did vve not appreheÌ„d in them Good that is pleasure or profit So that the baÌ„gers of our vvill proceed only from mistaking of badd for good and the errours of our vnderstanding proceed not from any prones vvhich vvee haue to vntruthes but from mistaking of apparaunte for true verities And this is the cause moste gentle Reader vvhy I haue made so exacte a Suruey of the nevv Religion bicause I knovv thy vnderstanding to be so naturally inclined to truth and so auerted from all vntruthes and errours that to lay open vnto thy vevve the manifold and grosse absurdities vvhich it implyeth is to refute them and to make them knovvne vnto thee is to dissuade thee from theÌ„ For truly I finde many pointes of this religion so opposit to light of reason that I dare anouch that noe man can be ether Lutherane or Caluiniste vnless he vvante vvitte or hauiÌ„g vvit enter not into coÌ„sideration or be caryed avvay vvith passion or partiall affection I vvill not deny but that many a good vvitte may be found amongest the Professours of this Religion but yet I saye that these good vvittes if they layed a side passioÌ„ and partialitie vvould vouchsafe also to enter into due consideratoon could be nether Lutheranes nor Caluinistes bicause to euident vntruthes the vnderstaÌ„ding can giue no assent nor approbation And vvhat more euident vntruthe then Lutheranisme or Caluinisme First of all their preachers can say no more for proofe of their authoritie or doctrine then Simon Magus Ebion Cerinthus Basilides Nestorius Eutiches Arius Vvicleph or any other heretike could haue sayed and enerie false prophet hereafter may saye preach he neuer so absurdely as I haue demoÌ„strated in my first booke moste euidently For nether can they proue their mission to be ordinarie by succession nor extraordinary by miracle and so if you giue eare to them you must bynde your selfe to harken to all false prophets vvhâ— vvill say and svveare that they are sent froÌ„ Christe and if you put them to the proofe of their mission they vvill say you are partial vvho reiecte them and yet receiue Luther and Calum vvhâ— can not proue their missioÌ„ But no man can vvith any shovve of reason admitte all false Prophetes bicause some of them teach contraries ergo he can not haue reason to receue Luther and Caluin as the true Messengers and ministers of Christe and consequently he can not in harte receue them bicause the vnderstanding can not approue a thing for vvhich she hath no probable reason Secondly their doctrine if it bee vvell considered is as euidently false as that vertue is vice or blacke is vvhite but the vnderstanding as is allready proued can not approue manifest false-hood and euident untruthes ergo noe man of vnderstanding and consideration can admitte Luthers and Caluins doctrine Novv that their doctrine is euidently false I can not only euidently but also easilie proue For to a Christian it is euident supposing the veritie of Scripture that heresie is errour and falsehood but in my second booke I haue demonstrated that all the markes of heresie aggree as fitly to this nevv doctrine as to Arianismen any olde heresies ergô to a Christian it is euideÌ„t that this nevv doctrine is errour and consequeÌ„tby it can not bee approued by a Christian of Iudgement and consideration bicause the vnderstanding can not giue asseni to an open vntruth It is euident also to a Christian that Antichristian doctrine vvhich is dishonourable and repugnaunt to Christe can not be true but Lutheranisme and Caluinisme is altogether opposit to Christe bicause it pulleth at his diuinitie and makes him nether Redeemer nor spirituall Phisitian nor lavv maker nor eternall Preest according to Melchisedechs order nor Iudge of the quicke and the dead but rather aequali Zeth euerie Christian to him in grace and sanctitie and maketh him ignoraunt fayneth him also to haue despayred at length bringeth him to hell and damnation and hateth all â—inges vvhich haue beene beloued of him or belonging to him all vvhich the third booke conuinceth ergô a Christian of vvitte and consideration can not in harte brooke such a religion In like manner to a Christian yea to euery man that beleeues that ther is a God and religion it is euident that Religion can not stande vvithout Preestes sacrifice sacrameÌ„tes prayer but it is euident also that in the nevve religion none of these essential partes of religion can be found especially according to the doctrine of the same Religion as my fourth booke maketh manifest ergô a Christian of vvit and devve consideration can not aepproue it for true Religion Likevvise it is euident to reason that all lavvful authoritie is of God that Princes lavves bynde that their tribunals are iuste and lavvfull and that correspondeÌ„ce betvvixte the Prince and subiectes and betvvixte one subiect and another is necessarie to vphold societie to vvhich God and nature encline vs all vvhich is proued in the fifth booke but the reformed doctrine despoileth Princes of authoritie bringeth their lavves and tribunals in contempte and ruineth all Societie at is euidently also proued in the same booke ergo a man of common sense and iudgement vvho entereth also into a devve consideratioÌ„ can not vvith harte admit of this religion Lastelie as euident it is that this nevve religion is absurd as that God is not the autour of sinne and the only sinner that he is not vnreasonable cruel or Tyrannicall but according to the reformed doctrine all these blasphemies are verified of God as my sixte booke teacheth ergo the reformed doctrine is euidently absurde Vice also and Atheisme by light of reason are euidently Knovvne to be repugnaunt to reason vvherfore seing that this nevve Religion leadethe to all vice and Atheisme and that by many pointes and principles of the doctrine of the same as is in my seuenth and eight booke demonstrated it is an euident absurditie euidently repugnaunt to reason and consequently can not be approued by a man of reason and consideration bicause the understanding can no more assente vnto â—n euident vntruth then can the vvill affecte and like of euil as euil as I haue allready proued Vvherfore most gentle Reader if thou bee a Catholike and vouchsaffe to peruse my booke I hope thou shalt bee more confirmed if thou bee a follovver and professour of the late and nevv religion vvhen thou seest the fovvle absurditie of thy ovvne religion and the plausible veritie of the Catholike I hope thou vvilte reiecte the one imbrace the other bicause my booke vvill make manifest vnto thee bothe the one and th' other At least as this I intended so this I haue endeuoured And if my intended purpose be vvell brought to passe God vvas the Principal Agent I only his vnvveldy instrument and so he only is to be praysed if ill myne is the faulte yet such as I hope shal be excused bicause it vvas not voluntarie If thou reape commoditie by my labours I counte
he not iustly prouoke all mens hands against him vvhose hands are against all All sayeth he shink thus but I think othervvise But vvhat doest thou think vvhat bringest thou better Vvhat more subtilitie doest thou find Vvhat greater secret doest thou boste to haue been reuealed vnto thee vvhich hathe not been knovven to so many saincts vvhich hath escaped so many vvisemen yet tell vs vvhat that is vvhich seemeth true vnto thee unto no man else And so forth If to these vvords of Sainct Bernard gentle reader thou adde Luther or Caluin in steed of Petrus Abailardus and putting out his singuler opiniō put one of theirs in the place thou vvilt easilie peroeiue that these vvords maye as vvell be vsed against them as him for they are noe lesse singuler then he as appeareth by their proud assertions vvhich I haue alleaged Luth. art 27.28 Ca u l. 2. Inst and may appear more by their opinions of the priuate spirit vvhich in other places they make the iudge of the meaning of scriptures of all other controuersies of religion Do not they saye still in effect that vvhich sainct Bernard calleth intolerable and damnable I say so let all the vvorld saye the contrarie Do not they prefer their ovvne exposition of scripture before fathers councels Churches yea Angels also Do not their mouthes out of vvhich haue proceeded such arrogāt speaches deserue rather to be beaten vvith stones then to be refuted by reasons Behold England my deare fovvly deceaued countrie to vvhat pride these Lucifers haue induced the. Why didst thou forsake the Romain Church vvhich vvas euer taken euen of infidels for the only Christian societie Vvhom diddest thou follovv vvhē thou didst leaue that Church but only a singuler spirit And vvhereon novve doest thou rely vvherō doest thou ground thy religion Not vppon fathers nor councells nor antiquitie nor Church nor common consent for al these thy nevvapostles vvhom thou hast follovved haue reiected doest thou then rely vppon Luther or Caluin or the nevvfound ministers Thou seest by the first chapter hovv they can not proue their mission nor distinguish them selues from falle prophets vvhich are assuredly to come and are all ready come And vvhat reason hadst thou to forsake thy graue learned for fathers for these skipiacks and the common spirit of the Churche for their fingular spirits vvhich are so priuate that thou shalt hardly finde tvvoe of them conspiring in one opinion Doest thou ground thy self on scripture Bare scripture as I haue proued in the second Chapter is no sure ground vvithout the true sense and hovv doest thou knovv that thou hast the right meaning of scripture I knovve thy ansvver My spirit sayest thou telleth me so This then is thy staye this is thy ground in religion this is thy last refuge to vvhich thou must needs stick vnto as I haue declared vvhen thou leauest the Catholique Churche But is not this intolerable pride to make thy priuat spirit to be iudge of scripture and sense of scriptur Is not this intolerable arrogancie to make thy ovvne priuate spirit iudge of councels fathers Churche and all and to prefer thyn ovvne priuat opiniō before their cōmon cōsent as though thou being but one couldst see further into scripture and that at the first reading then they all could do by great studie and labour But vvhat assured stay thou hast in this thy spirit vve shall see anone novve I vvill put a difference herin betvvixt these spiritual men and that absurd heretike Suēkfeldius least I seeme to do iniurie to my aduersarie and not to be able to ouercome him vnless I bely him Suenkfeldius therfore denieth all Sacraments and scripture and is so spirituall that he vvill liue only of the spirit and nether of the vvorde nor Sacraments But Luther and Caluin admitt both Sacraments and the vvorde of scripture mary yet they vvill haue the spirit to giue sentence of scripture and the meaning of scripture For if you aske them hovv they knovve that fayth only iustifieth they vvill ansvver by scriptur But aske them hovv they knovv that vvhich they alleage for that opinion to bee scripture or that to be the true meaning of scripture in vvhich they take the scriptures by thē alleaged They vvill not say that by the fathers councells or Church they at assured but by their ovvn priuat spirit So that although Caluin vvriteth against the Libertines for relying only on the spirit yet at last hee falleth into the same labyrinth him selfe for vvhilest he vvill be iudged by scripture yet so that his spirit must giue sentence vvhich is scripture and vvhat is the meaning therof he pronounceth the last sentence from vvhich is no appeal by his priuat spirit Against this spirit of theirs I could bring many arguments but of it self it is so phantasticall that these fevv shall suffice to refute it First I say that allthough God might haue gouerned his Churche by internall reuelation of a priuate spirit vvhich should propose vnto euery one in particuler vvhich is scripture vvhat is the meaning therof vvhich is true fayth vvhat is the vvill of God vvhich is the vvay to saluation and vvhat are the cōmaundemēts neuer theless this vvere a gouernmēt rather for angels then for men for men are visible and haue a visible conuersation and therfore are tobe directed by visible pastours visible lavves and rules and nor by an inuisible spirit For this cause allmightie god vvhoe could sanctifie vs as he dothe the angells vvithout any visible meanes yet bicause vvee ar men he hath alvvaies bestovved his graces vppon vs by sensible signes and sacraments and by a visible dispēsation of men Secondly suppose God should gouern euerie one by his invvard spirit yet this vvere not sufficient for others amongest vvhom vve conuerse for hovve shall they knovv my spirit to be of God and not of the deuill Vvherfore this spirit is not sufficient to gouern and directe men in a peaceble cōuersation bicause vvhilest euery man vvould bragg of his spirit and none could proue the same vnto othersno more then our spirites in Inglād can they vvould fall together by the eares about their spirits and neuer should bee able to parte the fray or to end the controuersie Thirdly nether is this spirit vnless it be ioined vvith a plain reuelation as our spirituall heretiks see by experience that it is not sufficiēt for a mans ovvne selfe to rely on for the assuraūce quietness of his cōsciēce For I ask of him that thiks him self most assured hovv he knovves that his spirit is of God not of the deuil If he answere that the spirit bringes vvith it a certain firme persuasiō vvhich makes a mā to his thinking aslured I say that this is not sufficiēt bicause euerie heretike yea euery Turk hath this invvard persuasion and Suenkefeldius vvho denyed all Sacramēts and scriptures and vvould be guided only by the spirit vvas fully thus persuaded by his spirit
vvhich he also did verilie think to bee of God If these meÌ„ thought verily that they had the spirit of God and yet vvere deceiued vvhy may not Caluin vvhy may not euerie brother begin to doubt of his spirit Yea vvhy should vve beleeue him on his bare vvord to haue the true spirit vnless he can proue it by miracles or the authoritie of the Churche to vvhom Christ promised this spirit vvhich he can neuer do For as for miracles heneuer could rayse a dead lovvse froÌ„ death to life and to proue his spirit by the authoritie of the Church vvere to proue it conformable to the coÌ„mon spirit of the Christian Church vvhich he nether can nor vvill do bicause be vvill be singuler If he proue his spirit by the scripture he vvindes him self in a circle out of vv ch he can neuer get him selfe out vvith honour or honestie For euen novve he proued scripture and the meaning therof by his spirit and novv he proueth his spirit by the scripture and if you aske again hovv he knovves this to be scripture he vvill ansvver by his spirit and so vvill neuer get out of this circle but vvill still proue scripture by his spirit his spirit by seripture for vvhich kinde of argument the Logicians vvill deride him and hisse him out of the schoole For to proue scripture by the spirit and the spirit by scripture vvhich scripture according to Caluin is not knovven but by the spirit is to proue the spirit by the spirit and idem per idem But behold I pray you to vvhat the deuill can persuade man vvhen he hath blinded his eyes by depriuing him of the light of fayth Ther is nothing so secret vnto man as is this spirit bicause the harte of man is a bottomless pitt vvhose depth a mans ovvn self can not sound it is a labyrinth into vvhich vvheÌ„ you enter you can hardly finde the vvayto get out spirites also are diuerse vvant not in mans â—arte places to shrovvd means to traÌ„sformâ— them selues They vvill osten times make a shevv of the spirit of God vvheÌ„ indeed they ar the spirite of the deuill vvho long since promised that he vvould be a lying spirit in the mouths of all false prophets and yet every brother of the nevv religioÌ„ vvaranted nether by miracle nor euident reuclatioÌ„ nor Churche nor councell vvill needs be persuaded yea and assured also that his spirit is of God Fourthly God had been vnreasonable if he had giuen vs no other iudge to interpret his lavves then this secret spirit For he hath bound vs to a religion vvhich is aboue reason and often tymes against sence and sensualitie and this he hath deliuered vnto vs in a booke very obscure and harde to vnderstand and vvith all he hath obliged vs to the beleef and obseruarion of this lavv and religion vnder paine of aeternall damnation Novv if he hath giuen vs no other interpretour of this lavve but our ovvn priuat spirit vvhich is to secret and subiect to errour he should seem to haue intended and desired our damnation and to haue giuen vs a lavve not for a rule to direct vs but for a snare to catch vs and a pitfall to ruinate vs by cause vve can not keep this lavve vnless vve vnderstand it and not keeping it vve shal be damned Truly better had princes prouided for their subiectes then God for his bicause princes make plain lavves and yet least the subiectes shousld plead ignoraunce or complain that they are punished for not keeping a lavve vvhich they vnderstand not they haue prouided interpretours vvhose glosses are playne and yet Christ our lavvegiver according vnto Caluins opinion hath giuen vs an obscure lavve and a more obscure interpretour to vvit the secret and vncertain spirit and vvith all exacteth hell paines of vs if vve obserue not his lavve in the right sence meaning Fiftly if this priuate spirit be admitted for an vmpier in matters of religion all Hierarchie and order in the Church falleth for then all are heades none are feet all are eyes to directe none are inferiour members to be directed all are pastours noe sheep all are masters noe schollers Avvay then vvith Bishops yea and superinteÌ„deÌ„ts also avaunte preachers vve are not tyed to any mens spirit in perticuler no not to the Churches spirit in generall bieause euery man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God immediatly by his priuat spirit It is not true vvhich S. Paule sayeth that Christ gaue vs some pastours some doctours Ephes â—â— bicause all ar pastours It is not true vvhich the scripture affirmeth in many places vvhich shall herafter be alleaged that the gouernment of the Church is monarchicall no nor Aristocraticall but rather Democraticall and populare bicause euery one of the people by his priuate spirit is supreme iudg and a supreme head in matters of religion euery cobler or tinker if he be a faithfull beleeuer iudgeth all acknovv ledgeth no superiour bicause vvhilest his spirit iudgeth vvhich is scripture vvhat is the meaning of scripture to vvhich all are subiect he sumoneth all to stande to his iudgemeÌ„t and he vvill be adiudged by none so vvhilest all are superiours none are inferiours yea none are superiours bicause a superiour can not be vvith out an inferiour and vvhere is noe superiour nor inferiour there is noe subordination vvhere is noe subordination ther is noe order vvhere noe order ther is confusion and so vvhere the spirit ruleth ther can not be the Church bicause it is compared to a citie yea vnto a kingdome allso in both vvhich is a seemly order Lastly this spirit openeth the gapp vnto all heretikes and heresies vvhich according to my promise I shall proue euidently and laye open manifestly For if that be true sense of scripture vvhich the priuat spirit suggesteth if the reformed nevv religion bee the sincer religion bicause it is squared and ruled by scriptur or rather by scripture interpreted by the priuat spirit then certainly by the same vvay that this pretended religion is entered in to the vvorld for currant by the same vvay may all heretikes and heresies al false prophetes and false apostles claime free passage also and by no equitie can be excluded if Luther Caluin and their brotherhood bee admitted For euery lying prophet can alleage scripture as vvell as they he can bragge of his spirit as vvell as they he can say and svvear that he hath the right spirit vvhich assureth him also that he expouÌ„des scripture rightly and preacheth truly and seing that the reformers of this age can saye noe more for they haue nether miracles nor other authoritie to proue their spirit as all ready is proued it follovveth euidently that if they bee admitted and receiued noe false prophete though neuer so phantasticall can bee reiected The fourth Chapter demonstrateth that in reiecting fathers and councels vvhich consisted of fathers the pretended reformers open the gapp and gate to all heretikes
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
them vvel bestovved bicause they haue the revvard I looked for if thou doe not yet are they not loste quia aliquid est voluisse bicause some thing it is to haue desired thy good and I haue taken no more paynes then thy good deserued If the stile of my booke please thee-not refuse not gold bicause it is ill fashioned and remember that though the autour bee thy countriman by byrthe yet he is more a straunger then an English-man by educatioÌ„ If thou fynde faultes in the printing yet fynd not faulte vvith the Printer he knevv vvhat he did bicause he vnderstood not vvhat he printed and I had not the leisure allvvayes to ouer see his labours If I seeme to speake to sharpely some tymes it is not for any toothe against any person but for hatred of heresie And if thou take this my impolished vvorke in good vvorthe thou vvilte giue me the occasion and courage to take in hande another in vvhich I shall explane as I haue in parte allready and make as plaine and plausible those pointes of the Catholike Religion to vvit Indulgences Merit SatisfactioÌ„ vvorship of Saintes Images and Reliques vvith many such other vvhich seeme to the deceiued to imply iniurie to Christe or absurditie as I haue discouered the grosse errours of the Nevve Religion But novv for a Vale and freindly farevvel I beseech the to take this counsaile at my handes Build not vppon that not so flattering as false opinion vvher vvith many vse to comforte them selues to vvit that thou maiest be saued in any religion My second booke vvill assure thee that vvithout a true and intier faith it is impossible to please God and that out of the true Church See the second booke and 4. chap. there is noe saluation As God is but one the truthe but one so his Religion Church and vvorship is but one This Church and Religion is not to be found amongest the reformers as my second booke vvill tell thee bicause it hathe all the markes of heresie It is only to be found amongest the Catholikes vvho are Nicknamed Papistes as thou mayest see by the same booke and by some chapters of the first booke and by other partes of the other bookes euidently demonstrated The Catholike Church then is the hauen of Securitie to vvhich thou must repayre It is the porte of Saluation the Arke vvherin Noe lodgeth his familie that is Christe and his faithfull people It is the barne vvhere the good corne is layed vp till the vvinovving day It is the folde of Christes Sheepe The piller of truthe The treasure-hovvse of Christes Graces The Shoppe of spiritual Negotiation The lande of promise The paradise of the second Adame The Temple of the second Salomon The misticall body of Christe The terrestrial heauen of those that hope to be blessed The only vvay to life euerlasting If then thou desire to be free from tempests and contrarie vvindes of disagreeing heresies direct thy ship and saile to this quiet hauen if thou vvilt not make shipvvrake of thy soule fly to this porte of Saluation If thou vvilte not be drovvned in the deluge of sinne or Infidelitie haue recourse vnto this Arke out of vvhich none can escape damnation If thou vvilte be of Christes chosen corne repose thy selfe in this his barne vv ch is the only place of purging from the chaffe of sinne If thou vvilte be one of Christes flocke ronne to his folde that thou mayest be fedd vvith his sheepe If thou vvilte be sure of the truthe keepe thy standing vppon the piller of truthe If thou vvilte bee enritched vvith Christes spiritual treasures this is the treasure hovvse of all his graces If thou vvilte traffique for heauen and heauenly merchandise enter the Shopp of Christe I meane his Church the only place of merit and Christian negotiation If thou vvilte be pertaker of Christes promises dvvell in the lande of all his promises If thou vvilte enâ—â—y faelicitie enter into this Paradise of the second A. dame If thou vvilte honour God vvith true sacrifice and vvorship this is the only Temple out of vvhich nether prayers nor oblations nor sacrifices are pleasing If thou vvilte receue any influence and motion from Christe the Head incorporate thy selfe to the Church his mystical body and if thou vvilte bee pertaker of his spirite vvth is the soule and life of this body dismember not thy selfe that thou mayest be a liuely member If thou vvilte enioy the blisse of Angels in the vpper heauen enter first into this lovver heauen out of vvhich is no hope to ascend to the higher If thou vvilte attaine to life euerlasting passe by the Church it is the only vvaye If thou vvilt bee one of the Church triumphaunt bee first one of the Church militaunte and if thou vvilte haue God for thy father take his Churche for thy Mother Nothing more dangerous then to liue out of this Churche and no surer damnation then to dy out of this Churche Be not carelesse therfore in seeking out this Churche and vvhen thou hast found it differre not thy entraunce It is thy greatest affaire and a matter of most importaunce bicause theron depeÌ„deth not a temporall state of thy body but aeternall saluation or damnatioÌ„ both of soule and body Farevvell and pray for him that vvisheth thee vvell and prayeth for thee that thou mayste do vvell Iul. 18. an Dom. 1603. MATTHEVV KEL THE FIRST BOOKE CONTEINETH A SVRuey of the groundes and fondation of this nevv religion on vvhich it may seeme to relye vvhich ether are the authoritie of their preachers or the euidence of scriptures vvhich they alleage or their priuate spirit or credible and probable testimonies or some visible iudge vvho determineth of controuersies for vvant of vvhich it is proued that if vve receiue this nevv religion vve open the gappe to all heretikes and heresies The first chapter examineth the mission of the preachers of this nevv religion and proueth that they cannot proue them selues to be sent from Christ and that consequentlie vve cannot gine eare vnto them vnles vve vvill harken also vnto all false prophetes HARDLIE shall vve fynde a subiect so disloyall or priuate man so imprudent vvho vvill arrogate vnto him self the honourable office of an Imbassadour to deale betvvixt Prince and Prince in denounicinge vvarre or offeringe peace of in establishinge a nevv league or renevvinge an olde vnles he haue authoritie from his Prince in vvhose name he dealeth and canne by letters of credit or other tokens make an euident remoÌ„strance of his legatine povver and commissioÌ„ For if he goe vnsent he abuseth his princes name and if he cannot shevv his comission he runneth on a sleeueles arrande If this be so as experience teacheth vs that it is so and reason telleth vs that it must be so and thath betvvixt man and maÌ„ vve haue noe reason to thinke almightie god to be so deuoid of princelie prudence as to sende his Apostles and preachers to denounce
meaning of scripture vvhich seemeth to haue more difficultie then that the Churche and her common spirit vvhich Christe promised her â—â— 1â— 1â— should chalenge vnto her such authoritie Giue vs therfore true scripture and vve vvill reuerence it as the vvord of God but corrupte this scripture by putting a false sense and signification to the letter as the reformers do and then vve vvill not acknovvledge it for the vvord of God bicause it explicateth not his mynd and meaning but rather vve detest it aboue all other vvords vvritings vvhatsoeuer bicause in that it beareth the name of the vvord of God and yet is not it is the most pernicious vvord that is For as the sovvrest vyneger cometh of the best vvine so the moste pernicious vvord is the letter of scripture corrupted and misinterpreted If then our aduersaries vvill haue scripture to be iudge in controuersies of religion let them alleage true scripture that is the letter vvith the true meaning of vvhich not euery priuate spirit but the common spirit of the Church must be iudge as shall herafter be proued But if they vvill make the bare letter to be iudge vvee deny first that the bare letter is scritpure and then vve auouch that the bare letter is noe good rule nor lavvfull iudge of religion bicause the letter of scripture may haue diuers senses and may serue euery heretike for his purpose as before is declared and so can be no rule nor iudge vvhich bothe must be assured and certaine To this they ansvver that scripture is so easie that the meaning is euident to euery one that hathe eyes to see it so he may as easilie see the conformitie of their religion vnto the rule of scripture For as vvhen the measure is knovvn it is euideÌ„t hovv long the cloth is vvhich is measured by it so scripture as they say being easie it is most euident vvhen religion is true bicause it is euident vvhen it is agreable and conformable to the assured and knovvne measure of scripture by vvhich all religioÌ„s are to be squared out and measured But that scripture is not easie to be vnderstood it is easily to be proued and so this ansvvere is as easilie to be reiected â— Pet. 3. For first scripture her selfe confesseth her ovvn obscuritie For sainct Peter in his epistle vvhich is a parte of scripture auoucheth that in S. Paules Epistles vvhich our reformers vvill not deny to be another part of scripture are certain hard things hard to be vnderstood vvhich the vnlearned and vnstable depraue as also the rest of the scriptures lib. de fid op c. 14. to their ovvn perdition And saint Austine saieth plainly that those hard thinges are his commendations of faith vvhich the ignoraunt euen from the Apostles tyme did so miscoÌ„ster as though his meaning had been that only faith vvithout charitie and good vvorkes doth iustifie Act. 1â— The Eunuch could not vnderstand Esaie vvithout an interpretour Psal 1â—8 Dauid cryeth for vnderstanding at Gods hands before he dareth aduenture to search the lavv Luc 24. the Apostles could not vnderstand scripturs till Christ opened their sense and eyes of vnderstanding and yet our reformers are so eagle-eyed that they can see clearly and that at the first sight into the darkest and obscurest place of scripture The ancient fathers affirme that scriptures are obscure and amongest them sainct Hierome sayeth that the beginning of Genesis and the end of Ezechiel Ep. ad Paul in tymes past vvas not permitted to be read of any till he vvere thirtie yeares of age and vvhy but for the obscuritie vvhich might rather deceue theÌ„ direct the yonger sorte l. 2. con c. 14. S. Austine that great light of the Church miraculous vvitte vvho vvhen he vvas but tvventie yeares of age vnderstood the predicameÌ„tes of Aristotle at the first sight thought nether so highly of him selfe nor so basely of scripturs as to thinke him selfe able by reach of vvit to attain vnto the profound sence and meaning of them but rather though he had studied them more dayes nightes then our ministers haue done dayes only Ep. 3. ad Vâ—lus yea or houres and had vvritten more for the interpreting of scripturs then euer they read yet saieth he So great is the profunditie of them that I might euery day make profit in them if I should vvith greatest leisure greatest studie and a better vvitt endeuour to come vnto the knovvledg of them only and that from my tender youth vnto crooked olde age And in his bookes vvhich he vvrote vppon Genesis in his tractes vppon sainct Ihon and diuers other partes of scripture he moueth many doubtes and difficulties Prafat assert â—rt daâ— and yet Luther sayeth that scripturs are more playn and easie then all the fathers commentaries Petrus Lombardus commonly called the master of senteÌ„ces Liâ— â— d. 12.1 p. q 65. saint Thomas other diuines armed vvith philosophie and furnished vvith the schoole literature apply not vvithstanding all their vvittes to the explicating of the first chapter of Genesis and the creation of the vvorld in the first six dayes 〈◊〉 Hexamâ—â— as also saint Basil saint Ambrose others doe And yet Luther boldly affirmeth that no parte of scripture is to be called our counted obscure l. de seruâ— ar bit Saint Gregorie Nazianzeen and saint Basil studied scriptures for thirtene yeares together and yet durst not svverue a iotte from the interpretation of the auncient fathers Ruff. l. 11. c. 4 Saint Hierom not vvithstanding that he vvas so vvel seen in the Greeke and Hebrevv tongue ep tot â—â— and other both prophane and sacred literature yet vvent he as farre as Alexandria to conferre vvith Didimus Vvho also ronning after a cursorie manner ouer al the bookes of scripture fyndeth such difficultie in euery one as though he vnderstood this only in scripture that he vnderstandeth not scripture or as though this only in scripture vvere easie to be vnderstood that Scripture is not easie ending vvith the Apocalipse thus he concludeth Apocalypsis Ioannis tot habet sacramenta quot verba parum dixt pro merito voluminis laus omnis inferior est in verbis singulis multiplices latent intelligentiae The Apocalipse of Ihon hath as many sacrameÌ„ts as vvords I haue sayed litle for the merit of the volume all prayse is inferiour in euerie vvorde there lye hiddeÌ„ many senses and meaninges And yet Luther and Caluin and commonly Puritanes and Protestants auouch scripture to be facile and perspicuous that by the ovvne light you may see it and see into it and neede noe more helpe of an interpretour theÌ„ of a candle to see the sonne vvhen it shineth in the midde-daye But if this doctrine be true vvhy is ther such contention amongest the Reformers for the true explication of diuers places of Scripture Vvhy did the fathers and vvhy do the Reformers make so large commentaries vppon
