vvit nor learning vvere vvorthy to cary their bookes after them But least our aduersarie triuÌ„phe that vvee can not proue our sacraments out of scripture I vvill bringe Scriptures for euery one of theÌ„ But first I muste aggree vvith them vppon certaine conditions for first of all they muste not exacte of mee to pro ue that these seuen are expressely called by the name of SacrameÌ„t for soe they can not proue their tvvo or three sacraments Ephes 5. bicause matrimonie only vvhich they deny to be a sacrament is expressely called a sacrament Secondly they muste not demaund of me any place of Scripture vv ch sayeth that there are seuen Sacraments bicause they can alleage noe such place vvhich sayeth that ther are not seuen or that there are but tvvoe or three And the reason is bicause scripture vseth to treate of many thinges but not allvvayes to nuÌ„ber them For Scripture relateth Christes miracles and yet numbers them not and it settes dovvne many articles of faithe as the Trinitie Incarnation Passion Resurrection Ascension and many others yet neuer setteth dovvne any certaine number They muste bee content then that I deduce by as good consequence out of Scripture that there are seuen Sacramentes as they can gather their tvvoe or three Sacramentes And this I can doe and if this I doe I shall refute all their opinions of vv ch some hold one some tvvoe some three some fovvre only and all conspire in the deniall of seuen But before I doe this I must suppose vvhich they vvill graunte caÌ„not deny vnless they vvill deny all sacraments that to proue seuen sacramentes out of Scripture shal be sufficient if I can fynde in scripture ether in expresse termes or by good deductioÌ„ an externall rite commaundemeÌ„t or Institution and a promise of grace in euery one of the seueÌ„ SacrameÌ„ts afore-named for thus our aduersaries proue their Sacramentes and bicause they imagin that some of these conditions requisite to a sacrament are deficient in some of the seueÌ„ they deny them to be sacramentes â— 18 Vvherfore in the Apologie of their coÌ„fession these vvordes are to bee seene If vve calle Sacramentes rites vvhich haue a commaundement from God and to vvhich is annexed a promise of grace it is easie to iudge vvhich are properly sacramentes And a litle after by this rule they gather that Baptisme the supper and Penaunce are sacraments To begin therfore vvith baptisme the externall rite vve gather out of the third of sainct Ihon and the last of sainct Matthevve vvhich is vvater and vvashing the commaundement and Institution is proued out of these vvordes vnlesse a man be regenerated of vvater and the holy spirit Io. 3. The promise of grace vvhich is annexed to this Sacrament the last chapter of saint Matthevve proposeth in those vvords he vvho beleeueth and shal be baptized Mar. 16. shal be saued And to goe on vvith the Sacrament of the Altare the externall rite of this sacrament is bread and vvine or the formes of bread vvine The institution and commaundement is conteined in those vvords Mat. 26.1 Cor. 15. d ee this in commemoratâ—n of mee The promise of grace vvee gather out of sainct Ihon he vvhoe eateth this bread shall liue for euer Io. â— In CoÌ„firmation also vvee finde an externall rite vvhich is imposition of handes by vvhich the Apostles and Apostles and Bishops only vsed after Baptisme to giue the holy ghoste Act â— 19. Dionis l. 〈◊〉 Hierâ—p 3. c. 2 Tert l. de res â—arnis lib de baptis Cip lâ— ep 12â— Aug. l 2. coÌ„t lit Pre. ◠〈◊〉 The promise of grace appearethe by the performaunce bicause all they vppon vvhome the Apostles layed their handes receued the holy ghost and consequently grace The institution and commaundemeÌ„t vve may vvel presume to haue proceeded from Christe bicause Apostles can not institute SacrameÌ„tes nor cause any externall ceremonie to giue the holy ghoste infallibly and they vvould neuer haue presumed such a thinge vvithout a coÌ„maundement froÌ„ Christe their master Vvherfore sainct Austine speaking of this sacrament sayeth in plaine termes Suprâ—â— that the Sacrament of Chrisme is to be numbered amongest the sacred signes euen as Baptisme is The same conditions of a sacrament are easily to be found also in the sacrament of Confession Io. â—â— for Christe sayeth vnto his Apostles and in them to all their successours Vvhose sinnes you shall forgiue are forgiuen them and vvhose sinnes you shall reteine are reteined In vvhich vvordes he giues authoritie to Preests as his vnder Iudges to absolue from sinnes and to deteine sinnes and bicause the Preest can not absolue vnlesse the penitente confesse his sinnes Amb l. 1. de pâ—n ca 7. Aug l. 5 de Bapt c. 20. and the penitent can not knovv that hee is absolued vnlesse the Preest pronounce some audible sentence vvee gather that the externall rite of this sacrament is an audible absolution and confession the promise of grace is found also in this Sacrament most euideÌ„tly bicause Christe promiseth that vvhose sinnes the Preest forgiueth shal be forgiuen and seing that sinnes can not be forgiuen vvithout grace if the preest can forgiue sinnes he can also giue grace by this sacrament The institution and commaundemeÌ„t is conteined in the same vvords bicause Preestes haue commissioÌ„ from Christe to absolue froÌ„ sinnes to holde and deteine our sinnes consequeÌ„tly sinners vvho must recoÌ„cile them selues to God muste doe it by confessioÌ„ to the Preest else can not he absolue for noe iudge can giue sentence vvithout knovvledg of the cause othervvise he can not be sayed to deteine our sinnes for if he de teine our sinnes vve caÌ„ not be loosed but by his absolution and seing that all sinners must seeke to free theÌ„ selues froÌ„ the bandes and bondage of sinne they must come to the Preest vvhoe only vnder God bindeth and looseth In the Sacrament of Order vve finde also an external rite to vvit impositioÌ„ of handes 1 Tim. 4 2. Tim. 1. vvhich in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich as sainct Hierome sayeth sigâ—â—neth ordination of Clerkes in c â—8 Isa The commaundement and institution vve gather thus Supra saint Paule bids Timothee not to neglecte the grace vvhich he had receiued by imposition of hands vvherfore sainct Paule Knevve that infallibly that externall rite gaue grace but it could not giue grace if Christ had not instituted it to that ende and S. Paule vvould not haue praesumed to haue vsed it to that end if Christe had not commaunded and instituted it Aug l. â— coÌ„t ep Parn c 13. l â— de bap c. 1. ergo this externall rite vvas instituted and commaunded The promise of grace vve gatther by the performaunce bicause sainct Paule sayeth that Timothie had receiued grace by imposition of hands Ephes 5. That matrimonie also is a Sacrament sainct Paule vvill vvitnesse vvho bicause this seemed most
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
rather the religion of the heretiques vvhich is aggreeable to noe common but only to a priuat spirit especially seing that vvee haue such vvarraunt for the common consent of fathers but non at all for the priuate spirit of euery priuate man Novve let vs see in a vvord hovv by reiecting this infallible authoritie of fathers they leaue noe certain rule for exposition of scripture and so open the gapp to all heretiques and heresies For lay avvay fathers vvhich vvere in all ages counted the only pastours of the Church the authoritie of Councells is nothing vvorth for they consisted of fathers the authoritie of the Church is of as litle esteeme bicause she all vvayes beleeued as her pastours did yea she could not tell vvhat to beleeue but by their instruction scripture therfor is only lefte and the priuate spirit seing those tvvoe bare authorities as before is proued open the gappe to all heresies the denyall of the fathers authoritie must needs do the same For suppose a nevv heretique yea a deuill from hell in the likeness of a man should preach a nevve heresie contrarie to all the heresies that euer vvhere might he not alleage scripture for it expounding it as he pleaseth And if you demaund of him hovv he knovveth that he expoundeth it aright might he not say that his spirit telles him so And if you alleage that all that euer taught before him vvere of another opinion and gaue another exposition of scripture might hee not say as casilie as Luther and Caluin do that they vvere men erred all the packe of them And so if authoritie of fathers be reiected he or any other might say vvhat he vvould and noe man could controle him Vvherfore to conclude if vve giue eare vnto the ghospellers of this tyme vvho haue reiected the authoritie of fathers vvill consequently iudge all by scripture sensed by the priuate spirit vve must harken to all heretiques and open the gappe yea the dore to all false apostles vvhoe can not vvithout manifest partialitie bee excluded and repelled if these men bee admitted The fifte Chapter shevveth that they haue noe probable meanes to induce a reasonable man vnto their religion and that therfore if vve giue credit vnto them vve must giue credit to all heretikes preach they neuer so absurd phantasticall paradoxes IT is a common opinion amongest the ancient fathers and diuines that our fay the being supernaturall can not be demonstrated by reason as opinions of Philosophers may bee bicause it aymeth at thinges a boue reason Philosophie soares no higher then reason giues her leaue and so in Christian religion vve ought more to rely on fayth and authoritie then reason and vve can not shevv our selues more reasonable then to leaue of reasoning in thinges aboue reason But all though it be so that vve can not proue our religion by reason yet vve may set it forth vvith such testimonie of miracles antiquitie common coÌ„sent and such like motiues as shall conuince a man of reason that this religion inuolueth noe euident absurditie against reason but rather is very probable and most credibly to be belceued 2.2 〈…〉 ar 〈◊〉 For although as sainct Thomas sayeth our religion be not euideÌ„tely true yet is it euÃdenter credibilis euidently credible bicause though in it self it be obscure yet hath it been so credibly deliuered vnto vs by credible signes and tokens that no man can vith reason thinke it othervvise then very credible if he vvell consider vvhat testimonies maye be alleaged for it vvhich as Dauid sayed are credibilia nimis Psal 〈◊〉 â—o to credible that is so credible as vve caÌ„ not vvith reason desire greater testimonie for things aboue reason In the beginning God cathechised man in this religion by Angells vvhom he sent and by Patriarches Prophetes vvhom he inspired by vvhome he taught the people vvhat sacramentes to vse vvhat sacrifices to offer and other pointes of religion such as then men vvere capable of In the lavv vvritten he deliuered his vvill and meaning concerning lavv and religion and the ceremonies and sacraments belonging ther vnto by his seruaunt Moyses â—uâ—d 〈◊〉 to vvhome he appeared by an angell in thundering and other such signes and by vvhom he vvrougth in Aegipt and in the desert so many miracles for proofe and confirmation of this religion After vvards in the lavv of grace and fullnes of tyme and tyme of spirituall plenty and ritches as in more ample manner so vvith greater testimonies and signes this fayth vvas deliuered vnto vs. For first our Sauiour proued his mission by all the ancient prophetes vvho had fortold his coming and the manner of his coming his office the place and circunstances of his natiuitie life and death vvhich all aggreing to him concluded him to be the Messias Secondly by infinite miracles he proued his authoritie doctrine in so much that he sayed 〈◊〉 10. â— that the vvorkes vvhich he did gaue testimonie of him yea the Ievves confessed that he could not haue doone so straung thinges if he had not been of God And seing that he vvrought these miracles to proue him