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
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
as diuersly interpret scripture as you may moralize those fables Others calle scripture a nose of vvaxe bicause it may be vvrested and vvried euery vvaye vvhich comparisons although they bee odious and litle beseeming the maiestie of scripture yet are they true if by scripture you vnderstand the bare letter of scripture vvithout an assured interpretour as the Reformers doe For the baâ—e letter of scripture is so ambiguous may haue so many senses and meanings that it may be applyed to vvhat you vvill may be already hath been vsed for the proofe of the moste absurde heresies that euer vvere But vvhilest they alleage the bare letter of scripture for coÌ„firmation of their doctrine vvel may they so delude the vnlerned but men of learning and intelligence are vvel assured that the bare letter is no more scripture then the body of a man is a man For as the soule is the life of the body that vvhich maketh a man so the sense is the life of the vvorde and that vvhich giueth scripture life esseÌ„ce being Com. ad Gal. Vvherfore sainct Hierome sayeth that The ghlospel is not in the vvorde but in the sence not in the barke but in the sappe not in the leaues of the vvords but in the roote of the meaning Let not therfore out Reformers vaunte in their pulpits that they trye their doctrine by the touchstone of scripture nether let them insulte ouer Catholikes as though they relyed only on mens decrees and Popes Bulles for if they giue vs the letter of scripture vvith the true meaning vvhich is the formal cause and life of the vvord vve vvill reuerence it as the vvord of God and preferre it before all the decrees and vvritinges of Pope and Church but take the true sense from it and it is no more scripture then is a man vvithout a soule bicause as the same body may be the liuing body of a man and a dead carcas also so the same letter vvith the true meaning is the vvord of God vvith a false meaning it is the vvord of the deuil As for example those vvords of our Sauiour The father is greater then I Io. 1â— taken in the right sence that is according to Christes humain nature are the true vvord of God but taken in the meaning of the Arrians vvho imagined Christe a creature inferiour euen in person to his father they are noe vvord of God but of the deuil vnlesse you vvill graunte heresie to be the vvord of God The reason of this is bicause vvords are vvordes in that they are signes of the myndes meaning and do explicate her invvard conceipt and consequently that is Gods vvord vvhich explicateth his meaning and diuine conceipt but if it explicate the mynd of the deuil or of his ministers such as all heretikes are then is it not the vvord of God but rather of the deuil Vverfore vvhen the letter of the scripture is ioyned vvith the right meaning then do vve graunt though men vvrote it that is is the vvord of God bicause it explicateh his meaning vvho spake vnto the holy vvriters in that meaning and directed their hartes and handes in the vvriting of the same Isa 1. In so much that God sayeth to Isaie Heb. 1. Behold I haue put my vvords in thy mouthe And saint Paul saieth that God diuersly and by diuers meanes spake in tymes paste vnto our forfathers in the Prophets that is in the mouche of the prophets puttiÌ„g in their mouthes that vvhich they vvere to speake and directing their hands to vvrite it For as the vital spirit of man frameth his vvordes in his mouthe and giueth them their meaning so the vvords of the prophets and other holy vvriters vvere framed in their mouthes by the spirit of God Vvhich is the very cause vvhy diuines saye that God vvas the principal speaker and vvriter of scripture and that the Prophet Apostle or Euangeliste vvas his instrument and as it vvere the pen mouthe and tongue of God Psal 44. Praefat. in Mat. 1. Li. 7. conf â— vlt l â—â— Ciuit. c. 38. Hom 10. in â—exam in that he vvas guided directed by him and his holy spirit Vvherfore Dauid vvho vvas one of these vvriters sayeth that his tongue is the penne or quill of him that vvriteth svviftly and saint Gregorie and saint Austine affirme scripture to bee the venerable stile of the holy ghost and saint Basil sayeth that not only the sense of scripture but also every vvord and tittle is inspired by the holy ghost Vvherin a difference is put betvvixte scripture and definitions of the Church Pope or Councels Bicause these are assisted by the holy ghost only that they may define the truth and so the sense of a Councells definition confirmed by the Pope is of the holy ghost but it is not necessarie that euery vvord or reason in a Councell proceed from the holy spirit of God and therfore diuines say that in a Councell that thing only is necessarilie to be beleeued vvhich the Councell of set purpose intended to define But as for other thinges vvhich are spoken incidently and as for reasons vvhich the Councel alleageth they are not of that credit although vvithout cuident cause they are not to be reiected And this is the cause vvhy the ancient fathers do vvay and ponder euery vvorde and tittle vvhich interpretours of the Councels canons or definitions do not Vverâ—ore as I sayed let them not charge vs vvith contempt of scripture for our opinion and estimation of scripture is most venerable if it be in deed scripture yea vve auouch that in it selfe it is of farre greater authoritie then is the Church or her definitions bicause though God assiste both yet after a more noble manner he assisteth holy vvriters in vvriting of scripture bicause he assisteth them infaillibly not only for the sense and veritie but also for euery vvord vvhich they vvrite and euery reason and vvhatsoeuer is in scripture vvheras he assisteth the Pope and Councell infallibly only for the sence and veritie of that vvhich they inteÌ„de to define but nether for euery vvord nor for euery reason nor for euerie thing vvhich is incidently spoken as is already declared And yet vvee say also that although scripture of it self be greater then the Church and indepeÌ„dent of her bicause not from her but from God it hathe authoritie and veritie yet the Church is better knovvn to vs then scripture and therfore though she make not scripture yet of her vve are to learne vvhich is scripture and vvhat is the meaning therof vvhich is noe more disgrace to scripture then that faint Ihon and the Apostles should giue testimonie of Christe bicause they vvere better knovvn then he though his authoritie in it selfe vvas greater theÌ„ theirs not depeÌ„ding of them yea the reformers euery one in particuler be he a Cobler is according to their doctrine to iudge by his priuate spirit vvhich is scripture and vvhat is the
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
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