doltes and Asses that Appelles vvas but a blurting painter that Cicero vvas but a railiÌ„g Rhetorician that Virgil Ouid vvere but riming Poets Vvhose eares could abide such coÌ„tumelies Think then indifferent reader hovv fovvle mouthed the heretiques of this age are vvho thus miscall the ancient fathers renovvmed for their skill in interpretatioÌ„ of scriptur and other learning as appeareth by their learned commentaries homelies and other vvorkes Think hovv arrogaÌ„t these men are vvho preferre them selues before all ancient fathers euen in that learning vvhich vvas their profession and for vvhich they haue been for many hundred yeares as famouse as euer Cicero vvas for eloquence Aristotle for Philosophie or Virgil Ouid for Poetrie But vvhilest they contemne the authoritie of ancient fathers vvhat greater authoritie do they bringe but vpstarte and vnlearned ministers Vvhilest they reiect the fathers as meÌ„ vvho mighterre are they godds or angells are not they men as the fathers vvere and not vvorthy to be their men seruauntes to cary their books after them But novve accordiÌ„g to my promise I vvil declare the first pointe by me proposed to vvit hovv in reiecting fathers they cracke their ovvne credit For these fathers vvere learned graue vvise gloriouse in vvorking miracles and great in bearing of authoritie in the Churche of God Their profession vvas preaching teaching and interpretiÌ„g of scripture in vvhich arte they are ancient and famouse for many hundred yeares Some of theÌ„ vvere schollers to the Apostles others succeeded immediatly the Apostles schollers The nevv Apostles are nevv and yong vvho beganne but the other day to study and to interprete scriptures and peraduenture many of them vvould neuer haue bene able to make a sermon had they not the helpe of the fathers commentaries homelies Let then the indifferent reader be iudge vvhether the religioÌ„ vvhich the fathers taught and professed or that vvhich these nevv Apostles haue deuised be likest to be true and vvhether it be not more probable that they preached teached according vnto scripture rather then our nevv and later Bible-clerkes Truly to say that a Luther Caluin Zuinglins Beza is herin to be preferred before Austines Ambroses Hieromes Gregories vvere as absurdly spoken as if one should preferre the painters of these dayes before Appelles or the Phisitions of this age before Galen More ouer vvhere these fathers vvent ther alvvaies vvente religion vvhere they vvere Doctours that vvas the Churche of Christe vvher they vvere pastours ther vvas allvvayes the folde of Christe of them coÌ„sisted all the general councells by them vvere the ancient Canons decreed and old heresies condemned all the Bishoprikes seas and Churches by them vvere gouerned and by their meanes erected They vvere the men vvho in all ages opposed them selues against heretiques as true pastours against the rauening vvolues vvho had only the coate of shepheards against them their people vvere raysed all the persecutions as against the only Christianes their actions their offices in God his Church their bookes their miracles their liues their deathes do fill Ecclesiasticall histories the vvriters vvherof intending to vvrite the begining progress of the Christian Church vvrite only of the Romaine and Catholike Churche the pastours and Doctours vvherof vvere the ancient fathers So that vvhilest our reformers refuse the authoritie doctrine of the fathers they cut them selues from the Church of Christe bicause that the fathers as all histories monumeÌ„tes declare vveÌ„t euer together and they ioyne in parte vvith all old heretikes vvhoÌ„ the fathers by doctrine and censure euer condemned bicause in one heresie or other they aggree vvith them all as shal be in the next booke demonstrated and they let not to coÌ„fesse vvith Tobie Matthevv that no man can read fathers and beleeue them imbrace this nevv religion Read Genebrard gentle reader and thou shalt see hovv in the end of euery age he setteth dovvne a catalogue of all the ancient fathers vvho vvere counted the only true pastours as allso a liste of all the heretikes them the Catholiques vvhich novv liue professe to follovv as the heretikes of this age vvill confesse those infamous heretikes the reformers adore embrace their doctrine as I shall proue hereafter in the second booke Iudge thou then vvhether the Church and Christian religioÌ„ be vvith these reformers and reuilers of fathers or vvith the Catholiques vhom they haue Nicknamed Papistes This argument of the fathers authoritie put Luther many tymes to his trompes and sometymes afflicted him vvith no litle scrouples but bicause he had a large coÌ„science he svvallovved them vp Praefat l. de abrog missâ— priuata in tyme digested them all Hovv often say eth he did my trembling harte beat vvith in me and reprehending me obiect against me that most stronge argument Art thou only vvise Do so many vvorldes erre Vvere so many ages ignoraunt Vvhat if thou errest and dravvest so many into errour to be damned vvith thee aeternallie And in an other place To. 5. annâ—â— breniss Doest thou a sole man and of no accounte take vppon thee so great matters Vvhat if thou being but one man offendest If God permit such so many and all to erre vvhy may he not permit the to erre Hether to apperteyn those arguments The Churche the Churche the fathers the fathers the Councells the custome the multitudes greatnes of vvise men Vvhom do not these hilles of argumentes To. â— in Gal. these cloudes yea these seas of examples ouer-vvhelme And yet again this scrouple assaulteâ—h him Some sayeth he vvill say vnto me The Churche so many ages hath so thought and taught So haue thought taught all the primitiue Churches and Doctoures most holymen much more great and more learned then thou Vvho art thou that darest dissent from all these and obtrude vnto vs a diuerse doctrine Thus God moued Luthers hart vvhich might haue been a sufficient calle to haue recalled and reclaimed him but he being obstinate thus put this motion by Vvhen satan thus vrgeth and conspireth vvith flesh and reason the conscience is terrified and despaireth vnless constantly thou retourn to thy selfe and say vvhether Cipriane Ambrose Austin or Peter Paule and Ihon yea an angell from heauen teach other-vvise yet this I knovve for certain that I counsayle not men to humane but diuine thinges Art thou sure Luther vvhen thou hast so many Se Reinolds in his refut c. â— and so learned fathers against thee Darest thou preferr thy ovvne particuler iudgment before their common consent Yea layeth M. Vvhitakar Luther in some case may prefer him selfe before all the fathers a thousand Churches For vvhen his doctrine is according to scripture then is it to giue place to noe fathers But this is as much to the purpose as the patch beside the hole bicause the coÌ„parison is not betvvixt fathers and scriptures vvhich are to be preferred bicause the fathers allovved and alleaged scripture euen for those pointes of doctrine for vvhich Luther
rather the religion of the heretiques vvhich is aggreeable to noe common but only to a priuat spirit especially seing that vvee haue such vvarraunt for the common consent of fathers but non at all for the priuate spirit of euery priuate man Novve let vs see in a vvord hovv by reiecting this infallible authoritie of fathers they leaue noe certain rule for exposition of scripture and so open the gapp to all heretiques and heresies For lay avvay fathers vvhich vvere in all ages counted the only pastours of the Church the authoritie of Councells is nothing vvorth for they consisted of fathers the authoritie of the Church is of as litle esteeme bicause she all vvayes beleeued as her pastours did yea she could not tell vvhat to beleeue but by their instruction scripture therfor is only lefte and the priuate spirit seing those tvvoe bare authorities as before is proued open the gappe to all heresies the denyall of the fathers authoritie must needs do the same For suppose a nevv heretique yea a deuill from hell in the likeness of a man should preach a nevve heresie contrarie to all the heresies that euer vvhere might he not alleage scripture for it expounding it as he pleaseth And if you demaund of him hovv he knovveth that he expoundeth it aright might he not say that his spirit telles him so And if you alleage that all that euer taught before him vvere of another opinion and gaue another exposition of scripture might hee not say as casilie as Luther and Caluin do that they vvere men erred all the packe of them And so if authoritie of fathers be reiected he or any other might say vvhat he vvould and noe man could controle him Vvherfore to conclude if vve giue eare vnto the ghospellers of this tyme vvho haue reiected the authoritie of fathers vvill consequently iudge all by scripture sensed by the priuate spirit vve must harken to all heretiques and open the gappe yea the dore to all false apostles vvhoe can not vvithout manifest partialitie bee excluded and repelled if these men bee admitted The fifte Chapter shevveth that they haue noe probable meanes to induce a reasonable man vnto their religion and that therfore if vve giue credit vnto them vve must giue credit to all heretikes preach they neuer so absurd phantasticall paradoxes IT is a common opinion amongest the ancient fathers and diuines that our fay the being supernaturall can not be demonstrated by reason as opinions of Philosophers may bee bicause it aymeth at thinges a boue reason Philosophie soares no higher then reason giues her leaue and so in Christian religion vve ought more to rely on fayth and authoritie then reason and vve can not shevv our selues more reasonable then to leaue of reasoning in thinges aboue reason But all though it be so that vve can not proue our religion by reason yet vve may set it forth vvith such testimonie of miracles antiquitie common coÌ„sent and such like motiues as shall conuince a man of reason that this religion inuolueth noe euident absurditie against reason but rather is very probable and most credibly to be belceued 2.2 〈…〉 ar 〈◊〉 For although as sainct Thomas sayeth our religion be not euideÌ„tely true yet is it euÃdenter credibilis euidently credible bicause though in it self it be obscure yet hath it been so credibly deliuered vnto vs by credible signes and tokens that no man can vith reason thinke it othervvise then very credible if he vvell consider vvhat testimonies maye be alleaged for it vvhich as Dauid sayed are credibilia nimis Psal 〈◊〉 â—o to credible that is so credible as vve caÌ„ not vvith reason desire greater testimonie for things aboue reason In the beginning God cathechised man in this religion by Angells vvhom he sent and by Patriarches Prophetes vvhom he inspired by vvhome he taught the people vvhat sacramentes to vse vvhat sacrifices to offer and other pointes of religion such as then men vvere capable of In the lavv vvritten he deliuered his vvill and meaning concerning lavv and religion and the ceremonies and sacraments belonging ther vnto by his seruaunt Moyses â—uâ—d 〈◊〉 to vvhome he appeared by an angell in thundering and other such signes and by vvhom he vvrougth in Aegipt and in the desert so many miracles for proofe and confirmation of this religion After vvards in the lavv of grace and fullnes of tyme and tyme of spirituall plenty and ritches as in more ample manner so vvith greater testimonies and signes this fayth vvas deliuered vnto vs. For first our Sauiour proued his mission by all the ancient prophetes vvho had fortold his coming and the manner of his coming his office the place and circunstances of his natiuitie life and death vvhich all aggreing to him concluded him to be the Messias Secondly by infinite miracles he proued his authoritie doctrine in so much that he sayed 〈◊〉 10. â— that the vvorkes vvhich he did gaue testimonie of him yea the Ievves confessed that he could not haue doone so straung thinges if he had not been of God And seing that he vvrought these miracles to proue him selfe to be the Messias his doctrine to be of God it could not be othervvise bicause as God can not deceue being prima veritaâ— the first veritie nor be deceiued being vvisdom it selfe so caÌ„ he not giue testimonie of an vntruth by miracles for so should he be bothe a lyer a deceiuer Act. 2. The apostles in like maner after that in Pentecost they had receiued the holy ghoste in a visible forme and manner receiued povver also to giue this holy spirit visibly to others and to vvorke miracles also to proue their mission and doctrine Mar. viâ— in so much that sainct Mark sayeth that they preached and God confirmed their doctrine by miracles and signes that follovved Vvherfore allthough the doctrine vvhich they preached vvas out of reasons kenning yet it vvas made euident by testimonie and so vvas euidently credible bicause if God can not giue testimonie to an vntruth then in that he gaue testimonie by miracle of their doctrine it must needs follovv that it vvas of God Secondly the straunge conquest vvhich the Apostles made of Idolatrie in despite of all the Philosophers and Tyraunts of the vvorld and the miraculouse planting of the Christian fayth is an argument to proue our religion to be of God most pregnaunt a motiue to persuade any reasonable man most forcible For as once the Israelites by making a procession about the vvalles of Hierico Iosus â— and sounding of their trompetes an vnlikely stratagem to surprise such a citie dismantled the tovvn leueled the vvalles vvith the ground so Christ Iesus by the circuit of a fevv Apostles and disciples about the vvorld and by the blastes of their mouthes vvhich vvere the golden trompetes vvhich promulgated the nevv lavve ransaked the citie of idolatrie vvhich then vvas as great all most as the vvorld made the
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
vvay vvhich leadeth to perditioÌ„ vnto the strayt and narrovv vvay vvhich tendeth to saluation Thou canst not deny but that men vnlearned and impotent haue done this vvhome thou canst suspect nether to haue vsed deceit nor compulsion Thou canst not deny but that many Emperours haue resisted these men and yet they haue gotteÌ„ the victorie Let then this religion be neuer so repugnaunte to sence neuer so high aboue reason I beleeue it is of God I beleeue it is true else by such men and after such a maÌ„ner it could neuer haue been persuaded Hugo de 8. Viâ—t Yea I vvill boldly saye vvith a certain lerued man Si error est domine à te decepti sumus if this vvhich vve beleeue bee an errour thou ô lord hast deceiued vs But thou canst nether deceue nor be deceued therfore vve are assured of our religioÌ„ God therfore vvho hathe alvvayes deliuered fayth vnto vs so credibly and induced vs vnto it so svvetly by probable meanes yea by euident signes and testimonies if he hath permitted this fayth to decay or to lye hidden for many hundred yeares or if corruption and errour in religion hath for longe tyme been taken for sincere religioÌ„ then noe doubte by them by vvhom he restoreth this religion agayne and deliuereth it in the former perfection by vvhom he reformeth these errours vvhich haue gone for truthes he vvil giue vs probable credible meanes by vvhich like reasonable men vve may be induced vnto this reformation For if vve haue many hundred yeares by our for fathers beene taught that ther are seauen SacrameÌ„tes that the sacrament of the Altâ—r is a sacrifice and conteyneth Christes body and blood reallie that ther is purgatorie that vve haue free vvill that good vvorkes are necessarie that our euill vvorkes are no vvorkes of God that prayer to sainctes and reuerence done to them and their images is not superstition theÌ„ noe doubt if God vvill haue vs to leaue of these old opinions and to imbrace nevv he vvill in so importaunt a matter as this is vvhich toucheth saluation and damnation vse probable and credible meanes to dissuade vs from our olde errours least that seing noe reason vvhy vve should leaue them vve persist still in theÌ„ or least that vve expose our selues to danger of imbracing nevv heresies for old religion as easilie vve may if vvithout any reason at all vve vvill forsake that fayth in vvhich vve and our great graund fathers vvere baptised For allthough fayth be a Theologicall vertue and therfore as diuines say coÌ„sisteth not in a meane betvvixte tvvo extremes in respect of God vvho is the obiecte bicause he is prima veritas vvhome vve can not credit to soone nor to much yet in respect of vs and the meanes by vvhich vve come to knovv God his authoritie vve may exceed in beleeuing and vve may be vvanting in beleef They are deficient and to slovve in beleeuing vvho vvhen God his mynd and vvill is proposed by sufficient motiues tokens yet vvill not giue credit This vvas the fault of the Ievves vvho vvere so slovv and hard of beleef that thoughe Christe by miracles and prophecies had proued him self to be the Messias and his doctrine to be of God yet they vvould not beleeue him This also vvas the faulte of the Apostles though not in so high a degree vvhose eyes vvere so blinded vvith Christes passion that all thoughe the stone of his sepulchre Luc. 14. vvas remoued and that the angell had affirmed that he vvas risen yet they vvould not beleue it vvho therfor vvere called tardi corde ad credendum slovve of hart to beleeue .. They are rashe and to hastie in beleeuing vvho beleeue vvith out sufficient reason or testimonie Such vvere the Galathians vvho vvere to easily caryed avvaie from that vvhich vvas preached vnto them Gal. 1. Vvherfor the vvise man sayeth Eccl. 19. that he is light of harte vvhoe beleeueth to quickly And in deed if God vvould haue vs giue oure assent vvher vve se no reason nor testimony sufficient he should first do vs great iniury bicause it is the nature of our vnderstanding to be moued at least by probabilitie or credibilitie Secondly he should expose vs to daunger of errour for he that vvill beleeue vvhen no probabilitie moueth him may easily fall into an errour Vvherfor it may vvell be supposed for certayne that God vvill not haue vs to beleeue any religion thoughe it be preached in his name vnless vve haue some credibilitie or probabilitie to persuade vs ther vnto If then our reformers vvould haue vs to beleeue that in these and these pointes vvee and our forfathers haue erred and that henceforth thus and thus vve are to beleeue they must at leaste shevv vs probabilitie that vve haue beene deceiued and that they are sent to put vs into the vvaye For other vvise vve being for vvarned of false prophets and commaunded allso to hatkeÌ„ vnto our pastours vve haue no reason to forsake our ancient religion and to imbrace nevv opinions nor to leaue our ancient pastours and to ronne after straungers vnless they can bring some probabilitie yea and that greater then the old fathers can bring for that vvhich they haue taught vs. Tvvoe meanes only I finde vvhich a doctour or preacher can vse to persuade his auditours The first is euident reason vvhich conuinceth the vnderstanding of the hearer or scholler And by this meanes our religion can not be proued bicause reason can not reach vnto mysteries of fayth vvhich are aboue reason And so the reformers can not conuince vs by reason that they are sent from God to reforme vs and that their doctrine is the veritie bicause they teach many things aboue reason as vvell as vve do to vvit the Trinitie Incarnation Resurrection fayth iustificatioÌ„ and such like yea as I shall proue herafter many thinges also against common sense and reason not the firste bicause they are aboue reason not the second bicause they are against reason The second meanes to persuade is the authoritie of him vvho teacheth This meanes Pithagoras is sayed to haue vsed in his schoole Aâ—l. Gel. l. 1. â— 9 vvho commaunded his schollers to silence for the space of tvvo yeares all vvhich tyme they might only harken but not aske any questions and for that tyme they vveare called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers After vvards they might aske questions of their Master but vvhen he had ansvverred they might aske noe reason but must content them selues vvith his authoritie and count it sufficient that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sayed so Novv authoritie is vvonne ether by vvitt and learning or by vertue or antiquitie or number or office and dignitie And the reason herof is bicause vvise and learned men are likest to see farthest into matters and so the more vvillingly vvee beleeue them vertuouse men are dearest vnto God and so vve are more easilie persuaded to thinke that God imparts his mynd vnto them most
the Church of God and the first of them in our countrie and in euery countrie proued theyr authoritie by miracles â— 31. and their successours proued the same by succession but as yet the nevv preachers could neuer proue their authoritie and mission to bee ether extraordinarie by miracles or ordinarie by succession as is allready demonstrated in the first chapter So that for learning vertue antiquitie number dignitie by vv ch authoritie is gotten vve and our religion doe carye the bell avvaye Vvhat reason then haue men to forsake Catholikes and their pastours and preachers to harken vnto these nevv prophets vvho nether in learning nor vertue nor antiquitie not number nor dignitie can make any iuste comparison vvith them Suppose some one should be vvauering and doubtfull 〈◊〉 religion and deliberating vvith him â—olfe vvhether to follovve the olde fathers 〈◊〉 nevv preachers should make this discourse vvith him selfe I haue been baptiaed and brought vp in the Catholike religion and so vvere my fore fathers ty me out of mynd but of late yeares some haue been so bold as to auouch that they vvere all deceiued and damned also vnless ignoâ—unce excuse them vvherfor seing that vvithout true fayth noe man can bee saâ—â—ed it is good that I looke into bothe the old and nevv religioÌ„ to see vvhich by all reason I ought to imbrace But before I giue eare vnto these Reformers vvhich say that they come to correct old errours let me see vvhat probabilitie they bring for their pure and reformed religion First I see they aggree not and yet euery one sayeth that he teachethe the true fayth and reformed religion and seing that one bringeth noe more authoritie then another that is scripture interpreted by his ovvn spirit I see no reason vvhy I should giue credit more to one then to another and therfor bicause I can not giue credit to all I see no reason vvhy I should credit any of them all Hier. â—â— Secondly I ame forvvarned that false propheres shall come vnsent and yet auouche also that they are sent from God and therfor vnlesse these men can say more for them selues then they caÌ„ I see noe reason vvhich can bynde me to giue eare vnto them They saye they are sent from God So vvill false prophets say And I examining vvhat is their mission finde therin a great defect for ether it is an ordinarie mission and then they must shevv a succession of pastours vvhose roomes they supply vvhich I see they can not do bicause noe historie makes mention ether of their pastours or their seruice or practise of their religion or it is an extraordinarie by vvhich they are sent immediatly from Christ and then they must proue it by miracles else I must by the same reason harken vnto euery false prophete Nether doth it suffice to say that they preach no other doctrine then the Apostles did and therfore need no other miracles then those vvhich vvere vvrought by them for so euery archeretique may saye and you can not controle him vnless you put him to his miracles But they alleage scripture for their doctrine so haue all heretiques doone as is shevved in the second chapter But heretiques expounded scriptures amiss these men haue hitten vppon the right meaning Hovv shall I knovv that they say they haue the true spirit in interpreting of scripture And hovv shall I or hovv caÌ„ they â—ell that seing that nothing is so secret as is this spirit as is proued in the third chapter And did not Arius say that he interpreted scriptures by the true spirit vvhen he alleaged them to proue that the sonne vvas a creature netherequall nor coequall nor consubstantiall to his father Yea do not all heretiques say so doe not all the Reformers say so euen vvhen they hold contrary opinions I see noe reason therfore not so much as probable vvhy I should harken vnto these reformers vnless I vvill harken allso vnto all the heretikes that euer vvere or shall bee Much lesse can I see any reason vvhy to forsake my ancient pastours vvho made me and my for fathers Christians and to preferre these preteÌ„ded reformers before them For as for learning they surpassed these reformers and for vertu they excelled and so vvere more likely men to see into the sense of scripture and veritie of religion and vvere fitter instruments for God to vse and vesselles more capable of God his spirit and reuelations In antiquitie they are before theÌ„ by many hundred yeares in number they are an hundred at least for one for authoritie they vvere honourable Prelats and Bishops of the Church vvho proued their mission commission and authoritie by succession yea and by miracles also nether of vvhich proofes the reformers can alleag for their mission and authoritie Shall I then leaue such learned men for such young clat kes so vertuouse men for so vicious so ancient Pastours for so nevv so late vpstartes so many for so fevv and men of such pastorall dignitie for them that can not proue their commission no more then a false prophet can doe Surely I see no reason vvhy I should and seing that God vvil not bynde me to giue credit to them that can bring no probabilitie for their ovvn or their Doctours authoritie I see not hovv vvith any shevv of iustice God can at the latter day condemne me for not harkening vnto them for I might ansvver vvith reason that I savv noe reason vvhy I should harken to them rather theÌ„ to euery false prophet much less vvhy I should forsake myne ancient religion for a nevv and myne old graue fathers for a fevv yonge ministers vvho vvere borne but yesterday By this gentle reader thou mayest see hovv litle reason men of vnderstanding haue to giue credit vnto the nevve religioÌ„ But least I may seem to partiall or thou gentle reader mayst be to timorous in pronouncing the sentence let the matter bee brought before an indifferent iudge vvho is net her of the old nor the nevv Religion l. 1â— Aâ—â— In Iose phus his historie I finde an example in the like case of controuersie The Ievves sayeth he and the Samaritanes contended once about the place vvher God should be vvorshipped The Ievves sayed HierusaleÌ„ vvas the place Deus 19.4 Reg. 17.10.4 The Samaritanes vvould haue it to be the mount Garizim The matter vvas brought before a Pagan king yet a discreet and indifferent Iudge Proloquutours vvere appointed on bother sides to plead the cause Sabeus and Theodosius for the Samaritanes Andronicus for the Ievves Andronicus had leaue graunted to speake first vvho recounteth a succession of the high precstes froÌ„ Aaron vnto his tyme all vvhich tyme the Ievves vvere counted the true vvorshippers of God he declareth the Antiquitie of the Temple of Hierusalem and of the sacrifices there offered hee telleth hovv that place vvas euer taken for the true place of vvorship and that therfore it vvas adorned and enriched not only by the guifts
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
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
