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
the Church of God and the first of them in our countrie and in euery countrie proued theyr authoritie by miracles â— 31. and their successours proued the same by succession but as yet the nevv preachers could neuer proue their authoritie and mission to bee ether extraordinarie by miracles or ordinarie by succession as is allready demonstrated in the first chapter So that for learning vertue antiquitie number dignitie by vv ch authoritie is gotten vve and our religion doe carye the bell avvaye Vvhat reason then haue men to forsake Catholikes and their pastours and preachers to harken vnto these nevv prophets vvho nether in learning nor vertue nor antiquitie not number nor dignitie can make any iuste comparison vvith them Suppose some one should be vvauering and doubtfull 〈◊〉 religion and deliberating vvith him â—olfe vvhether to follovve the olde fathers 〈◊〉 nevv preachers should make this discourse vvith him selfe I haue been baptiaed and brought vp in the Catholike religion and so vvere my fore fathers ty me out of mynd but of late yeares some haue been so bold as to auouch that they vvere all deceiued and damned also vnless ignoâ—unce excuse them vvherfor seing that vvithout true fayth noe man can bee saâ—â—ed it is good that I looke into bothe the old and nevv religioÌ„ to see vvhich by all reason I ought to imbrace But before I giue eare vnto these Reformers vvhich say that they come to correct old errours let me see vvhat probabilitie they bring for their pure and reformed religion First I see they aggree not and yet euery one sayeth that he teachethe the true fayth and reformed religion and seing that one bringeth noe more authoritie then another that is scripture interpreted by his ovvn spirit I see no reason vvhy I should giue credit more to one then to another and therfor bicause I can not giue credit to all I see no reason vvhy I should credit any of them all Hier. â—â— Secondly I ame forvvarned that false propheres shall come vnsent and yet auouche also that they are sent from God and therfor vnlesse these men can say more for them selues then they caÌ„ I see noe reason vvhich can bynde me to giue eare vnto them They saye they are sent from God So vvill false prophets say And I examining vvhat is their mission finde therin a great defect for ether it is an ordinarie mission and then they must shevv a succession of pastours vvhose roomes they supply vvhich I see they can not do bicause noe historie makes mention ether of their pastours or their seruice or practise of their religion or it is an extraordinarie by vvhich they are sent immediatly from Christ and then they must proue it by miracles else I must by the same reason harken vnto euery false prophete Nether doth it suffice to say that they preach no other doctrine then the Apostles did and therfore need no other miracles then those vvhich vvere vvrought by them for so euery archeretique may saye and you can not controle him vnless you put him to his miracles But they alleage scripture for their doctrine so haue all heretiques doone as is shevved in the second chapter But heretiques expounded scriptures amiss these men haue hitten vppon the right meaning Hovv shall I knovv that they say they haue the true spirit in interpreting of scripture And hovv shall I or hovv caÌ„ they â—ell that seing that nothing is so secret as is this spirit as is proued in the third chapter And did not Arius say that he interpreted scriptures by the true spirit vvhen he alleaged them to proue that the sonne vvas a creature netherequall nor coequall nor consubstantiall to his father Yea do not all heretiques say so doe not all the Reformers say so euen vvhen they hold contrary opinions I see noe reason therfore not so much as probable vvhy I should harken vnto these reformers vnless I vvill harken allso vnto all the heretikes that euer vvere or shall bee Much lesse can I see any reason vvhy to forsake my ancient pastours vvho made me and my for fathers Christians and to preferre these preteÌ„ded reformers before them For as for learning they surpassed these reformers and for vertu they excelled and so vvere more likely men to see into the sense of scripture and veritie of religion and vvere fitter instruments for God to vse and vesselles more capable of God his spirit and reuelations In antiquitie they are before theÌ„ by many hundred yeares in number they are an hundred at least for one for authoritie they vvere honourable Prelats and Bishops of the Church vvho proued their mission commission and authoritie by succession yea and by miracles