selfe to be the Messias his doctrine to be of God it could not be othervvise bicause as God can not deceue being prima veritaâ— the first veritie nor be deceiued being vvisdom it selfe so caÌ„ he not giue testimonie of an vntruth by miracles for so should he be bothe a lyer a deceiuer Act. 2. The apostles in like maner after that in Pentecost they had receiued the holy ghoste in a visible forme and manner receiued povver also to giue this holy spirit visibly to others and to vvorke miracles also to proue their mission and doctrine Mar. viâ— in so much that sainct Mark sayeth that they preached and God confirmed their doctrine by miracles and signes that follovved Vvherfore allthough the doctrine vvhich they preached vvas out of reasons kenning yet it vvas made euident by testimonie and so vvas euidently credible bicause if God can not giue testimonie to an vntruth then in that he gaue testimonie by miracle of their doctrine it must needs follovv that it vvas of God Secondly the straunge conquest vvhich the Apostles made of Idolatrie in despite of all the Philosophers and Tyraunts of the vvorld and the miraculouse planting of the Christian fayth is an argument to proue our religion to be of God most pregnaunt a motiue to persuade any reasonable man most forcible For as once the Israelites by making a procession about the vvalles of Hierico Iosus â— and sounding of their trompetes an vnlikely stratagem to surprise such a citie dismantled the tovvn leueled the vvalles vvith the ground so Christ Iesus by the circuit of a fevv Apostles and disciples about the vvorld and by the blastes of their mouthes vvhich vvere the golden trompetes vvhich promulgated the nevv lavve ransaked the citie of idolatrie vvhich then vvas as great all most as the vvorld made the
and others contemned scriptures bothe for the Phrase and matter and esteemed no more of them then vve do of Aesops fables They may ansvvere mee peraduenture and novv I knovv not vvhat else they can ansvvere that the spirit assurethe them that these bookes no other are the holy Scripture But against this spirit I haue disputed at large in the â—rst booke and third Chapter and so I might referre the reformer and the reader vnto my argumentes vvher vvith in the afore sayd place I haue refuted this phantasticall spirit yet to ease them bothe of that labour I vvill in a vvorde reiecte this ansvvere by reiecting this spirit I vvill aske of him that thinkes him selfe moste deeplye inspired vvhy bee beleeueth this his ovvn priuate spirit rather then the common spirit of the Churche especially seing that it is more like that God vvil more amplye communicate his spirit to his Churche then to a priuate man and if the Churche may be deceued as they say shee may not vvith standing that Christ promised her a spirit vvhich should teach her all veritie Io. 14.15 vvhy maye not euery priuate maÌ„ doubte at least least his ovvne priuate Spirit bee a lying and deceiuing spirit hee ansvvereth that his spirit assures him that it is a true spirit But hovve dothe it assure him by vvhat reasons miracles or reuelations by no such meanes saieth hee it dothe assure me but yet I ame sure Vvhy art thou sure if nether for reasons nor miracles nor reuelations then art thou sure only bicause thou thinkest thy selfe sure And so did Suenlkfeldius thinke him selfe sure of a right spirit vvhen he denyed all scriptures and vvould bee ruled only by the invvard spirit and yet hee for all his suernes vvas deceued and consequently so mayst thou bee thoughe thou thinke thy selfe assured And do not all heretiques thinke then selues to bee inspired vvith the right spirit As they therfore are deceued So mayst thou bee vnlesse thou haue some certaine rule and Iudge suche as the Churche is to acertaine thee of thy spirit If novve some infidel or atheist vvould deny the old and nevve testament to bee holy scripture hovve vvouldst thou conuince them vvhat a Catholike could saye for the proofe of scripture I haue allready declared I demaund therfore vvhat thou vvho takest vppon the to bee a reformed Christian couldst alleage for the authoritie of Scripture Vvouldst thou alleage the Churches definition or tradition or common coÌ„sent hee vvould saye Tushe tell mee not of Churche Tradition Fathers Councels all these by your ovvn confession maye erre and haue erred in other as great matters as this and therfore this can bee no sufficient vvarraunt Vvouldst thou saye that scripture giueth testimony of her selfe that shee is Scripture hee vvoulde aske thee vvheare and thou shouldst not bee able to quote the place if thou couldst yet hee vvould say that Scripture is not to bee beleeued in her ovvne cause and that as hee doubteth of scripture so hee doubteth vvhether it bee Scripture vv ch affirmethe these bookes to be Scriptur Vvouldst thou say that the phrase of scripture argueth it to bee god his ovvn vvord Hee vvould tell thee that hee vvill shevve thee as good phrases in Tullie Liuie other ê“phane vvriters And if thou shouldst saye that thy spirit assures thee that these bookes are of Gods ovvn indighting hee vvould laughe at thee and tell thee that Suenkfeldius by his spirit denyed all scripture and that hee hathe no more assuraunce of thy spirit then of his Yea hee vvill come vppon thee vvithe the coÌ„mon spirit of the Romain Churche and tell thee that if that spirit maye deceue as thou sayest it maye muche more may thy priuate spirit deceue thee and all that vvill bee so mad as to beleeue thee And so if thou contemne the authoritie of the Romain Churche thou shallt bee able to assure him no more of Scripture then of a Robin Hoods tale If the Churches authoritie then bee reiected as insufficient vvee haue no probable assuraunce of scripture and so vvee may iustly doubte least it bee but some Apocriphal vvriting vv ch hathe hetherto been called the vvord of God to keepe fooles in avve And if vvee may doubte of the bookes of Scripture vvee maye as iustly doubte of the conteÌ„tes and so the mysteries of the Trinitie and incarnation Christes life doctrine Passion death and resurrection may bee called in question and soe Christian religion falleth and seing that after an Apostasie from Christianitie vvee haue noe reason to imbrace Turcisnie or the Iudaicall ceremonies much lesse the superstitions of Paganes and Idolatours adevve all religion and vvelcome Atheisme And thus thou seest gentle reader hovve contempt of Scriptur must needs follovv the contempte of the Churches authoritie vvhich being layed a side vvee haue not so much as probable assuraunce of Scripture or Christian religion Vvherfore let vs holde faste vvith the Catholike Apostolike and Romaine Churche and let vs neuer linke our selues in religion vvith the reformers vvho like Chammes contemne their mother the Churche least vvee bee inforced to shake handes vvith Atheistes vvhose frendship vvee can not refuse if vvee breake amitie and league vvith the Romaine Churche as is most euidently demonstrated The fourth Chapter shevveth that in admitting some bookes of Scripture and reiecting others they open the gapp to contempt of all Scripture and religion Vve say commonly that a lyer had need to haue a good memorie for othervvise he being allvvayes ready to speake not as the truthe requireth but as he may best for the present serue his ovvn turne vvill bee in daunger to contradict him selfe and to varye in his ovvn tale for vvant of vvhich memorie the reformers do often eate their vvordes and goe from that vvhich before they stood vnto And amongest many other examples this may serue for one that they vvill needes receue scripture at the Romain Churches hand and for this point accompte her authoritie sufficient but their memorie is so shorte that forgetting them selues they vvill not accepte of the number of the bookes of scripture vvhich shee hathe deliuered vnto them althoughe they haue not any other vvarrauÌ„t of Scripture then they haue of the number of the bookes of Scripture vvhich is the Romain Churches authoritie I must therfore desire them better to remeÌ„ber them selues For if the Romaine Churche bee of sufficient credit to vvarraunt vs of Scripture vvhy is not her authoritie a sufficieÌ„t vvarraunt also for the nuÌ„ber of the bookes of Scripture Or if shee maye erre in the nuÌ„ber of the bookes of scripture she may erre also in scripture and so if they vvould remember them selues better and tubbe their brovves harder they vvould see plainly that ether they should take all or none of her bicause her authoritie is as sufficieÌ„t being one and the same to vvarraunt vs for the number of the bookes of Scripture as for scripture If they beleeue then that ther is scripture bicause shee
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
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
iudge of all in interpretation of scripture and vvill be iudged of none l. â— cont haer â— 2 This intolerable pride self loue of their ovvne opinions Sainct Ireneus auoucheth to bee a common disease amongest heretiques Vnusquisque sayeth he fictionem quam à semetipso adinaenit illam esse sapientiam dicit seque indubitate incontaminate sincere absconditum scire mysterium Euery one sayeth that his ovvne fiction vvhich he hath deuised is vvisdome and that he vndoubtedly incontaminatly and sincerely doth knovv the hidden mysterie A rius that famous or rather infamous heretike not for spoiling Dianaes temple but for robbing Christ of his diuinitie vvas so vvise in his ovvne conceipte Nic l. 8. c. 7. l. 4 c. 12. that he thought none of the ancient fathers vvorthy to be compared vvith him Aetius another souldiour of Lucifers baÌ„de vvas vvonte to say that he knevv God as vvell as he knevv him selfe Theodoreth l 4. her fab Manicheus bragged that he vvas not only an Apostle of Christe Aug. cont ep fund but also a Paraclete Nestorius eloquent indeed though not so svveet in vttering Socr l. 2.3.22 as forvvard to come to the vtteraunce took such pleasure therin that he had noe mynde to read the ancieÌ„t fathers But to leaue the olde and to come to our nevv-borne heretikes you shall see that in this selfe loue and liking of their ovvn opinioÌ„s they degenerate not a iotte from their ancetours Luther seing him selfe oftentymes to be pressed vvith the old fathers authority preferreth his ovvne priuate opinion before their common sentence and decree and blusheth not a vvhit at the matter Li cons. â—â—gem Angl. Nihilcuro sayeth he si mille Augustini mille Cipriam mille Ecclesiae contra me sentiant I care not if a thousand Augustines a thousand Ciprianes a thousand Churches thinke othervvise then I do Pro l. lib constatutâ— Eâ—clesiae And in a nother place Doctrinam meam sayeth he nolo iudicari à quoquam necab Episcopis nec ab Angelis ommbus volo per eam Angelorum iudex esse I vvill not haue my doctrine iudged of any nether of Bishops nor of all the Angells I vvill by my doctrine be iudge euen of the Angels And againe in another booke of his L do sâ—râ—â—â— arbierâ—â— Ego sayeth he in hoc libro non contuli sed asserui assero net penes vllum iudicium esse volo sed omnibus suadeo vt praestent obsequium I haue not conferred in this booke but I haue affirmed and I affirm nether vvill I that any man iudgè herof but I counsayle all to obey myn opinion But especially he triun pheâ—liâ—n another place of the afore sayed booke vvhich he vvrote against Henry the eight I oppose sayeth he the ghospel but expounded as hee pleaseth against the sayinges of fathers and Angeles as though Angeles vver in opinion coÌ„trary to the ghospell Here I stand here I remain here I glorie here I triumphe here I insulteagainst the Papistes Thomistes Henricistes Sophistes and all the sayings of men though neuer so holy See hovv this man pleaseth him self in his ovvn opinion and hovv he preferreth it before all men and Angeles For all though he