that his fayth might not fayle and bicause he hathe suprem authoritie vvhich all Catholike Bishops haue euer acknovvledged he hathe called many Councells and determined many controuersies and vvhilest the Church euer standeth to his Iudgement vvhich neuer yet vvas contrary to it is selfe she enuoyethe great peace and vnitie in faythe and religion vvher as the ghospellers bicause they haue noe visible head could neuer call Councells neuer aggree vppon any one point of religion vvhich vvas before in controuersie and neuer shall hereafter bicause matters of religiō are hard and therfore vvher ther-are many heads there are many opinions vvhere are many opiniōs there are many cōtradictions so no peace nor vnitie bicause noe one supreme visible iudge to determine And as for vvant of a visible Iudge they can not appease dissensiōs after they are arisen so can they not preuēt them For if ther be noe visible Iudge euerie Cock-brain may preach his ovvne fancies for true fayth and religion and no man shall controlle him nor condemne his doctrine nor forbid his preaching bicause if ther bee no visible Iudge no man hath the authoritie so the gapp is open to all false prophetes vvho may enter into the nevve Church thicke and three fold bicause noe man therin is of authoritie to forbid them vvhence it follovveth that if vve accept of the nevv religiō and incorporate our selues to the nevv Church vve expose our selues to all false prophetes vvho may preach vvhat they please bicause no man hath authoritie to controlle them THE SECOND BOOK CONTEYNETH A SVRuey of the Markes of heretikes vvhich are proued to aggree so fitly vnto the professours of the nevv religion that if euer ther vvere any heretikes they are heretikes The first chapter handleth the first marke of an heretike vvhich is his breach vvhich he maketh out of that Church vvhich is commonly counted the true Christian Church THEY say commonly that although the deuill disguise him self neuer so much yet by one marke or other he bevvrayeth him selfe For although sometymes hee inueste him selfe in the habit of a younge gallaunte or of a mortifyed religiouse man yea although in out vvard shovve he transforme him selfe into an angell of light yet so it happeneth and I think bicause God vvill haue it so that by one marke or other he is discouered For ether his staring eyes or stinking sauour or horned head or forked feet or base voice discryeth this gallaunt creature to be not as he seemeth but as he is indeed a fovvle and deformed mēber of the deuill vvho though he shrovvd him selfe vnder the goodly name of a christian and vvrapp lapp him selfe from top to toe in the innocent habit of a pastour Vincent Lytin ◠contra proph heres nouit c 36. vvhich is scripture and the vvord of God yet by one marke or other yea not by one only but by many he descrieth him selfe to be as he is an heretike And the reason is bicause the counterfet neuer attayneth vnto the perfection of the currant and arte though she may imitate nature yet shall she allvvayes be vvanting in one thing or other The counterfet gold of the Alchimistes hath a great resemblaunce vvith the true gold but ether the sound or vvayte or operation vvill proue the old prouerbe to be true that all is not gold that glisters Appelles paīted grapes on a boyes head so liuelie that the byrds pecked at them but yet arte came short of nature for if the boye had been painted as vvell as nature frameth her vvorkes the byrds vvould not haue been so imboldned yea the grapes vvanted some thing for at least by pecking the byrds perceiued that all is not grapes that seemeth so Lysippus could in marble stone make so goodly a portrait of a man that he vvould shevv euery bone vaine and vvrincle vvith all proportion but the vvant of life and motion vvell declared vvhere in arte vvas enforced to yeeld to nature Vvherfore let the heretike counterfett neuer so coningly let him vse all the arte possible to shevv him selfe a sincere and true Christian yet the counterfet must come shorte of the currant and arte must yeeld to nature and hee in one point or other vvill bevvray him self to bee no true christian vvhich he professeth him selfe to bee but a faythless heretike vvhich he vvould not seem to bee And the first mark by vvhich he is bevvrayed is his breach vvhich he maketh out of the Church and Christian societie For as the vvandring sheep vvas once of the fold and the rebell vvas once a subiect and the bovve cut of once liued and florished in the tree so heretikes especially Arch-heretikes vvere at least for the most part once sheep of Christes fold subiectes of his kingdome and members of his body the Church Vvherfore sainct Ihon giues vs this mark to knovv an heretike by Ex nobis prodierunt l. Io. 8. sed non erant ex nobis They vvent out from vs but they vvere not of vs. That is they liued amongest vs for else they could not haue gone out yet so that they vvere not vvorthy our company and therfor as rotten bovves are soone broken of so they vver soone shaken of and took occasion to go from vs vvho before for their euill life in desert vvere none of vs. Or else to follovv another exposition Aug tract 3. in cp 10. they vvere emongest vs in out vvard shevve bicause they frequented sacraments vvith vs but they vvere heretikes in mynde and so none of vs and therfore they vvēt out from vs. They vvere in the Church but as euill humours in mans body and therfor vvere to be expelled bicause they vvere hurtfull to the body and no part of the substaunce For commonly heretikes liue some tyme secret befor they open and disguise them selues and so before they vvēt out from vs openly they vvere none of vs secretly Or else according to another interpretation they vvere once amongest vs and like true Christianes liued vvith vs Aug tract ◠〈◊〉 10. but euen then vvhen they vvere by present fayth and iustice mēbers of our Church God forsavv by his diuine foresigt that they vvould not continevv amongest vs and therfor they vvent out from vs bicause euen then vvhen they vvere amongest vs they vvere none of vs finally to perseuer vvith vs not that God his presciēce vvas the cause but bicause he forsavv vvhich vvas to be that is that they vvhich vvere as yet of our societie vvere of their ovvn free vvill to leaue vs and so in God his foresight vvere finally none of our company So that one euident marke of an heretike is that he makes a breache out of the body of the Churche of vvhich hee ether vvas or seemed to bee a member The same marke sainct Paule giueth vs also to knovve an heretike vvhen he sayeth that Some shall depart from the fayeth 1. Tim. 〈◊〉 Heb. 10. and that some are accoustumed to
vvas sovved rooted come to some height and ripenes before euer the false Apostles scattered the nettleseed and hempseed of their heresies Yea not only by the Apostles generally in the vvorld but also by their successours particulerly in euery particuler country fay the grevv and florished before heresie vvas sovved â—i â— for as Bozius in his fourth booke of the signes of the Churche learnedly proueth the first conuersion of euery country froÌ„ paganisme vnto Christianitie vvas not to heresie but to the true fayth Romain religion and vvhen that vvas receiued then heresie being but a corruption of true fayth as vineger is of vvine begane to take place then the cockle spronge vp after the good corne And therfore Sainct Paule giues vs this marke to knovv an heretike and for heresie that they arise after the true religioÌ„ Act. 80 I knovve saieth he that rauening vvolues that is heretikes after my departure shall enter amongest you not sparinge the flocke So that after sainct Paule had preached and persuaded true fayth the false prophetes entered to ruine the spirituall building vv ch he had framed In like maÌ„ner the ancient fathers haue euer noted heretikes their heresies of later standing and noueltie l. praesc c 2â— In all things sayeth Tertulian the veritie goeth before the image and last of all cometh the similitude Yea sayeth he it is a folly to thinke that heresie in doctrine is the first especially seing that the true religion fortelleth heresies And in another place ll 4. aduersus Marcionens thus hee concludeth Insumma si constatid verius quod prius id prius quod est ab initio ab initio quod ab Apostolis pariter vtique constabit idesse ab Apostolis traditum quod apud Ecclesias Apostolicas fuerit sacro-sanctum In breef if it be manifest that that is truest vvhich is first that first vvhich is from the begining that froÌ„ ye. begining vv ch is from the Apostles it shall likevvise be manifest that that is deliuered by the Apostles vv ch hath been inuiolably holdeÌ„ in the apostolicall Churches And in his booke against Praxeas he sayeth that it is adiudged against all heresies that that is true vv ch is first that is couÌ„terfet vv ch is later And this he shevveth by a similitude for sayeth he as the vvilde oliue springeth out often tymes out of the svveet oliue nutte l. praesc c 36. and the vvilde figtree out of the good figge so heresies haue grovvne out of our ground vvhich yet are not ours degenerating from the true graine of fayth Ireneus also subscribeth to Tertulians opinion in these vvords l 5. circa mâ—dium Omnes illi valde posteriores sunt quam Episcopi quibus Apostoli tradiderunt Ecclesias All they he meaneth heretikes are of much later standing then the Bishops to vvhome the Apostles deliuered and comitted the Churches And as heretikes are noted of later standing so is their doctrine counted to sauour of noueltie Vvherfore Zozomenus sayeth l. 1. c. 1â— that Arrius vvas not a frayed to affirme that vvhich neuer any durst auouch to vvit that God the sonne vvas created of nothing And Vincentius Lyrinensis vvriting a booke against heresies intitleth it against prophane nouelties and vvisely obserueth that the Catholike Churche Keepeth the olde and deuiseth noe nevv doctrine to vvhich sense he explicateth those vvordes of saint Paule O Timothee depositum custodi c. 2. ô Timothee keep that vvhich vvas deposed vvith thee and committed to thy custodie Depositum custodi sayeth he non quod à te inuentum sed quod tibi creditum est quod accepisti non quod excogitasti rem non ingenij sed doctrinae non vsurpationis priuatae sed piâ—blicae traditionis in qua non author esse debes sed custos non institutor sed sectator aurum accepisti aurum redde nolo mihi pro alijs alia subijcias Keep that vvhich is deposed not vvhich is inuented by thee but vvhich is committed to thee vvhich thou hast receiued not vvhich tho hast deuised a thing not of vvit but of doctrine not of priuate vsurpation but of publique tradition in vvhich thou oughtest not to bee an autour but a keeper not an institut our but a follovver thou receiuedst gould restore gould I will not haue thee put in one thiÌ„g for another Vvherin he putteth a playn difference bettvvixt Catholikes and heretikes that they sticke to the olde these are euer deuising nevve doctrine For although the Churche by nevv councells and definitions addeth greater explication of her religion and although by the labours and endeuours of the Doctours of the Church vvhich in no age are vvanting many points of our fayth are more illustrated and dilated yet in substaunce our fayth is still one and the same And therfore diuines saye that fayth neuer from the beginning hathe increased in substaunce but only in explication and that the Churche since the tyme of the Apostles neuer had nevv reuelations in the articles of beleef and that in general Councells she defineth noe nevv things but rather those things vvhich before vvere extaunte in scriptures fathers or tradition shee by her definition declareth more certainly and proposeth more plainly to the vevve of the vvorld So that as Vincentius Lyrinensis sayeth 〈◊〉 29.30 euen as mans body increaseth by nutrition and augmentation yet gayneth no nevv limmes and members but only getteth more quantitie and strength in the former so christian fayth by noe increase did euer yet gaine nevv articles but only hath gotten greater and clearer explication of the former Vvherfore the same doctour counsayleth euery preacher and teacher so to explicate thinges after a nevv manner that he preach not nevv doctrine Eadem quae accepisti say eth hee ita doce c. 〈◊〉 vt cùm dicas nouè noÌ„ dicas noua The same things vvhich thou hast receiued so doe thou teach that vvhen thou speakest after a nevv maÌ„ner thou speake noe nevv things And the reason vvhy faythe admitteth no noueltie is this bicause God speaketh once and neuer recalls or ameÌ„ds his vvorde Iob 33. Psal 6â— and in him that prouerb takes no place Secunda consilia meliora second counsayls are the best For God is as vvise and circumspect at the first as at the last therfore he hauing once reuealed and planted fayth that must stand for good and he that seeks to chaunge declares him selfe a corrupter not a correctour and in that he coÌ„meth after vvith his diuising vvit to adde ordetract froÌ„ the olde receiued faith he bevvrayes him selfe to be of later standing so an heretike and his doctrine to sauour of noueltie so an heresie Vvherfore to coÌ„clude sithe that it is certain that Catholikes vvhom they call papists are of noelate staÌ„ding nor noe vpstarts for I demaund vvhen they beganne and after vvhom they arose they caÌ„ be noe heretikes seing that it is noe lesse certain that the reformers of this
called Ievv and gentile the Grecian and the barbarous and all natioÌ„s vnder the sonne vnto his faith Churche and religion Vvherfore this Church almost from the beginning euen vvhen it vvas confined vvith in Hierusalem Act. 2. coÌ„teined Parthians Medes Persians Mesopotamians and as the scripture sayeth allmost all nations vnder the sonne And vvhen the holy Spirit descended vppon the Apostles and Disciples in firie tongues Ibidem and gaue them the guifte also to speake all languages that vvas to signifie that the Church of Christ vvas not to speake Englishe only or Scotishe and Flemishe only but all languages Vvherfore God promised our Sauiour Christ that he vvould giue him not England only not Scotland Flanders and Germany only Psal 2. but all nations for his inheritaunce Psal 71. Psal 81. And he auoucheth that his Church shall rule from Sea to Sea and that all nations hall haue access vnto it Mat. 28. And so accordingly Christ gaue authoritie to his Apostles to preach vnto all nations Vvherby I gather that the Church of Christ is not to bee a particuler sect confined vvith in any straites and corners of the vvorld but rather an ample Kingdome reaching ouer all the vvorld Symb. Apost Niceph. And this vvee professe in our Creed vvhen vve say that vve beleeue the holy Catholike Church For Catholike is as much to say as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vniuersall l cont ep fundamenti c. â— Vvhich name sayeth S. Austin holdeth me in the Churche And vvhy bicause he knevv it to bee a signe of the true Christian Churche vvhich neuer yet aggreed to any hereticall sect Ibidem li de verae rel c â— l de vtil credendi c. 7. ether of the Manichies of vvhich once he vvas one or of the Donatistes or Pelagians or any other And this sayeth saint Austine is so manifest a marke of the true Churche that heretikes them selues ambitiously affecte the same but yet if you aske for the Catholike Churche they point to ours knovving in their conscience that ours only is in deed Catholike â—â— â— 2. l. 2. And so saint Austin and Optatus refuted the Churche of the Donatists by this argument especially bicause it vvas confined vvith in the limites of Africa And Pacianus saieth that so soone as certain singuler Sect-masters deuised nevve religions Ep. â— ad So. phr and vvere called by particuler names the true Christians to distinguishe them selues from particuler sectes tooke the name Catholique euen from the beginninge as appeareth by the Creed vv ch the Apostles made vvhich name soundeth nether of Marcion nor Cerdon nor Apelles nor ValeÌ„tinus nor Neâ—torius nor Arrius l. cont Iudeos c. 1â— nor Luther nor Caluin And Tertulian so longe as he remained Catholike him self confessed that the true Churche vvas that vvhich vvas diffused throughe out all the vvorld Yea he sayeth that in his tyme the true Christians not vvithstanding the violence of persecution filled the Paganes Cities Apol. c. 37. Ilands Castles Courts Senats and only lefte their temples to them selues but noe soner vvas this man become an heretike but he affirmed most absurdly that the Churche might consiste of three persons though they vvere of the laitie li de exhor cast c. 7 l. de pudic c. 21. Vvhich he did partely bicause he vvould make vp a Churche of Montanus Prisca and Maximilla to vvhom he had vnited him selfe partlie to deliuer in him selfe froÌ„ the name of an heretike to vvhich hee savve him selfe subiect bicause he vvas novve of a particuler sect So that it is sufficiently proued that the Churche of Christe is Catholike that is a Societie professing one fayth in all countries yea and ages also cap. â— according to that of Vincentius Lirinensis In Ecclesia Catholica tenenduÌ„ quod vbique quod semper quod ab omnibus creditum In the Catholike Churche that is to be holden vvhich euery vvhere alvvayes and of all hath been beleeued For that sayeth hee the name Catholique importeth Novve let vs see vvhether the Romain Church faythe or rather the Church of the reformers be the Catholike consequently the Christian Churche for these tvvoe Catholike ChristiaÌ„ euer vveÌ„t together And here I require noe diuines nor Philosophers to be Iudges in this matter only let me haue meÌ„ that haue eares or eyes I desire noe more For the eye vvill easilie Iudge vvhether of these tvvo Churches bee most like to bee Catholike The Romaine Churche vvhich the aduersary calleth Papisticall hath florished in all ages and in the most parte of the vvorld as all histories vvill testifie And novve at this daye our faythe and Churche one and the same is diffused throughe out Spaine Fraunce Italie Portugall and a great parte of Flanders and Germanie yea it reacheth euen to the Indianes and other nevv found countries conuerted by the Benedictines See the first booke first chap. Iesuites and other religious men And so it is Catholique bicause being one and the same it hathe euer possessed all ages countries and still dothe euen to this daye As for the reformers Church and faythe I see noe signe of a Catholike Church in it For first it began not an hundred yeares since In the fifte chapter as before is demonstrated Secondly it neuer yet possessed the vvholle vvorld nor any great part of it as the eye vvill beare vvitnesse only it hathe gotten entertaynmeÌ„t in certayne partes of the vvorld as England Scotland Holland and some Cantons of Germanie Thirdly it is not one Church nor faythe that possesseth all these places but many yea scarce one religion filleth one shire or citie Vvherfore allthoughe England vvere all the vvorld and this age all ages yet vvere not their religion Catholike bicause it is not one faythe and religion in all the shyres of England nor all the yeares of this age for in Englande are many sectes and religions and they also different from the nevve faythes of other countries for there is great difference betvvixte them and the Lutheranes in Germanie Hugonots in Fraunce and Gues in Flanders Nether is it sufficient for any of them to say that their faythe is Catholike bicause all are inuited to it and coÌ„maunded to accept of it for so euerie sectmaster may saye of his religion and I haue proued that the true Christian faythe Church and religion is Catholike in that it being one possesseth all ages and countries Vvherfore to conclude seing that the Church or rather Churches of the reformers neuer possessed all ages and countries yea neuer one and the same filled any one countrie it follovveth that their Church is not Catholike and consequently not the true Christian Church and so they are no true Christians but heretiques and singuler sectmasters if euer there vvere any bicause in that they are of particuler sectes they vveare the same Badge vvhich Donatistes Arians Nestorians and such like haue vvorne before them and for vvhich they
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
rable of their ministers vvho are no more Preests then they vvere that made them l. â—raesâ— Vltra med The like ordination and institution of ministers Tertulian recordeth to haue beene practised by the heretikes of his tyme Their ordinations sayeth he are light rashe inconstaunte one vvhile they make ministers of Neophits another vvhile of lay men and those vvho are tyed to the vvorld another vvhile of our Apostataes that they may bynde them vnto them by glorie vvhom they can not by veritie Vvherfore one Bishop they haue to daye another to morâ—vv to day he is made a Deacon vvho to morovve is Reader to day he is a preest vvho to morovv is a lay-man for to lay men they inioyne preestly functioÌ„s If then they haue noe Preests they haue none vvho hathe authoritie to minister sacraments to offer sacrifice and to preach vnto the people and so can haue noe religion bicause Preests and religion must euer go together Thus sainct Hierom reiecteth refuteth the sect of Luciferians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucif Hilarius sayeth he vvho vvas the head of the Luciferians vvhen being a Deacon he departed from the Churche and he alone vvich his companions as he thinketh became the only company and Churche of the vvorld can nether consecrate the Euchariste hauing nether Bishops nor preests nether can he giue baptisme vvithout the Euchariste For then Baptisme the Euchariste Confirmation vvere giuen together and novv he being dead his secte and Church is dead vvith him bicause he being but a Deacon could ordanie noe Clerke to succeed him and that is noe Churche vvhich hath noe preest Thus he argued against the Luciferians and the same argument do I make against all the nevv sects of this age you haue noe true preests by your ovvne doctrine nether in deed can you haue any bicause all your ministers vvere ordayned vvithout order that is vvithout consecration and imposition of Bishops hands and they haue their authoritie from them vvho being lay men could nether haue it them selues nor giue it to others and seing that religion and preests of necessitie did euer go together as is all ready proued you hauing noe true Preests can haue noe true religion and so your preachings bishopping and supping or coÌ„municating and your administrations of other sacraments Baptisme only excepted vvhich in necessitie lay men yea vvoemen may minister are noe more actes of religion then if the same vvere doone by players vppoÌ„ the stage bicause you haue noe more preestly authoritie then they haue so haue noe true religioÌ„amoÌ„gest you but only an apish imitation and a Stage-play of religion The second Chapter proueth that religion can not stande vvithout a true sacrifice and that the reformers haue no true religion bicause they haue noe Sacrifice MAN being composed of soule and body is to serue his Creatour vvth bothe therfore must not only beleeue vvith harte but must professe also his beleefe vvith touÌ„gue must not only prayse god in spirit but must vse his mouth also as a troÌ„pet to souÌ„d out this prayse nether must he pray vvith soule oÌ„lie butvvith lip pes also he ought not only to huÌ„ble his mynd in prayer but to bovve and bende his knee and body also and he is not only to mynde and meane vvell but he must also doe vvell Mas. â— to glorifie his father vvhich is in heauen to edifie his brother in earth Vvhich thing is soe deeply imprinted in the mynds of men that ther vvere neuer any ether religious or superstitious vvhose invvard deuotion did not breake forthe into some outvvarde signes or ceremonies by vvhich vvas manifested outvvardly and by some action or gesture of the body vvhat vvas in vvardly coÌ„ceiued and concealed in the mynde And amongest all the externall vvorshipps and outvvard signes of invvard deuotioÌ„ and religion sacrifice vvas euer counted the principal vvhich therfore as Sainct Austine noteth l. 10. cin â— 4. vvas neuer offered but ether vnto God or to some creature vv ch vvas esteemed of as God And therfore all nations of vvhat religion soeuer they vvere haue euer vsed to offer sacrifice as thoughe they thought that they gaue not vnto their God his right honour and vvorship vnless they should offer vnto him one sacrifice or other l. 〈…〉 Plinie reporteth that the people of Sabea offered as sacrifices vnto their Gods all maner of spices but myrhe vvher vvith that countrie aboundeth others haue offered fruites and hearbes of the earth others brute beasts others haue sacrificed childreÌ„ men vnto their Gods vvherin thoughe many superstitions and abominable idolatries vvere committed yet thereby appeareth that noesooner the harte of man is possessed vvith religion true or false but it thinketh of one sacrifice or other aduersâ—â— Colotem In so much that Plutarke sayeth that a man shall sooner hitte vppon cities vvithout vvalles hovvses Kings lavves coynes Schooles and Theaters then vvithout TeÌ„ples and Sacrifices l. quod non patest suauiter viui secunduÌ„ Epis. and therfore sayeth he Epicure vvho in deed serued noe other god theÌ„ his belly and consequently had no other Church then his Kitching noe other Preests then his cookes and no other sacrifices then his dishes offered notvvithstanding sacrifice vnto the Gods for feat of the multitude And as these bicause they had the light of nature offered sacrifices but bicause they vvaÌ„ted light of faithe offered them to false Gods and vvith much superstition so the true vvorshippers of God vvho vvere indevved vvith the true light of faith offered sacrifice vnto the true God In the first booke and last chap. Adam as I haue allready proued vvas a preest therfore did noe doubt offer sacrifice to appease Gods vvrath conceiued against his faulte although the Scripture maketh no meÌ„tion of it Gen. 4. Abelâ—â—s the Scripture vvitnesseth being a Pâ—â—â—st vvas not content to bear a harte full of reuerence vnto God but to make manifest the invvard religion of his mynde he killed the first borne and fattest of his flocke offered them to God as a sacrifice and God respected Abel and his oblatioÌ„s Noê also so soone as the Fludde vvas fallen builded an Altar vnto God and vppon it he sacrificed and offered holocausts and burnt-offerings of the cleane beasts Gen. 8.17 and fovvles vvhich he had preserued from the furiouse vvaues of that vniuersall deluge See the first booke last chap. The like did Abrahame Melchisedech Iob and many other Patriarches and true seruaunts of God vvho liued vnder the lavve of nature as is also in the place alleaged proued and de-declared In the lavve vvritten the vse of offering sacrifice vvas more frequent and the sacrifices and the ceremonies vvhervvith they vvere to bee offered vvere determined by Gods ovvn mouth as appeareth by the booke of Leuiticus and other parts of scripture And for this purpose especially God commaunded Salomon to build that stately Temple and vvould haue noe sacrifice offered
but there vvhich is the cause vvhy the levves since the destruction of their Temple thoughe thy exercise other actes of their religion yet in no place dare they offer sacrifie Vvherfore in the nevv lavv also if Christe hath planted a Churche and in this Churche religion then hathe hee also amongest the offices of religion instituted a sacrifice And this in parte the Ghospellers vvill not let to confesse Isa 53.10.10 Ephes 5. for they graunte that Christe offered his ovvne selfe vppon the Altar of the crosse as a sacrifice vnto his father vvhich vvas the complement of all the old sacrifices the veritie of all those shadovves and the price of our redemption But yet bicause this sacrifice is not sufficient to vpholde religion and the vvorship of God ether they must shevv vs some other sacrifice or else they can not mainteine any true religion For first I haue proued that religion can not stande vvithout a sacrifice vvherfore seing that the sacrifice of the crosse is paste neuer to bee reiterated another sacrifice is necessarie for the continuaunce of religion Nether vvill it suffice for an ansvver to say that the effectes and vertue of the sacrifice of the Crosse remaine for these effects are noe sacrifices but only graces vvhich by vertue of the sacrifice of the crosse are bestovved vppō vs. Much less can it serue for a good ansvvere to say that Christe still in heauen presenteth vnto his father the sacrifice of the crosse for that presentation is not a true nor a nevv oblation of a sacrifice if it vvere yet bicause it is in heauen it is not sufficient to vphold religion in earthe bicause a visible Churche and visible vvorship of God in earth requireth a visible sacrifice in earth L. 10. cont Faust c. 11. Secōndly as S. Austine sayeth neuer as yet did any societie cōsorte together in one religion but by practise and vse of the same visible signes Sacramēts and therfore seing that sacrifice is the proper principall signe of the homage vv ch vve giue to God bicause it vvas neuer offered but to God or at leaste to that creature vvhich vvas esteemed as God it is impossible that this visible religion vvorship should cōtinevve vvithout a sacrifice visible sacrifice also that to the oblatiō of it the people may meete together And seing that the sacrifice of the crosse is noe more visible and is not to be reiterated nether is a visible signe at the vv ch the people maye meet together to vvorship therby allmightie God vniformely externally that is not sufficient to vphold religion in the Church of Christe for as religion begāne vvith visible sacrifices and chaunged vvith chaunge of sacrifices vvhich is the cause vvhy the Prophets vvhen they complaine of the falle of religion they complaine allso of the falle of Sacrifices so dothe it cōtinevv vvith sacrifices 2. Par. 13. Dan ◠12 and can not stande vvithout a Sacrifice For as in Ingland vvhere kneeling is a proper vvorship devv vnto the Prince it is not sufficient by cappe or cursye to shevv your dutie bicause these ceremonyes are giuen to euery noble man or gentleman yea to all those also vvho beare any svvay in the common vvelthe and therfore to deny his maiestie that homage vvere to despoile him of his honour so to take a vvay sacrifice vvhich hetherto hathe been offered vnto God and neuer vnto any but such as vvere esteemed gods vvere to robbe God of his principall and proper vvorship and consequently to ruine feligion vvhich as it principally respecteth God as his proper vvorship so can it not stande vvith out the same And vvhy I pray you should vvee feare to graunt a sacrifice in the nevv Lavv bicause say they Christ abrogated all sacrifices True I graunt he abrogated all the old sacrifices bicause they vvere but shadovves and figures of future thinges and therfore the sonne Christe Iesus rising in the horizonte of the nevv havv and the light of the verities appearinge the darke figures and obscure shadovves vvere to giue place but yet this is no argumente to proue that he hathe not instituted a nevv sacrifice in the nevv lavve for so he abrogated all the old Sacraments as circūcision vvhich vvas a sacrament only and noe sacrifice and yet as sainct Austine sayethe l. 19. contra Faust. c. 15. he hath prescribed nevv Sacraments for the nevv lavv Greater in vertue better for profit easier in vse and fevver in number They vvill say peraduenture that the old sacrifices being abrogated it is sufficient novv to vvorshippe God in Spirite or at least by prayse thankesgiuing and such other vertuous offices But then I must tell them that bicause still vve are composed of soule and body it is not sufficient that vve honour God in spirite only and bicause the Church is a visible congregation it must haue a visible sacrifice nether are the externall actes of vertue sufficiēt bicause they as is proued are noe true sacrifices but only metaphoricall and improper and therfore as hetherto and in all lavves besids those improper sacrifices it vvas necessarie for the maintenaunce of religion to haue some proper sacrifices such as Abel Noe and others did offer soe in the nevv lavve besides the metaphoricall Sacrifices of prayer thankesgiuing contrite hartes and such like vve must haue some proper sacrifice bicause that and religion euer goeth together And if vve haue no sacrifice it follovveth that the Ievves honoured God more then vve do bicause they offered vnto him sacrifice vvhich is the greatest honour that can bee giuen and therfore vvas all vvayes reserued for God A sacrifice then is necessarie in the nevv lavv and vvhat more likely to be this sacrifice then the Sacrifice of the masse Melchisedech and his sacrifice vvere figures of Christe and his sacrifice as before is proued vvherfore seing that there is no likenes betvvixte Melchisedeches sacrifice and the sacrifice of the crosse vve must finde some other in the nevv lavve vvhich doth more resemble it and vvhat more can resemble it then the Sacrifice of the Masse vvhich though it be not bread and vvine yet hathe it the accidentes and outvvard shevv of bread and vvine ◠12. Daniel prophecying of the hauock of religion vvhich Anti-Christe shall make affirmeth that he shall take a vvay the dayly sacrifice And vvhat Sacrifice I pray you not the sacrifice of the crosse bicause that is past and vvhich is doone can not bee vndoone not improper sacrifices of prayer contrite hartes and such like bicause he speaketh of one sacrifice they are many and of a proper and publike sacrifice they are improper and metaphoricall He speaketh therfore of some publike sacrifice vvhich for feare of persequution shall not bee offered any more in publike manner but very secretly and not so commonly as it vvas vvonte to bee This sacrifice is proued vvith Christes preesthood in the third booke And vvhat other sacrifice is
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
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