moment of tyme vvhose propertie is to passe beyond the spaces of this life and to extend farther to immortalitie to come So that according to Caluin beleeue you the Trinitie Incarnation Passion deathe and ResurrectioÌ„ of Christe neuer so firmely yet if you beleeue not vndoubtedly that you are iuste and shall remaine iuste to the end that God not only for the present tyme fauoureth you but also vvill fauour you to the end you can not be saued and if you beleeue only that you are iuste and shall remayne iuste at lengthe shal be also vndoubtedly saued Caluins soule for yours you can not be damned And hovv can Caluin assure him selfe or vs that vvee are iuste and shal be iuste hathe hee had any speciall reuelation noe but sayth hee I ame vvarranted out of Scripture that Christes iustice is ours and so if I vvill beleeue vndoubtedly that it is myne vvilbe myne â— â—r then ame I sure that I ame iuste and shal bee iuste and can not fall so longe as I kepe this standing Against this phantasticall faith of theirs I might bring many argumentes but that as in other matters so in this I couet to bee shorte First if this faith of theirs be so necessarie hovv commeth it to passe that Christe neuer exacted it of them vvhom he cured For it is an opinion of some fathers and diuines that vvhom soeuer Christ cured in body he healed also and iustified in soule Vvhen heâ— cured the blind men that came vnto him Mat. 9. hee exacted faithe of them and asked them vvhether they beleeued vvhat not vvhether they beleeued that they vvere iuste or elect but vvhether they beleeued that hee could restore theÌ„ to sight If this stedfest faithe and assuredness of our ovvne saluation be so necessarie hovve came the publicane to be a iuste man vvho vvas so farre from assuring him selfe of Gods fauour Luâ— 1â— and his ovvn iustice that he durst not looke vp to heauen And yet he retourned home iuste and the pharisee vvho gloried like a Thrasonicall Caluinist in his ovvne iustice assured him selfe that he vvas not a sinner as the Publicane and other men are vvas condemned and reiected If this vndoubted faith of our ovvne saluation be so necessarie to saluation surely the Apostles vvere much ouer seen vvho inculcated so often the faithe of the Incarnation Resurrection Act. 1.2.3 â— 8.10.13.17 and such other mysteries vvhich is but an image and shadovve as Caluin sayeth of the true faithe and make no mention of that vvhich is the only iustifying faith and all in all neuer exacting of their auditours to beleeue that they are iuste and electe but only to beleeue that Christe is God man that hee dyed that hee rose again suche like Truly ether this faithe is not necessarie or they vvere very negligent incircumspecte vvho neuer mentioned the same yet so often inculcate the faithe of the mysteries of our faithe vvhich is but a shadovve of the true faithe and is not sufficieÌ„t to saluation vvithout Caluins assured faithe Like vvise vvhen they made a Creed as a breefe abridgement of all vvhich vvas necessarie to bee beleeued vvhere vvas their mynde and memorie vvhoe omitted Caluins article of assuredness of our saluation and election vvhich is so necessarie to bee beleeued that the faithe of other articles is but a shadovve in comparison of this If Caluin saye that this his article is included in the article of remission of sinnes hee is much deceiued bicause in that article vvee only beleeue that in the Churche is remissioÌ„ of sinnes but that Caluins sinnes or any of our sinnes in particuler are forgiueÌ„ is not there expressed Novv if scriptures and the Apostles had only omitted this assured faithe vvhich Caluin sayeth is so necessarie it vvere sufficient to make vs not so assured of Caluins doctrine for if it vvere necessarie it is not like that the Apostles vvhose preachings trauelles life and death vvere ordained to the saluation of others vvould haue omitted that vvhich only saueth and vvithout vvhich noe other faithe or vvorkes can possibly saue vs. But scripture not only omitteth assured faith of our ovvne iustice and saluation but also condemneth it and exhortes vs to feare of our ovvne state and saluation therfore assureth vs as much that this faithe of Caluin is false as Caluin assureth it to bee necessarie Caluin sayth that by faith vve are assured of Gods good vvill tovvardsvs Scripture faithe that a man can not tell vvhether hee be vvorthy hatred or loue Caluin sayetht hat a iuste man is sure that hee is iuste Iob â— Iob sayeth although I be simple that is iuste yet this my soule shall not knovve S. Paule sayeth that although his coÌ„science accuse him not of any sinne yet in that he is not iustified to vvit before his ovvne eyes Psal 1â— bicause hee knevve he might haue secret sinnes from vvhich Dauid desired to be clensed Caluin sayeth that a man may besure and consequently secure of the forgiuenes of his sinnes Eccl. â— and yet Scripture bidds vs not to be vvithout feare of our sinnes forgiuen or as the Greeke text hathe of the forgiuenes or propitiation of our sinnes Caluin saith that a man may bee assured not only of present but also of future fauour iustice Eccl. â— and yet scripture sayeth that a man knovves not vvhat vvilbe his end bicause all are reserued as vncertain for the tyme to come Caluin sayth that a faithfull man must not feare to fall but rather assure him selfe that he shall keep his ground and standing Rom. 11. and yet saint Paule speaking to a faithfull man sayeth thou standest by faithe thinke not highly but feare Philipp 2. and thou that standest sayeth hee take heed least thou fall And againe hee bidds vs vvorke our saluation vvith feare and trembling So that ether vvee must leaue Caluin or renounce scripture bicause they are coÌ„trarie and staÌ„de in plain termes one against another Nether is this doctrine opposite only to scripture but also to reason For first there are many corners in a mans conscience vvhich vve seeldom or neuer looke into For as Hieremie sayeth C. 17. the harte of man is vnsearchable and lyeth open only to God hovve then can Caluin by faith be assured that his sinnes are forgiuen that hee is iuste and elect or if hee knovv god only is not the searcher of harts And if ther be many corners in mans harte to vvhich the harte it selfe is not priuie peraduenture after all our seeking some sinne may lurke in a corner vv ch vve knovv not of Secondly by Caluins ovvn confession vve must beleeue nothing but vvhat vvee finde in scripture and vvhere fyndes he that Caluin is iuste or that his sinnes are forgiuen If hee finde it not hee rashly beleeueth it If hee sayeth that Christe is our redemption and propitiation I ansvvere that so hee is the redemption and
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
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
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
Churche vvere in vaine all actes of religioÌ„ vvere superstitious all conncells vvhich vvere gathered in this Churche all pastours that ruled in it all doctours that vvrote tanght in it and for it deceiued vvere deceiued Happie then vvas the daie in vvhich Luther leaped out of his Monasterie disobeied the Pope Churche and hauing gotten a yoke fellovv out of a cloy ster of professed and vovved virgins deuised a nevve religion to cloake his villanie And could not Christe all that vvhile fynde out a man fitte to restore his Churche froÌ„ death to life vvas there noc Ambrose noe Austine noe Hierome noe Gregorie fitte for such a purpose and vvas Luther the only man vvhoe for learninge vertue thonghe he vvere an apostata vvas according to God his harte and likinge vvhome God vvished for expected so longe But if I demonstrate that the true Churche caÌ„not die nor decaie theÌ„ is their Churche a bastarde synagogue vvhich as they saie once florishing in the Apostles tyme and after their tyme also for some smalle tyme and astervvardes died for noe litle tyme but rather for some hundred yeares or elfe they must of necessitie shevve a succession of their Churche and Religion from age to age of their pastours from pastour to pastour and if they canot they are not sent by an ordinaire mission bicause they succeed to noe predecessours but are the first of their familie Chap. 5. This I haue demonstrated in the secoÌ„d booke as the reader maie see if he please to tourne oner a fevve leaues so heare I maie suppose it supposinge conclude that they are not seÌ„t by an ordinary missioÌ„ bicause they succeed to none But if this ansvverre vvill not serue as a blinde man maie see that iâ— doth not then they haue another in store and vvhat is