vvill seeme to preferre only the ghospelle before them yet seing that the controuersie is not betvvixte scriptures fathers bicause the fathers reuerenced scriptures more then euer Luther did but vvhether Luther or they expounded scripture most righthy hee in deed preferreth him selfe before all the fathers that euer vvere and in conceipt triumpheth ouer them all but before the victorie Caluin also in this selfe pleasing opinion shovveth him self as bragging and Thrasonicall as Luther for his harte and conteÌ„deth vvith him vvho shall stout it most l. 4. Inst. â— 9 Nulla Conciliorum sayeth he Pastorum Fpiscoporum nomina nos impedire debent quo minus omnes omnium spiritus ad diuini verbi regulam exigamus No names of Councells Pastours Bishops ought to hinder vs from examining the spirits of all men by the diuine vvord And in another chapter of the same book c 〈…〉 explicating those vvords of scripture This is my body in a contrary sense to the Lutheranes he sayeth that he having by diligeÌ„t meditatioÌ„ examined those vvordes doth imbrace that sense vvhich the spirit telleth him Mat. 26. and leaning to this sayeth he I despise thevvisaoÌ„ of all meÌ„ vvhich can bee opposed against mee See see the pride of an heretike may not Luther and euery false prophet say that he hath vsed diligence and that the spirit telles him the contrary Vvere not the fathers as diligent as Caluin as Vvise as learned and as vertuouse vvho expounded those vvordes in their proper sense No no one Caluin in his ovvn conceipt surpasseth them all and his opinion and priuat spirit must take the place and vpper hand of all the Austines Ambroses Gregories Hieromes of all the Councells yea and Churches allso all though they vvere thousands in number Virg. Aeneid 9. Ouid. meo 1. Of these mens priuate spirits may be sayed that of the Poet Sua cuique Deus fit dira cupido Euery ones cruel lust is his God Sibi quisque profecto est Deus Euerie one truly is to him selfe a God For these men especially vvho preferre their priuat opinions before Fathers Councells Churches yea and Angells also Vvhat do they but adore the idolls of their ovvne imaginations as their God Truly these men vvhich are not sicut caeteri homines like other men at ether goddes or beasts and that by the sentence of Aristotle the prince of Philosophers For if by this philophers verdit solitarie men or rather haters of societie vvhom the Grecians vse to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee other gods or sauage beasts vvhat are these men vvhoe flying allvvayes the company and common consent of Christians vâ—ill go alone in all their opinions and symbolize or sorte them selues vvith no men But this it is to leaue the Catholike Church vvhich vvhen the heretike forsaketh he bidds adevv to all fathers councells antiquitie and commoÌ„ consent vvhich only are to be founde in this Charch and must of necessirie stande post-alone and stick to his priuat spirit opinion against all the ChristiaÌ„ vvorld I vvould saint Bernard had been to deale vvith these singular spirits but bicause he is ridde of these troublesom companions vve vvill at least alleage his vvords vvhich he once vsed against one Petrus Abailardê° possessed vvith the same euill spirit vvho sayed that man vvas not deliuered by Christe from captiuitie of the deuill and although sayeth he the doctours of the Church think the coÌ„trary yet other vvise it seemeth vnto me Vvhat sayeth sainct Bernard shall I deem more intolerable in these vvords Epist â—â—0 blasphemie or arrogancie Vvhat more damnable rashnes or impietie Vvere it not more meete that such a mouth should be bobbed and beaten vvith stones then refuted by reasons doth
he not iustly prouoke all mens hands against him vvhose hands are against all All sayeth he shink thus but I think othervvise But vvhat doest thou think vvhat bringest thou better Vvhat more subtilitie doest thou find Vvhat greater secret doest thou boste to haue been reuealed vnto thee vvhich hathe not been knovven to so many saincts vvhich hath escaped so many vvisemen yet tell vs vvhat that is vvhich seemeth true vnto thee unto no man else And so forth If to these vvords of Sainct Bernard gentle reader thou adde Luther or Caluin in steed of Petrus Abailardus and putting out his singuler opiniō put one of theirs in the place thou vvilt easilie peroeiue that these vvords maye as vvell be vsed against them as him for they are noe lesse singuler then he as appeareth by their proud assertions vvhich I haue alleaged Luth. art 27.28 Ca u l. 2. Inst and may appear more by their opinions of the priuate spirit vvhich in other places they make the iudge of the meaning of scriptures of all other controuersies of religion Do not they saye still in effect that vvhich sainct Bernard calleth intolerable and damnable I say so let all the vvorld saye the contrarie Do not they prefer their ovvne exposition of scripture before fathers councels Churches yea Angels also Do not their mouthes out of vvhich haue proceeded such arrogāt speaches deserue rather to be beaten vvith stones then to be refuted by reasons Behold England my deare fovvly deceaued countrie to vvhat pride these Lucifers haue induced the. Why didst thou forsake the Romain Church vvhich vvas euer taken euen of infidels for the only Christian societie Vvhom diddest thou follovv vvhē thou didst leaue that Church but only a singuler spirit And vvhereon novve doest thou rely vvherō doest thou ground thy religion Not vppon fathers nor councells nor antiquitie nor Church nor common consent for al these thy nevvapostles vvhom thou hast follovved haue reiected doest thou then rely vppon Luther or Caluin or the nevvfound ministers Thou seest by the first chapter hovv they can not proue their mission nor distinguish them selues from falle prophets vvhich are assuredly to come and are all ready come And vvhat reason hadst thou to forsake thy graue learned for fathers for these skipiacks and the common spirit of the Churche for their fingular spirits vvhich are so priuate that thou shalt hardly finde tvvoe of them conspiring in one opinion Doest thou ground thy self on scripture Bare scripture as I haue proued in the second Chapter is no sure ground vvithout the true sense and hovv doest thou knovv that thou hast the right meaning of scripture I knovve thy ansvver My spirit sayest thou telleth me so This then is thy staye this is thy ground in religion this is thy last refuge to vvhich thou must needs stick vnto as I haue declared vvhen thou leauest the Catholique Churche But is not this intolerable pride to make thy priuat spirit to be iudge of scripture and sense of scriptur Is not this intolerable arrogancie to make thy ovvne priuate spirit iudge of councels fathers Churche and all and to prefer thyn ovvne priuat opiniō before their cōmon cōsent as though thou being but one couldst see further into scripture and that at the first reading then they all could do by great studie and labour But vvhat assured stay thou hast in this thy spirit vve shall see anone novve I vvill put a difference herin betvvixt these spiritual men and that absurd heretike Suēkfeldius least I seeme to do iniurie to my aduersarie and not to be able to ouercome him vnless I bely him Suenkfeldius therfore denieth all Sacraments and scripture and is so spirituall that he vvill liue only of the spirit and nether of the vvorde nor Sacraments But Luther and Caluin admitt both Sacraments and the vvorde of scripture mary yet they vvill haue the spirit to giue sentence of scripture and the meaning of scripture For if you aske them hovv they knovve that fayth only iustifieth they vvill ansvver by scriptur But aske them hovv they knovv that vvhich they alleage for that opinion to bee scripture or that to be the true meaning of scripture in vvhich they take the scriptures by thē alleaged They vvill not say that by the fathers councells or Church they at assured but by their ovvn priuat spirit So that although Caluin vvriteth against the Libertines for relying only on the spirit yet at last hee falleth into the same labyrinth him selfe for vvhilest he vvill be iudged by scripture yet so that his spirit must giue sentence vvhich is scripture and vvhat is the meaning therof he pronounceth the last sentence from vvhich is no appeal by his priuat spirit Against this spirit of theirs I could bring many arguments but of it self it is so phantasticall that these fevv shall suffice to refute it First I say that allthough God might haue gouerned his Churche by internall reuelation of a priuate spirit vvhich should propose vnto euery one in particuler vvhich is scripture vvhat is the meaning therof vvhich is true fayth vvhat is the vvill of God vvhich is the vvay to saluation and vvhat are the cōmaundemēts neuer theless this vvere a gouernmēt rather for angels then for men for men are visible and haue a visible conuersation and therfore are tobe directed by visible pastours visible lavves and rules and nor by an inuisible spirit For this cause allmightie god vvhoe could sanctifie vs as he dothe the angells vvithout any visible meanes yet bicause vvee ar men he hath alvvaies bestovved his graces vppon vs by sensible signes and sacraments and by a visible dispēsation of men Secondly suppose God should gouern euerie one by his invvard spirit yet this vvere not sufficient for others amongest vvhom vve conuerse for hovve shall they knovv my spirit to be of God and not of the deuill Vvherfore this spirit is not sufficient to gouern and directe men in a peaceble cōuersation bicause vvhilest euery man vvould bragg of his spirit and none could proue the same vnto othersno more then our spirites in Inglād can they vvould fall together by the eares about their spirits and neuer should bee able to parte the fray or to end the controuersie Thirdly nether is this spirit vnless it be ioined vvith a plain reuelation as our spirituall heretiks see by experience that it is not sufficiēt for a mans ovvne selfe to rely on for the assuraūce quietness of his cōsciēce For I ask of him that thiks him self most assured hovv he knovves that his spirit is of God not of the deuil If he answere that the spirit bringes vvith it a certain firme persuasiō vvhich makes a mā to his thinking aslured I say that this is not sufficiēt bicause euerie heretike yea euery Turk hath this invvard persuasion and Suenkefeldius vvho denyed all Sacramēts and scriptures and vvould be guided only by the spirit vvas fully thus persuaded by his spirit