sayethe so they must beleeue that ther are so many bookes of scriptures bicause shee also sayeth soe her vvord being as good for the one as for the other But as they are lyers so are they forgetfull therfore so contrarie in their tale that they vvill saye that they beleeue her in that but not in this vvher as rather it follovvethe that they beleeue her nether in the one nor in the other but onlye do giue credit to their priuate spirite imaginations affirming that to be scripture vvhich they imagin those bookes only to bee scripture vvhich their spirit liketh of Vvherfore Luther affirmeth that the booke of Iob is but a tale in ser con tit de libris vet noui test deuised to set forthe an example of patience before our eyes hee iesteth at the autour of Ecclesiastes saying that he vvanteth bootes and spurres and therfore rideth in his sockes as he did vvhen he vvas a fryar Praef. in nouum Test Yea he spareth not the nevve testament affirming that he liketh not of the common opinion vvhich allovveth of fovvre ghospelles and hee addeth that sainct Ihons is the onlye true and principal ghospel vvhence it follovveth that the other three are not authenticall For if they vvere then vvere all fovver of equall authoritie Prafat in Heb. and so saint Ihons ghospel vvere not the principal hee denyes that the epistle to the Hebrevves is Apostolical the like is his ceÌ„sure of the epistle of Iude and Iames. Praefat. li. 1. Inst c. 11. §. 8 l 2 c. 5. §. 18. l. â— c. 5. §. 8. Ant. sâ—ss 1â— Caluin reiecteth the bookes of vvisdom of Ecclesiasticus of Iudith of the machabees of Tobie And vvhy trulye for no other reason then that these bookes seem most coÌ„trarie to diuers points of their doctrine For other vvise seing that they can not discerne scripture from other vvritings but by the ceÌ„sure of the Romain Church as is proued in the last Chapter they haue noe reasoÌ„ to receue some bookes on her vvord and not all seing that she giueth the same testimonie of all But giue an Atheist this aduaÌ„tage and vvhat vvill hee say hee vvill tell the Reformers that hee seethe no other vvarraunt vvhich they haue for the epistle to the Romains then for the epistle to the Hebrevves and the epistle of saint Iames nor for saint Ihons ghospel more then for the other threeâ— nor for Genesis more then the first and second booke of the Machabies Tobie Iudith and Iob and that therfore if the reformers denye these hee vvill deny all the other bicause if the Romain Churches vvarrant for they haue no other vvarrant as in the former Chapter is proued bee not sufficient for some of these bookes it can bee no sufficieÌ„t vvarraÌ„t for any And so he vvill saye that you maye as vvell denye all scripture as some bookes of scripture or if you vvillnot he vvill denye it for you and ground him selfe in your ovvn doctrine And hee vvill yet goe farther auouche that if hee maye doubte of Scripture as vvhy not bicause ther is no other vvarraunt for it but the Romaine Churches vvord hee vvill doubte also of the contentes of Scripture and so hee vvill call in questioÌ„ Moyses Christe the Apostles the Trinitie the Incarnation the Passion of Christe and ResurrectioÌ„ and all the mysteries of Christian religion Vvherfore as you credit the Romain Church for scripture so giue her credit for the nuÌ„ber of the bookes esscripture bicause her vvord vvarraunt is as good for this as for that or if you vvill not beleeue her in this you can haue no assuraunce of any parte of Scripture and so you maye bringe all into question vvhence follovveth contempte of all religion as is before proued The fifte Chapter proueth that their dissension in religion openeth the gap to contempt of all religion NOthing is of more force theÌ„ religioÌ„ vvhich keepeth vs in avve bridleth our appetites ruleth our actions gouerneth our life and inculcateth vnto vs our dutie tovvards God and man And if there vvere noe other argument then the example of so many thousand martyrs vvho haue endured so exquisite tormeÌ„ts and so horrible deathes rather then they vvould denye their religion it vvere sufficient to beare vvitnesse for religion that it is of greater force then all the violence of the tyrauntes then all their engiues and instrumentes of crueltie yea then death it selfe But so the force of a riuer is great and so great that sometymes it ouer-throvveth hovvses and bridges and beateth dovvne all vvhich staÌ„dethe in the vvaye of his streame but yet diuide it into many litle brookes and a childe vvill resiste his force Euen so religion is of great force and efficacie and beareth a great svvaye in the life of man but yet if it bee diuided into diuers sectes it looseth force and vigour and vvheras vvhilest it remaineth vnited See the second booke chap. 6. it vvill not bee resisted vvhen it is diuided it is easilic coÌ„temned I haue already described the iarres and dissensions of the Reformers in matters of religion and by this marke I haue descried them to bee heretikes novv let vs see vvhat an aduantage this their dissention giueth to an Atheist and vvhat a vvide gap it openeth vnto Atheisme An Atheist out of these their diuersities of opinions maye easilie dravv this discourse I see sayeth hee or at least hee maye saye diuers sects and opinions diuers Synagogues and religions diuers conuenticles and congregations amongest you vvhich as they haue diuersnames so professe they diuers doctrines and follovve diuers Authours And some of them are called Lutheranes some Caluinistes vvhich are by a subdiuision parted into softe and rigorous Lutheranes and into Protestantes Puritans others are called Zuinglians others Bezites others Anabaptistes others Libertines others Brovvnistes others Martinistes others are of the familie of loue others of the daÌ„ned crevve And althoughe all these aggree against the Romaine Catholike and Apostolike Churche yet they disagree amongest them selues and althoughe they hold many and those also contrarie opinions yet they all vse one argumeÌ„t to proue their opinions to vvit Scripture sensed by their priuate spirit And so vvill this Atheist saye if I beleeue one of these sectes I must beleeue all bicause they alleage one proofe for their religion but seing that I can not beleeue all bicause they teache contrarieties least I do any partial vvronge in preferring one before another all hauing the same reason I vvill beleeue none of of them all nor none of their opinions And seing that they condemne the Catholike and Romain religion for a fardell of superstitions vvhich not vvithstaÌ„ding vvas euer counted the true Christian religion euen by the Paganes them selues vvho therfore persequuted it and haue noe reason to bynde mee to any of their religions vnlesse I vvill be bound to an impossibilitie that is to bee of all their religions and nether can nether
Church for defect of a visible heade 151. 156. Three great inconueniences if Christ shoulde haue suffered the paynes of hell as Caluin diabolically contendeth that hee did 337. The institution of Preesthoode and Preestly function 366. Certaine interpretations of places impiouslie alleaged of heretikes to proue Christ ignoraut 313. That there is no sufficient Iudge of controuersies in religion in Englande or any other Church of the reformers 145. vsq ad 148. The large and supreme iurisdiction of the Popes of Rome accordinge to the vvhich they haue allvvayes practised 142. Imputed Iustice dothe not really heale the soule or sanctifie it 274. The heretikes imputed Iustice admitteth no augmentation or increase 305. it makethe euery man as iust as Christ himselfe K Christes Knovvledge 309. Adams Knovvledge 308. Salomons Knovvledge 308. L Hovv agreable labour is vnto man 603. The succession of gouernement in the Church euen in the lavve of nature 138. Recourse had to the highe Preist concerning all difficulties in religioÌ„ in the lavve vvritten 139. The lavve of grace requireth a visible heade 140 the excellencie therof aloue all others 275. it consisteth in beleeuing and obseruinge 276. To say that the lavves and coÌ„maundements of God bee impossible giueth occasion to all impie-570 the like dothe to saye that Christ hathe freed vs from all lavves 572. The libertie that Luther and Caluin giue all faythefull men to sinne 547. that they giue all men leaue to sinne in sayinge that all our actions are mortall sinnes 549. By vvhat Likelyhoode sentence vvould passe of the Catholicke parte if the matter vvere put to the hearinge of any indifferent person 130. Luthers presuÌ„pâ—ions proude vvordes against all fathers vvith his raylinge tearmes against king Henrie 8.24.86 his attempte vvith the success in dispossessinge of a deuill 25. Hee accusethe the councell holden at Hierusalem of eâ—rour 297. his reprochefull vvordes against the councell of Nice 198. against saint Iames his Epistles ibid. His litle flocke and inuisible Churche disproued 202. hee despoilethe Christ of the title of a lavv maker 280. hee reiecteth prayer 446. the opposition that is betvvixte his doctrine and S. Paules 623. betvvixt his and our sauiours 635. Luther admitterhe a pluralitie of vviues at once 624. his foure cases vvherein as hee sayethe it is lavvfull for a man to leaue his old vvife and 〈◊〉 take a nevve 625. his notorious infamous lyse 〈◊〉 deathe 122. his opinion of sacraments 408. of Baptisme vvherin he thinketh no forme of vvordes necessary 4.6 the reason vvhy a man is more ashamed of his lustes then other vices and Passions 61â— Hee thinketh no forme of vvordes necessary 41 M Tvvo maner of missions coÌ„cerning preachers 7. Extraordinarie mission require the extraordinarie signes and confirmations 20. tvvo vvayes Christ proued his mission 106. Marcious heresie concerning the creation of the vvorlde 30. Markâ—s of heretiks to make a breaehe out of the Churche 159. noueltie 166. a particuler name from their sectmaster 172. a renouation allmost of all olde heresies 179. vvant of succession 188. dissention in doctrine 208. to bee of a particulet sect 228. to bee coÌ„demned for an heretike by the Cath. Churche 236. many others 241. all vvith in their seuerall places aboue noted are seuereally proued to agree to the reformers of this tyme. Mennes to induce men to religion 115. a meane to distinguishe the true Churche from a bastarde and hereticall synagogue 191. The maner of refuting heresies before the tyme that generall councells could bee called 237. The different maner of prayer to Christ and to his Sainctes 354. Melancthon couertlie detracteth from Christ 247. Mans miserie and seruitude after sinne 254. Caluin could vvorke no miracles p. 25. N The nature of goodnes 229. The Nestorian heresie 32. The generall and ancient name of Christians and Catholikes argueth the trevve Catholike religion 177. Noueltie a marke of heretikes 166. Vvhat the name Catholike importeth 231. The number of prelates present at the councell of Trent 240. The necessitie of a visible heade ouer the Churche here in earthe 365. The rayling speaches and odious names that heretikes especially Caluin vvith greate contempt vse against all Saints 346. their reproche-full vsage of reliques and Saincts pictures 347. O The order that vvas taken to reclaime Luther 240. the maner of proceeding against his obstinacie ibid. his heresie condemned by the councell of Trent 240. The Catholike opinion of iustification vvith vvhat reason it is affirmed 261. The iust occasion vvee haue to suspect the reformers sincerity tovvards Christ 355. The distinction of holy orders and the maner of giuinge them proued out of the scriptures 367 The auncient opinion for the number of seuen sacraments 399. The diuersities of opinions amongest the reformers them selues for the number of the Sacraments 408. their erronious opinion for the forme of vvordes vsed in sacraments 427. The Epicures vvitles opinion concerninge the origin of the vvorlde 654. An obiection of our voluptuous heretikes against chastitie 619. the same ansvvered ibid. the obiect of religion 661. P Intolerable pryde in heretikes 73. 66. The probabilitie of the Catholike religion 102. Sainct Peters commission and preeminence aboue the rest 142. Pelagius his heresie 182. A propertie of heretikes vvhich sainct Austine obseruethe 199. The different maner of prayer to Christ and to his Saincts 354. The peace and agreement that is in the Catholike Churche 214. 228. that the same must needs proceede of God 218. The superabundant price of our redeÌ„ption 156. Christs passions or rather propassions 327. The chaunge of preesthood vvith the chaunge of the lavv 364. The coniunction or inseparabilitie of preisthood and religion 363. 369. Plaine proofes bothe by scripture and reason for the sacrifice of the mass 384. 389. Predestination 420. The excellencie of prayer 430. the continuall practise of it in the Churche 437. the contempt of it conformable to the reformers doctrine 438. prayer to Saincts 355. Vvhy the Pope can not erre in defining scriptures and their exposition 155. 677. Precepts of good life reduced to tvvoe heads 277. Parricide aggreing to heretikes 81. R The truthe and euidence of the Catholique Religion 105. The reason vvhy the Churche relyethe vpon the Popes sentence as infallible 155. that a visible heade in the Churche is necessarie 144. the reason of the dayly sacrifice in the Church 288. vvhy Christ is sayed to bee a preist after the order of Melchisedech 289. the reason that vvee maye suspect heretikes for false Prophetes 25 vvhy vvee giue a religious honour to sainctes and their reliques 341. vvhy vvee make intercession 353. The libertye of rebellion that Luther and Caluin giue to all their follovvers 485. Recourse had to the highe Preist about all difficulties of religion in the lavve vvritten 139. The certaintie that the reformers are heretikes 172. nothinge can excuse them from heresie but Apostasie 187. theire absurde doctrine of â—usâ—â—â—cation vvith their pernitious coÌ„sequences vvhich they inferre vpon the same 258. their doctrine hovv iniurious it is to Christ and Christian religion 633. 260. vsq ad 267. 318. to all ciuill gouernement 490. vsq ad 534. hovv it openethe the gapp to all vice and sensualitie 547. vsq ad 598. 621. vsq ad 727. it take the 579. avvaye all speculatiue sciences and morall vertues 550. all conscience 594. it directlye tendeth to atheisme 666. it bringethe into contempte all scriptures and religion 674. 689. vsq ad 696. The proude conceipts that the reformers haue of their sanctirie 206. they affirme that all our actions good and bad are mortall sinnes 300. that all sinnes are equall 301. that vvee haue no libertie nor freevvill in our actions ibid. that God is the autour of all sinnes 302. The libertie of rebellion that Luther and Caluin giue to all theire follovves 485. The reformers vppon necessitie beleeue in some thinges the Pope and Romaine Churche 679 they take avvay in effect all sacrameÌ„ts 12. 16. Examples out of scriptures for religious respect to reliques and images 356. S The custome of offringe sacrifice euen by the Apostles them selues 367. The necessitie of a dailie sacrifice in the nevv lavve for the vpholding of true religion 379. of a visible sacrifice heare in earthe 360. of a proper sacrifice not metaphoricall 383 ExaÌ„ples of selfloue and pryde in heretikes 66. The conuenience or rather necessitie of corporall and sensible Sacraments 391. the proofe of them seuerallye out of scripture 398. 402. the reformers haue no Sacraments at all 416. The only seruice of our heretikes a sermon 447. that also absurde according to their doctrine ibid. The difficultie of vnderstaÌ„dig scriptures 49.57 the bare letter vvithout the true sence no scripture 40. the reason thereof 45. hovv the scripture is sayed to be dependent of the Chut-che 44. 676. Arguments against the priuate Spirit 53. 65. Selffeloue a common disease to all heretikes 65. Thet insufficiency of resoluing all by a priuate Spirit in matters of religion 75. vsq 80. The force of Succession in Preisthoode 193. tvvo shiftes of heretikes disproued touching Succession 196. The Lords Supper according to Luther can not bee eaten 422. Caluins doctrine makes it a niggardlie Super. 424. T Tertullian complayneth of heretikes in his tyme 374. The reason that God can not giue testimonie of an vâ—â—truthe by miracles 106. Proofes of the blessed Trinitie 700. V Valentinus his heresie 30. The Lutherane vbiquetaries take avvaye Christes diuinitie 248. The commendation of virginitie 614. The right vnderstaÌ„ding of certaine places of the scripture vvhich seeme to impeach the freedome of the vvill 167. W Vvilliam Rodings foolishe fiction vvhich hee inuented to derogate froÌ„ the blessed virgin 347. A vvoemans complaint of Caluins doctrine as derogating to their sexe 690. The foure vvoundes vvhich vvee receiued in our soule by sinne 269. Z Zuinglius reiecteth fathers 87. His opinion of the number of Sacraments 408. Excuse this Table I vvas enforced to comit the making of it to a freinde vvho also had not leisure to make it exactely
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
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
his vvill and impart his minde to his people and not to giue them vvith all letters patentes of their coÌ„mission or to be so vnreasonable as to bynde vs to giue credit or audieÌ„ce to such Imbassadours vvho caÌ„ne only bragge of their eÌ„bassage but caÌ„not by ani probable proofes acertaine vs of it for so vve might imbrace a false preacher and Apostle vvhen in deed vve haue a levvd and lying prophet by the hand This Moyses vvell knovving Exod. â— neuer dreamed of that great embassage in vvhich he vvas sent from God to Pharao to deale for the deliuerio of the oppressed Israelites vntill God had called him and tolde him that he intended to send him knovvinge that if he shoulde haue gone vnseÌ„t he should haue abused his lord and masters name Aaron also durst not aduenture vppon preestlie function Exod. â—â— Leuit. â— before that Moyses by Gods commaundement had consecrated him vvhose example Sainte Paule proposeth vnto all pasâ—ours as necessarie to be follovved saying 〈…〉 Nec quisquam sumit sibi honorem sed qui vocatur à Deâ— tanquam Aaron Neither doth any man take vnto him selfe honour but he vvho is called of God as Aaron vvas The prophetes likevvoise presumed not to tell vnto the people gods mynd and vvill nor to fortell the thinges to come of vvhich god vvouldehaue his people for vvarned vvith out an expresse commaundement from god as maie appeare by the proheme and beginninge of their prophecies And those immortall creatures vvhich are by nature spirites are by office called Angells bicause they are sent from god as his legates and imbassadoures for so much the greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imylyeth from vvhich our Inglish vvord Angel is deriued Vvherfore the Angel that came to Daniel declareth vnto him his con mission before hâ—e telleth him his message Daniel saieth he stam gradu tuo nunc enim missus sum ad te Dan. 10. Daniel stande in thy stepp for novve I am sent vnto the. And sainte Luke describing that great embassage of the Archangel Gabriel vnto the blessed virgin Marie Luc. 10 saieth that he vvas sent from God into a citie of Galilie vvhich vvas called Naâ—areth vnto a virgin despoused vnto a man vvhose name vvas Ioseph In like manner S. Iohâ— Baptist the precursour of Christ and more then a prophet of God vvhonot only for told the Messias but also poynted him out vvith his finger Malach. 3. Mat. 11. Ciril l. â— in Io. c. 17. Beda in c. 1. Mar. is called an Angel not bicause he vvas an Angel by nature as Origen imagined but bicause he vvas an Angel by office as beinge sent to make the vvaie and to prepare it for the Messias Yea Christ him selfe vvould not vndertake the office and function of a Messias and Mediatour before he vvas sent by his father Io. â— For I saieth he came not of my selfe but he sent me and therfore he saieth his doctrine is not his ovvne but his fathers because although he preached the same 〈…〉 yet bicause he preached it in his fathers name vvho seÌ„t him he calleth it his fathers doctrine And as Christe vvas sent froÌ„ his father sovvere his Apostles froÌ„ him Io. 20. els had not their name aggreed to their person bicause the vvorde Apostle cometh of the greek vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich signifieth a messenger or Imbassadour And if they had not been sent they could not haue preached bicause as faith and religioÌ„ is reuealed only by God Matth. 1â— so none can haue authoritie to preach it but from God accordinge to that of S. Paul Rom. 10. Hovv shall they preach vnles they be sent And as it is proper to all true Apostles not to presume to preach before they be sent so is it as common to all false Prophetes to roÌ„ne before they be sent and to preach their ovvn fancie vvith out mission or commissioÌ„ vvho therfore in diuers places of scripture are saied to come but neuer to be seÌ„t All they saieth Christ vvho came before me are theeues and nobbers Io. 10. Vvhere you must note that he saieth not all they vvho vvere sent bicause Moyses and the prophetes vvere seÌ„t before him and yet vvere nether theeues nor robbers but hesaieth all they that came before me are theeues and rohbers Maldonatus in Io. 10. that is vvho came of their ovvn heades nether sent nor commaunded by cause they stole authoritie froÌ„ God and arrogated that vnto them selues vvhich he neuer gaue them vsing abusing his name and crying that the lord saieth so vvhen he neuer sayed so nor ment so Of vvhich kinde of theefe our sauiour speakinge noteth him vvith the same marke of a false Prophet vvhich is comminge Io. 10. Aâ—theef saieth he doth not come but to steale and kill The like manner of speech vseth saint Paul saying 2. Cor. 17. If he that cometh shall preach vnto yon any other Christe To be breefe he that cannot he bicause he is the prime and first veritie and vvill not lie bicause he is goodnes it self giues vs this marke to knovv a false Prophet by Bevvare saieth he of false Prophetes Mat. â— but vvhat marke doest thou giue vs o lord to knovv them by that vve maie take heed of them Vvho come saieth he vntâ— you in the garmentes of sheep but in vvardlie are rauening vvolues So that if any preachers come only that is come vnsent they are theeâ—es that steale authoritie vvhich vvas neuer giuen them and they are false Prophetes vvhich conne on their ovvn heades before they be sent and preach their ovvn deuises before they haue commission If then our nevv reformers and Prophetes of the lord as they call them selues be sent froÌ„ god as they saie they be to reforme the church not onlie in manners but also in faieth and religion lett them tell vs their mission and shevv vs their commission and vve vvill reuerence them as the messengers and respect them as the Imbassadours and Angells of god But if they come on their ovvne heades or cannot giue vs assurauuce that they are sent from god they must pardon vs if vve giue not eare vnto them for if they be not sent they haue noe authoritie to deale vvith vs and if they cannot proue their mission vve haue noe vvarraunt to deale vvith them Tvvoe manner of missions vvhich god vseth insending preachers vnto vs I fynde in holy vvrite vvhich also haue bene practised in the church of god the one an extraordinarie the other an ordinarie mission The extraordinarie mission is made immediatly from god the ordinarie mission god maketh by meanes of some other vvhom he hath sent immediatlie from him selfe For as god ordinatilie doth nothing immediatlie by himselfe but by meanes of secoÌ„de causes causing light by the sonne and heate by the fire producing fruites by trees men and beastes by some of their ovvne kinde yet he doth not so tye
him selfe vnto his creatures but that some tymes extraordinarilie he vvorketh by him selfe vvithout any concurrence of them as he did vvhen vvith a vvorde or touche he restored health vvhich ordinarilie he doth by phisitions and secoÌ„d causes so likvvise ordinarilie god sendeth pastours and preachers and giueth theÌ„ authoritie by others yet sometymes also extraordinarilie he sendeth them immediatlie from him selfe As for example Moyses and Aaron in the olde lavve vvere sent immediatlie froÌ„ god to recall his people out of Aegipt and to rule and gouerne them in matters of religion but the highe preestes vvhich succeded Aaron and vvere consecrated by him and his successours vvere sent by an ordinarie mission In like manner in the nevve lavve saint Peter and the rest of the Apostles vvere called and sent extraordinarilie immediatlie from Christ but they vvhich succeded the Apostles and vvere ordained by them by imposition of haÌ„des and other ceremonies vvere sent by an ordinarie mission bicause oure sauiour Christe vvhem he instituted his Apostles did also appointe a coÌ„tinuall order by vvhich others should succeed them in their offices vvhich vvas imposition of haÌ„des by a Bishop lavvfullie consecrated and so the Bishops vvhich novv are maie trulie affirme that they are sent from Christe to rule gouerne his churche bicause they are consecrated instituted by the order vvhich Christe hath appointed and they succeded the Apostles vvhom Christe immediatlie sent to preach teach and minister sacramentes Novv betvvixte these tvvoe missions this amongest others is one difference that an extraordinarie mission must be proued by miracles or plaine prophecies els euerie one maie bragge that he is sent extraordinarilie and noe man shall controlle him but an ordinarie mission needeth noe such proofe and therfore he vvhoe is sent by an ordinarie mission if he can shevve that he vvas instituted by the ordinarie meanes vvhich Christe hath lefte in his church and that he succedeth them vvhoe vvere counted lavvfull pastours and preachers he giueth sufficient testimonie of his ordinarie mission commission If then oure nevv preachers be sent by an ordinarie mission leâ—t them shevv their succession tell vs the pedegree of their predecessours that vve maie see vvhoe vvere bishops before them and vvhoe consecrated and instituted them and vvhoe gaue them commission and authoritie to entermeddle in the rule and gouerment of the church for so Christe ordinarilie sendeth preachers pastours to his churche â— prescr c. 38. Thus Turtullian vrged the heretikes of his tyme. Let them saieth he shevve vs the origen of their churches let them vnfolde the order of their bishopes vvhich by successours so ronneth on from the beginning that the first bishop haue for his autour and predecessour some one of the Apostles or apostolicall men vvhich liued in the Apostles tyme c. As the churche of the Smyrneans doth register Polycarpe placed by â—hon as the churche of the Romaines hathe Clement ordained by Peter c. To this proofe S. Augustine putteth the heretikes of his age eâ—n partem â—Donati nomber saieth he the preestes euen from Peters seate and looke vvhich to vvhich succeeded in the order of those ffathers And in an other place he saieth that this succession of preestes is the thing cont ep fundamenti c. 4. vvhich holdeth him in the catholike church bicause he knevve that there is the true Churche vvhere is true religion there true religioÌ„ vvhere true pastours to teach it and there true pastours vvhere one succedeth to another by an ordinarie succession And thus vve must vrge our nevve reformers to declare vnto vs the pedegres of their ancetours to shevve vvho be the predecessours to vvhom they bee successours if they vvill haue vs to admitte them as the ministers of God sent by an ordinarie mission But this they can never doe for vvhoe I praye yon vvas the immediate predecessour of Luther and Caluin or vvhoe vvas hee that made the first superintendent in Inglande I am sure and all the vvorlde yea they them selues vvill vvitnesse that they are noe successours to the catholike bislopes and pastours bicause they degenerate froÌ„ them altoge-ther and they vvere faine to contemne disobey them before they could open their mouthes in pulpites Yea our pastours vvere so farre from ordayning them or instituting them giuing them authoritie that they cried out against theÌ„ as nevve startuppes coÌ„demned them for heretikes Antipastours and nevve yea false Apostles Nether can they deriue theÌ„ selues from any other lavvfull pastours for before they them selues tooke vppon them the name and office of pastours there vvere none at the tyme of their rising but oure catholike pastours Yea as in the next booke is proued they cannot deâ—iue their descente from ancient heretikes bicause in all poyntes they agree not vvith anie of them and if they could yet vvere not that sufficiet for they vvere counted condeÌ„ned for arraÌ„t heretikes and intruded them selues as these men doe into the true pastours offices vvere theÌ„ selues as these men are the first of their familie succeding to noe predecessours Here they fynde theÌ„ selues much pressed knovve not I dare saie vvhat to ansvvere but yet they vvill playe smalle playe rather then sirte out and vvill make harde shifte rather then noe shifte and shape a mishapen ansvvere rather then noe ansvvere And vvhat is that They saie that the Apostles vvhich vvere the first bishops pastours had for a tyme â—heir lavvfull successours but at the lengthe the Churche failed and the pastours vvith it vvith them the succession decaied but yet aftervvard Luther Caluin reuiued this dead Churche againe restored the pastours And so saie they vve succeed the Apostles and their immediate successours but by interruption of manie hundred yeares But this God knovves is a poore shifte a stale shifte For this vvas the ansvvere of the heretikes of Tertullians tyme against vvhome he vseth noe other argumeÌ„t then the absurditie vvhich follovveth so absurde an ansvvere l. prese Then saieth he truth vvhich vvas imprisoned expected Marcionites her redeemers and in the meane tyme pastouts preached falsly and the christians belecued erroniouslie manie thousandes vvere vvronglie baptized so manie vvorkes of faithe ministred a misse so manie chrismes evillie vvrought so manie preest-hoodes and ministeres not rightlie done so manie martyrdoomes all invayne The like maie be saied against Luther Zuinglins Caluine and other nevve Apostles of this tyme If the Church failed before youre comming then she expected manie hundred yeares for you in particular then all ministerie in the Churche vvas all this vvhile vvronge preaching teaching vvas false they vvhoe boare the name of true pastours vvere not so that societie vvhich vvas dispersed throughout the vvorlde vvas counted the only christiaÌ„ Churche and vvas persecuted for the same by the deuill his ministers vvas a synagogue of the deuil established and vpholdeÌ„ by the deuill so one deuill psecuted another all martyrdomes in that
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