that they saie forsooth that they are true successours to the Apostles and that they haue their predecessours vvhoe beleeued as they doe ruled the Church ministred receaued sacramentes but secretly inuisibly bicause their Churche it selfe vvas all that tyme inuisible And so if you demaunde of them vvhoe vvere their predecessours they vvill ansvverre that they had predecessours but they vvere inuisible This is another blinde shifte of theirs vvhich I shall refute in the next booke at large Heare onlie I demaunde vvhether this inuisible Churche vvas inuisible to them selues Chap 5. or to papistes only and paganes vvhoe vvere not of their religion If it vvere inuisible to them selues hovv canne they tell that ther vvas anie religion like to theirs before their tyme or that there vvere anie pastours of their kinde for that vvhich vvas inuisible vnto them coulde not be seene of them and so vvee are noe more to be leeue them in sayinge that they had a Churche pastours before Luthers tyme then a blynde man that vvill determine of coulours If they saie it vvas inuisible only to papistes pagaÌ„nes others vvhich vvere not of their Churche then as it is like Luther and Caluine vvhoe vvere members of that Churche knevv vvell the pastours to vvhome they succeeded of vvhome they receaued authoritie Lett them telle vs then vvhoe they vvere else vve cannot receiue them as ministers of God sent by an ordinarie mission bicause they can not shevve vs their predecessours to vvhom they succeeded Thus I haue plainlie proued that these men are not sent by an ordinarie missioÌ„ bicause they succeed to none vvhoe vvere their predecessours Vvhat novv can they saie vvhy vvee should not reiecte them as false prophetes vvhoe roÌ„ne before they be sent preache before they be called to that function They vvill saie as osten tymes they doe that they vvere sent immediatly from Christe by an extraordinarie missioÌ„ But then vve must put them also to the proofe of this their mission And first of all in sayinge that they are sent extraordinarilie they bevvraie theÌ„ selues to be those Apostles vvhich ronne vnsent bicause it is manifest in scripture that Christe appointing Apostles Ephes 4. ordained a succession of pastours to the ende For as he instituted a visible Churche vvhich is neuer to faile or falle as shall be in the next booke demonstrated so did he appoynte ê‘petuall gouernours pastours to gouerne rule this Church in a visible manner as there also shall be proued Chap 5. else should that visible goodlie misticall bodie of Christe haue bene lefte headlesse vvith out a visible head and bicause the same pastours could not alvvaies lyue to gouerne the Churche visiblie it follovveth that Christe instituted a succession of them consequently that Christe sendeth none to rule it his Churche but by succession to some others by vvhome they vvere ordained instituted therefore he that enters into the gouerment of the Churche and not by this entrie and dore of succession he is a theefe that seeketh vvindovves corners by-vvaies as them selues doe vvho bicause they meane noe good dare not enter into the house as honest men doe by the ordinarie vvaie Let not then the reformers bragge of their extraordinarie mission bicause Christe hauinge instituted a perpetuall succession of ordinarie pastours meaneth not to sende any extraordinarie preachers rather they maie be ashamed of their monstrouse natiuities for they are like vnto those heretikes of vvhom Optatus speaketh qui de se prodigiosè nasci voluerunt l 1. cont Paâ— Vvhich vvould be borne of them selues prodigiously vvithout any ffather or mother They are like to Victor the Donatiste vvhoe as Optatus affirmeth vvas a soÌ„ne vvithout a father l. 2. cont Par. a disciple vvithout a master They are not vnlike the Nouatianes vvhoe as saint Cipriane auerreth l. 1. ep â— Nemini succedentes à seipsis episcopiordinati sunt Succeding to noe man they vvere ordained bishops of them selues But lett vs giue them leaue to saie at least that they vvere sent extraordinarilie that so vve maie see better hovve they canne proue their extraordinarie mission and hovve vve can disproue the same First I demaunde of them vvhere they read in scripture that after Christe had established a succession of pastours to gouerne his Churche to the ende Ephes â— he vvould sende somtymes extraordinarie ministers to put them out of office to enter into the gouerment of the Churche to reforme all absurde abusesâ— for if they can not bring scripture for this they are not to be credited that by their ovvne confession But I knovve they can not alleage anie one lyne of scripture for that purpose and I am sure they are not ignorant Mat. â—â— that Christe saied he builded his Churche vppon a rocke so that it should not need the repairinge of these nevve masons established a kingdome and consequenly gouernours vvhich should continevv for euer and so should need noe innouation Second booke vvhich pointe hear after shall be more amplie proued chap 5. But suppose that our sauiour had foretolde the fall
ruine of his Churche ordinarie pastours and had fore vvarned vs of nevve Apostles pastours to be sent to make a reformatioÌ„ Hiâ—r e. 1â— yet seing that God hath also vvarned vs of false prophetes vvhoe vvill falselie prophecie in his name vvheras he sent them not vvhoe shall deuine foretell lyes vanities saying that the lorde sayed so and seinge that the Apostle coÌ„maundeth vs vearie straitlie to take heed of false prophetes vvhich come in sheepes fleeses yea in coates of true pastours Gal. 2. bearing the name of pastours alleaging scriptures for a cloke to their heresies as true pastours doe for their true doctrine yea sithence that Christe him selfe biddeth vs to bevvare of false prophetes vvhoe come in the garmentes of innocent sheepe but in vvardlie are raueninge vvolues Mat. 70 that is as Vincentius Lyrinensis expoundeth vvhoe inuest them selues in the goodlie garmentes of the prophetes apostles testimonies but in vvardlie l cont prophâ—â— nas haresuâ—â— nouitates c. 37. if you vnmaske them by expounding the testimonies vvhich they alleage yon shall espie raueninge vvolues vnder sheepes sheepcherdes coates ad bytiÌ„ge yea deuouringe heresies couered verie coninglie vvith the sayinges of the Prophetes Apostles seing that I saie vvee haue such vvarninge of false prophetes vve haue good reason to suspecte these reformers for such kinde of cattle and vve haue noe reason to harken vnto them as vnto true prophetes vnlesse they can proue their extraordinarie mission by extraordinarie signes and tokens of prophecies or miracles so can giue vs a note to distinguishe them from the false prophetes vvhose cominge is so often so plainlie foretolde Other vvise if it be sufficient that they can saie they are sent extraordinarilie then doe vvee open the gappe to false prophetes vvhoe vvhen they come vvill not lett to say yea to svveare as much and so they can not be excluded if these men be admitted Yea vve make God most vnreasonable to thinke that he vvill sende extraordinarie messengers yet giue them noe letters of credite noe extraordinarie signes or tokens of their imbassie For in so doinge he should either cause them to ronne on a sleeules arrande or else he should bynde vs to giue eare vnto them vvhoe can proue their commission noe better then false prophetes can Exod 4. of vvhom not vvith staÌ„dinge he commaundeth vs to bevvare This Moyses vvell perceiuinge vvould not take vppon him that great imbassie vntill that God had promised him the guifte of vvorking miracles by vvhich he might proue his mission Non credent mihi saieth he neque audient vocem meam sed dicent non apparuit tibi dominus They vvill not beleue me