vvhich he also did verilie think to bee of God If these meÌ„ thought verily that they had the spirit of God and yet vvere deceiued vvhy may not Caluin vvhy may not euerie brother begin to doubt of his spirit Yea vvhy should vve beleeue him on his bare vvord to haue the true spirit vnless he can proue it by miracles or the authoritie of the Churche to vvhom Christ promised this spirit vvhich he can neuer do For as for miracles heneuer could rayse a dead lovvse froÌ„ death to life and to proue his spirit by the authoritie of the Church vvere to proue it conformable to the coÌ„mon spirit of the Christian Church vvhich he nether can nor vvill do bicause be vvill be singuler If he proue his spirit by the scripture he vvindes him self in a circle out of vv ch he can neuer get him selfe out vvith honour or honestie For euen novve he proued scripture and the meaning therof by his spirit and novv he proueth his spirit by the scripture and if you aske again hovv he knovves this to be scripture he vvill ansvver by his spirit and so vvill neuer get out of this circle but vvill still proue scripture by his spirit his spirit by seripture for vvhich kinde of argument the Logicians vvill deride him and hisse him out of the schoole For to proue scripture by the spirit and the spirit by scripture vvhich scripture according to Caluin is not knovven but by the spirit is to proue the spirit by the spirit and idem per idem But behold I pray you to vvhat the deuill can persuade man vvhen he hath blinded his eyes by depriuing him of the light of fayth Ther is nothing so secret vnto man as is this spirit bicause the harte of man is a bottomless pitt vvhose depth a mans ovvn self can not sound it is a labyrinth into vvhich vvheÌ„ you enter you can hardly finde the vvayto get out spirites also are diuerse vvant not in mans â—arte places to shrovvd means to traÌ„sformâ— them selues They vvill osten times make a shevv of the spirit of God vvheÌ„ indeed they ar the spirite of the deuill vvho long since promised that he vvould be a lying spirit in the mouths of all false prophets and yet every brother of the nevv religioÌ„ vvaranted nether by miracle nor euident reuclatioÌ„ nor Churche nor councell vvill needs be persuaded yea and assured also that his spirit is of God Fourthly God had been vnreasonable if he had giuen vs no other iudge to interpret his lavves then this secret spirit For he hath bound vs to a religion vvhich is aboue reason and often tymes against sence and sensualitie and this he hath deliuered vnto vs in a booke very obscure and harde to vnderstand and vvith all he hath obliged vs to the beleef and obseruarion of this lavv and religion vnder paine of aeternall damnation Novv if he hath giuen vs no other interpretour of this lavve but our ovvn priuat spirit vvhich is to secret and subiect to errour he should seem to haue intended and desired our damnation and to haue giuen vs a lavve not for a rule to direct vs but for a snare to catch vs and a pitfall to ruinate vs by cause vve can not keep this lavve vnless vve vnderstand it and not keeping it vve shal be damned Truly better had princes prouided for their subiectes then God for his bicause princes make plain lavves and yet least the subiectes shousld plead ignoraunce or complain that they are punished for not keeping a lavve vvhich they vnderstand not they haue prouided interpretours vvhose glosses are playne and yet Christ our lavvegiver according vnto Caluins opinion hath giuen vs an obscure lavve and a more obscure interpretour to vvit the secret and vncertain spirit and vvith all exacteth hell paines of vs if vve obserue not his lavve in the right sence meaning Fiftly if this priuate spirit be admitted for an vmpier in matters of religion all Hierarchie and order in the Church falleth for then all are heades none are feet all are eyes to directe none are inferiour members to be directed all are pastours noe sheep all are masters noe schollers Avvay then vvith Bishops yea and superinteÌ„deÌ„ts also avaunte preachers vve are not tyed to any mens spirit in perticuler no not to the Churches spirit in generall bieause euery man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God immediatly by his priuat spirit It is not true vvhich S. Paule sayeth that Christ gaue vs some pastours some doctours Ephes â—â— bicause all ar pastours It is not true vvhich the scripture affirmeth in many places vvhich shall herafter be alleaged that the gouernment of the Church is monarchicall no nor Aristocraticall but rather Democraticall and populare bicause euery one of the people by his priuate spirit is supreme iudg and a supreme head in matters of religion euery cobler or tinker if he be a faithfull beleeuer iudgeth all acknovv ledgeth no superiour bicause vvhilest his spirit iudgeth vvhich is scripture vvhat is the meaning of scripture to vvhich all are subiect he sumoneth all to stande to his iudgemeÌ„t and he vvill be adiudged by none so vvhilest all are superiours none are inferiours yea none are superiours bicause a superiour can not be vvith out an inferiour and vvhere is noe superiour nor inferiour there is noe subordination vvhere is noe subordination ther is noe order vvhere noe order ther is confusion and so vvhere the spirit ruleth ther can not be the Church bicause it is compared to a citie yea vnto a kingdome allso in both vvhich is a seemly order Lastly this spirit openeth the gapp vnto all heretikes and heresies vvhich according to my promise I shall proue euidently and laye open manifestly For if that be true sense of scripture vvhich the priuat spirit suggesteth if the reformed nevv religion bee the sincer religion bicause it is squared and ruled by scriptur or rather by scripture interpreted by the priuat spirit then certainly by the same vvay that this pretended religion is entered in to the vvorld for currant by the same vvay may all heretikes and heresies al false prophetes and false apostles claime free passage also and by no equitie can be excluded if Luther Caluin and their brotherhood bee admitted For euery lying prophet can alleage scripture as vvell as they he can bragge of his spirit as vvell as they he can say and svvear that he hath the right spirit vvhich assureth him also that he expouÌ„des scripture rightly and preacheth truly and seing that the reformers of this age can saye noe more for they haue nether miracles nor other authoritie to proue their spirit as all ready is proued it follovveth euidently that if they bee admitted and receiued noe false prophete though neuer so phantasticall can bee reiected The fourth Chapter demonstrateth that in reiecting fathers and councels vvhich consisted of fathers the pretended reformers open the gapp and gate to all heretikes
and heresies PArricide and murder of parents in old tyme vvas deemed so hainous an offence so vnvvorthy a facte as being not only contrarie to reason but also repugnaunt vnto nature that Solon the famouse lavv-maker decreed no lavve against it not for that he thought it not vvorthy punishment but bicause â—ee counted it more barbarouse and inhumain then could be by man comitted And in deed mans nature so much abhorred this vn naturall fact that vntill six hundred yeares after Rome vvas built no man euer is read of so vnkiÌ„de as vvho could finde in his hart to imbrevv his haÌ„des in his pareÌ„tes bloud Cic. pro Roscio Lucius Ostius as some do think vvas the first vvho laying aside all humanitie against natures propension and naturall affection layed violent hands vppon his father depriued him of being of vvhom he had receiued being Vvhich facte vvas no sooner committed but nature abhorred it the Romaines then the most ciuill people to represent the enormitie of the offence diuised a punishmeÌ„t vvhich should not only be a iust payne but also an embleme of the fault Cic supra Iuuen Saâ—yr â— Plut. in vi â—a Ostij They decreed first of all that the murderer should be sevved vp in a lether sack SecoÌ„dly that sacked he should be cast into the vvater thirdly vvith him vvere included a cock a viper an ape and a dogge to acompanie him at his death vvhose natures he had imitated in his life he vvas inclosed in a sack and so cast into the riuer that so at one tyme he should lose the light of the sonne vvhich he could not see of the fyer vv ch he could not feele of the aire in vv ch he vvas not permitted to breath of the vvater in vv ch he svvimming vvas not refreshed of the earth vv ch he touched not and so he vvas depriued at one tyme of the benefit of the sonne and the fovvre elemeÌ„tes of vvhich all vvere produced bicause he had been vnkind and vnnaturall to him of vvhom he vvas begotten His companions at his death vvere a Cocke bicause as this byrd fighteth vvith his fire and treadeth the heÌ„ne vvhich hatched him so he hath been iniuriouse to him that begotte him A viper bicause as this beast eateth him selfe out of his damnes belly so he ruineth him vvho gaue him being an ape bicause as he imitateth man in his actions and some vvhat resembles him in forme of body yet is in deed no man but a beast so this vnnaturall murderer caryeth the shape of a man but in conditions is noe man bicause he hath cast of all humanitie And lastly a dogg that this creaturs faythfull seruice to his master vvho only feeds him may confound this monster and coÌ„demne his treacherie vvho hath been so false to his pareÌ„t vvho hath not only fedd him but begotten him This kinde of death in myne opinion vvere a punishment not vnfitly to be layed on heretikes especially the most mallicious for vvith theÌ„ vvho erre not of mallice I vvishe more geÌ„tle dealiÌ„g vvho are so vnnaturall children to Christ their father as shall appear in the third booke vvho so reuile miscall the ancieÌ„t fathers of vvhom they receiued fayth and religion and are so vnkind vnto the Catholique Church their mother vvhich by the Sacrament of Baptisme regenerated them and gaue them their spiritual being For they deserue to be depriued at one tyme of the heauens and elemeÌ„tes of vvhich all thiÌ„gs are in some sorte produced vvho coÌ„temne the Churche the councells the fathers and cheef pastours of vvhom and by vvhome they receiued their supernaturall being by vvhich they are Christianes They deserue a cock at their death bicause as the cocke fighteth often tymes vvith his sire and abuseth the henne that hatched him so they contend vvith ancient fathers and as much as in them lyeth deflovver their mother the Churche vv ch bare them spiritually a viper also ought to dye vvith them bicause like vipers by schismes and heresies they eare them selues out of the vvombe of the Church an ape must also suffer vvith them bicause as he resembleth man but is in deede a beast so they like apes imitate true Christians bearing the name of Christe as they do admitting certayne scriptures and Sacramentes as they do deuising superintendeÌ„tes for the bishops of the Church ministers for preestes tables for aultars a prophane Cene and supper for the sacred Eucharist and yet in deed are no true christianes but monstrouse infidells and vvorse then Ievves and Paganes Th. â— 2 q. 〈◊〉 ar 6. a dogge also to make vp the number they vvorthily deserue to put them in mynd that dogges may teach them fidelitie for dogges though they receiue some tymes blovves and neuer any greater benefit then crustes and bones yet are so faythfull to their masters that they vvill not leaue theÌ„ todeath vvheras the heretike is so vngratefull and vnfaythfull to Christe and his spouse the Churche that for no other cause then an itching humour of pride and self love hee vvill ronne after euery sectmaster that can only dropp a fevv textes of scripture interpreted by his ovvne spirit leauing the Churche ancieÌ„t fathers and consequently Christ him selfe bicause they ever vvent together and vvho heareth one heareth the other But least I condemne them to the punishmeÌ„t of parricides for conteÌ„pt of ancieÌ„t fathers before I proue them to bee guiltie of the fault I vvill sett dovvne vvord by voord their ovvne sayings and assertions by vvhich shall appear vvhat respect they beare and vvhat kindnes they shevv tovvards their ancient forfathers Ex Epiph. her Basilides an infamous heretike vaunted that he and his only knevve the truth and that all his forfathers vvere sues canes hogges and dogges not vvorthy of the margarites of his doctrine Lib. s.c. â—0 The Valentinians sayeth Ireneus if you vrge them vvith scriptures vvhich they can not ansvver vvill denye them if you prouoke them to be tryed by tradition deliuered vnto vs by a succession of preestes and fathers aduersantur traditioni dicentes se non solum presbyteris sed etiam apostolis existentes sapientiores sinceram inuenisse veritatem they oppose against tradition saying that they being vviser then the preests and apostles 〈◊〉 3. haue found out the sincere veritie Arius as before I haue rehearsed thought none of the fathers comparable vnto him Nestorius disdained to read their vvorks and our reformers of this age shevv by their vnreuerent and rayling speeches against the fathers that they are descended of the same race of parricides and reuilers of their ancient fathers To beginne therfore vvith the first patriarch of this nevv religion Martin Luther that man of God although by his ovvne confession he vvas so familiar vvith the deuill that he hathe eateÌ„ a bushell of salte vvith him in his book against the king of England hauing called him blokhead l. â— cont Reg. Axgl. fol. 348 beetlehead grossehead