doth and all the Luthers in the vvorld can not proue that all the fathers held any one opinion against scripture but the question must be vvhether Luther or all the fathers did best vnderstand the scripture and therfore if Luther hold against the fathers in exposition of scripture he preferreth him selfe before them all As for example Luther alleageth scripture to disproue free vvill all the fathers alleage scripture to proue it and Luther expoundes scripture one vvay they another else they could not both alleage scripture for contrarie doctrine Vvherfore if Luther sayeth that he expoundeth scripture truly and therfor cares not for all the fathers he preferreth his ovvne iudgment before them all and so can not ansvvere that argument grounded in the fathers authoritie nor comfort him selfe vvith this that he forsooth hath the vvord of God vvhich is aboue theÌ„ all And so Luther must giue vs leaue to come vppon him vvith his ovvn argument vvhich he shall neuer ansvver The Church from the begiÌ„ning hathe taught and expounded scripture other vvise then thou doest so many Austines Ambroses Ciprianes Councells and ages haue preached other vvise Are they all deceiued hast thou only found out the truth What if thou rather arte deluded Thou art but one they are many thon art of late they of ancient standing thou a sinner they saintes thou some scholler but they vvere learned doctours thou hast a vvitte but all their vvittes vvere of a greater reach thou seest some thing but so many eyes must needs haue a greater insight Thou hast studyed scripture but they more thou hast vvatched at thy booke but they in night-studie haue spent more oyle then thou though thou peraduenture more vvine theÌ„ they thou alleagest scripture for thy doctrine they for the coÌ„trarie And so their iudgemeÌ„t must be preferred before thine coÌ„sequeÌ„ly theirs shal be the true doctrine they the true Pastours theirs the true Churche so ours novv is the true Christiane religion vvee the right Christianes vvho aggree vvith those fathers and the Church of vvhich they vvere pastours and preachers and Luther and the reformers vvho vvill haue noe parte vvith the fathers are no members of the true Churche bicause the ancient fathers and the true Churche vvere neuer yet separated but alvvayes vvent together The first point being proued vve vvill come to the secoÌ„d in vvhich I shall proue that in reiecting fathers they open the gapp to all heretiques vvho may say vvhat they vvill as the reformers do if that authoritie be contemned But first it shall not be amisse to declare vvhat authoritie the fathers haue vvhether they haue infaillible assistaunce of God to expound scriptures righthly for if they haue not nether are Catholiques assured of their fayth by their authoritie nether do the heretiques open the gappe to heresies by reiecting their authoritie vvhich if it be not infallible may it self also authorise and countenaunce heresie Ephes â— Sainct Paule sayeth that God hathe prouided vs of some Apostles some Prophets others Euangelists others Doctours Pastours to the consummation of saintes to the vvorke of the ministerie vnto the edifying of the body of Christ that if for the instruction of his Church Vvhere the first place is giuâ—n to Prophets Apostles and EuaÌ„gelistes vvho vvrote the scripture in the second place follovv doctours and pastours bicause their office is not to vvrite scripture but to interpret it And the reason is yeelded vvhy these doctours are giuen vnto vs least that vvee should vvauer like childrem and be caryed about vvith euery vvind of the doctrine of men Ibidem Novv if all the pastours and doctours vv ch vve call fathers should of could erre then vvere they not appointed to keepe their sheep from vvaÌ„dering rather should they be the cause of their errour for the sheepe must here the voice of their pastours and so if the pastours erre the sheepe must erre vvith them if they vvander the sheepe vvho knovv nothing but by their pastours can not keepe the right vvaye And if thou saye that in case of errour the people must leaue the pastours I demaund of thee hovv they shall knovv vvheÌ„ the pastours erre vvho knovve nothing but by the voice of their pastours And suppose they should leaue their pastours then is the frame of the body of Christes Church dissolued and the members are separated from the head and the Church is a headless body then do they leaue the salte by vvhich they should be salted and preserued from corruption in religion Mat. 5. Then do they leaue the ligt by vvhich they should be illuminated Mat. 2â— And hovv then is that true vppon Moyses chear sit the Scribes and Pharisies do those thinges vvhich they saye are the pastours of the Church of lesse authoritie then the pastours of the synagogue If they can erre then is it not true vvhich Christe sayed vvhoe heareth you heareth me vnless you vvill say that Christe allso may erre in them and vvith them But our heretiques vvill say that all the fathers are men I graunte it but they are men directed by the holy ghost and Christ vvas a man and yet not only as God but as man also he could not erre and the vvriters of scripture as Moyses and Salomon and the prophetes of the olde lavve and the Apostles and Euangelistes in the nevv lavve vvere men and yet they erred not nor could not erre vnlesse vve vvill call scripture in question But vvhere saye they read you that the fathers haue the infallible affistaunce in exposition of scripture Vvhere I read that they are light that they are salte that they are pastours to vvhom vvhen vvee harken vve harken to Christ Mat. â—â— Io. 21. Vvher I read that vve must doe vvhat they say vvhere I read that the Church caÌ„ not erre vvhich must follovve her pastours vvhere I read that the Church vvhich learneth all of her pastours is a piller of truthe 2. Tim. â— But some fathers haue erred I graunte it but neuer all aggreed in one errour together neuer all the fathers of all ages yea not all of one age for to these also vve must harken haue conspired in an vntrutrh And I demauÌ„de of our reformers Vvhether they bee not men also And I thinke they vvill not denye it If they be men I aske vvhether they can not erre in expounding scripture If they can then haue nether they nor others by them any assuraunce If they can not erre bicause euery one of them hathe the spirit Then say I that more probable it is that so many spirits of the fathers conspiring in one can not erre then that noe particuler and priuate spirit can erre especially seing that these priuate spirites are diuerse and contrarie and vve haue noe more assuraunce of one then another Iudge novv gentle reader vvhether that the Catholiques religion vvhich is conformable vnto the fathers and pastours of the Churche be the sincere christian religion or
amply Truth allso is the daughter of tyme vv ch in tyme bringes the truth to light and therfore vve are most prone to beleene olde men to vvhome longe tyme brings great experience and vvee vvell imagin that to bee true vvhich for a longe tyme hath been holden for true And bicause many men see more they one alone vve count the voice of many men the voice of God and vve reuerence that for a veritie vvhich most men haue auerred Rom. 1â— and lastly bicause all authoritie is of God and men in office are appointed by him to gouerne vve are ready to thinke that God especially directeth theÌ„ vvho haue charge not only of them selues but of others also vvhich is the very cause vvhy vve vse to reuereÌ„ce superiours decrees vnless vve see a manifest absurditie in them If then the reformers vvill haue vs to forsake old pastours and to harken vnto nevv if they vvill haue vs abiure old religion and imbrace a nevv let them shevv vs greater authoritie then that of the ancient fathers else vve haue no reason to preferr them and their doctrine before old doctours and old religion But this they can neuer doe and so they can neuer bynde vs in reason to accept of their religion For if vve compare them vvith the olde and ancient fathers in all the meanes alleaged by vvhich credit and authoritie is gotten vve shall finde them to come shorte by many furlongs in euery one of theÌ„ And first for vvitt and learning I think nether Luther nor Caluine nor any of them all vnless theyr faces be brasen haue the face to compare vvith the ancient fathers For they vvere Gregories Austins Ambroses Basilles Hieromes Cirilles and such like vvho vvrote more then euer they read and studied more then euer they loytered and vvere in all literature so learned that the reformers vvere scarse vvorthy to cary their bookes after them And allthough Luther and Caluin vvanted not altogether learning yet they came short of these men And as for their follovvers vv ch vvere neuer trayned vp in our schooles vvell may they prattle in Greeke and florish in a fevve vayne latin phrases yet solid learning ether in diuinitie or philosophie they haue not Let the vniuersities of Oxford and Cambridge of Basill and other places let the confraternitie of Geneua shevv vs a Bellarmine Baronius Molin Suares Vasques Bannes Gregorie of Valence an Allene Hatding Bristovve Gregory Martin Stapleton if they can Vvhat vvorkes haue they set out coÌ„parable to the bookes of these Catholique vvriters Let an in different reader pervse the learnedest booke of these reformers Ievvel Plessis he shall see in them false allegations of fathers corruptions of scriptures fathers and councells lyes impostures affirmations vvithout proofes vvordes vvithout matter praeterea nihil and nothing else As for vertue if they haue any modestie remayning they vvil not being guiltie of so vicious liues make any comparison vvith the former fathers vvho by the common report of all vvere saintes and their vvritinges miracles almesdeedes fastinges austere penaunce prayer chastitie mortification contempte of the vvorld and such like vvill testifie no lesse And althoughe they may obiect that many amoÌ„gest vs also haue liued viciously yet vvee can giue theÌ„ herin a ma nifest differeÌ„ce For first the first founders of our religioÌ„ vvere meÌ„ of great perfectioÌ„ as the Apostles their successours in the primitiue Churche yea as the planters of religion in euery countrie vvere l. 1. c. 23. 26. Read sainct Bede and you shall see that the benedictines vvhome S. Gregorie sent into our country to recall vs from idolatrie vvere Sainctes moued mâ—â—e the kinge by their holy coÌ„uersatioÌ„ theÌ„ by their preaching and miracles And yet euen the first of these nevve families the first preachers of this reformation euen Luther and Caluin then selues vvere notorious and infamous for euil life Luther vvas an Apostata he maried a Nonne he liued beast-like dyed accordingly for after a merry and a moyst supper he vvas found dead the next morning in his bedde vvith his tongue hanging out Caluin liued like an epicure serued his belly for his God he vvas a man giuen to reuenge puffed vp vvith pride and ambition True it is hee caryed markes on his backe but not such as saint Paule caryed but such as the minister of iustice noted him vvith all for his abominable lethery â—â—lsec in vita qius Gen. l. 4. an Christi â—â—66 and as he liued so hee dyed an Herodes death bicause lise vvere his executioners Secondly although many be badde amongest vs yet I thinke moe amongest them Thirdly euill life amongest vs is a fault of our ovvne peruerse vvill and nature but amongest them it is the frute of their doctrine vvhich as by many arguments I shall proue hereafter leadeth and induceth vnto all dishonestie In the seuenth booke Lastly they vvhich amongest vs lead a viciouse life are neuer amended by comming vnto you vvhich experience hath taught proued in some loose Catholiques vvho partely for feare partely for libertie haue repayred vnto you For they vvere soe farre from being reformed by you that so long as they conuersed vvith you they fell dayly from one vice to another and neuer stayed till they came to the depthe of iniquitie And yet vve haue seeÌ„ many vvilde GallauÌ„tes loose in life and rioutouse in coÌ„uersation vvho after that they bee admitted into our Church ad societie and instructed in our fayth and religion do cast of all euil customes become modest in behauiour temperat sober and vvho before feared nether sinne nor God nor the deuill vvaxe scrpulous and fearfull of conscience and vvho before could not spare one halfe hovver in a day for prayer thiÌ„ke novve vvholle dayes to short a tyme. Yea you seem to giue good life vnto vs. For you vvill trust our vvord more then an obligation of one of your ovvn secte and if you see a man milde modest chaste temperate giueÌ„ to prayer fasting almesdeeds vpright in all his actions and exemplair in conuersation you suspect him for a papiste Yea vvhen our preests vvould the better escape your Pursiuauntes they must fayne then selues in out vvard shevv and habit to be roistours ruffions and dissolute companions as though vice vvere the badge of your religion As for number vvee exceed them by many countries and ages in vvhich they neuer liued and for one nevv minister vvee haue hundredâ— of ancient pastours and learned fathers For antiquitie although they fayne an inuisible Church before Martin Luther yet as I haue proued in the first chapter and shall again herafter their preacher are vp startes theyr doctrine is as younge and vvheras vve can shevv a succession of our religion and pastours for the space of sixteen hundred years euen from the A postles they can deriue their pedegree noe higher then from Martin Luther Lastly our doctours vvere pastours and boare great offices in
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
for if this nevv Clergie be deuided into many sects as all the vvorld seeth that it is then seing that vve haue noe more assuraunce of one Secte then another vve may refuse to be iudged by any of them especially they them selues refusing to be iudged by one a nother Yea not all this nevv Clergie nor any sect of the same can proue their mission and therfore are not to be admitted for true pastours and iudges in religion vnless vve vvill receiue all false prophets also false Apostles Is ther no iudge then nether in Ingland nor in all the nevv Church of the ghospellers If ther be let them name him if they can if ther be none as it seemeth that ther is not for I haue named and teiected by good reason all vvhom I thinke they can name then is not their Churche the Churche of Christ in vvhich as is before proued is alvvayes resident a visible iudge to compose controuersies yea then the Churche vvhich as I shall proue in the next booke is a peaceble kingdom shall be a commoÌ„ vvelth the vvorst prouided for that euer vvas it shall be a body vvithout a head a kingdom vvithout a king or Prince to commaund a conuenticle of vvranglers the vvorst ordered and the most disseÌ„tious societie that euer vvas to be breef the Church militaunt in earth shall more resemble that mutinouse route of the damned in hell then the peaceable societie of the Church triumphant in heauen yea then shall that follovv vvhich I intented to proue to vvit that in the nevv Churche of the ghospellers there are noe meanes to compose determine coÌ„trouersies bicause vvhere there is no visible Iudge there euery man may beleeue and preach vvhat he lift and no man can controlle him and if diuers preach contrarie doctrine they may go together by the eares and noe man shall be to part the fraye bicause ther is noe iudge to take vp the matter betvvixte them and so the gappe is open to all false prophetes vvhose doctrine must goe for currant be it neuer so absurd bicause ther is no Iudge to giue sentence of the truthe or falshood of the same And to make the matter more plaine suppose that novv in Ingland some nevv preacher should preach a nevv heresie yea that many at once should preach contrary opinions and so fall together by the eares ther vvould be no meanes to compose these controuersies bicause ther is no Iudge to take vp the matter nether is ther any vvay to preuent them bicause vvher there is no Iudge to define euery man may teach vvhat he list and vvhere euery one may teach vvhat he vvill there arise iarres and discords and vvhere no meanes are to appease them the societie is ruined 〈◊〉 11. Bicause euery kingdom diuided vvith in it selfe shall be made desolate But in this case peraduenture they vvould call a Prouinciall or generall Councel and so compose matters by common coÌ„sent Bee it so that they could call such a councell and could also all or the most parte aggree yet I see not hovve vve are vvarraÌ„ted to assure our selues that they all can not erre and that therfore vve may rely vppon their sentence for if they say that vve are vvaranted bicause they are the true pastours I caÌ„ tell them that this is not so sure bicause they can not proue their mission I demaund of them vvhether the Catholike Clergie vvhich is farre greater and vvhich for fifteen hundred yeares before Luther vvas hard of vvas counted the only Clergie may not haue their voice and if they may certainly their voice vvil be negatiue and opposit to their affirmatiue But this is spoken vppon supposition that they could calle a councell and aggree also in the same for I haue good cause to doubte that they nether can call a councell nor aggree in a councell For if ther bee no visible supreme Iudge nor Pastour in their Church as I haue proued that ther is not vvho should calle this councell suÌ„mone all the Clergie to appear Lut l cont â—â— Calu. â—i â— Inst 6.7 Luther and Caluin say that this belongeth to the Emperour but seing that this is an Ecclesiasticall office concerning religion it can not appertain vnto a temporall Prince and novv that the Emperour is a Catholike and a Papist as they terme him I thinke they vvould not obey him if he should summone them to apeare especially bicause he vvould call Catholike bishops vvould giue the preeminence to them But I haue proued all ready that the Emperour though in the name of the Pope as an assistauÌ„te he may by the Churches permission call a councell yet of him selfe he can not meddle in spirituall matters Act. â—â— Vvherfore the Councell vvhich the Apostles called vvas called vvithout the Emperours authoritie vvhere theÌ„ there is noe Suprem Pastour as I haue proued that amongest them is none vvhosoeuer should take vppon him to call a councell should vsurpe and the others might refuse to obey his calle Peraduenture they vvould choose one by common consent and so vvould all stande to his arbitermeÌ„t But in this also is difficultie for vvhere ther is none to commaund vvho shall call them together to aggree in the election of this one man Yet let vs suppose that they should meet by chaunce as crovves do in the Pease-feeld vvhen they are met it is not so easie to aggree vppon one vvhen they haue aggreed it is not so easie to aggree vnto his sentence For if he pronounce sentence for the Protestaunte the Puritane vvill repine and may say that he hath noe vvarraunte of his sentence vvho is but a man constituted by men and can shevv noe scripture to proueth at he can not erre But truly I can not thinke that in this matter they vvould euer proceed so farre For as yet they neuer called a Councell together out of all partes of their Churche and those that vvere called together for vvant of a Iudge to determine could neuer aggree in any one point of religion Anno 1554. Surius relateth hovv on a tyme tvvelue Catholique Doctours and tvvelue Ministers met at Vvormatia to make some attonement betvvixte the Confessionistes Gen. Cron. but after a litle disputation fiue of the tvvelue ministers vvere excommunicated by the rest Stapl l 4. de prim fed c. 13. and cast out for vvranglers and so nothing vvas concluded Diuerse other assemblies and meetings they haue attempted but all ended in thundering excommunications bitter taunts and infamous libels and as yet they neuer could aggree in any councell vppon any controuersie in religion and all for vvant of a visible Iudge and pastour to vvhom all the rest are subiect And this they haue gotten by leauing the ancient Catholike Churche vvhich acknovvledgethe the bishope of Rome as Sainct Peters successour and Christes Vicaire and relyeth vppon his sentence as infallible Luc. 22. bicause Christ in fainct Peter prayed for him
forsake the assembly and that some going out from vs Act. 1â— doe trouble others vvith vvords â—o 6. So the first Sacramentaries I meane the Capharnaites vvho vvould not beleeue that Christ could giue his body to be eaten left Christ and his Apostles and vvould vvalke noe more vvith theÌ„ So that going out or breakinge forthe of the Church is a note and marke of an heretike Vvherfore Tertulian sayeth l. praesc c. 8. that vve must not meruaile nor thinke the vvorse of our Church vvheÌ„ some doe leaue vs bicause sayeth he this shevveth vs to bee of the true Christian company according vnto that they vvent out from vs Ibid. â— 10. but they vvere not of vs Yea he sayeth that all heretikes vvere once Romaines in religion and therfore novve are heretikes bicause they separate them selues as Marcion and ValeÌ„tinus did of vvhom sayeth he it is certain that they beleeued once in the Romain Churche vntill vnder Pope Eleutherius they vvere cast out of the same And this note is so certaine that if you roÌ„ne ouer the catalogue of all the ancient heretikes you shall fynde that they all vvere once members of that societie vvhich vvas coÌ„monly called and counted Christiane and vvhen they left the same they vvere by by noted for rebels runne gates and Apostatates as the scripture noteth the tyme and occasion 3. Reg. 18. vvhen the Samaritanes left the TeÌ„ple of Hierusalem and vvould vvvorship God no more in that place as the Ievves euer had doone so haue Ecclesiasticall histories noted the tyme occasion of the breach of euery arch-heretike from the Churche and as yet vve vvell remember it is not so longe the tyme and occasion of Luthers reuolte from the Catholike and Romain Churche Yea him selfe confesseth that once he vvas a Papist and that in the highest degree for these vvords he once vttered in his commentaries vppon the first Epistle to the Galarhians â—n t. cp Gal. Si quisquam alius certè ego ante lucem â—uangelij pie sensi Zelaui pro Papisticis legibus patrum traditionibus easque magno serto vt sanctus earum obseruationem tanquam necessariam ad salutem vâ—si defendi If euer any truly I befoee the light of the ghospell be meanes his ovvn ghospell thought holily and vvas Zealons For the Papisticall lavves and the fathers traditions and I vrged and defended them Ibidem and their obseruation as necessarie to saluation Yea he confesseth hovv he vvatched fasted prayed and tamed his body vvhen he vvas a friar yea sayeth he Tanta erat authoritas Papae apud me vt vel in minimo dissentire ab ipso putarem crimen aeterna damnatione dignum So great vvas the Popes authoritie vvith me that I thought it a crime vvorthy eternall damnation to dissent from him in the least pointe Ibid. Yea once sayeth hee I vvas so zealous for the Pope that I thought Ihon Husse a vvicked heretike and vvould haue burnt him vvith myne ovvne handes And as Luther vvas so vvere all the packe of their first fathers children of our mother the Catholike Churche and sithence they are gone out they vveare the badge and cognisaunce of an heretike They vvil ansvvere peraduenture that vve vvere not the true Church but vvereloÌ„ge before metamorphized and chaunged into the synagogue of the deuill that therfore it vvas tyme for them to leaue vs. But if vvee vvere degenerated I demaund of them vvhen vnder vvhat Pope or Emperour and in vvhat age and from vvhat Church did vvee degenerate out of vvhat Churche did vvee make a breache for as nothing degenerateth but from that vvhich it vvas before And if they can not tell vs vvhen vvee begone to degenerate nor noÌ„ vvhat Churche then caÌ„ they not put this marke vppon vs. Yea I shall in this booke proue that our Churche vvhich novv is aggreeth vvith the Churche vvhich in all ages euen from the Apostles vvas counted the only Christian Church Nether is it sufficient to saie that vvee vvere not the true Churche for so Arrius Nestorius Eutiches and euery heretike vvas accustomed to say vvho notvvithstanding bicause they vvent forth of that Churche vvhich vvas commonly called and counted the Christian Church vvere counted heretikes Sithe therfore Luther Caluin and the rest haue departed froÌ„ our Churche vvhich vvas and still is called the Christian Churche ether they are heretikes or else Arrius Nestorius yea Simon Magus Cerinthus and Ebion vvere noe heretiks Nether caÌ„ they bragge that many haue lefte them also and seuered them selues from their company for that vvas allvvayes the manner of heretikes not longe to continevve in one religion but to diuide them selues into many sectes And if they counte those heretikes vvho goe from theÌ„ make nevv sectes then are they all euen the first of them heretikes bicause the first of theÌ„ vvent out froÌ„ vs. Vvherfore in fevve vvords to coÌ„ prise all and to conclude vvhich I intended They can not name the Churche from vvhich vvee departed nor the tyme nor the occasion vve can tell vvhen they departed and from vvhat Churche that is the Romaine Churche vvhich vvas and is still commonly counted the true Christian Churche vvherfore it follovveth euidently that vve are still in the right Churche bicause there vvas neuer any other out of vv ch vvee could breake forth they are ronne out vve vveare the badge of true Christianes vvhich is neuer to goe out neuer to forsake that vvhich once vve haue professed they are noted vvith the marke of heretikes vvhich is to goe out and to forsake the common receiued Churche and so if euer there vvere any heretikes so called and counted for breaking forth and going out then are they heretikes and neuer shall be able to hide this marke goe they neuer so disguisedly The second Chapter discouereth the second marke of an heretike vvhich is later standing noueltie vvhich also is proued to agree as fitly to the ghospellers of this tyme as to any heretikes of former tymes GOod goeth before badd truth before falshood the currant before the counterfet and art before nature bicause euill is but a priuation of the good and falshood is that vvhich svverueth from the truth and the counterfet is but a resemblaunce of the currant and arte is but an imitation of nature and so these come after those of necessitie must goo before No meruayle then if religioÌ„ take the precedence of superstition and Christian fayth of heresie vvhich is but a priuation of that good a falsitie svveruing from that truth a counterfet resemblaunce of that currant and an artificiall imitation of ChristiaÌ„ sinceritie Religion vvas plaÌ„ted before superstitioÌ„ tooke roote ver tue vvas rooted before vice vvas sovved Mat. 18. and the seed of true fayth vvas sovved before the enemie scattered the euill cockle of heresie and as the true Apostles liued and preached before Simon Magus and other false-prophetes his successours so true fay the
tyme bee all nouellaunts and nouellers vpstarts and of later standing arising many hundred yeares after the Romain Church vvhich vvas euer counted the only true Church for Luther the first of all this nevv frye and his religion is not yet an hundred yeares old it is as certaine that they are heretikes and their religion heresie as that Arius Nestorius Pelagius vvere heretikes and the same fathers and scriptures before alleaged vvhich haue condemned them for heretikes bicause of their late standing can not vvithout plaine partialitie free our reformers from the same sentence vvho vveare the same badge are noted vvith the same marke of an heretike vvhich is later standing The third Chapter noteth the Reformers vvith another mark of an heretike vvhich is a particuler name vvhich they take from their sectmaster THe hart of man is a secret closet Psal 7. Sap. 1. Hier. 11. Th. 〈◊〉 p q. 57. art 4. of vvhich God only Keepeth the Key it is a bottoÌ„lesse pit vvhich he only vvho searcheth the hart and reines can sound to the bottoÌ„ in so much that vnlesse God reueale or this hart of man vouchsafe to open it selfe nether deuill nor angell can discouer the hartes cogitations much lesse can one man tell vvhat another thinketh Vvherfore that men might impart their thoughts one to another God hath guien them a toungue as an Interpretour of the mynde and a messenger of the thoughts and a mouth also as a trompet vvherin the tounge soundeth forth by voice vvhat the hart thinketh And bicause the things vvhich vve vvould speak of can not by them selues immediately be brought into discourse the toungue frameth vvords and giueth names vvhich goe for the thiÌ„gs that so vvheÌ„ vve hear the sound of the vvord name vve may vnderstaÌ„d the thing vv ch is spoke of Vvherfore the nevv Christians of this tyme must not meruaill that by their name as by an infallyble marke I seck to discouer them for names are Symboles and signes of things by vvhich vve knovv the natures of things together vvith their proprieties But vvhat vvill you saye is this name by vvhich they are conuinced to bee heretikes it is the Surname vvhich they take from their Sect master by vvhich they vvere alvvayes more famouse then by their proper names At the first vvhen all Christianes vvere of one hart and lippe beleeuing and professing the same Act. 4. they vvere called all by the same names as Christianes of Christe brethren for their mutuall charitie faithfull in respect of one fayth but vvhen certain inconstaunte and deuising heads vvould vary from the rest of the faythfull in certain pointes of religion their names chaunged as they them selues vvere altered bicause they novv beganne to leaue the common receiued fayth vvhich Christe by him selfe and his Apostles and their successours had deliuered they vvere noe more called by the common name of Christiane but by the name by vvhich their autour vvas called vvho deuised their religion and so as in fayth they vvere separated from other Christians so in names also vvhich explicate the natures of things they vvere of necessitie seuered Simonians vvere named of Simon Magus the Ebionites of Ebion Marcionites of Marcion the Manichies of Manicheus the Arrians of Arrius Nestorians of Nestorius Eutichianes of Eutiches Pelagians of Pelagius Donatists of Donatus vvho not vvith standing before they varyed in religion and follovved nevv Masters vvere called only by the common names of Christians vvherfore the ancient fathers euer condemned them as heretikes vvho vvere marked vvith these particuler names Sainct Hierome pronounceth boldly this sentence li. contra Lucifer in fine Sicubi audÃeris eos qui dicuntur Christiani non à Domino Iesu Christo sed à quopiam alio nuncupari vâ—pote Marcionitas Valentinianos Montenses c. scito non Ecclesiam Christi sed Anti-christi esse Synagogam If any-vvhere thou here of them vvho are called Christians yet take their name not of Iesus Christ but of some other as for example of they be called Marcionits Valentinians Montanists c. Knovv thou that there is not the Churche of Christe but the Synagogue of Antichriste Iustinus Martyr discrieth heretikes by the same badge and marke Dial. cum Triphone There are sayeth he and euer vvere many vvhich come in the name of Iesus yet are called by diuers Surnames as Marcionits Valentinians Basilidians Saturninians euerie one Biorrovving a name of the first inuentour of their doctrine Of such kind of men this is sainct Ciprianes opinion They vvhich vvere once Christians Ep. ad Nouatum novv Nouatians are novv no more Christians bicause sayeth hee primam fidem vestram perfidia posteriori per nominis appellationem mutastis you haue chaunged your former fayth by a later infidelitie by the appellation of your name And the reason vvhy these father 's accounted allvvayes such nicknamed persons as heretikes is easilie seen Mat. 18. bicause such as leaue the Churche and vvill not here her voice vvere allvvayes esteemed as heretikes as the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth vvhich signifieth election and separation Li. 2. contrâ— Faust c. 3. Cipr. l. 1. cp 6. and therfore S. Austin and sainct Ciprian put this difference betvvixte an heretike and a schismatike that although both doe separate them selues from the Church yet a schismatike only is diuided in vvill contumacie and breach of charitie an heretike also in fayth and opinioÌ„ and therfore seing that these diuerse names taken from diuerse autours argueth such a leparation for if they had still remained in that Church vvhich commonly vvas called Christian and had not follovved nevvmasters ther had needed noe distinction of names from other Christians it must needs follovv that all such as are distinguished thus in name from other Christians are diuided also from them in fayth and religion and so are noe true Christians but perfidiouse heretikes I demaund novv of our Lutheranes Zuinglianes Caluinistes Osiandrians Bezists Brovvnists Martinists and such like nevv named Christians of this age vvhether they dare stande to the sentence of Iustinus Martyr S. Ciprian and sainct Hierom in this point Truly I thinke they dare not and I thinke also that they haue good cause for if that they be heretikes vvhich are surnamed of particuler autours as they plainly affirme if our nevv Christianes be so surnamed as all the vvorld vvilbe vvitnesse that they are then must needs follovv this conclusion that they also are heretikes But to conclude more plainly that vvhich vvas intended This marke of an heretike can in noe vvise aggree vnto Catholikes but rather to them aggreeth the signe of the true Christians For as in the tyme of the Arians they vvere counted true Christians vvhich vvere called by generall names Christians and Catholikes and they vvere esteemed of as heretikes vvhich had particuler names deriued from the autour of their secte as Arians Aetians Eudoxians and such like so novv vve that are called by the same