nor giue eare vnto my voice but vvill saie God did not appeare vnto thee As if he had saied thou saiest o lorde that thou meanest to sende me into Aegipte vnto the Tyrant Pharao to deliuer thy people from his tyraÌ„nie but hovve shall I make it knovvne either vnto him or vnto thy people that thou in deed doest sende me my bare vvord vvill not be takeÌ„ bicause they vvil saie I am a stranger vnto them for any thinge vvhich they knovve maye come as vvell in myne ovvne name yea in thedeuills name as god his name Exod. â— This seemed to God so reasonable an excuse that he gaue him by by the guifte of vvorkinge miracles by vvhich he might proue his extraordinarie missioÌ„ For he saied vnto Moyses Vvhat is that vvhich thou hast in thy hande Moyses ansvvered a rodde and God saied cast it on the grounde He cast it and it vvas tourned into a serpent And this saieth God I doe that they maie beleeue that I appeared vnto thee vvherfore vvhen after his cominge into Aegipte he had vvrought so straunge miracles and admirable vvorkes the Israelites beleeued that he vvas sent to deliuer them Lue. 1. accordinglie they follovved him thoughe Pharaoes harte vvas so obdured that all those miracles could neither breake nor mollifie it he by his free vvill resistinge gods graces forccible callinges In like manner saint Ihon Baptistes mission vvas proued not only by the prophecie of Malachie but also by his miraculous natiuitie and the testimonie of an Angell although he came not to preache any nevve doctrine but only to exhorte the people to penaunce vvhich before by other prophetes had been inculcated and to poynte out the Messias vvith his finger vvho me all the prophetes had fortolde so plainlie that vvhen Christe appeared it vvas almost euident that he vvas the man on vvhom had ronne so longe a bead rolle of prophecies and predictions The Messias also him self Christe Iesus bicause he succeeded to none but came vvith extaordinarie autoritie sent immediatlie from his ffather proued his mission by so manifest vvorkes miracles that se saied his vvorkes did testifie from vvhome he vvas sent and the people also confessed that he coulde not haue vvrought such vvonders if he had not been of God And altough Christe had sufficientlie by miracles and prophecies vvhich ranne of him proued that he vvas the Messias Yet he thought not that sufficient for the proofe of the mission of his Apostles but bicause they vvere sent immediatly from him and vvere successours to none for to Christe they vvere only vicegerentes he gaue them also povver to vvorke miracles by vvhich they might proue their mission and confirme their doctrine vvith signes that follovved Meth. â—â— Novve then if our ghospell spillers be sent by an extraordinarie mission immediatly from God let them hevve vs some miracles for proofe of their extraordinarie commission or else vvere vve more then madde to credit them being forevvarned that false prophetes shall come from vvhom these men can not distinguishe them selues vnlesse they can shevve vs some manifest prophecies or vvorke some vvounders amoÌ„gest vs. Let Luther then the first man of this nevve familie vvhoe as he his saie So Cocleus vvrites is sent by God extraordinarilie to reforme the christiane vvorlde to make vs nevv-noe christianes let him I saie shevve his miracles if he vvill haue any audieÌ„ce for else vve may iustly fear least he be one of those false ê“phets of vvhoÌ„ before hande God hath vvarned vs. In deed I graunte that he on a tyme to shevve him selfe a true prophet auouched veric boldy after tvvoe yeares preachinge that he vvould be the death of all Popes vvould banishe Cardinalls MoÌ„kes Nunnes masses bells out of the christiane vvorlde But Luther is gone longe since and yet Popes raigne Cardinalls flourishe Monkes and Nunnes possesse their olde monasteries sauing in InglaÌ„de some fevve other corners masses also are not only saied but sounge solemnlie and bells doe ringe still and the vvorlde doth ringe of bells He caused also to be engrauen vppoÌ„ his tombe this verse in Latine Pestis eram viuens moriens ero mors tuae Papa Suriâ—u anno domini 15â—â— Vvilest here I
doe set the gate open vnto all heretikes and heresies THE deuil hathe alvvaies played the ape euen from the beginning for after that he perceiued that he could not be God in deed to vvhich dignitie by climing thoughts he had ambitiously aspired he endeuoured by al meanes possible so to bringe his intentes to passe that he might at least go for a God and be taken for a God and therfore like an ape he hathe euer imitated God so neerly that he vvould be honoured and serued in the same fashion and manner as he savve the true God vvas vvorshipped Tert l. pras c. 40. God is serued vvith sacrifice as vvith a seruice devv vnto diuine Maiestie the deuil vvas euer honoured amoÌ„gest the paganes vvith his Hecatombs and Sacrifices euen by the Emperours of the vvorld God hathe his preests the deuil his flamins God hath his sacraments the deuil his expiations and ceremonies God hathe his baptisme his Euchariste his Nonnes and the deuil hath his vvashings his oblation of bread and his vestal virgins and as God promiseth a heauen to his seruanntes and vvorshippers so dothe the deuil promise his Elisian feelds and threatneth his stigiane lake Tert. ibid. And euen as the deuil by idolatours hathe imitated Gods sacrifice Sacramentes and manner of vvorship so by heretikes he hathe alvvaies affected to be as like as may be to Christe and his Apostles in citation and allegation of scripture Vvherfore Vincentius Lyrinensis noteth it to haue been the practise of heretikes the members of the deuil l. cont proph â— â—7 to alleage scriptures against the true Christians and meÌ„bers of Christe as once the deuil their head against Christ Iesus our head vvrested a place of scripture to proue that he must needs caste him selfe headlong from the pinnacle of the temple to proue him selfe the sonne of God Mat. 4. Marcion as Vvitnesseth Tertullian to prone that the vvorlde vvich he imagined to be of an cuil nature vvas created of an euil God l prase c 51. vsed that place of Saint Matthevv Mat. 7. Non potest arbor bona malos fructus facere a good tree can not bring forthe euil frutes l. de carne Christie 20. Valentinus as the same autour relateth to persvvade the vvorld that Christs body vvas framed of the substance of the heauens and consequeÌ„tly vvas noe true flesh nor truly conceued borne of the Virgin Marie but ra ther passed through her vvoÌ„be as through a Pipe taking noe substaunce of her alleaged saint Paules vvords vvho comparing the first Adame from vvhome vve fetch our carnal pedegree vvithe the second Adame Christ Iesus from vvhom vve are descended spiritually vseth these vvords The first man of earth earthly 1. Cor. â—â— the second man from heauen heauenly Not knovving or not vvilling to knovv that Christe is called heauenly ether in respect of his diuinitie and diuine person or bicause he vvas not earthly that is subiect to sinne vvhich proceedeth from earthly and terrene desires or bicause his body by right vvas from the first moment of his conception celestial that is glorious as are the bodies of the blessed vvich therfore saint Paule calleth also spiritual and aftervvarde vvas the first body that rose to that glorie to vvich it euer had good right Ibidam bicause a gloriouse soule such as Christs vvas from the first infusion of it into the body Io. 4. required as devve a glorious body but Christe vvould haue his body to vvant this devve vvhilest he liued vvith vs that he might suffer for vs vvich hee could not haue doone in a glorified body The Arrians to proue God the sonne inferiour to his father and not consubstantial nor