also nether of vvhich proofes the reformers can alleag for their mission and authoritie Shall I then leaue such learned men for such young clat kes so vertuouse men for so vicious so ancient Pastours for so nevv so late vpstartes so many for so fevv and men of such pastorall dignitie for them that can not proue their commission no more then a false prophet can doe Surely I see no reason vvhy I should and seing that God vvil not bynde me to giue credit to them that can bring no probabilitie for their ovvn or their Doctours authoritie I see not hovv vvith any shevv of iustice God can at the latter day condemne me for not harkening vnto them for I might ansvver vvith reason that I savv noe reason vvhy I should harken to them rather theÌ„ to euery false prophet much less vvhy I should forsake myne ancient religion for a nevv and myne old graue fathers for a fevv yonge ministers vvho vvere borne but yesterday By this gentle reader thou mayest see hovv litle reason men of vnderstanding haue to giue credit vnto the nevve religioÌ„ But least I may seem to partiall or thou gentle reader mayst be to timorous in pronouncing the sentence let the matter bee brought before an indifferent iudge vvho is net her of the old nor the nevv Religion l. 1â— Aâ—â— In Iose phus his historie I finde an example in the like case of controuersie The Ievves sayeth he and the Samaritanes contended once about the place vvher God should be vvorshipped The Ievves sayed HierusaleÌ„ vvas the place Deus 19.4 Reg. 17.10.4 The Samaritanes vvould haue it to be the mount Garizim The matter vvas brought before a Pagan king yet a discreet and indifferent Iudge Proloquutours vvere appointed on bother sides to plead the cause Sabeus and Theodosius for the Samaritanes Andronicus for the Ievves Andronicus had leaue graunted to speake first vvho recounteth a succession of the high precstes froÌ„ Aaron vnto his tyme all vvhich tyme the Ievves vvere counted the true vvorshippers of God he declareth the Antiquitie of the Temple of Hierusalem and of the sacrifices there offered hee telleth hovv that place vvas euer taken for the true place of vvorship and that therfore it vvas adorned and enriched not only by the guifts
say that he had a supernaturall and infused scieÌ„ce by vvhich se savve clearly the mysteries of Christian faythe vvhich vvee beelevve by vvhich hee forsavv all future thinges euen the day of iudgement and penetrated so the harts of men that hee knevv euery mans cogitatioÌ„ 〈◊〉 11. And this the Prophet Esaie insinuateth vvhen he sayeth that the spirit of vvisdome and vnderstanding shall rest vppon him to vv ch S. Paule subscribeth vvhen he calleth Christ the treasure hovvse of God his vvisdome Gâ—l â— And this knovvledg Christ obteyned not by studie labour but by infusion euen from the first momeÌ„t of his conception and therfor vvhen hee vvas but tvvelue yeares olde and had neuer beene trayned vp in Schoole or Vniuersitie he disputed so learnedly vvith the Doctours that they vvere all astonished at his vvisdome Lue. 8â— Io 7. And noe meruayle for hee vvas the vvisdome of his father and the vvord of God and his humaine nature vvas the booke in vvhich god his vvorde vvas as it vvere vvritten by Incarnation vvith an abbreuiation and so must needs bee the treasure hovvse of God his vvisdome and as it vvere the Academie of all sciences This is the opinion vvhich Catholikes haue of their highe Preest chefe Doctour and master Christ Iesus But the ghospellers and nevv Christians of this age haue nor so honourable an opinion of him but rather like proud Disciples they vvill correcte this their Master Conc. de nat Domini Hom Dom. 1. post Epiph. and accuse him of grosse ignoraunce Luther vvill stand to it that Christ knevve not vvhen the day of Iudgement vvas to happen yea that some tymes he vvas ignoraunte of other matters Zuinglius Bucer and Beza are of opinion that Christ profited in knovvledge by litle and litle and Knevv not yester day Iren. l. c. 17. Amb l. 5. de fide c 7. libers in Breu c. 19. vvhat he knovves to daye Vvherin they imitate the Gnostickes and Agnoits the authour of the booke of Christs infancie vvhich recordeth that Christe vvent to Schole and learned his A. B. C. Caluin in his iarring Harmonie vppon the Euangelists Isid l 8 etym. c. 5. Calu in Har. Luc. 2. explicating those vvords of sainct Luke And the child encreased and vvas comforted in Spirit sayeth plainly and repeates it tvvise or thrise that Christ profited not only in apparaunce but verily and invvardly in grace and knovvledge and vvas ignoraunte also of many things eueÌ„ as other men are sauing