able to hide or vvipe avvay this marke vntill they abiure and renounce euery one of the old heresies vvhich they haue renevved and imbrace vvholly and intierly the Catholike fay the vvhich they haue forsaken The fifth Chapter handleth another marke of an heretike vvhich is vvante of succession OVr aduersaries nether can nor vvill deny but that our Sauiour Christe and his Apostles once planted true religion and established a true Churche in the vvorld Ephes 4. in vvhich Pastours and Doctours vvere appointed to minister Sacraments to preach the vvord of God and to gouerne and rule in the Churche The Actes of the Apostles vvitness no less Act. Apost vvhich set before our eyes the beginning and progress of the primatiue Churche the beginning in Hierusalem the progress amongest the Gentils For vvhen Christ dyed the principall foundatioÌ„ and corner stone vvas layed vvheÌ„ the Apostles vvere created the building vvent on and vvhen they by preaching miracles augmeÌ„ted the nomber of the first Christianes then vvas the building of this Church perfited and brought to that splendour and perfection that the Scribes and Pharisies emulated and enuied the glorie therof and sought the meanes to ruine this vvorke of God Act. â— but in vayne for as Gamaliel told them the vvork of God no povver can dissolue Act 7. â— Against this Church the deuil raysed a tempest vvhich began vvith a storme of stones amongest the Ievves but by the Emperours and heretikes hathe continued vnto this day In this Churche vvas called a Councell in Ierusalem vvhere sainct Peter as the head pronounceth the sentence Act. 15. and sainct sames subscribeth The first pastours of this Church vvere the Apostles sainct Iames vvas Bishop of Ierusalem sainct Ihon of Ephesus sainct Marke of Alexandria Eus l. 2. â— 1â— saint Peter first of Antioche then of Rome vv ch vvere his particulers seates for he vvas supreme Bishop also of all the Christian vvorld Io. 21. And in Antioche Euodius succeeded to sainct Peter ep ad Antiâ— after him Ignatius In Rome after that he had exercised the function of a supreme pastour for the space of tvventie and fiue yeares departing not vvithstanding some tymes as busines or persecution enforced him before his deathe he appointed Clemens for his successour but he refusing Act. 1â— Gal. 2. Linus and Cletus sainct Peters coadiutours Epiph. har 27. succeeded him and after them sainct Clemens accepted of the charge Sand. pag. 256. The other Apostles in other places lefte their schollers to succeed them yea and placed others in other places vvhere them selues could not reside as sainct Ihon appointed Policarp at Smyrna Tert. l. praes â— 3â— To be breefe Ecclesiasticall histories from the Apostles deriuâ— a Christian Church and succession of pastours vnto these dayes So that a true Christian Church vvas once planted and established Vvhich if it be true then vndoubtedly that novv is the true Church they the true Christians those the true pastours that the true fay the vvhich from the first and primatiue Church by a continuall succession can be deduced for the Church is called apostolicall not only bicause is vvas once planted by the apostles but also bicause it is descended from them by succession And they must be heretikes and bastard Christians degenerating from their first institution vvho can not shevv this succession and their Church shall bee l. pras c. 20. not apostolicall but apostaticall This argument hand leth Tertulian in his booke of prescriptioÌ„s vvher he shevveth hovv all particuler Churches vvere first planted by the apostles and hovv other Churches from them re ceiued fayth and religion and say eth he if novv you vvill knovve vvhat religion is the true Christiane religion you must conferre it vvith some former Churche from vvhich it is descended bicause say ethe hee Omne genus ad suam originem censeatur necesse est It is necessary that euery kinde be valued and esteemed according vnto his source and origine If you vvill Iudge of vvater marke the fountain if you vvill knovv a maÌ„s gentrie looke hovv he descendeth from the first of his familie if you vvill informe your selfe of any mans title vnto a lord ship you must consider hovve the first lord entered in to possession and hovv he is descended from him And so if vve vvill discerne the true Christian from the heretike vvee must haue an eye vnto the roote and stock from vvhich he descendeth for so vvee shall knovv vvhether he be legitimate or bafe-borne For if he fetch his pedegree from any other then the Apostles or those vvhich by succession descended from them then is hee a bastard-Christian and caryeth the marke of an heretike The Romaine and Catholike Churche vvhich novv is can deriue her pastours religion and gouernement euen from the Apostles and those vvhoÌ„ they appointed Bishops and successours For if you ronne ouer Ecclesiasticall histories you shall finde our Church and the practise of our religion to haue florished from the begiÌ„ning vnto these dayes for they treat almost of nothing else but of the progresse of our Church of the persecution vvher vvith it vvas assayled of the heretikes by vvhom it vvas molested of our Bishops prelates â—â—artys virgins doctours of our general and prouinciall Councelles of the miracles vvhich vvere vvrought in confirmation of our fayth in so much that if our matters vvere not the historiographers should haue had no subiecte to vvorke or vvrite on â— â— c. 1. l. 2. cont Donatistas op 363. Ireneus reckeneth the Popes of Rome from sainct Peter vnto Eleutherius Optatus vnto Damasus sainct Austin vnto Anastasius Sand li de vi sib mon. others goe farther and doctour Sanders our countriman bringeth the succession of our Popes Bishops Ceremonies and religion vnto Pius Quintus tyme Genebrard hath doone the like vnto Gregorie the thirtenth his tyme Gen. in Chronol Baron in Annal. and Cardinal Baronius in nine tomes all-ready set forthe hathe most exactly set dovvne the practise of our religion vnto Ludouicus Pius of Fraunce And if our Church aggree vvith the primatiue Churche if our faythe vary not from the ancient faythe if our pastours be descended from the Apostles and their schollers as all histories and monuments do beare vvitnesse then must our Church needs be the true Church bicause it aggreeth vvith the originall and is conformable to the primatiue Church vvhich as it vvas neerest vnto Christe his disciples and vvas persequuted and honoured for the true Churche so vvas it likest to bee the true Churche vnlesse vve vvill saye that Christ and his Apostles neuer planted a true Church This succession vvas counted allvvayes a marke of the true Churche vvhich in our Creed vve profess Symb. 〈…〉 vvhen vve beleeue in the Apostolicall Churche to vvit that vvhich is by succession deriued from the Apostles plaÌ„ted by them and the vvant of it vvas allvvayes esteemed a note to knovve
an heretike by Vvherfore Ireneus sayeth that by succession vve confound all heretikes Supra Sainct Austine sayeth that it is the thing Lib. cont ep fund c. 4 l. dâ— vtilit cred c. 17. vvhich holdeth him in the Catholike Church bicause sayeth he that Church in vvhich is this successioÌ„ is the rock against vvhich the gates of hell can not preuail If therfore our nevv Christianes vvill discharge them selues of this marke of an heretike vvhich is vvante of succession let them shevv vs as Tertulian demaunded of the heretikes of his tyme the catalogue of their Bishops and the origen of their Churche that if in the same vve finde them to be descended from the Apostles vve may acknovvledg them as true Christians if vve finde that they are not descended from so noble a race vve may hisse them out of the Church for heretikes But I ame sure they caÌ„ shevv noâ— succession bicause they are the first them selues and can as soone name their predecessours as they can finde out Lutheranes before Luther caluinistes before caluin I vvill not deny but that they can deriue some pointes of their doctrine froÌ„ Simon Magus and other ancient heretikes but this succession proueth them also to be heretikes as is before demonstrated but a succession from that Church vvhichvvas commonly counted Christian they can not shevv yea they can not shevv vs a succession of their doctrine from any ancient heretikes but are them selues the first of their familie succeeding to none but sent and ordayned by them selues See the first booke first chap. borne prodigiously of theÌ„ selues ChildreÌ„ vvith out fathers and schollers vvith out masters for although they borovv their heresies of other heretikes yet they iumpe vvith no heretikes in all points but ether adde or detracte so succeed in all poincts to none Vverfore though sometymes they vaunte that they succeed the Apostles and the primatiue Church yet some tymes the truthe breaketh from theÌ„ against their vvills as it doth from the deuil vvhen by coniuration he is compelled to tell the truth and then they confess them selues to be the first of their familie but this confession hangeth them Oecolampadius they call the first bishop of Basil and Caluin the first of Geneua Latimer the first Apostle of Ingland and knokes of Scotland And Martin Luther the most ancient of them all is not afrayed to saye that he vvas the first man that manifested the ghospell and the truthe vnto the vvorld In prafaâ— disp Lypsiâ— Audemus dicere sayeth hee à nobis primo diuulgatum esse Christum Vve dare saye that Christ vvas first by vs made knovvn vnto the vvorld He hathe piggs in his belly therfore he speakes in the plurall nuÌ„ber but he hath noe braynes in his head nor blood in his face to blush vvith all and therfore he dares be bold to say that he is the first man that promulgated the christian lavve Art thou the first thou vaunting compagnion modestie vvould yeeld at least to the Apostles So he vvill peraduenture but at least sayeth he I ame the first after them O monstrouse and Luciferian pride and novv not Luther but Lucifer Art thou the first after the Apostles Vvhere then vvas the Churche all this vvhile Vvhere vver ethe Pastours and Doctours of the same Vvhere vvere the Austines Ambroses Gregories Hieromes Vvas ther none all this vvhile to haue been imployed but God must needs expecte till an Apostata fryar leaped out of a Cloister and maryed vvith a Nonne notvvithstanding that bothe had promised chastitie before god and man by a solemne vovve But they haue a shifte or tvvoe by vvhich they thinke to auoyd this argument of succession The first is this our doctrine say they is Apostolicall and vve are the Apostles successours bicause vve preach conformable to that doctrine vvhich they haue left in the ghospells epistles by them vvritten But this shifte vvill not serue See the second chap. bicause this is to make bare scripture Iudge of their doctrine as all heretikes haue euer doon vv ch not notvvithstanding as is in the first booke demonstrated is noe certain rule to square fayth religion by Vvherfore they haue yet another ansvveare in store vv ch is this They graunte that the Apostles once plaÌ„ted a true church true religioÌ„ and established true pastours but soone after this Churche fayled degenerated froÌ„ that it vvas into the Synagogue of the deuil vv ch they call the Papisticall Churche and possessed the vvorld for many hundred yeares till at length Luther the man of god builded this Church agayne renevved the religion and appointed nevv pastours so say they vve succeed to that Church vvhich the Apostles founded not by a continuall succession but by an interruption of many hundred yeares But aske them vvhat yeare of our lord vnder vvhat Emperour or Pope vppon vvhat occasion this Church fayled then they can not giue you a resolute ansvver Luther in the Assembly at Wormatia publikely auouched that the Church fell in the tyme of the Councel of ConstaÌ„ce in vvhich Vvicleph vvas condeÌ„ned Tom. 9. l cont Papatum The same Martin not allvvayes myndfull of euery vvord vvhich he hath spoken in his book vvhich he vvrote against Papacie sayeth that this Church fayled a thousand yeares after Christe and his reason is biccause the Apocalips sayeth that Satan for a thousand yeares shal be tyed and so for six hundred years he hath been loose l. de Capt. Babyl In another place he sayeth that saint Gregorie vvas the last good pope and that since that tyme the Church and pastours are degenerated Yet the same man perceiuing hovv litle aggreemeÌ„t is betvvixte his religion and that vvhich vvas practised euen in the first age and tyme of the Apostles hovv vnlike his ministers are to those ancient preestes and fathers Act 15. he sayeth that the Apostles them selues erred in their Councel holdeÌ„ at Hierusalem or else sayeth he vve all sinne novv in eating blood-puddings vvhich they forbad not knovving absurde companion as he vvas or not acknovv-ledging that the precept vvas but for a tyme to coÌ„tent the Ievves As for the Councell of Nice vvhich vvas vvith in 300 yeares after Christe he auoucheth that the canons and articles of the same are but Stravv and Stubble â—â—prâ— vvhich epithetons he giues also vnto saint Iames his epistle Ep. â—d Sadol Caluin sayeth that Bonifacius the Pope vvas the first that vvas made suprem head of the Churche by Phocas the Emperour and so he thinketh that then the Churche first degenerated yet the same man in his preface to the king of Fraunce Prafat Inst. ad Regem Galliâ— in locis postreâ—â—â—â—ditu sayeth that the Church fell not till the tyme of the Councel of Basil Melancthon sayeth that Pope Zozimus vvas the first Anti-christ and that since ther vvas neuer any true Bishop of Rome But first this disagreement of the tyme
4. contra Marcionem Var l. 3 d◠regist c 16. Epiph. har 44. Tertulian compares them vnto vvaspes vvhich as Varro vvitnesseth are like vnto bees and singe like bees but gather nether hony nor vvaxe and can only stinge and therfore are cast our of the hiue but being cast out they make their combes by them selues For so heretikes are baptised like true Christiās cary the name also of Christians and sing also like them euer hauing Christe in their mouthes the Lord and the vverd but they haue nether the hony of svveet doctrine nor the vvaxe of good vvorkes only they can stinge vvith their heresies blasphemies the right bees and Christians and therfore by the cheef Pastour and as it vvere the Master bee they are cast out of the good bees companye by the censure of excommunication and being cast out they make their combes that is sects a part vvhich they also fill not vvith vvaxe or hony but vvith the poison of heresie If therfore some one in Inglād as there are many such should doubt of his religiō I vvoulde fayne knovv to vv ch of all the Churches Sinagogues and sectes he should repair for a resolutiō If he demaund vvhere Christ is vvhere true expositiō of scripture is vvhere true fayth is to be founde the Protestaunts vvill say that it is to bee found amongest them the Puritanes vvill assure him that Christ is vvith them noe vvill the Brovvnists say he is vvith vs. And so the poore man shal be perplex and doubtfull to vvhich partie he shall adioine him selfe for vvhilest none af all these sectes and sect-Masters can proue their mission and euery one of them vvill alleage scripture and their priuate spirit and none can say more for his sect then another he shal be in doubte vvhich to follovve bicause one hathe noe more reason to induce him then another and yet hee can not follovve them all bicause their doctrines and faythes are contrarye Vvherfore he shall do vvell to giue eare to none of them but rather his best vvilbe to follovve the Counsail of Hilarius l. cont Const that is to imitate the mariners vvho after they haue lefte the hauen and are lanced into the maine Ocean if they finde stormes and tempestes return again to the hauen as the only place of securitie For so he hauing lefte the Catholique Churche and out of it finding nothinge but stormes tēpestes and contrarie vvindes of opinions should returne again to the same Churche as the only peaceble and quiet hauen vvhere is no dissension in fayth but all peace and aggreement But they vvill say that amongest vs also are great dissensions and diuers sects also of Thomists Scotists Nominalls Realls and such like To vvhich I ansvvere that this diuersitie of opinions is not in matters of fayth but only in certain subtilities of Philosophie or Quircks of Schoole diuinitie or other indifferēt points of doctrine not defined by the Churche but left to the free censure of euery man But yet these men as herin they shevv them selues men vvho commōly neuer aggree vvher any difficultie is so they shevv them selues Christiās vvho if the Pope or Churche define any opinion are then all ready to yeld and aggree and then you shall see hovv in Christe Iesus and his faith ther is nether Scotist nor Thomist but all good Christians Vvhich is the cause of the great vnitie in the Churche vvhich must needs be vvanting in the heretikes Synagogues vvho hauing lefte the Churche and refusing to stand to her censure haue nothing to make them aggree For nether is bare scripture nor the priuat spirit sufficiēt nether haue they any visible Iudge as is proued and so vvhilest amongest them euery man may beleeue as he liste they must needs haue almost as many opinions as heads Vvherfore to conclude seing that in the Catholike and Romain Churche is such peace and aggreement that all nations vvhich are members of the same professe the same fayth and aggree all in one religiō that must needs be the Churche to vvhich christe bequeathed his peace and for as much as emongest the ghospellers ther is nothing but daggers-dravving and vvrangling in religion that can not bee the Churche of Christ vvho is the autour of peace and concord but rather it is an hereticall Synagogue and they if euer ther vvere any must needs be heretikes vvhoe vvere euer noted for vvranglers in religion The seuenth chapter conteineth the seuenth marke of an heretike vvhich is to be of a particuler secte THe nature of good is not to contein it selfe vvith in it selfe but rather to imparte it self and to make it selfe common vnto others That goodly Planet celestiall body the Sonne vvhich is the light and eye of the vvorld and moderatour of tymes and seasons is not content to abound in him self vvith light but he bestovves the same bountifully on all partes of the vvorld and vvhere he can not be liberall in light he is bountifull in his influences vvhich reach euen to the bovvells of the earth and bottom of the Sea Fire vvill neuer be vvarme alone but heateth also the standers by the fountain vvill not only it self bee full but ronneth ouer to vvater the feeldes medovves and gardens The svveete balme or odoriferous ointmēt cōteines not it self vvith in itselfe no not vvith in the boxe but perfumeth all about To be breefe there is no good vvhich is not good to others And herin the riuers imitate their fountaine the effectes their cause the creatures rather resemble their creatour then attain vnto his perfection For he as he is the fountain of all goodness and goodness it self so dothe he most bountifully imparte this his goodness to others In the creatiō of the vvorld vvhat did he but impart him self by participation vnto all his creatures more or less according to their capacitie But aboue all in the Incarnatiō he hathe shevved him self most boūtifull by vv ch he hath communicated him selfe to our nature not by participation as he did in creation but by hypostaticall vniōo in substaunce and person And bicause in man as in a litle vvorld all things are conteined for mā hath being vvith inanimate creatures life vvth plants feeling vvith beasts and reason vvith angels he hath in man in some sorte imparted him felfe to all creaturs But especially to the humain nature of Christ he hath declared his bounty to vvhich hee hathe in such an admirall sorre vnited his diuine persō that the same man Christ Iesus is God and man omnipotent immense infinite and enriched vvith all the diuine attributs per communicationem idiomatum Wherfore since the tyme or Christes Incarnation in vvhich he so boūtifully bestovved him self God vvould no more be so sparing of his graces as to conclude faith and Saluation vvith in the Confines of Iudea Psal 75. but he vvould haue all saued vvould be knovvn to all by faith and honoured of all by religion And therfore novv he hath
vvere euer counted and called heretikes The eight Chapter discourseth vppon the eight marke of an heretike vvhich is to be condemned for an heretike by that Church vvhich vvas commonly counted the true Christian Church AS vvhen the subiectes beginne to make rebellion the prince suppresseth them or cutteth them of and vvhen any sheep of the flocke are infected the good shepheard separateth them from the rest least they infect the vvholl flocke as the surgeon cutteth of the rotten member least it corrupt the vvholle body and the carefull Husbandman pluckes vp the vveedes least that they ouergrovv the good corne so the supreme pastour of the Church vvhen any rebellious heretikes rose vp in armes against the Church to vvhom they ought of right to be subiect assembled allvvayes his forces together that is called Generall Councels of his Bishops and by the censure of excommunication suppressed these rebelles least that by their ciuil vvarres they should molest the peace of Christe his Church and endeuoured to separate these infected sheepe least that they should infect the vvholle folde of Christ and to cut of these rotten and rotting members least they should corrupt the vvholl body to pluck vp these noysome vveeds least they might peraduenture ouergrovv the good corne of the Catholike Christians And although in the beginning by reason of persequution and vvant of habilitie the Church could not haue her Generall Councels yet euen then the pastours of the Church assembled them selues together in vvriting by vvhich they refuted their heresies and made the autours Knovvn that others might the better auoid them But after that the Church had gotten a Constantine for her champion and temporall princes for her Protectours then against Arius she gathered a Councell at Nice consisting of three hundred and eighteen Bishops Aâ—han ep ad Iou disp con Arian Socr l. 1. c. â— Gen. 14. by vv ch number as Abraham once subdevved fiue Kings so our Sauiour Christ by Pope Siluester his Vicare at Nice the citie of Victorie for so much the Greek vvord impotteth by Victor also and Vincentius vvhose names are victorious gotte the victorie of Arius and the Quartadecimanes and defined against the Arrians that the sonne vvas consubstantiall to the father and against the Quartadecimanes vvhat day Easter should be kept and obserued Vvhich being done the excommunication condemnation curses and anathems vvere thundred our against them and a Synodicall Epistle vvas vvritten to Pope Siluester vvho confirmed the Councels sentence in another Councel at Rome The Emperour Constantine reuerencing this sentence as the sentence of Christes church banished Arius commaunded his bookes to be burned and him and his to be taken for accursed heretikes and after a banquet to vvhich he inuited the holy Bishops he conueighed them home as honourably as he called them together So against Macedonius vvas gathered the second Synode at Constantinople by the authoritie of Pope Damasus for the defence of the holy ghosts diuinitie Against Nestorius a generall Councell vvas called at Ephesus by Pope Celestinê° vvherin vvas defined that in Christ is but one person At Chalcedon by the authoritie of Pope Leo the first in a generall Councell Eutyches vvas condemned for affirming but one nature in Christe And the like generall consent of the Church in condemnation of the Pelagians Berengarians Vviclephistes and such others I could easily alleage out of Ecclesiasticall histories and the Councells them selues But this may suffice to shevve that vvhensoeuer any preached nevv doctrine the Christian vvorld vvondered at theÌ„ the Churche admonished them and if they refused to obey her shee in Generall Councelles condemned them and the Emperours and Catholike Princes executed their lavves vppon them vvhich vvere enacted against heretikes and then all good Christians shunned them as infected and infecting persons l. con proph haeresum nouitates c. 1â— For as Vincentius Lyrinensis sayeth Annunciare aliquid Christianis Catholicis praeterid quod acceperunt nusquam licet nunquam licebit anathematizare eos qui annunciant aliquid praeterquam quod semel acceptum est nunquam non oportuit nusquam non oportet nunquam non oportebit To preach vnto Christians other doctrine then that vvhich they haue allready receiued noe vvhere is lavvfull and neuer shall be lavvfull and to accurse as heretikes those vvhich preach other doctrine then vvhich before hathe been accepted it vvas euer behoueable it is euery vvhere behoueable and euer shal be behoueable And vvhosoeuer readeth the Ecclesiasticall histories shall see hovv allvvayes they vvere taken for heretikes vvho vvere coÌ„demned by Generall Councells and holden so by that Church vvhich commonly vvas called Christian And good reason for he that vvill not obey the Churche muste be by Christes commaundement eschevved as an Ethnike and Publicane Mat. 18. Let novv the indifferent reader be Iudge vvhether this note and marke aggreeth not as properly to Luther Caluin their follovvers as euer it did to Arrius Macedonius Nestorius Eutiches and suche like vvho by their ovvn confession vvere infamous heretikes They taught strauÌ„ge doctrines neuer allovved by that Church vvhich vvas coÌ„monly counted Christian so did Luther and Caluin At them vvhen they began to preach the ChristiaÌ„ vvorld vvondered so did it vvhen these men began Vvhen they by the Churches admonition could not be reclaimed the Churche by a generall Councell in vvhich the Pope ruled by his Legates condemned them as heretikes so vvhen Luther begane to preach Leo the tenth Pope of that name vvarned him of it and sent Cardinall Caietane a larned and famouse diuine to conferre vvith him but he being protected by the Duke of Saxonie though some tymes he fayned that he vvould submit him self remained obstinate vvherfore a generall Councell vvas called at Trent vvherby the sentence of the learnedst grauest and vvisest Prelates of the vvorld for ther vvere present six Cardinalls fovve Legates three Patriarches thirty and tvvo Arch-bishops tvvo hundred and eight Bishops and fiue Abbors seuen Generalls of religions and Proâ—utatours of religions and other learned men very many Luther and all the heretikes and heresies of this age vvere condemned euen as Arrius and other heretikes in other Councels before had been But they say that it vvas not the true Churche vvhich condemned them And might not Arrius haue sayed the same And vvhen I pray you did the true Churche that once vvas and vvhich condemned Arrius degenerate Vnder vvhat Pope and Emperour In vvhat age in vvhat year of our Lord vppon vvhat occasion But this miserable refuge of theirs is already reiected At least that Churche vvhich vvhen Luther began to preach vvas commonly counted the only true Christian Church condemned them and so if euer ther vvere any heretikes these men also must be counted so else Arrius sentence vvhich that societie vvhich vvas coÌ„monly counted Christian pronounced against him must be reuersed or at least again examined To these markes may be added others as vvante of mission allegation of bare scripture bragging
of the priuate spirit contempte of fathers vvant of a visible Iudge of vvhich vvee haue spoken in the first booke for these vvere the properties of all heretikes and are as proper to our nevve reformers as euer they vvere to any ancient heretike as by the same chapters doth appear most euidently THE THIRD BOOKE CONTEINETH A SVRVEY of their doctrine concerning Christ in vvhich by many poinctes of their doctrine it is proued that they are Antichristians rather then Christians The first Chapter proueth that their doctrine despoileth Christe of his diuinitie and that they therfore are no sincere Christians EVERY man liketh and loueth that vvhich he professeth and vvill speake honourably of him vvhom he follovveth in that profession The Stoickes coÌ„mend Zeno the Platonistes prayse Plato the Peripatetickes Aristotle the Epicureans Epicure the Atheists Diagoras and euery one reuerenceth and respecteth him vvhose doctrine and professioÌ„ he embraceth If then the reformers be sincere and reall Christians as they vvill seem to bee they must thinke and speake of Christe very honourably and giue that homage to his parson vvhich his doctrine hath deserued And so in deed or rather in vvordes they seem to doe Luther vvhen he first began to preach against Indulgences merits satisfactioÌ„ good vvorkes Lut. in c 17. Gal. fol. 2â—â— and inherent iustice affirming that only to beleeue that Christs Iustice is ours is sufficient to saluation vsed this for a Cloke that forsooth hee gaue all to Christs iustice and nothing to our vvorkes Caluin also in his preface of his Institutions vv ch he vvrote to the King of Fraunce In prâ—f Inst ad Reg. Galâ— commendes his ovvn doctrine for this pointe especially that it giues all honour to Christe leaueth nothing to our ovvn force habilitie And vvhat doth better aggree vvith faith sayeth he then to acknovvledge our selues despoiled of all vertue that of God vve may be clothed deuoid of all good that of him vve may be filled bond-seruaunts of sinne that of him vve may be made free blinde that of him vve may be enlightened lame that of him vve may be made straight feeble that of him vve may be vpholden to take from our selues all matter of glorying that he alone may be gloriouse on hyghe and in him vve may glorie So that vvhilest they deny good vvorkes to bee necessarie affirme faythe only sufficient vvhilest they say that vve haue no inherent iustice but are the best of vs though apostles sinners before god that our best vvorkes are sinnes and that vvee haue noe other Iustice then the iustice of Christe apprehended by fayth and imputed only to vs vvhilest they deny that vvee caÌ„ obserue the coÌ„maÌ„demeÌ„tes or haue the povver free vvill to do any good or resist any tentation they attribute forsooth all to Christe and leaue nothing to vs that hee only may be glorified But by this booke I hope to make knovvn vnto the vvorld their deep dissimulation vvho in vvordes seeme to giue all to Christ but by their doctrine doe robbe him and despoile him of all his honourable titles And first you shall see hovv sacrilegiously they plucke and pull at Christes diuinitie I vvill not here relate the blasphemies of Michael Seruet vvhoe yet vvas a brother of this religion bicause they vvill say that for such doctrine Caluine caused him to bee burned for he sayed plainly that God the sonne vvas not true God l. Trin. fo 7 34 35. l 2. fol 8 in dial not coaquall vvith his father yea he sayed that God the father only vvas God vvhich doctrine notvvithstaÌ„ding he gathered or might haue gathered out of Luthers and Caluins vvorkes Nether vvill I say any thing of the heretikes and nevv Arians of TraÌ„siluania vvho in this also aggree vvith Seruetus Luther the graund Patriarch and nevv Euangelist must not bee omitted vvho in his booke against Latomus sayeth that he can not abide that vvord Homousion These are his vvords anima mea odit vocabulum Homousion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soule hateth the vvord consubstantiall So did the Arians hate the same vvord and called it exoticuÌ„ straunge and vnusuall But Athanasius gathereth this vvord out of scriptures ancient fathers Ep. Decr. Conc. Nâ—iâ— vvho in that they affirm that the sonne is begotten of his father coequall vnto him one vvth him affirm also that he is coÌ„substaÌ„tiall of the same substaunce vvith his father bicause nothing is equall and coequall to god the father but God and nothing is God vv ch is not the same substauÌ„ce vvith him bicause there are not many Gods And vvhy should Luther hate this vvord but for the signification for the sound is no more vngratefull then the sound of other vvords If he hate the signification then is he an Arian vvho beleeueth not that the sonne is coÌ„substaÌ„tiall and of the same substaunce vvith his father and consequently he thinks him not to be God or else he thinkes that ther are many Gods different in substaunce The same Luther as diuerse affirm in an edition of his commentaries vppon Genesis vvhich I haue not seen calles the sonne of God the instrument of his father by vv ch he created the vvorld in â— ca. Gen. vvhich manner of speech Arius also vsed And seing that the instrument is neuer of so noble a nature as the principall agent vvhat is this but to make the sonne of God inferiour to his father and consequently a creature And this testimonie as I haue read Seruetus alleaged against Luthers Scholers in the Albane disputation Luther also blotted out of the Germain prayer books those ancient vvords Sancta Trinitas vnus Deus miserere nobis Holy Trinitie one God haue mercy vppon vs. And vvhy for some spite belike vvhich he conceiued against Christ Iesus the second person in Trinitie For vvhy else did he in his Germain Bibles vvhen he came to the translation of those vvords of the ninth chapter of Esaie Deus fortis stronge God Leaue out God as though Christ vvere strong but not God Vvhy did he leaue out quite those vvords of saint Ihons epistle â— â—o â— Tres funt qui testimonium dant in caelo Pater Verbum Spiritus sanctus hi tres vnum sunt Ther are three vvhich giue testimonie in heauen the father the vvord and the holy ghost and these three are one The same Luther in his booke of Councels excuseth Eutyches l. de concil ◠〈◊〉 and Nestorius and accuseth S. Leo and sainct Cyrill as men vvhich vvere to eagre against them for sayeth he as Eutyches sayed so may it vvell be sayed that Christs diuinitie suffred O blasphemie did the diuinitie of Christ suffer then vvas it not true diuinitie and consequeÌ„tly Christ vvas not God bicause God as God can not suffer I may vse here Alamundarus vvitty ansvvere against Luther Niceph l. 16 hist c. â—â— Baron in Annal anno Christi 509. vv ch he vsed