coaequal vnto him brought his ovvn vvords against him the father is greater then I omitting many pregnaunt places vvich auouch the sonne to bee consubstantial and aequal vnto him to vvich places this also is not contrarie August l. 1. Trin. 6.7 bicause it proueth only that Christ as man is inferiour to his father The Nestorians by those places by vvich vve proue tvvo naturs in Christ the one humaine the other diuine proued tvvo persons in Christ The Eutichianes by the same places of scripture by vvich Catholikes do proue that in Christ vvas but one person endeuoured to proue that in Christ vvas but one nature And it hath been the propertie of all heretikes to make no bones of scriptures but prodigally to spende them and to lauis he them out to proue therby their heresies vvere they neuer so phantastical Supra Hic fortasse sayeth Vincentius Lyrinensis aliquis interroget an haeretici diuinae scripturae testimonijs vtantur Vtuntur planè vehementer quidem nam videas eos volare per singula quaeque diuinae legis volumina Here perchaunce some vvill demaund vvhether that heretikes do vse the testimonies of holy scripture they vse them assuredly and that vehemeutly for you shall see them flye through euery volume of the heauenly lavve Read sayeth he the vvorkes of Paulus Samosatenus of Priscilianus Iouinianus or Eunomius and thou shalt fynd an infinite heap of examples allmost noe page omitted vvich is not dyed and coloured vvith sentences of the olde and nevv Testament Remember sayeth Hilarius that there is no her tike vvhich doth not fayne that his blasphemies vvhich he preacheth are according vnto Scriptures Orat. â— conâ— Const. And faint Austine is of opinion that heresies proceede from no other fountaine then scriptures vvroÌ„gly expounded and crookedly vvrested Non aliunde natae sunt haereses Tract 1â— in 10. nisi dum scripturae bonae non intelliguntur benè From no other place heresies doe proceed but vvhilest good scripturs are euilly vnderstood But yet herin these heretikes are liberal of that vvhich is none of their ovvn and like Aesops crovve they proudly decke them selues vvith other byrds fethers For vvhat right or title haue they to scriptures of vvhich they are so prodigal or hovv came they to get the possession of scripturs truly as theeues take possession of other mens goods For Catholikes haue had the scripturs in their keeping tyme out of mynde as all histories all vvritings of the fathers all councells and ancient tradition vvill vvitnesse for vs and so at least by prescription Catholikes are the true and lavvful possessours of scripturs Yea histories and the ancient bookes of the fathers vvho from the first age alleaged scriptures are arguments that vve are the lavvfull heires to the Apostles concerning the inheritaunce of scripture Second booke chap. 1. bicause as herafter shal be proued vve only are the successours to the ancient fathers and Apostles them selues And seing that such arguments vvould cast them in lavve if the coÌ„trouersie vvere but about apeece of ground I see noe reason but that if the reformers of this tyme and the Catholike should put this case to any indifferent iudge to vvit vvhether they or Catholikes are the lavvfull possessours
of scripture the iudge must needes giue senteÌ„ce for the Catholike par tie vvhich vvas the first possessour possessour euen from the Apostles of holy scripture Yea the Reformers of this age Luther and Caluin vvhen they began to preach receiued not the Bible of any of their praedicessours bicause before Luther ther vvere no Lutheranes nether vvere there Caluinists before Caluine but they found the Bible in the Catholike Romain Churche vvhich euer had the custodie of this treasure and out of this Churche they tooke the Bible else had they neuer come to the knovvledge of it and seing that they tooke it vvith out the lavvfull ovvners leaue it must needs follovv that they are theeues and noe lavvful possessours and consequently haue no right to vse it especially against the right ovvner Vvherfore if they vvill fight vvith vs vvith noe other vveapons then scriptures vve must first put them to the proofe of their title least vve admitte theÌ„ to scriptures vvho haue no right vnto them and permit them to vse our ovvn vveapon to cut our ovvn throats And seing that they can not proue them selues lavvfull possessours of scripture nether are vve bounde to dispute vvith them by scripture nether haue they any right or reason to alleage scripture against vs. But yet as I haue declared heretikes fingers itche and are neuer vvell but vvhen they are fingring of Scripturs and their tongues are neuer so glibbe as vvhen they are fauced vvith textes of scripture And vvhy thinke you do they so vvillingly alleage scripture and decide all by the bare letter of scripture Many reasons there are vvhy they do soe For first their guiltie conscience vrgeth them therevnto For as the fovvle and beautilesse mayde perceuing her defect and vvante of natural beautie is fayne to vse extrinsecal colours to make a shevv of beautie vvher in deed is none so the heretikes ether doubting in conscience of the veritie of their opinions or at least not able othervvise to defende theÌ„ from errour are coÌ„strained to vse scriptures as colours to make at least a shovve of veritie vvher in deed no veritie is to be soound Amb in â— vlt. ad Tit Fos as S. Ambrose sayeth impietie seeing authoritie to be esteemed couereth her selfe vvith the veale of scripture that vvheras by her selfe she is not acceptable byscripture she may seeme most coÌ„meÌ„dable Vvherfore Vincentius LyrineÌ„sis sayeth Supra â— 17. that heretikes herin are like to sluttes vvho perfume vvith svvet odours and pouders those things vvhich of theÌ„ selues are stinking or to those nurses vvho anointe the cuppe brimmes vvith hony to make heedles children to drinke dovvn the bitter potion or to those Apothecaries vvho vppon the boxes vvhich coÌ„tein poison vvrite the names of soueraine restauratiues for so heretikes vvith the svveet odours of scriptures perfume the ordurs of their heresies vvith the svveet hony of Gods vvord vvhich tasted to Dauidlik the hony combe Psal 11â— deceue the vnheedy and make them drinke poison in their golden cupps applying scripture to their poisonfull doctrine they make the simple to buy of them deadly poison in steed of holsome medicins that is heresies insteed of true faith and religion Let not then our Reformers bragge so much of scripture nether let them thinke to cary avvay the bucklers bicause they alleage scripture for euery thing and let not the simple people thinke them selues secure bicause their minister proueth vvhat he preacheth by scripture bicause euery heretike doth the same the deuil him selfe hathe alleaged scripture Mat. â— and vvould haue proued that Christe must cast him selfe headlong from the pinnacle if he might haue had that libertie vvhich all heretikes do take Li praescrip c. 19. that is to expound scripture as he pleaseth Vvherfore Tertulian refuseth flatly to dispute vvith heretikes by bare scripture and countes it but lippe labour And good reason had he bicause ether they vvill deny scripture vvheÌ„ they can not dravve it to their byas or they vvill expound it as they liste if it may abide glossing and so they shape not their doctrine according to scripture but rather scripture according to their doctrine yea it is so vsual a thing amongest them to discanon bookes of scripture or to dismember and may me them if they stande in their vvay that ther is almost no part of scripture vvhich by one heretike or other hathe not beene reiected or mangled Cast no 〈◊〉 Scriptura Siâ—tâ—â— l â— â— Bibl. Marcion vvas so coning in this point that Tertulian calleth