that ignoraunce in men is a paine of sinne and a parte of originall sinne in Christe it vvas not so Calu. in Har. Mat. 24. And in the same booke hee sayeth that Christ as man knevv not the day of Iudgement not only bicause he knevve it not to tell it to others but also bicause he could not informe him selfe of the same The like songe Caluin singeth in the same Harmonie handling that place vvhere Christ is sayed to haue prayed to his father to free him from the Chalice of his Passion â—arne in c. 26. Mat. if it vvere possible for there Caluin often repeats that those vvordes issued out of Christes mouthe ere he vvas avvare and that feare and greefe did so perturbate his mynd that hee knevve not vvhat he sayed and therfore corrected him selfe by and by O arrogaÌ„cie more then Luciferian Psâ— 19. 〈◊〉 9. Dareth the potte accuse the potter of vvant of skill or dareth the creature accuse the Creatour of ignoraunce and the Christian condemne Christe of follye errour and inconsideration If hee bee vvorthy hell that shall saye foole to his brother Mat. â— hovve manye helles deserueth Caluin that in effecte vvith the same contumeliouse vvordes myscalleth Christe him selfe But saye they Christ him selfe sayeth that hee knevv not the daye of iudgement Mar. 〈◊〉 ergo hee vvas ignoraunte of it I graunt he sayed so but his meaning is to bee taken And the ancient fathers rather then they vvould saye that Christ vvas ignoraunt they vvould seeke to interpret those vvordes so as they might not seem to derogate vnto him Greg. l. 4. ep 〈◊〉 Some therfore sayed that Christ sayeth that hee knovveth not that daye bicause he vvas ignoraunt of it in his members Amb. in 19. Luc. Naz orat 4. Theol. others say that he ment only that he knevv it not by humain knovvledge but yet denied not but that he knevv it by reuelation Hier. Chrystheoph in c. 24. Mat. others saye that he sayed he Knevv it not bicause it vvas committed to him in such secret that he might not reueale it and so knevv it not to reueale it vnto others Hier in c. 24. Mat. yea some rather then they vvould make Christ to be ignoraunt auouched that those vvords vvere foisted in by the Arrianes to proue Christ to bee but a creature and pure man Luc. 2. They obiect also that sainct Luke sayeth that Iesus encreased in age grace and vvisdome before God and men But this argument is as easilie ansvvered for some expound those vvordes thus Christe encreased in age verilye and before God and men but in grace and vvisdome only in outvvard apparaunce before men others saye that hee encreased in grace and vvisdom that is in actioÌ„s of grace and vvisdome bicause as he came to riper yeares so he made more remonstraunce of his grace and vvisdome by meritoriouse operations and actes of vvisdome vvhich vvere in deed meritoriouse gratious vvise and vvere esteemed such before God meÌ„ But yet they haue not doone Ether sayeth Caluin Christ knevv that it vvas possible to escathe deathe Cal. Harm Mar. 14. or he knevve not If he Knevve vvhy doubteth hee If hee knevve not then vvas he ignoraunte Thus the deuill laboureth in his members and ministers to make the vvisdome of God ignoraunte To this therfore vvee must also giue an ansvvere and that vve shall as easily For Christ knevv that it vvas absolutely possible to auoid death and therfore sayed to his father all thinges are possible to thee he knevv also that supposing his fathers vvill and commaundement Mar. 14. he vvas to dye yet thus he spake and thus he prayed to shevv him selfe true man and to declare that according vnto the fleshe he feared deathe yet absolutely according to the vvill of his superiour parte he vvas resolued to die as appeareth by those vvords follovving But not as I vvill but as thou vvilt As if he had sayed as I ame flesh and blood and according to naturall affection I feare deathe as it is repugnaunt to nature and in this respecte I vvould fayne escape it but yet bicause it is thy vvill ô father is expedient yea necessary for mankinde I ame most vvilling to dye and therfore not my vvill that is the desire vvhich as I ame fleshe and blood is coÌ„mon to mee vvith other men but thy vvill bee doone to vvhich the vvill of my superiour and reasonable parte