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
contempte of Saintes Images and Reliques though vve laye aside Scriptures fathers tradition historie and all monumentes is an argumente sufficient for the proofe of the vvorship and respecte vvhich is devv vnto them And to make it more manifest I vvill propose an example vvhich shall lay open vnto the vevv of any reasonable man the absurditie vvhich follovveth contempte of these thinges and the traiterouse meaning vnto Christe vvhich it implyeth Put the case that some one in Ingland of his Maiesties subiects should profess great loyaltie loue and honour vnto him yet could not abide to hear a good vvord of his gloriouse mother yea vvould reuile her and miscall her but vnder this pretence that his Maiestie is novv to haue all the honour and that noe honour can be giuen to the mother but so much is taken from the sonne Suppose he should passe by his lorde chauncelour and Treasurer vvithout mouinge capp and appear before his honourable counsaill vvithout bovving of body or bending of knee and being demaunded vvhether his capp vvet not nayled to his head or vvhether his knee vvanted not a iointe he should ansvver them that his cappe is nayled to all but his Maiestie his knee is stiffe to all but his ovvn good selfe Suppose also he should despise his fauourites and hate them as much as hee affecteth them protesting that he only loueth his Maiestie to vvhoÌ„ he giueth so much of his affection that he hath none lefte for his freinds or vvelvvillers Suppose that vvhen he enteteth into the chamber of presence he should make no more reuerence to his Chaire theÌ„ to an alehovvse benche Suppose that vvhensoeuer he meeteth vvith his Graces picture he should deface and defile it and should caste into the fier vvhat soeuer he findeth that hathe been vsed by him and all vnder this pretence that he giueth all respecte vnto his ovvn person and vvill not giue any at all to any thinge else bee it neuer so neare or so deare vnto him least he should seem to parte stakes and not to giue all honour and affection to his Highnes Suppose also that he should stopp all sutes vvhich are made vnto his Chauncelour Treasurer Counsailours and other offices avouching that such suters are traytours to his Maiestie vvho in that they goe not to him immediately doe seem not to put that confidence in him vvhich his goodness requireth but rather do imagine that ether he is not able of him selfe or else not so vvilling as able vvould you take this man to bee a loyall subiect or vvold you not not vvith standing all these his goodly pretences and solemne protestatious suspecte his sinceritie and might you not iustly feare least after contempte of all that are beloÌ„ging vnto his Maiestie he vvould laye violent hands vppon his ovvn person Truly I doubt not but that such a one vvould quickly be arested and apprehended for a traytour The like case is betvvixte Christe Iesus and these nevv reformers and zelatours They professe all honour dutie and affection to Christe but they reuile his mother and vvill haue no honour giuen vnto her least that in honouring the mother they should dishonour the sonne They beare noe respect vnto Christes cheefest officers the Apostles to vvhom he committed his Church at his departure They fauour not at all the freinds and fauorits of Christe the saincts and angells and this they saye they doe for feare least they should incurre Christs disfauour in fauouring them vvhom he him selfe did fauoure Vvhen they meete vvith the image of Christe or of his mother or frendes they deface and defile it Vvhen they see the crosse of Christe they svvell at the very sight of it as if they vvere possessed and can noe more abide it then can the deuill vvho bicause he hateth Christe can not brooke his crosse If they should hit vppon any bone of Christes frendes they vvould spurne at it and if any relique of Christe or his mother or his Apostles and other saints should be in their vvaye if a dunghil vver not nere hand they vvould caste it into the fier All sutes and requestes vvhich are made to the Mother of God or any sainte officer or freind of Christe they forbid and condemne as iniuriouse to Christe as though say they Christ vvere not able or vvilling enough of him selfe but that the vvay must be made by mediatours and intercessours These are their goodly pretences but vvhat litle signe of true meaning tovvards Christe therby is shevved the lavv of frendship shall determine vvhich telleth vs that it vve loue our freinde vve must loue his alliaunce frends and all appertaining vnto him euen vnto his dogge And if in the other case of that bragging subiecte vvho preteÌ„ds great honour to his Maiestie sentence vvould be pronounced against him as against a traytour bicause although he professe great loue and honour tovvards him yet he declares the contrarie in the contempte of his mother frends and officers I see not bovv any indifferent Iudge can condemne him for a traytour to his Maiestie vnless he pronounce these men also traytours vnto Christe his person bicause vvhere the case is like and the cause the same and only the persons different if the sentence be not the same the iudge is partiall and an accepter of persons THE FOVRTH BOOKE CONTEINETH A GENErall suruey of their Religion and vvorship of God in vvhich it is proued that they haue ether noe Religion at all or a graceless religion The first Capter shevveth hovv Preestes and religion euer vvent together and that the reformers haue noe Preestes and consequently no religion THE olde lavv being abrogated as able only to shevv the vvay but not to giue force to vvalke in the same to coÌ„maunde but not to giue grace to obeye the olde Sacraments being antiquated and abolishep as signes only vvhich represented grace but could not effectuate it the old Preestes also by good consequence vvere turned out of office as able only to iudge betvvixte corporall lepresies and to absolue from legall irregularities bicause the lavve sacraments and sacrifices being abolished ther vvas noe vse of the Preests vvho vvere ordayned only for one of these three offices that is to preach and interprete the lavv to minister sacrameÌ„ts or to offer sacrifice And in lieu of the old lavv a nevv lavv by Christe being established vvhich vvas vvritten not vvith the fingers of an Angell as the old vvas Exod. â—â— but of the holy ghoste not in stones as that vvas but in the hartes of men nevv sacraments also being instituted not only to signifie grace but also to sanctifie nevve Preests of necessitie vvere to bee appointed to interprete this lavve and to minister these sacraments bicause lavv religion and Preestes euer vvent together Heb. 9. and therfore as sainct Paule sayeth the one beeing altered the other vvas to be chaunged Three lavves there are by vvhich God hathe ruled his people to vvit the lavve of nature the lavv vvritten
sacrifice as they confesse that they haue not and in deed they haue not if sacrifice as being the principall office of religion and proper vnto God as is proued is so necessarily required that vvithout it regilgioÌ„ can in no vvise bee supported the coÌ„clusion to vvâ—hich my former discourse driueth must needs follovve to vvit that tâ—e reformers haue noe religion bicause noe sacrifice noe reilgioÌ„ And seing that in the Catholike and Romain Churche only is founde a sacrifice like to Melchisedechs and correspondent to that of vvhich Daniel and Malachie haue fortold as the Sacrifice of the nevv lavve and the same vvhich Christe offered at his laste supper and commaunded to bee offered by his Apostles and their successours it follovvethe that the Catholike Churche is the true Church of Christe and that in it only is practised true faithe and true religion The third Chapter shevveth hovv the reformers amongest them haue reiected all the SacrameÌ„ts and so can haue noe religion bicause SacrameÌ„ts and religion euer goe to together IT is a common opinion amongest the holy fathers and diuines that since the falle of Adam SacrameÌ„tes vvere alvvayes necessary partely to declare mans dutye tovvards God and partely for maÌ„s ovvne instruction For first man being composed of soule and body vvas to serue God not only vvith invvard affectioÌ„s but allso by outvvard and visible signes Secondly bicause he vvas to receiue grace from Christe against the maladie of sinne into vvhich he vvas fallen he vvas also to professe his faythe in Christe from vvhome this grace proceedeth and to acknovvledge it as desceÌ„ding from his passion by visible signes and figures such as Abels sacrifice and Circumcision vvere in the lavv of nature and such as the Paschal lambe and other sacraments vvere in the lavve of Moyses and such as baptisme and the sacrament of the Altare are in the lavve of grace Thirdly bicause he had offeÌ„ded God by vse of corporall thinges it vvas conuenient that by corporall and sensible Sacramentes and by the religious vse of the same he should restore God his honour vvhich sinne had taken from him and make him satisfaction by such thinges as he had done him iniurie For mans behalfe also Sacraments since Adames sinne vvere alvvayes requisite Gen. 3. For first bicause mannes sinne proceeded of pride and a desire to bee like to God in knovvledge of good and euill it vvas conuenient for mans humiliation that hee should be set to Schole Prou. 6. to learne not only of the Ante diligence and of other brute beastes other vertues but also of these senseles creatures such as SacrameÌ„ts are his faithe and religion Vvherfore as the Paschall lambe brought the Ievves into a gratefull remeÌ„braunce of their deliuerie and passage from Egipte and Circumcision did put theÌ„ in mynde of a spirituall Circumcision Rom. 6. So Baptisme setteth before our eyes the buriall and Resurrection of Christe For vvhen the infante is dipped into the vvater vvee thinke of Christes buriall and vvhen hee is lifted vp a nevv creature regenerated to a nevve life vvee call to mynde the resurrection by vvhich Christe is risen to a nevv and an immortall life And in the Sacred Euchariste vvhich by the formes of bread representeth the body of Christe and by the accidentes of vvine the bloud of Christe aparte Mat. 26. vve commemorate the deathe and Passion of Christe Secondly as man by sinne had preferred the creature before the Creatour so vvas it meet and conuenient that he should as it vvere begge grace and seeke his saluation by the meanes of these sensibles signes and Sacraments vvhich are farre inferiour vnto him in nature Lastly as by abuse of corporall creatures he had vvounded his soule by sinne so vvas it expediente that by vse of the same his diseases and spirituall sores should be recured And so it vvas moste requisite that Christe in the nevv lavve should institute seÌ„sible signes and Sacraments â—i 19. cont â—eust c. 10. And therfore sainct Austine sayeth that as yet neuer any societie could ioyne in one religion and vvorship of God but by the vse of the same Sacramentes In vvhich pointe the reformers aggree vvhith vs for they all avouch Suenkfeldius only excepted and some other Libertines that Sacramentes are necessarie but in the number they vary not only from the Catholikes but also from one another The Catholike Churche hathe euer vsed seauen sacramentes vvhich are Baptisme Confirmation the Sacramen-of the Altare Penaunce Order Mariadge and Extreme vnction â— p q. 65. a. â— Vvhich number sainct Thomas the diuine proueth by a very pregnaunte reason or rather similitude vvhich is betvvixte the corporall spirituall life of man For in our corporall life seuen thinges are required to vvhich are correspoÌ„dent seuen sacraments in the spirituall life of man In a corporall life first is necessary generatioÌ„ vvhich giueth the first being and essence and to this is ansvverable Baptisme vvhich regenerateth vs again vnto a nevv life and spirituall being of a Christian by vvhich vvee are nevv creatures borne of vvater the Spirit vnto a nevv life Io 1. l. de Bapt. Vvherfore Tertulian callethe Christians spirituall fishes bicause though they haue their corporal life from earthe by carnall generation yet their spirituall life and being like fishes they receiue from the vvater by spirituall regeneration Secondly in a corporall life is necessarie augmentation by vvhich the litle infante for all beginnings are litle vvaxeth grovveth and gaineth devv proportion quantitie and strengh by vvhich he is able to exercise operations and actions belonging to corporall life as to eate drinke talke vvalke laboure to defend him selfe and to assaulte his enemie And to this is correspondent the Sacrament of Confirmation vvhich perfiteth vs in the spirituall life receiued in Baptisme vv ch is the cause vvhy some fathers say that before this Sacrament vve are not perfecte Christians and giues vs force to defende this our spirituall life by confessing our faythe before the persequutor vvhich faithe is the ground of spirituall life Thirdly bicause this corporall life of ours fadeth diminishethe continuaily for euery hovver vve lose some parte of our substauÌ„ce partely by reason of the conflicte of the contrarie elements vvhich consume vs vvhilest in vs they striue one against another partely by reason of the continuall combate vvhich is betvvixte naturall heate and moysture vvhich is as it vvere the tallovve of our light and life vve stand in need of nurriture and nutrition vvhich restores that substaunce vvhich is dayly loste and so prolongeth our life And to this in our spirituall life ansvvereth the Sacrament of the Altare Ioh 6. vvhich conteining in it the body and bloud of Christe vvhoe calles him selfe liuing bread and sayeth that his flesh his truly meate his blood truly driÌ„ke nourishethe the soule spiritually and conserueth our spirituall life here Io. 6. and prepareth vs to an immortall life in heauen Fourthly man hauing
vnlike a sacrament or holy signe callethe it a great Sacrament bicause it signifieth the coniunction of Christe vvith his Church As if he had sayed Matrimonie to a vvordly eye may seeme to haue litle sanctitie or mysterie in it but I say that in this respecte that it signifieth the Mariage of Christe vvith his Church it is a sacrament and a great sacrament The externall rite of this sacrament is the contracte vvhich by vvords or signes is made betvvixte man vvife and therfore S. Chrisostome and S. Hierome vppon this place affirme that sainct Paule called this contracte a great Sacrament The Institution vve haue in Christes ovvne vvords Mat. 19. vvhat God hath conioined let not man separate The promise of grace thus vve gather bicause Christe hathe made this sacrament indissoluble and consequently he must giue grace by it tobeare the burden of perpetuall vvedlocke easilie else had the lavve of matrimonie pressed more heauilie the necks of ChristiaÌ„s theÌ„ the lavve of the Ievves bicause they in case of fornication might leaue their olde vvife and take a nevv and so shake of the burden Secondly S. Paule sayeth that this SacrameÌ„t signifieth the Mariage of Christe vvith his Church vvhich Mariage vvas made not only by Incarnation but also by grace and therfore the Church is called Christes louing spouse â— Gâ—r 10. and sainct Paule biddeth men to loue their vviues as Christe loued his Church vvherfore vnlesse vve vvil saye that matrimonie is an idle signe vve muste saye that it hathe a promise of grace annexed by vvhich man and vvife maye loue one another and beare also more easily the heauy burden of Mariage Vvherfore sainct Austine sayeth in the mariages of Christians l. de beno coniug c 19 vide câ—â—am cap. 24. the sanctitie of the Sacrament is of more valevv then the frutefullues of the vvombe Laste of all that Extreme vnction is also a Sacrament it is plaine by the vvords of saincte Iames cap 5. Is any sicke amongest you let him bring in the Preests of the Church and let them pray vppon him anointing him vvith oyle in the name of our Lorde and the prayer of faith shall saue the sick-man and our lorde shall alleuiate him and if he be in sinnes they shal be forgiuen him In vvhich vvords vvho seeth not the externall rite to vvit prayer that is the forme of vvordes vsed in this Sacrament and the anointing vvith oile The promise is alleuiation and forgiueness of sinnes vvhich are neuer remitted vvithout grace The institution and commaundement is easilie deduced bicause an Apostle vvho may promulgate and minister SacrameÌ„tes but not institute them vvould neuer haue so bodly promised forgiuenes of sinnes by an externall rite and ceremonie had he not beene assured that Christe had instituted it to that effecte Vvherfore sainct Bernard in the life of sainct Malachias affirmeth that he anointed a vvoman knovving that in this Sacrament sinnes are forgiuen Ber in vita Ma Inno entius ep 1. ad Decentium c. â— And thus much for proofe of seuen Sacraments Novve let vs see vvhat sacrameÌ„tes the reformers haue Luther very peremptorilie auoucheth that he must denye seuen Sacramentes and allovv of three only for the tyme l. de cap. Bab. he sayeth for the tyme bicause he vvas not sure hovv longe he should remain in that mynde And vvhat are those three Sacramentes vvhich for a tyme he is contente to allovv vs Baptisme sayeth he penaunce and bread Zuinglius allovves allso of three but not the same vv ch his Master Luther admitteth l. de vera falsa rel c. de inatr l. 4. Inst c. 19. §. 31. vvhich are baptisme the supper and matrimonie Caluin admitteth also three SacrameÌ„tes but not the same vvhich Zuinglius grauntethe Baptisme the Supper and ordination Mel. in locis Melancton is more liberall for he affordethe vs fovvre to vvit Baptisme the supper penaunce and order The softer Lutheranes in their conuenticle at lipsia allovved of seuen SacrameÌ„tes l. 20. hist an â—8 for so Sledan the Historiographer relateth Out of this diuersitie of opinions I gather first that they haue amongest them denyed allmoste all the sacramentes and so can haue noe religion or a uery graceless religion bicause religion and sacramentes euer vvent together Secondly I gather that if any man vvill forsake the Catholique Churche and her beleefe of seuen Sacramentes that he hathe no morall nor probable assuraunce of any Sacramentes for seing that he hath noe more reason to credit Luther vvhen hee sayed once that ther vvas but one sacrament l. de cap. Baâ— initio another tyme that there vvere but tvvoe SacrameÌ„tes in fine then vvheÌ„ he admitted three for the tyme he is not to credit him at all And seing that he caÌ„ alleage noe more for him selfe theÌ„ others that is scripture interpreted as he pleasethe and they noe more then he noe man can haue iuste cause to beleeue any of them and so if hee leaue the Catholike Church he may doubte of all the Sacramentes Lastly seing that the reformers can not bring expresse scripture for any of the Sacramentes but Matrimonie vvhich not vvith standing allmost all of them denye and seing that by deduction as I haue declared vve may gather out of scripture as probably seueÌ„ Sacramentes as one if the reformers leaue the authoritie of the Church and fathers and truste only to their ovvne vvittes in gathering by deduction and consequence their SacrameÌ„tes out of scripture then as one distrusteth anothers deduction so may he distrust his ovvne and so they haue noe certaintie of any sacramentes at all consequeÌ„tly haue noe probable assuraunce of their religioÌ„ bicause sacrametes and religion goe together vvhich Luther him selfe vvill confesse l. de not Eccl. vvho affirmeth that consent in doctrine of the Sacramentes is a note of the true Church and religion The fourth Chapter shevveth of vvhat litle importaunce they make the Sacramentes to bee THe reformers as by the sormer chapter appeareth are very sparing in their Sacramentes some and the most of them not affording vs aboue tvvoe or three but these also they seem to graunte vs vvith an euill vvill bicause they so detracte from their dignitie and attribute so litle vnto them that they might as vvell vvith SueÌ„kfeldius haue denyed these also bicause as good neuer a vvhit as neuer the better For they deny vvith commoÌ„ voice that Sacramentes giue grace or effectuate any iotte of sanctification in our soules To vvhat purpose theÌ„ serue they or vvhat necessitie vvas ther of them Melancthon sayeth that they serue for badges to distinguis he vs from Infidels l. de loc c. de signiâ— but for this effect vvee needed no sacraments at all bicause the yellovv capp of the Ievv in Rome or some noble mans cognisaunce vvould haue been more fitting for this purpose For seing that Baptisme according to Melancthons opinion giueth no caracter after the childe is vvashed
nether in vs nor in our actions All these opinions of Caluin see in the seuēth booke is any one iotte of true sanctitie He denyeth also free vvill all voluntarie cooperatiō vvith Gods vvill and grace And so vve can not pray that gods vvill bee doone in vs for such a prayer argueth some dependence of gods vvill on ours vvhich so vvould haue vs to do vvell as it vvill leaue it in our povver to resiste the vvill and grace of God And if Caluin obiecte those vvords of Scripture Rom. 9. vvho resisteth his vvill I vvill ansvvere that noe man can resiste gods vvill vvhen hee vvill absolutelie haue it fulfilled and independently of vs but yet vve may resiste gods vvill vvhen he vvilleth dependently of our vvilles Mat. 2◠else vvould hee not haue sayed hovv often vvould I haue gathered thee as a henne gatherethe her chickins together and thou vvouldest not Novve put all this together and you shall see that the Pater noster or our lords prayer must be cut out of the Catechisme and blotted out of the ghospell for althoughe that Christe taught his Apostles that prayer yet according to Caluins doctrine noe faithfull man that is noe Caluiniste can in conscience recite that prayer And so ether Christe is deceiued or Caluin teacheth false doctrine but Caluin vvill svveare that he teacheth the truthe and that hee is sure that a faithfull man is sure of his iustice remission of sinnes and election and therfore you knovve vvhat follovveth But least you thinke that I doe iniurie to Caluin in affirming that hee taketh a vvay the lords prayer as vnlavvfull and quite repugnaunte to Christian faithe I vvill proue it manifestly and by no other argument then by calling to mynd that vvhich is allready sayed In the first petition of our lordes prayer vve desire that his name be hallovved in vs vvhich is a prayer cleane opposit to Caluins opinion vvhich teacheth that ther is noe sanctitie in vs or our vvorkes and so holding his opinion vve must omit the first petition In the secōd vve pray that his Kingdome may come and that vve may be receued into it vvhich petition vve can not make frō our harte if before vvee praye vvee are assured by faithe that vvee are electe and predestinate to that kingdome The third is that Gods vvill bee doone in earthe as in heauen vvhich petition also according to Caluin is friuolous for if vvee cooperate not vvith God by our free vvill in vayne do vvee pray that his vvill bee doone in earthe bicause that argueth some dependence of Gods vvill one ours as is before demonstrated The fourthe is that God vvould giue vs our daylye bread that is all those benefites ether of Nature or Grace vv ch are belonging ether to soule or bodye vvhich petition also can not stād vvith Caluinsfaithe bicause if faithe assurethe me of present and future iustice yea and of glorie also then I can not praye ether for iustification or remission of sinnes or perseueraunce in grace or final glorie bicause noe man can praye for that vvhich hee is assured of as is before declared And so vvee can only praye for healthe ritches fayre vvether or suche like corporall benefites yea if it bee true that all these thinges come by fatall necessitie as Caluin must saye that they do bicause hee affirmeth that Gods foresight and decree imposeth a necessitie vppon all thinges l. 1. Inst c 2◠§. ◠and consequently on these thinges also bicause hee foreseethe and decreethe these thinges no lesse then he dothe mens actions then in vayne also do vvee pray for healthe or vvelthe or fayre vveather bicause these thinges of necessitie shalbe◠or not bee vvhether vve vvill or noe and as vaine it is to praye for healthe or vvelthe as for the sonne rising vvhich of necessitie riseth vvhether vvee pray or noe The fifte petition demaundeth that God vvould forgiue vs our trespasses offences vv ch as is before proued vve can not praye for vvithout losse of our faythe vvhich if it bee right assureth vs vvithout all doubte that thy are allready forgiuen The sixte seuenth are that God vvould not permit vs to fall into temptation and by tentation but rather vvill deliuer vs from all euil especially of sinne vvhich petitiō also is vaine yea impossible if Caluins faithe bee true For if by faith I bee assured of future iustice I can not pray vvith harte that God vvill assiste mee that I fall not from iustice bicause I ame as Caluin sayeth full vvell assured that I shall not falle and so I can no more pray that I may not fall by tentation then that the heauens may not fall vppō mee being as sure of the one as the other And so the Lordes prayer can not stande if Caluins doctrine do goe for currāt and seing that this prayer vvas made by Christe if vvee vvill follovve Caluin vvee must forsake Christe for as much as this prayer conteineth in a breefe somme and methode all thinges vvhich vvee are to prayer for if sinne and other euils befall vs of necessitie as Caluin sayeth they doe in vayne do vvee pray to bee deliuered frō all euil And if by Caluins doctrine vvee can not say this prayer vvhich is a Compendium of all prayers and petitions vvee can not praye at all and so noe prayer can be vsed in Caluins Church according to Caluins doctrine Vvherfore I meruaile not that so litle prayer is practised amongest them I vvonder not that thy build noe nevve churches but pull dovvne the old vvhich vvere builded for prayer rather I meruaile that they sometymes exhorte mē to prayer seing that their doctrine prayer can not stande together And I like better of Luther and of his plaine dealing in this matter for he hauing once pronounced sentēce that faith only iustifieth affirmeth cōsequently that prayer is not necessarie Ser de Dom. 4. Aduent edit an 1525. these a◠his vvordes Euery hart hovv much the more perfect knovvledge he meanethe the knovvledge of faithe it hathe of it selfe so much more ready is the vvay for God vnto it although in the meane tyme a man should drinke nothing but malmesey and vvalke vppon roses and neuer praye one vvorde And so if Caluine vvould deale as plainly as Luther dothe as he aggreeth vvith him in the premises to vvit that only faithe sufficeth so should hee also aggree vvith him in the conclusion vvhich is that prayer is not necessary But it is tyme novv that I also come to my conclusion to vvit that amongest our reformers is noe religion bicause by their doctrine they can haue no prayer vvhich conclusion if the premises be called to mynde dothe follovve easily and euidently Bicause prayer in all lavves vvas euer necessarie to the vpholding of religiō as I haue proued by inductiō and the reason also is bicause it is one of the moste principall actes of religion by vvhich vve acknovvledge Gods soueraintie