of this fall is a sufficient argument that the Churche neuer fell for if it had falleÌ„ it hauing been once so famous so glorious so coÌ„spicuous the fall therof vvith the tyme occasioÌ„ and other circuÌ„stauÌ„ces could not haue been coÌ„cealed as sone may the sonnes fall from heauen be vnknovven vnto the vvorld as the fall of the Churche Mat. 3. vvhich is sometymes called a citie on an hill Psal 1â— some tymes a tabernacle placed in the some Secondly if the Church fell then certes it vvas not builded vppon a rocke but on the sands Mat. 16. 2. Tim. 3. then is it not â— piller of truth Luâ— 22. then did Christ pray that Peters fayth might not fayle that his father vvould send his holy spirit to remain vvith the Apostles for euer that is in their successoures for vvith them in person he could not remain for euer and yet vvas not hard Mat. 28. Then did Christ promise that he vvould stay vvith them for euer but performed not vvhat he promised TheÌ„ vvas Christ an vnfaythfull spouse vvho betrothed him self to his Churche but separated him self froÌ„ her many hundred yeares c. 2. And then did Daniel foolishly coÌ„pare Christes Church vnto a Kingdom vvhich should neuer be ruined Ser. 2 in Psal 107. But as S. Austin vvel noteth it is the propertie of theÌ„ vvho are out of the Church to say that the Churche is not Sed illa Ecclesia sayth he in the person of the Donatists quae fuit omnium gentium iam non est perijt Hoâ— dicunt qui in illa non sunt O impudentem vocem illa non est quia tu in illa non es vide ne tu ideo non sis nam illa erit etiamsi tu non sis But that Churche vvhich consisted of all nations novv is not it is perished So they say vvho are not in it O impudent voice Is not that extant bicause thou art not in it Looke least thou therfore beest not for the Churche vvill be although thou be not Ser. â—â— in Cant. Vvherfor sainct Bernard vvho vvas one of this Church doubted not but that she should perseuer to the end Ita est tunc deinceps noÌ„ deficiet genus Christianum nec fides de terra nec charitas de Ecclesia venerunt flumina flauerunt venti impegerunt in eam non cecidit co quod fundata erat supra petram petra autem erat Christus So it is both then after vvard the ChristiaÌ„ race shall not fayle nether fayth froÌ„ the vvorld nor charitie froÌ„ the Churche fludds haue come vvindes haue blovvn haue beaten vppon her but the Churche fell not bicause it vvas founded vppon a rock vvhich rock vvas Christ Hom. 1. de Pent. The vvords of Christ must be verified sayth sainct Chrysostome bicause heauen and earth shall fayle before Christs vvords and vvhat are those vvords sayeth he euen those and no other Mat. 16. Thou art Peter and vppon this rock vvill I build my Churche This Churche sayeth he vvas impugned but could not be ouercome dartes vvere shotte against it but could not pearse engines of vvarre vvere vsed to ouerthrovv it but this tovver could not be beaten dovvn Consider sayeth he the tyraunts beasts svvords deaths dartes vvhich the deuil prepared against this Churche but all in vayne for the deuil hathe emptied his quiuer and shott all his arrovves but the Churche hath no hurte The persecutours are novv dead rotten and forgotten but the Churche florisheth Vvhere is novv Claudius vvhere is Augustus vvhere are Nero and Tiberius these are novv naked names for them selues are not extaunt Ser. post exilium And thinkest thou ô deuil sayth he that thou canst ouer throvv the Churche that art not able to encounter vvith a younge Agnes and tender Christian mayd vvho hath proued stronger then all thy force and instruments of tormeÌ„ts And if sayeth he thou couldest not ouercome the Church vvhen she vvas younge and had the Ievves and Gentils Kinges and Emperours against her thinkest thou novv to giue her the foyle or falle And truly he that sayeth that the Churche hath fayled must consequently say vvith the Atheists that it vvas the vvorke of men not of God deuised by men to Keepe fooles in avve for if the Church vvas established by God then by Gamaliel his rule Act. â— it could not by any force of man be dissolued This argument so presseth them that they dare not stand to this ansvver yet they vvill play small play rather theÌ„ staÌ„d out l. de notis Ecclesiae Luther therfore in his book of the notes of the Churche graunteth that the Church neuer quite decayed but only for the most parte and so sayeth he it decayed euen in the apostles tyme for as Christe sayeth he from the beginning had his Church so the deuil had his chappel vvhich vvas bigger then the Church so there hath been euer a succession of both but the chappel as it vvas euer bigger so vvas it most famouse And this chappell saieth he is the Church of the Papists vvhich is so famouse in Ecclesiasticall histories But this shifte is poore and ridiculouse For if the Church of the Papists degenerated from the beginning as Simon Magus did vvhy vver not vvee called by particuler names as all heretikes are Vvhy vvas not our autour named Vvhy is not the tyme and occasion registred If our Church vvas euer the greater then vvas theirs the chappel for it is against the nature of a chappel to be greater then the Church If our Church vvas the greater and most famouse then vvas ours that societie vvhich vvas commonly called the Christian Church then vvas our societie that vvhich condemned heresies and called Councels vvhich vvas persecuted by the persecutours and consequently vvas not the deuils chappel for he persecuteth not his ovvn and fauoured by Constantine and other Christian Emperours Kings Princes for vvhich monasteries vvere erected Churches builded in vvhich all the ancient doctours ministred sacrameÌ„tes preached teached ruled and gouerned And vvhere vvas then Luthers litle flock Vvhat Historiographer vvrote the progress of it Vvhat Emperours persecuted it Vvhat heretikes rayled against it Vvhat Churches vvere builded for it Vvhat ministers ruled it And vvhat vvas the manner of gouermeÌ„t in it If ther vver no such societâ—e noe other counted Christian but ours theÌ„ ether ours vvas the true Church or else the Church quite fayled so they must retourn to their first shifte vv ch yet vvill not serue their turne as is allready proued Vvherfore if all other fayle they haue yet another shifte and that is this Vve graunt say they that the Church neuer decayed but still stood immoueable vppon the rock vppon vvhich Christ founded it Mat. 16. but soone after the Apostles tyme or peraduenture before they vver all dead this Church became inuisible and appeared noe more openly but vvas preserued secretly in obscure
infant from his mothers pappes shall delight disport him self ouer the Aspes hole vvithout receiuing harme That is such peace shall be in the Church that the children of Christes Church shall liue quietly vvith those vvho before they receiued Christian fayeth by heresies infidelitie or poysoning manners â— 2. like serpents infected others For as in the Arke of Noe those beasts vvhich vvere by nature sauage so long as they vvere in the Arke forgot all crueltie and liued vvith the rest most quietly so hovv soeuer men before their incorporation and admission into the Church of Christe vvere barbarouse in manners and mutinouse in opinions yet vvhen they are once made members of the peaceble kingdoÌ„ of Christs Church they lay a side all sectes and factions and liue quietly together at least in matters of fayth and religion Vvherby it plainly appeareth that in the Church of Christe is peace and vnitie in religion Vvhich the Apostle also insinuateth in those vvords 〈…〉 Being carrefall to keep vnitie of fayth in the band of peace as you are called in one hope of your vocation one body and one spirit one fayth one baptisme one god father of all By vvhich wordes vve are taught that as there is one God one heaueÌ„ one baptisme so is there but one faithe that they are the true chri stianes vv ch conspire in the same And the reason herof is bicause the truthe is one neuer disagreeing froÌ„ it selfe lyes are many mutable and contrarie and therfore seing that the Churche is the piller of truth 1. Tim. 3. it must needs follovv that vvhere the Church is ther is vnitie bicause the truth in vvhich the members of the Churche aggree is but one I vvill not deny but that the Church consisteth of diuers nations but yet they are so liÌ„ked in one fayth that in Christ Iesu there is no distinction betvvixte the Barbarous and Grecian Rom 10. nor betvvene Ievv and Gentile and although these diuers nations speake diuers languages yet as Ireneus noteth these diuers tongues profess one fayth l. 1. câ—nt her c. 3. I graunt also that in the Church there are diuers functions and dignities for there are Popes Patriarchs Primates Archbishops Bishops Eph. 4. and so forthe and from them the state of the laitie is distincte and subiect to them but these diuers orders make one Hierarchie I confess like vvise that in the Church there are diuers states and orders of religiouse as of Benedictins Dominicanes Austins Bernardins Franciscanes Iesuits yet these diuers members make one body all linked vnder one head Christ Iesus by one fayth and religion This vnitie peace and aggreement in one fayth and religion vvhich is to be seen in the Church militaunt in earth seemeth to me more admirable then that of the Church triumphaunt in heauen And the reason is bicause the inhabitaunts of that happy kingdome behold God face to face and see most euideÌ„tly that vvhich vvee beleeue only and see not at all and so their aggreement in vnderstanding is not so straunge bicause the euidence of the verities vvhich they see enclines them to one assent For as the philosopher sayeth the vnderstanding of it selfe is prone to giue asseÌ„t vnto veritie and truth vvhen it is euidently proposed vvhich is the cause vvhy in things vvhich are euident all men are of the same opinion and therfore to this propositioÌ„ The vvholle is greater then the halfe all men aggree but about the creation of the vvorld the immortalitie of the soule the felicitie of man the substaunce of the heauens and such like things vvhich are not so euideÌ„t there haue beene great disputes and contentions vvhence hath risen that diuersitie also of the sectes of Platonists Peripateticks Stoicks Epicureans and such like Vvherfore seing that the happy inhabitaunts of heauen doe see euidently the diuine nature all the mysteries vvhich vvee only beleeue I meruayle not that they all aggree in one opinion bicause the euidence of these things moues them to to one assent But that so many Christians of so diuerse countries and tymes so diuersly affected and disposed should aggree in one fayth and opinioÌ„ and thinke and beleeue the same of all the mysteries of Christian religion vvhich they see not this seemeth to me most admirable and so straung that I must needs saye Exod â— digitus Des hic The finger of God is in this matter and he it is that is the cause of this peace vnitie Scotus q. 2. prologi and aggreement For seing that the euidence of our mysteries causeth not this aggreement and that it can not be the deuill vvho thus linketh their vnderstandings bicause this religion in all points is repugnant to him and his designements it must needs be God vvho inspiring into these diuerse nations and natures one light of faythe makes them all to conspire in one beleef and opinion And therfore sayeth Tertulian Nullus inter multos euentus vnus est exitus l. praesc 28. errare non possunt qui ita in vnum conspirant Ther is not one end emongest many chaunces they can not erre vvho thus aggree in one Thus vve proue the