him mus Ponticus the moâ—â—se of Pontus Li. â— contra Marcionem for gnavving of scriptures Cerdon denyed saint Matthevves Ghospel bicause it settes dovvn the Genealogie of Christe vvhich could not staÌ„d vvith his heresie that avouched that Christe had no true flesh Ters l praescr c. â—1 and that he vvas not truly borne Iron l. 1. c. 28. Epiph. ser â—0 The Ebionits refused saint Paules Epistles bicause they reiecte the Ievvish ceremonies vvhich those heretikes allovv ed of Prefat in Euang Cocl in vitae And vvhy did Martin Luther the Archeretike of this age disallovv of S. lames epistle but bicause it is so opposite to his solafidian iustice othervvise vvhat more certaintie hath he of saint Paules epistles then of that of sainct Iames especially he hauing noe knovvledge nether of the one nor the other but by the Romain and Catholike Church vvhich esteemeth of both alike Saint Austine vvas so farre froÌ„ doubting of the veritie of this epistle of Sainct lames that he affirmeth it to haue beene vvritten of purpose against certain heretikes vvho misconstred Saint Paules epistles V. de operibus â— 14. Infra l. vltio c. 3. as Luther and Caluin doe Vvhy dothe Luther discanon Iob Vvhy iesteth he at Ecclesiastes Vvhy contemneth he all the Glospells but saint Ihons the epistle to the Hebrevves and that of Iudas Vvhy dothe not Caluin like of Ecclesiasticus Iudith and the Machabees but bicause that these bookes are opposite to some pointe or other of their doctrine Vvhat merueil then if vve refuse to decide controuersies vvith them by bare scripture vvho if vve bring a place of scripture against them vvill deny it to be scripture though all the vvorld saye contrarie And although they admit some bookes of scripture yet those they so admitte that they vvill haue the bare letter or ioined vvith their voluntarie exposition to bee the iudge of controuersies that so they may make scriptures to speake as they liste and to giue that sentence vvhich pleaseth them For bare scripture is of a vvaxie nature and is as plyable to admit diuers expositions as vvaxe is to take diuers impressions Vvhich is the cause vvhy heretikes out of scripture so easilie can excogitate and deuise euen contrarie heresies Li â— contrae Brent Luther therfore calleth scripture the booke of heretikes and Hosius relateth hovvone compared scripture to Aesops fables bicause you may
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
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
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
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
demonstrated See the third booke They assure their Schollers also that the iustifying faith is a full assuraâ—nce of iustice saluation and election as may appear by their ovvn vvords vvhich I haue in this seuenth booke allready set dovvn vvhich also giues great occasion of an insolent pride For if vvhen vve persuade our selues as Catholikes doe that vvee are nether sure vvhat novv vve are before God nor vvhat shall become of vs hereafter vve haue occasion to humiliate our selues Phil. 2. and to vvorke our saluation in feare then certes he that persuadethe him selfe that hee is cocke-sure of his saluation hathe great occasion to become carelesse arrogaunte hautie and high-mynded Greg l. 6. Reg c. 186. Vve haue an example of a noble vvoeman called Gregoria mayd of honour to the Emperess vvâ—oe hauing conceiued highly of saint Gregories sanctitie vvrote vnto him to imparte vnto her a secret to vvit vvhether her sinnes vvere forgiuen or noe but sainct Gregorie ansvvered her that she demaunded of him a harde and vnprofitable questioÌ„ harde bicause his sanct tie vvas not such as to deserue a reuelation from God of so secret a matter vnprofitable bicause sayeth he such a reuelation vnto you vvere not expedient better it is that you should be ignoraunte of that till the laste daye vvhich must allvvayes be feared suspected that in the meane tyme you may vvash avvay your sinnes by teares of contrition See the first booke â—hap â— They affirme also that euery man hath a priuate spirite by vvhich hee is sure vvhich is true scripture and vvhat is the true meaning therof vvho therfore bee hee man or vvoman clarke or cobler is supreme Iudge of religion and is to rely nether on Pope nor Churche nor Councell for faithe and religion Vvhich doctrine hovve highe it is able to enhaunce the spirites of men that are so persuaded a blinde man may see and this is the very cause vvhy Luther vvill iudge both of Churches and Councells and preferre his ovvn iudgemeÌ„t before them all See the first booke chap. 3. For althoughe hee sayeth only that by scripture hee vvill iudge Fathers Churches Apostles Angelles also yet seing that the controuersie is not vvhether fathers or scriptures are to beleeued bicause they vvere neuer contrarie but rather vvhether Luther or they better vnderstood the scriptures hee maketh him selfe in effecte Iudge of Churche Pope Councelles Fathers and Angells vvherin hovv brauely he playeth the parte of Lucifer it is as euident as that Luther and Lucifer begin vvith a letter The thirteenth Chapter shevveth hovv theyr doctrine induceth men to idlenes yea hovv idlenes according their doctrine is the perfection of a Christian life ALl creaturs are created to vvorke labour and so they must attaine vnto their ende and perfection bicause God and nature hathe so ordained it The angelicall spirits like byrds in the spring-tyme for heauen is a continuall spring-tyde sing prayses vnto their Creatour and attend continually vppon the diuine maiestie on highe yet so that they haue also an eye vnto our affayres and necessities in this lovver vvorld For the suprem Angells receue illuminations from God vvhich they imparte vnto the inferiour vvhich are allvvayes occupied in garding and defending vs and menaging our affaires and so ether mediately or immediately they are administratorij Spiritus Heb. â— administring spirits The heauens moue continually for the better and more equal bestovving of their light and influences vppon this inferiour vvorld The Sonne leaues our hemisphere at night not to sleep or to rest him selfe but to ronne another course in the other Hemisphere for the illuminating of those that are Antipodes vnto vs vvhich course being ronne he retournes to vs in the morning so is neuer idle The moone euery monethe endes her course euery starre and planet hathe his taske appointed him vvhich in a certain tyme he must accomplish The earthe vvheÌ„ he is out of his place moueth dovvn vvard to the Center and vvhen by force hee is deteined hee shevveth by his vvaite vvhat an inclination hee hathe vnto his proper motion The fier mounteth aboue all tovvardes the Concauitie of the Moone vvhich is his naturall place the vvater and ayre take vp the middle roomes vvhere and vvhether they moue continually Trees plantes and hearbes seeme in vvinter to take their rest after theyr former labours and in the spring tyme they fall to vvorke again and first they bringe forthe leaues then bloomes and blossomes and lastly the svveete frutes of their labours Brute beastes besides the labours to vvhich by man they are appointed haue their ovvn proper exercises in vvhich they occupie them selues The bee is not soe bigge in body as busie in operation in so much that vvhen vve vvill describe a laborious maÌ„ vvee say that he is as busie as a bee These litle creaturs vvhat paynes take they in gathering their hony in making their combes in disposing and vvorking their hony and vvhilest some are vvorking abroad to bringe home the matter of hony some staye at home to order it some vvatche for the securitie of them that labour and all are incensed against the idle drones and