and our ovvne basenes and beggerie but amōgest the reformers noe prayer not so much as the lords prayer can be vsed as is also proued ergo amongest them ther is noe religion bicause prayer and religion must of necessitie go together And so our reformers haue no seruice to vse in their Churches but only a sermon vvhich also I see not to vvhat purpose it is amongest them if men haue noe free vvill for then as vvell may their ministers preache to a flocke of sheep as to a Church full of faithfull people bicause these haue noe more free vvill if vve beleeue Caluin then they haue and so are as absurdely exhorted by a Sermon as they And if Caluin vvould laugh at a Minister that should perswade sheepe and asses to abstinēce labour such like vve may laughe at him and his ministers vvhen by a laboured sermon they goe about to persuade vs to vertue or to dissuade vs from vice vvho haue noe mote free vvill to follovv such persuasions then sheepe or Asses haue THE FIFTE BOOKE CONTEINETH ASVRVEY of their doctrine concerning God in vvhich it is declared hovv impiouse the Reformers are and hovv iniurious their doctrine is vnto the diuine Maiestie The first Chapter shevveth hovv they make God the autour of all sinne and vvickedness SImon Magus the first Archeretike of fame vvas the first man that euer durste open his mouthe to the vtteraunce of this blasphemie but he had noe sooner broken the yse but by and by Florinus Blastus Tert. l praesc ◠31. Cerdō Marcion and Manicheus vvith open mouthe and common voice applauded to his blasphemie aggreing vvith him that God is the autour of all sinne and euill Yet bicause this doctrine seemed to offensiue to Christian eares they deuised a kinde of moderatiō to make their doctrine more sailable Vvherfore Simon Magus sayed that God vvas the autour of sinne not that hee immediatelie moueth vs to sinne but bicause he hathe giuen vs such a nature vvhich of necessitie sinneth and so by a certaine cōsequence he sayed God vvas the autour of sinne Cerdon and Manicheus also vvere ashamed to father sinne vppon the good God therfore they affirmed that there vvere tvvoe Gods the one good the other bad and that the euil God vvas the autour of sinne and euil But Caluin and his follovvers as it is easier to adde then to inuente haue farre exceeded and excelled them in mallice auouching that God immediatelie and directely is the autour of all vvickednes vvhich Simō Magus durst not saye yea that the good the only God vvorketh effectuateth this mallice vv ch those ancient heretikes vvere ashamed to saye These are Caluins vvordes or rather blasphemies l. 4. Inst c. 28. §. 6. God not only forseeth mans sinnes but also hathe created him of determinate purpose to that ende And a litle after God not only permitteth sinne but vvilleth it §. ◠yea sayeth he It is not likely that man by him selfe by the only permission of God vvithout any ordinaunce brought destruction to him selfe l. ◠c 1◠§. 4. And therfore vvhen Absalon abused his fathers vviues it vvas Gods vvill sayeth he so to punishe Dauids adulterie l. 2. s. 4. §. 2. ◠4. Ibidem and God commaunded him to do it to that ende Again he saieth that God blindethe and hardnethe the reprobate not only by not illuminating them nor mollifying them by grace but bicause he stirreth vp their vvilles And not only suffers sinners but bovveth and turneth their hartes So that according to Caluins opinion God not only forseeth that vvee vvill sinne but ordeynethe vs to sinne not only permitteth vs to sinne but vvilleth and commaundeth yea bovveth our hartes to sinne And least you should thinke that at least God hathe no parte in those sinnes to vvhich the Deuil and vvicked men prouoke vs or that the iniuries vvhich they do vs proceed not at all from him he auoucheth that Satan euil men in these euil offices are but the instrumentes of God and that God settes them on and is the principall agent and autour l. 1. ◠17. §. ◠I graunt sayeth he that theeues and murderers and other euil doers are the instrumentes of Gods prouidence c. 17. §. 2.3 ◠2.6.4 sect 2 vvhome the Lorde dothe vse to execute those iudgementes vvhich he hath him selfe determined Yea he sayeth that vvhat our enemy mischeuously do the against vs hee dothe as suffred and sent by God And he is not afrayed to saye that God armeth as vvell the deuil as all vvicked mē against vs And that Sennacherib vvas an axe and instrument of God directed and driuen by his hande to cutte Sect. 6. Finally sayethe he Sect. 6. the vncleane spirit is called the spirit of the Lord bicause he ansvvereth his commaundemēt and povver being rather his instrument in doing then an autour of him selfe By vvhich speeches vvho seeth not that Caluin maketh God a greater Patrone of sinne then the deuil bicause the deuil is but his instrument and minister in all the euil hee dothe God is the principall Agent and commaunder The like saying hathe Melancthon vvho auoucheth that Dauids adulterie and Iudas treachery vvere as much the vvorke of God as sainct Paules vocation In c. 1. ep Rom. The like hathe Beza diuers others vvhose blasphemies I liste noe more to relate then Christian eares desire to heare Much more honourably dothe the Catholique Churche speake of the diuine maiestie vvhich auerreth that God is the authour of the paine of sinne bicause in that is noe sinne but iustice but not of the mallice of sinne vvhich confesseth that God permitteth all sinnes that are bicause he vvill not force mens libertie yea suffereth also the deuil and his ministers to prouoke vs to sinne but nether vvilleth nor commaundeth them so to doe vvhich teacheth also that God is so the authour of an essence and goodnes that hee concurreth vvith our vvill to the substaunce of the acte of sinne but hathe no parte in the mallice of the sinne And vvhere scripture seemeth to say that God is the autour of euill or cōmandeth euill men or sayeth that the vvicked are his instrumētes the Catholike Church sayeth that this is to bee vnderstood by permission only Yea this Church teacheth vs that God neuer vsethe euill persons as instrumentes moued by him to sinne but only permitte the them to sinne and after vvards vsethe this their sinne ether to the iuste punishement of others or to the glorie of his seruauntes vvhose patience by euill persons is tryed or to a greater repentaunce of the sinner vvho being fallen into such abominination thinketh of a greater repentaunce as Mary Magdalen did And certainly it is as euident that God can not be the autour of sinne as that he can not but be God For first of all God is of a good nature and goodnes it selfe and therfore as euill frutes can not proceed
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
Sacrament as vve haue for the blessed Trinitie and vvee are as sure of the real meaning of the textes vvhich are alleaged for the real presence as of them vvhich vvere vsed for proofe of the Trinitie or Incarnation bicause the texte is as plaine and the Interpretours as many and as plain also the circunstances also of the texte make as much for the real presence as for those other tvoe mysteries The real presence is no more impossible nor incredible to mans conceite then those mysteries are yea those are of greater difficultie Vvhy then do the reformers deny the Real presence rather then the Trinitie or Incarnation If vvee haue as good proofes for this as for those verities vve can not beleeue those but vvee must beleeue this or if these testimonies bee not sufficient for the reale presence they are not sufficient for those verities and so if not vvith standing plaine texte circunstances of the texte Interpretours of the texte and practise of the Church vve deny the real presence or doubte of it vvee must necessarily doubte of the Trinitie and Incarnation and call them and all the other mysteries of Christian faithe in question for vvhich vve haue no greater nor no other proofe bicause one proofe is for all and as good for the Euchariste as for any And if all the mysteries of christian faith be called in questioÌ„ then seing that vve haue no reason to ioyne vvith Turck or Ievv in their Religion vvee may bid adevv to all Religion and sorte our selues vvith Atheistes vvho are of no Religion FINIS Errours in Printing Imyliethe for implyeth page 3. line 25. hie for hee pa. 3. lin 29. to for do pa. 10. li. 9. oner for ouer pa. 24. li 12. veary for verye pa. 18. li. 28. branisicke for braynsicke pa. 27. li. 6. shovve for shevve pa 36 li. 4. veale for veile pag. 36. li. 8. thy for they pa. 61. li. 6. Hugo for Richardus pag. 114 in the marg they for then pag. 129. li. 9. they for thy pag. 247. l. 4. it is selfe for it selfe 155. li. 31. biourrouinge for borrovvinge pa. 175. lin 8. some for sonne pa. 198. li. 29. larned for learned 240. li. 19. fovv for foure pa. 240 li. 28. fellovved for follovved pa. 252. li. 23. ruled reason for ruled by reason pa. 253. li. 15. bodely for boldlye pa. 259. li. 31. vvoo for tvvo 294. li. 17. demoÌ„strate for bee demoÌ„strated pa 299 li. 27. this for his 337. li. 20. ther for other pa. 354. li. 13. as it vvell for as vvell pa. 355. li. 20 havv for lavv pag. 382. li. 10. is not for it is not pa. 422. li. 29. prauers for prayers pa. 436. li. 28. am for and pa. 346. li. 16. I me for I am pa. 546. li. 22 they for then pag. 588. lin 18. boidled for bridled 606. li. 29. farthe for faythe pag. 607. lin 20. staunge for straunge pag. 632. li. 16. this for his pa. 635 li. 4. greate for greeke pa. 727. li 23. laue for haue pa. 728. li. 6. vvordes omitted page 158. line 2. vvhich come in after the second vvord of the same line Feind So it hapneth to the Heretike the THE TABLE A SAint Peter and the rest of the Apostles sent extraordinarily pag 8. they proue theire mission by theire vvorkes pag. 22. Antiquitie in all kyndes of artes allvvayes reuerenced p. 91. The Arrogancie of heretikes in this age p. 92. An admonition to Atheists p. 112. S. Ambrose his vvords to Valentinian the Emperour concerning his office p. 147. Infallible arguments to proue the stabilitie of the Catholike or Romaine Church p. 198. 202. The agreement and consent in opinions that is in the Catholike Church p. 214. that the same can not but proceede of God p. 218. Arius condemned for an heretike by the councell of Nice consisting of three hundred and 18. Bishops p 237. The tvvo aduents of Christ p. 294. Adame endevved vvith all naturall scieÌ„ces 308. The diuers affections of the superiour and inferiour patte of the soule in respect of the same thinge p. 328. hovv they vveare bothe in Christe in respect of his passion vvithout sinne ibid. The reason of the abrogation of the olde sacrifices and sacraments p. 382. No morall or probable assuraunce of any sacraments at all amongest the reformers p. 409. The Arian heresie 32. No probable assuraunce of scriptures if the Romaine Churche bee reiected 679. vsq 688. Tvvo kyndes of Atheistes 640. Authoritie hovv it is gotten 118. Authoritie of the Fathers and the nevv preachers compared 93. The Sacrament of the Aultare 223. 703. B BAptisme is of no force and to noe purpose according to Caluins doctrine 422. The prodigious beginning of heretikes 17. Nothing in our beleife against reason allthoughe aboue reason p. 276. Vvhat manner of beleife or confidence is required in prayer p. 440. Beza his presumption in correctinge an Euangelist 720. Diuers bitter blasphemies vvhere vvith most spitefully Luther Caluin and a rabble of other miscreants barke at the blessed virgin 343. That the Catholike Churche neuer made breache out of any other Churche as allvvayes heretikes haue 163. C THe successe Caluin had in his pretended miracle p. 25. his smalle accounte of fathers 88. marked in the backe not for his goodnes 121. his herodian deathe ibid. his assertions iniurious to Christ to vvhich in some sorte suscribe vvhytaker and Ievvell p. 249. his levvde distinction betvvixte the olde and nevve lavve 281. his absurde blasphemie 304. his execrable doctrine concerning God 303. hee take the from Christ the title of a Iudge 300. hee makethe him a desperate man 325. hee bringethe him to hell and make the him a compagnion of the damned 332. his miserable end 338. hee make the God a greater Patron of sinne then the deuill is 450. His iustifyinge faythe taketh avvaye prayer vnder penaltye of becominge an infidell 439. His opinions of iustifyinge faythe 442. of sinne ibid. of good vvorkes 442. of free vvill ibid. vvhich makes the Pater noster or our lordes prayer to bee needles yea pernicious to fayth 443. His opinion of the number of Sacramentes 408. of vvhat smalle importauÌ„ce hee maketh them 413. The good alteration that Catholike religion vvorketh in those vvhich sincerely embrace it â—23 That in sondry perfections Catholikes excell the reformers p. 120 vsq ad 124. The effecte of true Charitie 341. Christ him selfe sent p 4. hee prouethe his mission by his vvorkes 22. the reason vvhy hee instituted a succession of Pastors in his Churche 16. in vvhat sence hee is sayed to haue been the Preist the sacrifice and the God to vvhom the sacrifice vvas offred pa. 251. hovv hee is sayed to haue satisfied for our sinnes notvvithstanding that sanctification is required at our haÌ„des pag. 261. that he played all the partes of a spirituall Phisitian q 271. hee hathe no successour allthoughe many vicegerentes pag. 285. 364. Hovv his sole supreme authoritie ouer the Churche consistethe vvith the necessitie of a
visible heade here in earthe pag. 365. Christ did not suffer the paynes of hell as Caluin most impiously contendeth that hee did 337. The reason vvhy the Churche only shoulde Iudge of scriptures deduced euen from the doÌ„ctrine of the reformers p. 44. vvhy it is called apostolicall 190. Diuers hereticall opinions aboute the fall of the Churche 198. a difference betvvixte Scripture and the Churches definitions 43. The true Churche can not be inuisible p. 206. it is not confined as hereticall sectes are 231. A Contention betvvixte the Ievves and Samaritanes resemblinge very vvell the controuersye betvvixte Catholiks and heretiks 129. The conuenience that the Churche of God shoulde haue a visible headâ— 133. vsq ad 136. The diuers offices of conscience vvith the greate svvaye it beareth in all our actions 58. the reformers take it avvaye 544. The Contrarietie of Caluins assertions and the Scriptures 594. In vvhat manner our Cooperation in diuers kinds is required notvvithstanding the sufficiencie of Christes passion p. 263. The first Councell called in Ierusalem by the Apostles 189. Proofes of a creation 648. D The deceipt that heretikes vse by places of scripture no sufficient vvarrant of sounde doctrine to alleadge bare scripture for it 37. Diuers secrette derogations by Luther froÌ„ Christ vvhereby hee seemeth to pull at the diuinitie it selfe 24. After vvhat manner the Deuill do the seeke to imitate Christ by heretikes 30. The difference of scholershipp life and conuersation betvvixte the planters of Catholike religion and the first brochers of heresie 121. The difference betvvixte an heretike and a Schismatike 175. An apparant difference betvvixte sinne and the payne of sinne 173. The difficultie amongest the reformers to call any kinde of councelle 154. the likelihoode of disagreement amongest them ibid. no vvaraunt to rely vppon their sentence supposinge agreement 152. The manner of discussion or examination at the day of Iudgement 298. From vvhence desperation proceedeth 326. The ruine that proceedeth of dissention 212. Dissention arguethe heretikes to bee the sinagogue of Satan 219. The deepe dissimulation of the reformers and their trayterous meaninge to Christ him selfe made manifest by an example 357. The manifolde diuisions and sectes of the late reformers 221. the same acknovvledged by many of them 224. The reason vvhy all the Doctours and Pastours of the Churche can not erre 100. E Epiphanius very fitly comparethe heretikes to vipers of diuers kindes 224. Erasmus hovv hee liketh of Luthers doctrine 246. Diuerse Examples out of the olde and nevv testament for prayer to saints 355. for religions respect to reliques and images 356. The Euchariste and real presence proued 223. 703. The denial of it calleth all the mysteries of faith in doubte ibid. The Eutichian heresie 32 Examples of pryde selfe loue in heretikes 66. The Excellencie of Christes preisthood aboue all others and hovve it differeth from them 286. A triple Exposition of that place of sainct Ihon exierunt ex nobis applyed to the first or cheefe heretikes of euery sect 156. Vvho are sayed to bee sent by Extraordinarie mission 8. vvhy the fore sayed mission is to bee proued by miracles ibid. F A comparinge of auncient fathers vvith the late reformers and nevve bible clerkes 93. the difference betvvixt them ibid. 121. Hovv the reformers cut them selues from the Churche by refusing fathers 94. The force of religion 113. In vvhat sence faythe is sayed not to haue increased from the beginning or no nevve thinges to haue beene defined by councells 170. the same expressed by a similitude 170. The reasoÌ„ vvhy faythe admitteth no noueltie 171. One obstinate errour in a matter of faythe depriuethe a man of all infused fayth 180. MaÌ„s feticitie in Paradise vvherein it coÌ„sisted 253. The force of true amitie and frendshippe 339. Hovv disciplinable feare and hope make men in euerye vvell ordered common vvealthe 514. the reformers take them bothe avvaye 516. fovvre kindes of feare ibid. Faythe only dothe not iustifie 532. it may bee separated from good vvorkes 530. Luthers false dealinge in this point as appeareth in his Germane translation 528. Manifest proofes for free vvill 561. vsq ad 566. G The reason that vvee may suspect the Gospellers for false prophetes 25. vvhy they translate elders for Preestes 368. By vvhat meanes God deliuered religion in the lavve of nature in the lavve vvritten and in the lavve of grace 105. hee vvilleth not sinne but only permiteth it 452. Good before bad in all kindes 165. proofes of a God heade 646. The nature of goodnes 229. proofes that God is not the authour of sinne 453. The Gospellers take from Christ the title of an eternall Preest 291. they deny him to bee a Preest according to the order of Melchisedech 293. The Gospellâ—rs especially Caluin blasphemously derogate froÌ„ Christe knovvledge accusing him of ignorauÌ„ce in many thiÌ„ges 311. they make God the only sinner 457. they make him an vnreasonable prince 462. they make him a most cruel tyraunt 465 in their opinion hee might as vvell exact the obseruation of the lavve of beasts as of men 464. H The maner of refutiÌ„g heresies before couÌ„cels 237. Heretikes vrged to shevve scripture for their extraordinary mission 18 their absurde ansvvere vrged to shevve their succession 11. hovve heretikes may bee termed parricides 8â— theenes 3â— hovv they imitate Aesops crovv 33. hovv they are compared by Epiphanius to vipers of diuers kyâ—desâ— 224. by others to the Cadmean brethern 225. to SaÌ„psons foâ—es ibid to vvaspes by Tertullian ibid. Vvhy heretikes couet to decide all thinges by the bare letter of scripture 35. Many euident demonstrations that if euer vvere any heretikes the reformers are also heretikes 184 vsq ad 186. The reason vvhy heretikes seeme to giue so much to temporall princes 483. The grosse absurditie of heretikes in denying all kynde of honour to Saincts 348. of vvhat smalle vertue and efficacie heretikes make sacraments to bee 410. their 2. reasons that they attribute so litle force to them refuted and reiected 413. their erronious and impious opinion of the forme of vvordes vsed in sacraments 427. S. Hierome recurreth to the Pope of Rome in a doubt concerning the holy Trinitie 143. Hierome of pragues beastly behauiour to a crucifix 347. S. Hilarius his counsel to a perplexed man in religion 226. Three kiÌ„des of honour accordiÌ„g to three kindes of excellencie 349. vvhich is devve to God only and vvhich to saynts ibid. The reason vvhy vvee giue a religious honour to sayntes bodyes images and reliques 351. By the honour giuen to sayntes God is honoured and more them if vvee honoured him alone 352. I Idlenes the perfection of a Christian lyfe according to the reformers 607. Idolatrie vvhat it is 353. Vvhat kinde of imperfections Christ vndertooke in our nature 315. why hee refused ignoraunce 316. The congruitie of the Incarnation of the second person 255. The inconuenience that follovveth relyinge vppon bare scripture or the naked letter 40. The great inconuenience that vvoulde follovv in the
follovved euidently out of their permises to vvit that the commaundemeÌ„tes are impossible vvhat thinke you dothe hee ansvvere to it or hovve dothe hee free gods goodnes from crueltie hee saieth that by light of nature and grace l. de seruo arbitrio it is vnsoluble hovve God damneth him vvho can not chuse but sinne and transgresse and here sayeth he bothe the light of nature and grace do tell vs that the faulte is in God only and not in miserable man but by the light of glorie vvhich the blessed enioye Gods iustice herein is manifested vvhich novv seemethe iniustice Ibidem Yea sayethe hee Gods iustice in this pointe is novve incomprehensible So that Luther sayeth that novve nether by light of nature nor of grace that is faythe for so I thinke is his meaning in his obscure distinction vvee can excuse God from iniustice and crueltie vvho commaundeth thinges impossible vvhich vvee can not performe and yet punisheth vs aeternally And truly if it bee so as they saye that God commaundeth impossibilities and yet punisheth and damneth the transgressours then not only by the light of nature and grace but by all light and reasoÌ„ in the vvorld it is manifest that god is most cruel and tyrannicall For if that master bee cruel and barbarouse vvhoe commaundeth his seruaunt that is lame to ronne or leape and bicause hee doth not soe beateth him blacke and blevve breaketh his bones in fine killeth him also theÌ„ certes God him selfe vvhoe commaundes vs impossibilities and for not doinge them doth not only punishe vs temporally but also damneth vs perpetually and condemneth vs to those aeternall flames of hell vvhere vvee shall euer feele the panges of deathe and yet neuer dye vvhere vvee shall allvvayes bee dying and neuer dead vvher after millioÌ„s of yeares of imprisonmeÌ„te torment vvee shalbe neuer a vvhit the nearer an end of our miserie he I saye must needs bee moste cruel and inhumaine more barbarouse then any Scithian and so tyrannicall that in respecte of him Nero Domitian and Dionisius vvere no tyraunts but Clement Princes The fifte chapter maketh it manifest that the reformers pull the true God out of his throne and place an Idol in the same of their ovvn imagination TErtulian that ancient and learned vvriter vvhen hee vvas best disposed that is vvhen hee vvas a Catholike and a vvriter against heretikes in defence of the Catholike and Romain Church and religion vvas of opinion that all heresies are idolatries and all heretikes idolatours Vvhich opinion thoughe at the first blushe it may seeme to rigorous yea erronious yet if it bee vvell vvayed and considered it may very truly be verified of the heretikes of his tyme and of this our vnhappy age and in some sorte of all heretikes vvhat soeuer But before vvee come to the proofe of this his opinion vvee vvill first set it dovvne in his ovvn vvords vvhich are these l. praesc c. 4â— Ether they faine another God to the Creatour as the Marcionistes did or if they confesse the only Creatour they declare him othervvise then in deed he is so euery errour coÌ„cerning God is in some forte a variatioÌ„ of a kinde of idolatrie By vv ch appeareth that in his opinion euery Heresie is a kinde of idolatrie And truly ther is noe Heresie but ether directly or indirectly it denyeth the true God For ether it denyeth some thing in God and then it directly denyeth God or it denyeth some thing vvhich perteineth vnto God and so indirectly and by a certain consequeace it taketh avvay the true God As for example the Marcionites affirmed that God vvas cruel and that the good God vvas not Creatour of this inferiour vvorld vvhich conteineth the fovvre elementes and all those thinges vvhich are compounded of them and seing that there is no such God vvho is cruel or vvho is not the Creatour of the vvholle vvorld they denyed the true God and confessed an Idol of their ovvn imaginatioÌ„ In like maÌ„ner the AriaÌ„s denied that God the father had a Sonne coequall and consubstaÌ„tiall vnto him and seing that the true god is one god vvhich is the father the sonne and the holy ghost the Arrians in denying the second person to bee God coequall vvith the father denyed the true God bicause the true God is not distincte in nature from God the sonne and they adored an Idol of their ovvne imagination that is a God vvho hathe noe sonne or not coequall and coÌ„substantiall vnto him Ser. 3. 4. sent Arianos Vvherfore Athanasius complaineth that the Arrians vnder pretence of religion had brought in idolatrie and abaÌ„doned baptisme vvhich can not bee equally ministred in the name of the father the sonne and the holy ghoste if those three persons bee not all equall in deitie and dignitie Other heretikes there vvere vvhich helde noe errour concerning the diuinitie or any diuine person and so could not be sayed directely to deny the true God but yet indirectly they denyed him by denying some veritie vvhich hathe a connexion vvith him As for example Nouatianus vvhoe sayed that there vvas noe remedie against sinne after baptisme directly only denyed the Sacrament of penaunce but yet indirectly and by a certain coÌ„sequence hee denyed God bicause it is not a true God vvhich vvill not accepte of penaunce after baptisme and therfore seing that hee confessed only suche a god hee adored a false God and so vvas an idolatour Nestorius also vvhoe sayed that in Christe beside the diuine person ther vvas also an humaine person and consequently tvvoe persons directly denyed the vnitie of Christes person and affirmed tvvoe persons in Christe but indirectly hee denyed Christe and consequeÌ„tly God bicause Christe is God and man in one the selfe same person and therfore hee adoring a Christe consisting of tvvoe persons adored a false Christe and consequently a false God and so vvas an idolatour 22. q. 2. a. 2. ad 〈◊〉 l. 9. mâ—t S. Thomas giues the reason of this bicause sayeth hee and hee alleageth Aristotle for more authoritie God is a thing infinit in perfection yet so simple and deuoide of composition that in him is noe distinction but of persons vvhich allso are one indiuisible God and therfore as an indiuisible pointe is altogether touched or not at all bicause it hath no partes so our vnderstaÌ„ding ether rightly attaineth vnto the knovvledge of God or not at all and if it erre in one perfectioÌ„ of God it erreth in all bicause all is one And so if an heretique denieth any thing of god hee denyeth all But althoughe all heretikes are in some forte idolatours yet I vvill not denye but that there is a difference betvvixte them and paganes For these men deny the true God in expresse termes and adore some creature for God as Iupiter or the planetes or some such like but heretikes only affirme some thing of God vvhich implyeth a denyall of the true God yet they professe in vvordes religion vnto
the true God Novv therfore if all heretikes bee in some forte Idolatours then certainly the heretikes of this tyme are especially idolatours For they as is allready proued saye that God is the autour of sinne and their doctrine implieth that hee is of a bad nature vnreasonable cruel vvherfore seing that there is noe suche God they confesse and adore not a true God but an idol of their ovvne conceipte and fiction and so are idolatours vvho pull the true God vvhich is a good God not cruel nor vnreasonable nor no autour of sinne out of his throne and place therin a false God and an idol of their imagination THE SIXTE BOOKE CONTEYNETH A SVRuey of their doctrine concerning princes authoritie and their lavves in vv ch it is proued that the doctrine of the reformers despoileth princes of authoritie and bringeth their lavves in contempte The first Chapter shevveth hovv in that they say that noe Prince can bynd a man in conscience to obey his lavve and commaundemeÌ„t they despoile princes of authoritie and superioritie and giue the subiects good leaue to rebell and reuolte WEE see by experience Eccl. 13. and holy scripture teacheth that like of nature doe easilie forte them selues together Sheepe do flocke to one fold deere meet together in one parke bees in one svvarme and fovvles of one fether doe flye together and fishes of one squame do svvime together And the reason may bee bicause like of nature are like in conditions and so do more easily symbolize and aggree together and one alone hathe no helpe but of him selfe and therfore for mutuall ayde and comforte they accompanye them selues vvith others But amongest all liuing creatures man especially is ciuile and compaignable and therfore is called animal sociabile a sociable creature For first man is apte to language by vvhich he desireth to expresse his mynd to others and therfore if he vvill haue any vse of his tongue and facultie of speaking he must liue in company Secondly man especially is disciplinable desirouse to learne of others and by discoursing and deuising to knovv vvhat other men thinke and conceue For as he is vvilling to imparte his ovvne conceites so is he desirous to be pertaker of the knovvledge and cogitation of others vvhich his desire he can not satisfie vnless he repaire to company Thirdly maÌ„ only emoÌ„gest all liuing creatures is apte to frendship that is to loue and to be beloued and bicause loue comes by sight and sure frendship is not gotten but by much familiaritie and longe experience he can not attaine to this also but in coÌ„pany and societie Lastly maÌ„ only is borne naked vvher as other liuing creatures garmeÌ„tes doe grovv vvith theÌ„ destitute of all vveapons of defeÌ„ce vvher as the bull hath his horne the bucke his head the horse his hoofe the bore his tuske and euery one hathe one vveapon or other to defend and offend Vvherfore seing that man is soe destitute that being alone be vvanteth many coÌ„modities hee must fly to societie vvher one helpeth another and bicause euery countrie beareth not all thinges one countrie must trasique vvith another hence proceedeth societie Vvherfore noe soener vvere men created but they assembled them selues together first in families then in tovvnes and cities and after vvards as their number increased in common vveales and Kingdomes And although the Poets fayne that Orpheus vvas the first vvho vvith his melodious tunes called men together yet certain it is that euen from the beginning men liued in societie induced thervnto by no other Orpheus then Nature and God the autour of nature Novv as the naturall body of maÌ„ as it is framed by God nature of diuers members vnited together so it hath from God and Nature authoritie to defend it selfe against all that shall vniustly seeke to molest or iniurie the same so the ciuil body of a societie of men be it a coÌ„mon vvelthe or King dome receiueth from God and nature authoritie and povver to conserue it selfe in societie and to vvithstand all foreinets vvho shall iniuriously inuade it For if nature did not giue men authoritie to defend present them selues in societie in vaine yea not in vaine only but also perniciously and to mans great preiudice had God nature enclined him to liue in companie Vvherfore all societies lavvfully assembled haue from God and nature povver and authoritie to rule and defende them selues and bicause the confused multitude is vnfit to gouerne bicause it is bellua multorum capitum a beaste of many heads vvauering inconstaunte and mutinouse yea hard it is for the multitude to meete alvvayes together to determine vppoÌ„ state-matters vvhen they are met they can as hardly aggree iâ— vvas necessarie that this multitude should haue authoritie to chuse some head oâ— heades by vvhich this ciuill body might bee directed Rom. 13. Vicâ—relec de potest ciuili ruled and defended Hencâ— it is that diuines yea scriptures affirme that all lavvfull authoritie vvhich Princes and superiours haue ouer others is oâ— God bicause it proceedeth from the peoples election vvhoe as they vvere by God and nature inclined to liue in societie so they receiued authoritie to rule and defend them selues vvhich bicause they could not do by them selues they receiued also authoritie from God and nature to appointe rulers and gouernours so all lavvfull gouernours are appointed by God by meanes of election and therfore they vvho resiste them resiste gods ordinaunce Rom 〈◊〉 And althoughe novv for the moste parte Princes come to autohritie by succession yet the origin also of this proceedeth froÌ„ election bicause the people to auoyed incoÌ„ueniences vvhich might happen if after the deathe of their Prince they should be to seeke for another vvere content vvhen they did chuse the first Prince that all his lavvfull heires should after him succed in the same authority Novv if the Prince haue not authoritie to commauÌ„d and bynde his subiectes also in conscience to obey his coÌ„maundement then in vaine is he head and Prince of the people bicause if he commaund and yet the subiectes may chuse vvhether they vvill obey or not then noe order can be established and as good noe head at all as such a head Vvherfore holy Scripture telleth vs that Princes may commaund and subiectes in conscience must obey Mat. 22. and giue to Caesar vvhat is devvoo Caesar Rom 13. Sainct Paule sayeth that euerie soule must be subiect to higher povvers he giues the reason bicause sayeth he ther is noe povver but of God and therfor they vvho resiste povver resiste Gods ordinaunce and purchase to them selues damnation Ibideâ—â— Yea sayeth he of necessitie be you subiecte not only for displeasure but also for conscience And after vvards he bidds vs to pay tributes and subsidies vnto Princes bicause they are the ministers of God appointed by him Saint Peter also bidds vs to be subiect to euery humaine creature for God â— Pet. 2. that is