translatioÌ„ of the septuagint to be of God Iustinus oraet paraen ad geÌ„t bicause those diuers vvriters being placed in diuers Celles and forbidden to conferr could neuer haue so aggreed in the translation of the Bible out of Hebrevv into Greeke as if all their translations had been copied out of one had nor God directed their vnderstandings and inspired them a like Sithe then amongest the Catholikes only this vnitie is to be found they only are the true Churche to vvhich Christe hath bequeathed this peace and vnitie and they only are conformable to the primatiue Churche planted by Christe and his Apostles Act. 4. for then the Christian vvorld vvas of one hart and mynde And for as much as amoÌ„gest the nevv Christians of this age there is nothing but vvrangling and dissension and that in principal matters of religion their Church is the Synagogue of Satan and they no members of Christs Church but heretikes apostataes and members cut of for by this marke of dissension the ancient heretikes vvere euer knovven and discried to be heretikes Simon Magus the first famous Arch-heretike beganne a secte but it remained not one for any tyme but by and by degenerated into many and from the Simonians proceeded the Menandrians Saturninians Basilidians CarpocratiaÌ„s and from them vvere descended the Gnosticks From Cerinthus spronge the vnappy branches of the Ebionits Marcionits Cerdonists and such like The Arians vvere no soner hatched but they vvere by and by diuided into Aetians Eudoxians EunomiaÌ„â— and diuers others So variable they vvere l. 2. c 12. that Socrates reporteth that they changed their Creed and forme of beleef noe less then nine tymes The Donatistes likevvise vvere by and by parted into Rogatists Maximinianists and CircumcellioÌ„s The Nestorians vvere seuered into
called Ievv and gentile the Grecian and the barbarous and all natioÌ„s vnder the sonne vnto his faith Churche and religion Vvherfore this Church almost from the beginning euen vvhen it vvas confined vvith in Hierusalem Act. 2. coÌ„teined Parthians Medes Persians Mesopotamians and as the scripture sayeth allmost all nations vnder the sonne And vvhen the holy Spirit descended vppon the Apostles and Disciples in firie tongues Ibidem and gaue them the guifte also to speake all languages that vvas to signifie that the Church of Christ vvas not to speake Englishe only or Scotishe and Flemishe only but all languages Vvherfore God promised our Sauiour Christ that he vvould giue him not England only not Scotland Flanders and Germany only Psal 2. but all nations for his inheritaunce Psal 71. Psal 81. And he auoucheth that his Church shall rule from Sea to Sea and that all nations hall haue access vnto it Mat. 28. And so accordingly Christ gaue authoritie to his Apostles to preach vnto all nations Vvherby I gather that the Church of Christ is not to bee a particuler sect confined vvith in any straites and corners of the vvorld but rather an ample Kingdome reaching ouer all the vvorld Symb. Apost Niceph. And this vvee professe in our Creed vvhen vve say that vve beleeue the holy Catholike Church For Catholike is as much to say as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vniuersall l cont ep fundamenti c. â— Vvhich name sayeth S. Austin holdeth me in the Churche And vvhy bicause he knevv it to bee a signe of the true Christian Churche vvhich neuer yet aggreed to any hereticall sect Ibidem li de verae rel c â— l de vtil credendi c. 7. ether of the Manichies of vvhich once he vvas one or of the Donatistes or Pelagians or any other And this sayeth saint Austine is so manifest a marke of the true Churche that heretikes them selues ambitiously affecte the same but yet if you aske for the Catholike Churche they point to ours knovving in their conscience that ours only is in deed Catholike â—â— â— 2. l. 2. And so saint Austin and Optatus refuted the Churche of the Donatists by this argument especially bicause it vvas confined vvith in the limites of Africa And Pacianus saieth that so soone as certain singuler Sect-masters deuised nevve religions Ep. â— ad So. phr and vvere called by particuler names the true Christians to distinguishe them selues from particuler sectes tooke the name Catholique euen from the beginninge as appeareth by the Creed vv ch the Apostles made vvhich name soundeth nether of Marcion nor Cerdon nor Apelles nor ValeÌ„tinus nor Neâ—torius nor Arrius l. cont Iudeos c. 1â— nor Luther nor Caluin And Tertulian so longe as he remained Catholike him self confessed that the true Churche vvas that vvhich vvas diffused throughe out all the vvorld Yea he sayeth that in his tyme the true Christians not vvithstanding the violence of persecution filled the Paganes Cities Apol. c. 37. Ilands Castles Courts Senats and only lefte their temples to them selues but noe soner vvas this man become an heretike but he affirmed most absurdly that the Churche might consiste of three persons though they vvere of the laitie li de exhor cast c. 7 l. de pudic c. 21. Vvhich he did partely bicause he vvould make vp a Churche of Montanus Prisca and Maximilla to vvhom he had vnited him selfe partlie to deliuer in him selfe froÌ„ the name of an heretike to vvhich hee savve him selfe subiect bicause he vvas novve of a particuler sect So that it is sufficiently proued that the Churche of Christe is Catholike that is a Societie professing one fayth in all countries yea and ages also cap. â— according to that of Vincentius Lirinensis In Ecclesia Catholica tenenduÌ„ quod vbique quod semper quod ab omnibus creditum In the Catholike Churche that is to be holden vvhich euery vvhere alvvayes and of all hath been beleeued For that sayeth hee the name Catholique importeth Novve let vs see vvhether the Romain Church faythe or rather the Church of the reformers be the Catholike consequently the Christian Churche for these tvvoe Catholike ChristiaÌ„ euer vveÌ„t together And here I require noe diuines nor Philosophers to be Iudges in this matter only let me haue meÌ„ that haue eares or eyes I desire noe more For the eye vvill easilie Iudge vvhether of these tvvo Churches bee most like to bee Catholike The Romaine Churche vvhich the aduersary calleth Papisticall hath florished in all ages and in the most parte of the vvorld as all histories vvill testifie And novve at this daye our faythe and Churche one and the same is diffused throughe out Spaine Fraunce Italie Portugall and a great parte of Flanders and Germanie yea it reacheth euen to the Indianes and other nevv found countries conuerted by the Benedictines See the first booke first chap. Iesuites and other religious men And so it is Catholique bicause being one and the same it hathe euer possessed all ages countries and still dothe euen to this daye As for the reformers Church and faythe I see noe signe of a Catholike Church in it For first it began not an hundred yeares since In the fifte chapter as before is demonstrated Secondly it neuer yet possessed the vvholle vvorld nor any great part of it as the eye vvill beare vvitnesse only it hathe gotten entertaynmeÌ„t in certayne partes of the vvorld as England Scotland Holland and some Cantons of Germanie Thirdly it is not one Church nor faythe that possesseth all these places but many yea scarce one religion filleth one shire or citie Vvherfore allthoughe England vvere all the vvorld and this age all ages yet vvere not their religion Catholike bicause it is not one faythe and religion in all the shyres of England nor all the yeares of this age for in Englande are many sectes and religions and they also different from the nevve faythes of other countries for there is great difference betvvixte them and the Lutheranes in Germanie Hugonots in Fraunce and Gues in Flanders Nether is it sufficient for any of them to say that their faythe is Catholike bicause all are inuited to it and coÌ„maunded to accept of it for so euerie sectmaster may saye of his religion and I haue proued that the true Christian faythe Church and religion is Catholike in that it being one possesseth all ages and countries Vvherfore to conclude seing that the Church or rather Churches of the reformers neuer possessed all ages and countries yea neuer one and the same filled any one countrie it follovveth that their Church is not Catholike and consequently not the true Christian Church and so they are no true Christians but heretiques and singuler sectmasters if euer there vvere any bicause in that they are of particuler sectes they vveare the same Badge vvhich Donatistes Arians Nestorians and such like haue vvorne before them and for vvhich they
calle the Supper for though some of them allovve vs also Order and some Penaunce yet in these Sacramentes as is before declared they do not aggree But yet if vve consider the estimation vvhich they make of these tvvoe Sacramentes vvhich all of them allovve vs vve shall see that herin vve are not much beholding vnto them And as concerning baptisme in Synop. Col. c. 17. Luther is of opinion that no forme of vvords is necessary yea he thinketh it sufficient if you baptize the child in the name of the lorde And being demaunded once vvhether it vvas lavvfull to baptise in milke or beare he ansvvered that any liquour that is apte to bathe or vvashe is sufficient And so you see hovv hee taketh a vvay the matter and forme of baptisme or at least bringeth them bothe in doubte And as touchiÌ„g the vsual forme of vvords Caluin iumpeth vvith him in the same opinion l. 4. Inst c. 17. and addeth that such formes of vvords are meare magicall charmes and enchauntementes Brentius sayeth that if the minister after that the Creed is read saye only In this fayth I vvas he thee departe in peace it vvill serue vvel enough in c. 26. Mat. And Bucere denyeth that vvords are necessarie in the Eucharistie and vvould say no doubte the same in baptisme The same Luther as is before related is of opinion that actuall faythe euen in children is necessarie and that Sacramentes haue no other effecte then to stirre vp this faithe vvherfore seing that Baptisme ca not stirre vp childrens faithe bicause they haue no knovvledge of the signification of such mysteries it must needs follovv that to Baptise children is but laterem lauare to vvash a tile and to loose labour Caluin also is nether a frayed nor a shamed to saye l. 4. Inst c. 17. § 17. that sainct Ihon Baptistes vvashing vvas as good as Christes baptisme Act. 19. And yet sainct Paule rebaptized them vvith Christes baptisme vvhom saincte Ihon before had baptized vvhich argued his baptisme of insufficiencie and proueth Christes baptisme to be of more perfection vvhich suplyed that vvhich vvas vvanting in sainct Ihons baptisme The same Caluin sayeth that in necessitie vvomeÌ„ may not baptise § 22. and that if the childe dy vvithout baptisme he may be saued if ether he be predestinated or be the childe of faithfull parentes yea he sayeth that fevv do mark hovv much harme that doctrine hathe doone vvhich teacheth that Baptisme is necessary vnto saluation And if you vrge him vvith those vvordes of our Sauiour vnless a maÌ„ be borne agame of vvater and the holy ghoste c. Io 3. he vvill father glosse the texte moste grossely then yeeld vnto you that baptisme is necessary to saluation l. â— Inst c. 16 § 17.18 The meaning is not sayeth he that materiall vvater is necessary but this is the sense vnless a man be borne againe of the holy ghoste vvhich like vvater vvasheth he can not enter into heauen And so by this exposition vvater is not necessary only the regeneration and vvashing of the spirit is necessary and this Baptisme according to Caluins opinioÌ„ children may haue vvithout vvater euen in their mothers vvoÌ„be if they be predestinate or childreÌ„ of faithfull parentes This is Caluins doctrine I saye Caluins for it is his singuler opinion contrarie to the opinion of the Churche and all