do not only expelle them out of theyr company but punishe them also seuerly euen vnto death it selfe Prou 6. The Ante also of vvhome the scripture biddeth the idle parson to learne his lesson laboureth in the sommer to make prouision for that on vvhich he is to liue in vvinter So laborious are these litle creaturs that many tymes they cary burdens bigger then them selues Plin l. â—â— c. 1. Horat. l. 1. Satyr 1. and that vvith such diligence that vvith passing often times one vvay their litle feete doe make a pathe to appeare euen in the flinte And vvhen amongest other prouision they haue brought home their corne to their barnes they are not idle after haruest is doone but sometymes they are occupied in nibling vppon the endes of the corne and graines least they should grovve a freshe and least that the moysture of the earthe corrupte their corne they bring it forthe in a sonnie daye to drying and aftervvardes they cary it againe into their granaries Byrdes builde their ovvne nestes and flye farre and often for the tymber and morter vvhich is belonging vnto the making of such a pallace Conyes vvorke their burrovves out of the grouÌ„d and there is noe creature vvhich is not deputed to vvorke in one kind or other And shall vve thinke that mans felicitie consisteth in idlenes Noe noe as the birde is bread to flye so man is borne to vvorke and labour Iob. â— in so much that God appointed Adam his taske in Paradise vvhich vvas to labour till the grounde vvhich labour notvvithstanding should haue been noe paine but rather a pleasure and recreatioÌ„ vnto him For if Cirus king of the Persians tooke such delight in gardening in so much that he caste the beddes and knottes of his ovvne gardeÌ„s sette his
is called the fullnes of tyme virgins vvere more frequent For after that the authour of this lavve Christe Iesus vvas borne a virgin of a virgin mother then all the vvorld seemed to bee inamoured vvith virginitie The Apostles vvhich vvere Christes first Preests and Bishops vvere ether virgins or liued chast like virgins after preesthood Sainct Philip had fovvre daughters vvhich liued and dyed virgins Act. 2â— S. Mathevve the Apostle in Aethiopia instituted an angelicall college of virgins Euseb l. 3. â—o 30. to vvhich hee appointed Iphegenia the Kings daÌ„ghter for the Abbesse In vita cius vv ch after vvards cost him his life but got him the crovvne of martydome I de vit contempt Philo the levve makes mention of diuers societies vvhich in the primatiue Churche liued chastly Apol 2. Iustinus martyr affirmeth that noe people vvas so giuen vnto chastitie as vvere the ChristiaÌ„s of his tyme vvhen as hee sayth bothe men and vvomen kept virginitie to the end and caryed it vvith them to their graue yea to heauen for a ievvell The like report giueth Tertullian of the Christians of his tyme S. Ignatius Apol. c. 9. Ep. adâ—hilad sainct Paules scholler in one of his epiâ—â—les Saluteth a College of virgins and a societie of vvidovves Ep ad Haronâ— and vvhen he vvas going to martvrdome the cogitation of his death and the lions vvhich vvere to deuour him could not put them out of his mynd but euen then hee commended them to his Deacon and successours as the precious Ievvels of Christe Ruff. l. 1 c. 8. Theod. l. 1. â— 1â— Ruffinus also and other Historiographers in commendation of Queen Helena Constantines mother and our countrie vvoman telleth hovve vvheÌ„ she came to Hierusalem she that vvas the Emperess of the vvorld vouchsaffed to serue the virgins at table as a vvayting maide l. 4. vitae CoÌ„st â— 28. And Eusebius puttes it amongest the prayses of Constintine her sonne that he caryed allvvayes a great respecte to virgins persuading him self that God him selfe dvvelled in such chaste myndes Nether caÌ„ our Reformers ansvvere vvith any probabilitie that this vvas the abuse and corruption of that tyme bicause it vvas the vse and custome of the prime Christians in vvhose memories the life vvorkes vvords and examples of Christe and his Apostles vvere freeshe and in vvhose harts the blood of Christe as yet vvas vvarme And if this vvere an abuse holy scripture is the cause of it vvhich in many places commendeth Chastitie and virginitie 〈…〉 The Prophere Isaie or rather God by his mouthe biddes Eunuches that is chaste virgins not to coÌ„plain that they haue noe posteritie in vvhich their name maye continevv for sayeth hee I vvill giue them a place in my hovvse and a better name then they could haue in sonnes and daughters for I vvill giue them an aeternall name vvhich shall neuer perishe Vvher hee can not meane Ennuches by nature bicause hee hathe no reasoÌ„ to promise more to them then to others bicause theyr chastitie is forced but hee must needes bee vnderstood of those Eunuches of vvhich Christe spoake Mat. â—â— vvhen hee sayed that there are some that haue gelded them selues that is haue depriued them â—elues of corporall pleasures by free electioÌ„ Sainct Paule also auoucheth Cor. 7â— that it is good not to touch a vvoeman And againe hee counsayleth them that are free from a vvife not to seeke a vvrfe Ibidem Yea sayeth hee I vvould haue all like my selfe that is chast and continent as all the Interpretours expound And allthough sayeth he I haue noe lavve yet I counsail all to be virgins Ibidem Yea reason also giueth chastitie the preccdeÌ„ce of matrimonie For first as I haue sayed allready in that vve are ashamed of all carnall copulatioÌ„ euen of that vvhich by mariage is made lavvfull it is an argument that Chastitie is more beseeming the nature of man Secondly man is reasonable and sensual spirituall and carnall by reason of his compound nature and by the reasonable parte hee aggreeth vvith angells by the sensuall parte vvith beastes and seing that the reasonable parte is the best and noblest portion in him abstinence from corporall pleasures makes him most like to him selfe yea to Angells bicause by that hee liueth a reasonable life yea and Angelicall and more then Angelicall vvhoe in fleshe and blood liueth chastly like an Angell Thirdly oure goods are diuided into three partes to vvit the goods of fortune vv ch are ritches honours offices and such like the goodes of the body vvhich are healthe and pleasure the goodes of the mynde vvhich are vertues and our ovvne vvilles and desires if then it bee a thing highly pleasing God vvhen by voluntarie pouertie or almesdeedes vvee despoile our selues of our goods of fortune for his sake or his meÌ„bers the poore if it pleaseth him also vvhen by obedience vvee resigne our vvilles and desires vvhich are the goods of our mynde into the handes of our Superiours and consequently into the handes of God from vvhom they haue their authoritie vvhy shall it not bee laudable to vveane our selues eueÌ„ in the flovvre of our yeares from those goods of the bodye vvhich are called pleasures but yet so are goods and pleasures of the body that coÌ„monly they doe the soule the greatest domages and displeasures Lastly if to vse moderation in eating and drinking bee a vertue called temperaunce vvhy shall not a moderation in pleasurs of the fleshe and sensualitie vvhich vvee call chastitie bee esteemed also as a vertue But our Epicurs vvill say that a moderation in pleasurs is good but yet as it is vnlavvfull to absteyne altogether from meare so is it a sinne to renounce all pleasurs of the body To this vvee haue an easy ansvvere to vvit that the first abstinence is vnlavvfull bicause it killeth the bodye vvhich can not liue vvithout meate but the second is lavvfull and laudable bicause corporall pleasures are not necessary for the bodyes maintenaunce and commonly are preiudiciall to the soule and sometymes to the body also But yet they haue not doone it is against nature as they saye preiudiciall to mankinde to liue chastly I ansvvere that chastitie is against the nature of the fleshe and sensualitie by vvhich vve aggree vvith beastes but it is most beseeming our reasonable nature vvhich is the principall parte of man and so is absolutely aggreable vnto man bicause the reasonable portion is that vvhich maketh him a man And althoughe if all men should liue chaste it vvoulde bee preiudiciall to mankind yet for some to bee chast it is not any vvise derogating and vvee need not feare least all men be chast bicause it is not a thing so easie but is an harde and heroicall vertue vvhose difficultie deterreth the most parte of men Such an obiection Vigilantius once made Hier l. â— contra Vigil If all be virgins sayed he mariadges shall not bee children shall not cry
