineth therfore only that I novve declare hovve the reformers open the gappe to a certaine kinde of Atheisme vvhich is irreligiositie and cōtempte of all religion and bicause this conclusion is often tymes to be inferred out of other pointes of their doctrine in the Chapters follovvinge I content my selfe in this Chapter vvith their doctrine alleaged in the former Chapter and out of that only I vvill deduce my
vvill vvith any reason persuade me to bee ether Turke or Ievve I may by authoritie bee of noe religion And thus Atheisme must needs follovv diuision in religion contempt of the Romaine Church The sixte Chapter shevveth hovv their vvant of a visible head giuethe a great aduantage to Atheistes and such as mocke at all religion IN the first booke and last chapter I haue declared at large hovve necessarie a visible head is in all societies and especially in the Church of Christe and I haue also demonstrated that ther is no suche visible head in the Synagogue of the reformers vvhence I haue inferred that amongest them it is lavvfull for euerye heretike to preach vvhat doctrine hee vvill and no man shall cōtrolle him Novve I ame to deduce another conclusion to vvit that thus also the gate and gapp is opened vnto Atheistes and godlesse and irreligious persons vvhich I can do easily and vvill doe in a vvord For if a visible head bee vvanting euery man may preach and imbrace vvhat religion hee vvill as in the alleaged place I haue proued and seing that if this head bee vvanting ther is noe certaintie for any religion but only the priuate spirite and bare scripture vvhich are altogether vncertaine In the first booke ch 2.3 as before is proued it vvill follovv that a man shall haue no more reason to imbrace one religion thē another yea hee shall haue noe probable reason to induce him to any religion at all and consequentlye he may take good leaue to bee of no religion And thus he may argue in forme and figure If ther be no visible head to determine by authoritie vvhat religion is to be imbraced euery man may be of vvhat religion he vvill and no man can controlle him and so I also may vse my libertie in choosing my religion as vvel as another And seing that if the authoritie of a visible head be layed a side I haue no more reason to bee of one religion then another bicause all religions alleage the same reason vvhich is no reason to vvit bare scripture sensed by the priuate spirite and I can not possibly be of all bicause they be contrarie to one another I may by good reason refuse to bee of any religion and noe man can controlle me for it if there bee no visible head vvho can proue that hee hathe authoritie to determine of religion And so he that forsaketh the Catholique Church vvhere only this visible head is to bee found hath leaue and licence to bee of vvhat religion hee vvill yea to be of no religion at all bicause leauing that hee hathe noe more reason to bee of one religion then another bicause hee hath no other reason then bare scripture sensed by a priuate spirite vvhich is not sufficient as is proued in my first booke and third chapter yea leauing the Catholike Churche he can not haue any probable reason to induce him to any of these nevv religions as I haue proued in my first booke and fifte chapter and seing that God nether can nor vvill commande him to bee of a religion for vvhich hee seeth no reason nor motiue vvhich is sufficient to induce a reasonable man as in the same place is proued hee maye vvith reason after hee hath lefte the Catholike Churche ioyne vvith Atheistes vvhoe are of noe religion The seuenth Chapter shevveth hovv the Reformers in denial of the real praesence do ruine Christian religion and call all the other mysteries of faithe in question SAcrifice is a thing so highly pleasing and acceptable vnto God that he vvill haue none to be pertakers vvith him in such honour but reserueth it as an homage devv only to him selfe and proper to a diuine maiestie 1. Reg. 15. Yet obedience is more gratefull vnto him then all the Hecatombs and Sacrifices in the vvorld bicause by sacrifice vve consecrate vnto his seruice the liues and substaunce of brute beastes but by obedience vvee make a burnt-offering and Holocaust of our ovvne soules resigning our desires and vvilles yea our ovvn selues vvholly vnto his vvill and pleasure But vvhilest this obedience resteth in the vvill thoughe it be very meritorious yet hath it not the full complement of perfection bicause so longe as the vvill hathe reason to persuade her the lesse thankes she deserueth for obeying but vvhen this vertue reachethe to the vnderstanding and maketh reason against sence and aboue reason to yeeld to more then reason can reach vnto then hath this vertue the topp of her perfection But this perfection shee hath not of her selfe bicause of her selfe she can only submitte the vvill vnto the commaundement of the Superiour but she is fayne to borrovv so much of the Theologicall vertue called Faithe vvhose propertie is to make the verie vnderstanding to stoupe vvithout any reason to yeeld to thinges for vvhich ther is noe reason bicause they are aboue reason Many such thinges ther are in Christian faithe vvhich seeme to sense senseless to reason vnreasonable and to humaine faithe incredible and as farre as mans reason can see euen to diuine povver impossible Emongest the vvhich three are the most principall and to humain reason most incredible to vvit the Trinitie in vv ch vvee beleeue that three are one that is that three persons are one God The incarnation in vv ch vvee cōfess that tvvoe are one that is tvvoe natures in Christe the one diuine the other humaine are one and the same person the blessed sacramēt of the altare in vvhich vve acknovvledge that bread and vvine by the vertue of Christes vvorde are changed into his body and bloud and that one body is not only in one but in diuers places at one and the selfe same tyme But as these three are the hardest to conceue of all the mysteries of Christian fayth so hath our blessed Sauiour giuen vs more plaine and euident testimonies of them in his holy vvritte then of any other vvhich are more easilie to be conceued For the blessed Trinitie vvhat more pregnaunt proofes can vve desire then vve haue in sainte Matthevv Going therfore teach you all nations in the name of the father cap. vlt. and of the sonne and of the holy ghost Vvhere the ancient fathers note that three are named to signifie three distinct persones and yet Christe biddeth his Apostles to baptise in the name not names of these three to signifie that these three are one God And that the father is God euery leafe almost of Scripture dothe testifie that the sōne is God many places most manifestlye do beare vvitnes Rom. 1.9 Tit. 2.3 Iuda 2. Mat. 1◠Act. ◠testimonie That the holy ghost is God S. Peter averreth vvho hauing demaunded of Ananias the reason vvhy hee vvould lye vnto the holy ghost auoucheth that he lyed not to mē but to God vvherfore S. Paule sayeth that vvee are the temple of the holy ghost and seing that to God only temples are erected if vvee bee his temple