the ancient fathers and councells yea contrarie to scripture it selfe For scripture telles vs plainly that vvee are all borne children of vvrathe Ephes 2. Rom. 5. and that vvee all sinned in Adam and consequently are conceued and borne in orignall sinne Iob. 3. vvherfore Iob vvho vvas predestinate curseth the day of his natiuitie and night of his conception Psal â—â— and Dauid not only prede stinate but borne also of saithfull parentes confessethe that hee is conceiued in sinnes that is in original sinne for the he brevve vvorde signifieth sinne in the singuler number vvhich not vvith standing the Translatour translated sinnes bicause originall sinne is the roote of all sinnes Gen. 13. And vvher as Caluin alleageth the blessing of God to Abrahame and all his seed and posteritie that serueth only to bevvraye his ignoraunce For first after that God had made that promise yet hee commaunded Circumcision and threatened that those that had it not should peris he And so althoughe Caluin vvere of Abrahams seed and his parentes also yet do the it not follovve that hee shal be partaker of that benediction vvithout baptisme secoÌ„dly that promise and benediction is novv to bee vnderstoode carnally or spiritually if carnally theÌ„ are none but levves capable of the benediction bicause they enly are the carnall children of Abrahame and so Caluin hathe noe parte in it at all If spiritually then they only are partakers of the benediction vvho as sainct Paule sayetâ—e Rem â— do imitate the faithe vvorkes of Abrahame Gal â—â— vvherfore seing that children euen of faithfull parentes doe in no vvise imitate ether Abrahames faithe or vvorkes they can not bee pertakers of his benediction vntill they bee baptised and so by receuing the Sacrament of fay the do in some sorte imitate Abrahames faithe And if Caluin say that at least by predestination children may bee saued vvithout baptisme hee shall but discouer herin hovv blockishe a diuine he is For none are predestinare but by the passion and merites of Christe Io. â— vvhich first are applyed by baptisme and not vvithout baptisme at leaste in desire therfore Christe threateneth damnation to all that are not baptised Vvherfore althoughe all children that are predestinate shal be saued yet not vvithout baptisme and they vvhich dye vvithout baptisme as by Christes ovvne sentence they are excluded from heauen so are they not predestinate But let vs see more of Caluins doctrine not tofollow it but to bevvare of it not to imbrace Suprae 16. it but to detest it The same man affirmethe that the reprobate or the children of infidels not predestinate are not to bee baptized least baptisme bee contaminated and bee made a false seale bicause sayeth he baptisme is a seale of former iustice and therfore if defiled infidels bee baptised the vvater is contaminated Ibid. and the seale is falsified He addeth that the children of the faithfull or the predestinate need not baptisme as a necessarie meanes vnto saluation and therfore if they dye vvithout it they may bee saued Yet sayeth hee baptisme is not to be contemned bicause it is commaunded as a ceremonie to incorporate vs meÌ„bers of the Church Novve put all this together to vvit that Baptisme is noe better then sainct Ihons vvashing that it is not necessarie for the predestinate oâ— children of faithfull parentes bicause they may be saued vvithout it and that it can not bee ministred vnto the children of infidelles least it bee contaminated it follovveth euidently that Baptisme is not necessarie yea that it is superfluouse bicause
vvhich allvvayes hath been priced at an highe rate valevved as one of the most precious ievvels of morall vertues in so much that euen the heathens though destitute of the light of faith beholding the beautie of this vertue fell into admiration of it and from admiration came to bee in loue vvith the same Lucretia a noble matrone of Rome is famous for this vertue vvho being violently oppressed by Tarquinius Superbus sonne tooke the matter for such a disgrace that vvith her ovvne handes she killed her selfe counting lesse of death theÌ„ of life ioined vvith such a disgrace And the pagane Poets vvere so blinded vvith the splendour of this her vertue that they could not see the fovvle faulte vvhich she comitted in killing her selfe 〈◊〉 c. 19. For as Sainct Austine sayeth if it vvas noe dishonestie to be oppressed vnvvillingly it vvas noe iustice to punishe her selfe vvith deathe vvho had not been dishonest The vestal virgins also vvere much admired for this vertue or at least for a shevv of the same and seuerly vvere they punished vvhen professing chastitie they liued loosely Liu dec 1 â— 8. Dec. 3. â— 3. vvhich yet they did so seeldome that vvhen such a fault hapned the yeare vvas counted vÌ„nluckie and the citie of Rome vvas purged and the Gods appeased vvith extraordinarie sacrifices Ex Gorg in 〈◊〉 pro Hel. The lavve of Areopagus punished no less him that by importunitie entised then him that enforced bicause the first abused bothe soule and body the second the bedy only By vvhich it may vvel appeare of vvhat valevv this vertu is bicause the deuil as by paganes he desired to bee honoured as a God in their Sacrifices 〈◊〉 vvould hee be serued of them by his vestals as God is by his virgins But not only paganes haue esteemed of Chastitie for brute beasts also although they be not capable of true vertue Epiph. her 7 haue affected an image of this vertue The Lionesse permitteth the Lion but once and once to propagate her Kinde and once only to keepe Chastitie so much as may be vvithout iniury to her Kinde Aelian l 14. â— c. 35. Plin. l. 10. c. â—0 The byrde called Porphyrion vvill sorte her selfe vvith no moe mates then one and so abhorreth vvomanish dishonestie that if she see the vvife commit adulterie Cirilles she vvill bevvray it to the husband by hanging her selfe Yea if this byrd perceue any mayd to play the naughtie-packe or harlot she vvill pine her selfe avvay to death The like is the nature of the Turtle vvho vvhen her mate is dead mourneth in solitarie places and neuer vvill admit any other to her company much lesse vvill she play any false play vvhilest her mate liueth Carm. 〈◊〉 Visg foe sayeth sainct Gregorie Nazianzene she giueth vs to vnderstand at vvhat a price virginitie is to be valevved l. â— c. 1â— The Storke is such a louer of chastitie that as Aelian reporteth vvhen on a tyme a certain vvoman of the citie Ceres in Thessalia vvas false to her husband in being to familiare vvith her man this byrde so abhorred the facte that she pulled out the adulterers eyes Georg. Picto rius villinganus med Palladius Bees also are so delighted vvith chastitie that besides that they conceue vvithout carnall copulation they vvill not stay in their hiues if their keper be blasphemous slouenlyke greasie vnchast or impur of body And in our selues be vve neuer so giuen to Luxurie vvee experience hovv nature reuerenceth as it vvere this vertue of chastitie Aug l. 14. â—iu c. 1â— For vvho is so impudent that is not ashamed of his ovvne lustes and therfore euerie one desireth darkenes or obscuritie and secrecie to hide them euen then vvhen hee taketh but his lavvfull pleasure vvith his vvife c. 19. Th. 2.2 q. 〈◊〉 a. 1. And vvhy sayeth S. Austine are vvee more ashamed of our lustes then other vices or passions The reason is sayeth he bicause the rebellion of the fleshe is farre different from other vices and passions bicause these vvee can vvhen vvee vvill especially if vvee adde force to our vvill represse and moderate but the fleshe hathe gotten since Adams falle such an hand ouer the spirit and vvill that thoughe vvee maye deny consent vnto her lustes and desires yet vvee can not quite represse them bee vvee as holy and perfecte as sainct Paule vvas And this makes the spirit ashamed to take so fovvle a foyle of the fleshe vvhich as she is inferiour to the spirit so should she be at the spirits becke and commaundemeÌ„t l. 1 Offiâ— Out of these premises Cicero gathereth this conclusion to vvit that seing man is ashamed of pleasure it is an argumeÌ„t that it is vnvvorthy the excellencie of mans nature and I vvill adde another conclusion vvhich is this that if lust and corporall pleasure bee a thing to blushe at then chastitie vvhich is an abstinence from pleasure is a vertue most honourable gracing and beseeming maÌ„s nature And allthough in the beginning of the vvorld vvhen mankind vvas not yet fully propagated and again after Noes flud vvhen it vvas all most ruinated God commaunded matrimonie yet did he euen then by many signes and tokens but after vvarde more especially commend also chastitie as a vertue most commendable Gen. 2. For althoughe hee him selfe made the marriage betvvixt Adam and Eue and badde them increase and multiplie yet he created them of virgins earth vvhich as yet had not lost her integritie and he preserued them virgins so long as they Kept their innocencie and so virginitie and innocencie vvere companions in paradise and the vse of matrimonie began vvith miserie And if antiquitie may procure credit virginitie must take the precedence of matrimonie bicause the vvoman is a virgin before a vvife a mayd before a mother Yea althoughe both in the lavve of nature and in the lavve vvritten the greatest parte imbraced matrimonie and fevv then did settle their cogitations vppon virginitie partely bicause men vvere as yet carnall and imperfecte partelie bicause mankind vvas not fully propagated partely bicause the Messias vvas not yet borne and therfore euery one desired to mary hoping that the Messias might chaunce to descend from their race vv ch vvas the cause vvhy barrennes vvas then so ignominious yet euen then virginitie had her follovvers and vvell vvillers Abel the first Preest vve read of after Adam and the first martyr vvas a virgin Helias Helizeus Hieremie and sainct Ihon Baptist as the scripture insinuateth and sainct Hierom affirmeth l. 1. cont Iou. vvere all chaste and vndesiled virgins The highe preest of Moyses lawe although he might marry bicause that people vvas carnall and their sacrifices vvere carnall and so required no virgin-preests yet he vvas commaunded to mary a virgin and to absteine from her also vvhen he vvas to sacrifice But in the nevv lavve vvhich brought more grace and greater perfection vvith it and therfore