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
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
tyme men speake plaine and not in parables or figures least that the heyres should take occasion to vvrangle and to sevve eche other in the lavv about the meaning of â—he vvill Hee spoake also those vvordes â—o his Apostles Luc. 8. to vvhome hee vsed not â—o speake in parables but in plaine vvordes or if hee chaunced to speake obscureâ—y to them Mat. 14.15 Io. 16. they vsed to desire him to explicate him selfe vvhich here they did not or else some one of the Euangelistes vvould haue explicated this figuratiue speeche as they vsed in other matters to doe yea vvhen Christe spoake these vvordes hee lifted vp his eyes to heauen blessed the bread vvhich hee neuer did but some great miracle follovved as appeareth by the miracle of the multiplication of loaues and fishes Io. 6. and such like vvhich argevveth some real chaung in the substaunce of bread vvhich can be no other theÌ„ transubstatiation the very vvords this is my body importing no lesse secoÌ„dly hee sayed in the present-teÌ„se this is my body vvhich is giuen for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my bloud vvhich is shedd for you For so the great texte teacheth vs vvhich addition also argueth some thing that then vvas offred for them and seing that bread and vvine could only be offered to them but not for them nor for remission of their sinnes it follovveth that Christe then made an oblation and sacrifice vnbloudy of his body and bloud as is before vppoÌ„ another occasion proued vvhich sainct 1. Cor â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paule confirmeth saying that Christ sayed This is my body vvhich for you is broken for so the greeke vvorde signifieth to signifie that Christes body vvas really vnder the accidentes of bread and vvine else it could not laue been sayed to haue beene broken in respect of the accidents of bread vvhich are broken vvherfore saint Chrisostome sayed that Christe vvho vvould suffer no bones to bee broken on the crosse vvas broken in the Sacrament Thirdly if Christe had giuen them but bare bread or a bare signe of his body hee vvould neuer haue added this is my body vvhich is giuen for you bicause that argueth a reall giuing of his real body and thetfore vvheÌ„ hee sayed I ame the vine hee added not vvhoe suffred on the crosse nor any suche like vvordes and althoughe pointing to the image of Cesar vve saye sometymes behold Cesar or this is Cesar yet not so aptly can vve saye of the image this is Cesar that ouercame Pompey bicause that addition argevveth Cesar in person Fourthly vvhen vve speake metaphorically vvee name and expresse the thinge so Christe expressed him selfe vvhen he sayed I ame a vine so sainct Paule named him expressely vvhen hee sayed Christe vvas a rocke so sainct Ihon pointed at him vvhen hee sayed beholde the lambe of God and seing that Christe remaining Christe can not bee trulye a vine a rocke or a lambe vvee easily perceue that suche speeches are to be taken metaphorically And so if Christe had sayed this bread is my body vvee must haue vnderstood him figuratiuely and metaphorically bicause bread remaining bread can not bee really his body but for as much as Christe sayed only in confuso confusedly this is my body vvee must vnderstand him really and so the sense of these vvordes must bee this vv ch I haue in my handes is truly and really my body Lastly the greeke text in sainct Luke is sufficient to demonstrate this veritie c. 22. vvhere speaking of the chalice he hathe these vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By vvhich it is plaine that the pronoune vvhich is referred vnto the chalice vv ch in the greeke is of the neutergender as also the pronovvn vvhich is And so this is the sense of those vvordes This is the chalice the nevv testament in my blood vvhich chalice is shed for you Vvhere the continent is taken for the conteyned for the materiall chalice or cupp can not bee shed and seing that vvine can not bee sayed to bee shed for vs it must needes follovv that Christes blood vvas in the chalice bicause that only vvas shed for vs. Vvhich text is so plaine In Annot. that Beza confesseth that it must needes be translated quod pro vobis funditur vvhich chalice is shed for you if vve vvill follovv the Grammaticall construction yet bicause thus hee maketh an argument against him selfe hee translateth it qui pro vobis funditur vvhich blood is shed for you saying that thus it should bee and that ether the Euangelist made a sollecisme or that the text is corrupted But in the one hee is very saucie to correcte the Euangelist in the other hee lyeth bicause all the greeke copies haue it as I haue set it dovvne By this it is manifest that as Christe promised that hee vvould giue his body and bloud to bee eaten and dronken really as is proued in the first argument so he gaue really his body and bloud to his Apostles at his last supper vnder the formes and accidents of bread and vvine And so the texte and letter of Scripture is plain for the real presence and that the letter is to bee vnderstood really as it soundeth and not metaphorically tropically or figuratiuely I haue proued by many coniectures and not only coniecturs but by a plaine discourse of Christe vvith his disciples in the first argument and by many circumstances and euident signes in the second argument Yet bicause euery man must bee beleeued in his Arte especially vvheÌ„ there is no suspicion of partialitie I vvill proue the meaning of Christes vvordes to bee reall and literall and not figuratiue or spirituall only by the authoritie of the ancient fathers vvhose arte and profession vvas to interprete scriptures in vvhich also they vvere so couning that for the same they are as famous amongest Christians as Aristotle for Philosophie or Cicero for eloquence Homer Virgil and Ouid for Poetrie Liuie and Salust for historie vvho also can not be suspected to fauour partiallie one side rather then another bicause they are more ancient theÌ„ ether the Catholikes or the Reformers of this tyme. And hauing these meÌ„ on my side I vvill not feare to shevve my selfe in the feeld against all the reformers in the vvorld bicause hauing them on my side I shall haue many moe to fight for mee then against mee And as hauing theÌ„ on my side I may take courage so my aduersaries if they had any forheade vvould be ashamed so fevve to stande in feeld against so many so younge vpstartes agaiÌ„st so ancieÌ„t Captaines vvho most of them haue vanquished one Arch-heritike and sectmaster or other by their lerned vvritinges so vnlearned against so learned so vicious against so renovvmed Saintes and so light ministers against so graue Pastours and Prelates But bicause a Chapter is not a feeld large and spaciours enoughe to muster all these souldious of Christe together I vvill only bringe forthe a fevve of