can faine or imagin But I vvill bee so bold as to take this meanes from theÌ„ and then I vvill aske them hovv they knovve that the nevve and old testameÌ„t are not meere fables and fictioÌ„s as the Atheistes say that they are For they are of opinion that the Romaine Church maye deceue bee deceeued and therfore they vvill not beleeue her for the number of canonicall bookes nor for the meaning of scripture hovv then can they credit her vvhen shee defineth that the old and nevve testament are holy scripture her authoritie is one and the same in the affirmation of this and of other thiges if theÌ„ they beleeue her not in those thinges they caÌ„ not beleeue her in this For as if the Astrologer saye that to morrovv shall be rayne that vvith in three monethes ther shall bee rayne I caÌ„ not beleeue this to bee true for his assertion vnlesse I also beleeue that bicause his authoritie is the same and yet I maye beleeue rather that vvithin three monethes vvee shall hauerayne theÌ„ that to morrovv vvee shall haue rayne bicause that in it selfe is more likely so if vvee beleeue one thing vvhich the Romain Church affirmethe and not another vvee beleeue not any thing bicause shee sayeth so but ether for the probalitie of the thinge or for some other reason vvhich pleasethe vs. Vvherfore seing that out reformers beleeue not the Romain Church in all pointes it must neede follovve that they can not beleeue that the old and nevve testament are holy scriptures bicause shee sayeth so but for some other imaginations vv ch they haue for if they belecued this bicause shee sayeth so they vvould beleeue other thinges also vvhich shee auouchethe bicause her authoritie being the same deserueth the same credit in the one and in the other But let vs suppose that they beleeue that the old and nevv testament are holy scripture bicause the RomaiÌ„ Church sayeth so yet bicause they affirme that the Romaine Church maye lye and hathe also lyed loudly in many importaunt matters it follovveth that they haue herby no assuraunce of Scripture bicause as the Church in their opinion hathe erred in other thinges so may she in this if she may peraduenture she hathe erred and so they haue no assuraunce of scripture They vvill saye peraduentur that they are assured by tradition froÌ„ tyme out of mynde vnto this present that those bookes are holye Scripture bicause our forfathers euer esteemed them soe But nether can this bee a sufficient vvarrauut bicause they are vvont to saye that all thinges necessarie to bee beleeued are conteined in scripture and that therfore they vvill beleeue no traditions And if they beleeue that these bookes are holy scripture bicause by tradition so it is deliuered vnto them vvhy do they not beleeue the real presence and the Sacrifice of the Masse Vvhy coÌ„temne they the Fast of lent Images holy vvater the signe of the crosse such like vvhich vvee haue by the same tradition by vvhich vve haue the scriptures Yea seing that Tradition is nothing else but an opinioÌ„ or custome of the Churche not vvritten in holy vvritte but yet deliuered by the handes of the Churche from tyme to tyme and from Christians to ChristiaÌ„s euen vnto the last age and Christians if the Churche can erre she may allovv of euil traditions and so traditions also may bee erroneous coÌ„sequently can be noe sufficient vvarrant vnto the Reformers for the authoritie of holy scripture They vvill say peraduenture that they beleeue most voices and therfore seing that all the vvorld allovveth these bookes for holy scripture they vvill ioine vvith them in this opinion bicause the voice of the people is the voice of God but nether can this voice assure theÌ„ for ether they vnderstand by this commoÌ„ voice the voice of the vvholle vvorld or the voice of the Christian vvorld if they meane the voice of the vvholle vvorld theÌ„ haue they moe voices against them then for them bicause the greatest parte of the vvorld vvas euer Pagane if they meane the ChristiaÌ„ vvorld then in deed the most voices are for Scripture bicause the Catholike Church vvhich allovveth of scripture vvas is and shal be the greatest part of Christianitie but bicause they saye that this Church may erre they can haue no assuraunce of scripture by this voice They vvill saye peradueÌ„ture that they belceue that scâ—ipture is the vvord of God bicause their ovvn Churche vvhich is the true Churche affirmeth it to be so But nether vvill this shifte serue their turne Bicause first of all they caÌ„ not proue their Churche to bee the true Churche not their Pastours to be the true Pastours Bicause their Church hathe not the markes of the true Churche hauing nether succession from the Churche planted by the Apostles vvhich should make it Apostolique nether hauing euer possessed the greatest parte of the knovvn vvorld vv ch should make it Catholike and being so farre froÌ„ being one that it is diuided into coÌ„trarie sectes so farre also from being holy that it leadeth to all vice and Atheisme yea hauing all the Markes of heresie as my second booke demonstrateth As for their pastours they can not proue their mission as also is proued But if I should graunt them that their Church is the true Church yet by their Churches vvarraunt they can haue no assuraunce of Scripture bicause they are of opinioÌ„ that the true Church maye erre and consequeÌ„tly their Church also maye erre and if it maye erre in other thinges it may erre in this and if it may erre in this peradueÌ„ture it hath erred in this and so they haue no assuraunce of Scripture Vvherfore laying a side the Churches authoritie as insufficient in their opinion I demaund vvhat assuraunce they haue of scripture They can not alleage Scripture to proue scripture bicause no part of scripture affirmeth that the bookes called Scripture are the vvord of God dictated and indighted by his spirit And if Scripture did affirme it selfe to be holy Scripture yet vvere not that a sufficient vvarraunt for as I may doubt vvhether the bookes called Scripture be the vvord of God so may I doubte of that testimonie vvhich scripture giueth of her selfe vnlesse by some other meanes I bee assured that these vvritinges are the vvord of God They vvill say peraduenâ— that the very maiestie of the phrase of Scripture and the diuine matters and mysteries vvhich it conteinethe do argue that it is the vvord of God But this ansvvere is also insufficieÌ„t bicause to a vvordly man or Prophane Philosopher the stile of Scripture seemeth base and barbarous and the mysteries seeme to bee nothing else but dreames and imaginations the histories seeme tales and the matters seeme ether follies or impossibilities and so they vvould seeme vnto vs also vvere it not that vvee haue a reuerent conceite of them bicause vvee beleeue them to bee the vvord of God Vvherfore Iulian the Apostata Celsus Porphirius Apion
rather then manna seing that manna signified Christe vvho is this bread as vvell as the Eucharist Yea vnlesse the Euchariste contein Christes fleshe and blood really manna must needes take the precedence in dignitie as it hathe in antiquitie For first manna vvas better in substaunce Sap. 16. Psal 77. See the fourth booke chap. 6. as being made by Angels handes and in the aire hauing also all tastes as is before declared and so in substaunce manna is more excellent In figure and signification manna is as good if not better for if the Eucharist coÌ„tein not really Christes body and bloud it is but a signe and consequently noe better then manna bicause it signified the same Christe and so vvas as noble a signe it vvas more apte to signifie and so vvas a fitter figure for as Manna vvas framed by Angells handes Ex 16. Ioan. 6. and neuer passed the heate of the fyer so Christe our bread of life vvas framed by the kinge of Angells fingers vvithout all helpe of man and vvas baked in the ouen of the Virgins vvomb vvithout all heate of concupiscence As vvhen God rayned dovvn Manna the Ievves cried Manhu that is vvhat is this So vvhen Christe promised his Manna the Capharnaites murmured That Manna vvas giuen to the Ievves in the desert this to Christians in the vvildernesse of this vvorld only for in the nexte vvorld I meane in heauen our only home and land of promise vvee shall not feed any more of Christes body by eating or communicating but vvee shall tast of the svveetnes of his diuinitie by fruitioÌ„ That MaÌ„na vvas vvhite but yet vvas no common bread and it vvas like a coriander seed but yet vvas not of any such substaunce and this Manna in externe forme and colour seemeth bread but in deed is the bodye of Christe That vvhen it vvas measured vvas found to bee of one measure in all the gatherers hands and this Manna althoughe some haue great hostes some litle ones althoughe some receue vvholle hostes some but a peece some many hostes some one only yet vvheÌ„ by faith it is measured vvee finde as muche in the litle hoste as in the great as much in the vvholle hoste as in the peece and as much in fevve yea in one Sap. 16. as in many That manna had all tastes and those moste delicate according to the eaters desire but this it had not of the ovvne nature but of God vvho gaue it suche a supernaturall vertue So hathe this Manna also bicause it tasteth to our soules according to our deuotion and desire and thoughe it bee but fleshe yet it feedeth the soule not by the ovvn vertue for to the soule flesh of it selfe non prâ—dest quicquam profiteth nothing but by a supernaturall vertue vvhich it receueth by the straung coniunction vvhich it hathe vvith the diuinitie euen as the hoate iron burneth but not as iron but as it is vnited to the fire And seing that such conuenience and aggreement can not be found betvvixte bare bread and Christes body it follovveth that if the Eucharist bee but bread in substaunce that Manna vvas a better signe then it and so the figure shall excell the veritie and the shadovv shall surpasse the body and the promise the performaunce But let vs goe on After that our Sauiour had tolde the levves that he vvas the bread of life vvhich descended from heauen and giueth life euerlasting vvhich manna could not do bicause it only extinquished honger and prolonged life for a tyme the Ievves murmured once again and grombled at the matter yea as the texte sayeth they stroue amongest them selues saying hovv can he giue vs his flesh to eate But Christe vvill not goe from his former vvords rather novve hee threatneth that vnlesse they cate his fleshe and drinke his blood they shall haue no life in them And he inculcateth again and again that his flesh is meat in deed and that his blood is drinke in deed that he that cateth him shall liue by him that his bread is the bread that came dovvn from heauen and so for the. Vherfore novve many of his disciples begin to stagger saying that this is a hard speech not to be endured But yet Christe for all this their scandalâ— chaungeth not his tune nor tenour of vvordes Only bicause he knevv that the matter vvas harde highe of vvhich he spake he seekes to induce them to beleeue this mysterie by another of as great difficultie doth this sayeth he scandalize you that I say you must eate my flesh and drinke my blood if then you shall see me ascend from vvhence I ame descended you vvill much more be scandalized but yet to take avvay as much scandall as I can and to ease your vnderstanding as much as the mysterie vvherof I talke vvill permit It is the spirit that quickneth the flesh profiteth nothing Aug tract 7.10 the vvords vvhich I haue spoken vnto you be spirit and life That is you must not conceue any horrour in that I tell you that you must eate my flesh for you must not imagin that I vvill giue it you ravve or rosted as the meate vvhich commeth from the shambles or kitchin I vvil giue it you after a spiritual manner hiding it from your eyes vnder the veale of a Sacrament Ibidem and in this spiritual manner it shall profit you for as for that carnal manner in vvhich you do imagin that I vvill giue you my fleshe that profiteth nothing Or if you thinke it impossible that flesh should giue life it is not flesh only that can do it bicause flesh only profiteth nothing but it is the spirit of the diuinitie and flesh vnited to this spirit that quickneth Ibidem for as saint Austine sayeth if flesh could profite nothing Verbum caro noÌ„ fieret vt habitaret in nobis the vvord vvould not haue been made fleshe to dvvell amongest vs So that Christ meaneth that they must eate his fleshe not only in a figure for so they had eateÌ„ it in the paschall lambe nor only by faythe for so their for fathers and all that euer beleeued in Christe had eaten Christe and therfore at this eating they could not haue beene scandalized but hee speaketh of a reall eating thoughe in a spiritual and sacramentall manner and so the Ievves euen after the explication mentioned vnderstood him and therfore still they murmured yea after this as the texte sayeth many of his disciples vvent backe and novve they vvalked not vvith him Blessed Sauiour thou that caÌ„mest not to deceue but to saue soules if thou haue any easier meaning then that is in vvhich these men do take thee tell it them out of hande to helpe their vnderstanding If thou meanest only an eating of thee in a figure or by faithe only as Caluin and Zuinglius do interprete thee do but saye so thou shalt take avvay from these men all cause of scandale murmuration bicause they are vvell