them vvel bestovved bicause they haue the revvard I looked for if thou doe not yet are they not loste quia aliquid est voluisse bicause some thing it is to haue desired thy good and I haue taken no more paynes then thy good deserued If the stile of my booke please thee-not refuse not gold bicause it is ill fashioned and remember that though the autour bee thy countriman by byrthe yet he is more a straunger then an English-man by educatioÌ„ If thou fynde faultes in the printing yet fynd not faulte vvith the Printer he knevv vvhat he did bicause he vnderstood not vvhat he printed and I had not the leisure allvvayes to ouer see his labours If I seeme to speake to sharpely some tymes it is not for any toothe against any person but for hatred of heresie And if thou take this my impolished vvorke in good vvorthe thou vvilte giue me the occasion and courage to take in hande another in vvhich I shall explane as I haue in parte allready and make as plaine and plausible those pointes of the Catholike Religion to vvit Indulgences Merit SatisfactioÌ„ vvorship of Saintes Images and Reliques vvith many such other vvhich seeme to the deceiued to imply iniurie to Christe or absurditie as I haue discouered the grosse errours of the Nevve Religion But novv for a Vale and freindly farevvel I beseech the to take this counsaile at my handes Build not vppon that not so flattering as false opinion vvher vvith many vse to comforte them selues to vvit that thou maiest be saued in any religion My second booke vvill assure thee that vvithout a true and intier faith it is impossible to please God and that out of the true Church See the second booke and 4. chap. there is noe saluation As God is but one the truthe but one so his Religion Church and vvorship is but one This Church and Religion is not to be found amongest the reformers as my second booke vvill tell thee bicause it hathe all the markes of heresie It is only to be found amongest the Catholikes vvho are Nicknamed Papistes as thou mayest see by the same booke and by some chapters of the first booke and by other partes of the other bookes euidently demonstrated The Catholike Church then is the hauen of Securitie to vvhich thou must repayre It is the porte of Saluation the Arke vvherin Noe lodgeth his familie that is Christe and his faithfull people It is the barne vvhere the good corne is layed vp till the vvinovving day It is the folde of Christes Sheepe The piller of truthe The treasure-hovvse of Christes Graces The Shoppe of spiritual Negotiation The lande of promise The paradise of the second Adame The Temple of the second Salomon The misticall body of Christe The terrestrial heauen of those that hope to be blessed The only vvay to life euerlasting If then thou desire to be free from tempests and contrarie vvindes of disagreeing heresies direct thy ship and saile to this quiet hauen if thou vvilt not make shipvvrake of thy soule fly to this porte of Saluation If thou vvilte not be drovvned in the deluge of sinne or Infidelitie haue recourse vnto this Arke out of vvhich none can escape damnation If thou vvilte be of Christes chosen corne repose thy selfe in this his barne vv ch is the only place of purging from the chaffe of sinne If thou vvilte be one of Christes flocke ronne to his folde that thou mayest be fedd vvith his sheepe If thou vvilte be sure of the truthe keepe thy standing vppon the piller of truthe If thou vvilte bee enritched vvith Christes spiritual treasures this is the treasure hovvse of all his graces If thou vvilte traffique for heauen and heauenly merchandise enter the Shopp of Christe I meane his Church the only place of merit and Christian negotiation If thou vvilte be pertaker of Christes promises dvvell in the lande of all his promises If thou vvilte enâ—â—y faelicitie enter into this Paradise of the second A. dame If thou vvilte honour God vvith true sacrifice and vvorship this is the only Temple out of vvhich nether prayers nor oblations nor sacrifices are pleasing If thou vvilte receue any influence and motion from Christe the Head incorporate thy selfe to the Church his mystical body and if thou vvilte bee pertaker of his spirite vvth is the soule and life of this body dismember not thy selfe that thou mayest be a liuely member If thou vvilte enioy the blisse of Angels in the vpper heauen enter first into this lovver heauen out of vvhich is no hope to ascend to the higher If thou vvilte attaine to life euerlasting passe by the Church it is the only vvaye If thou vvilt bee one of the Church triumphaunt bee first one of the Church militaunte and if thou vvilte haue God for thy father take his Churche for thy Mother Nothing more dangerous then to liue out of this Churche and no surer damnation then to dy out of this Churche Be not carelesse therfore in seeking out this Churche and vvhen thou hast found it differre not thy entraunce It is thy greatest affaire and a matter of most importaunce bicause theron depeÌ„deth not a temporall state of thy body but aeternall saluation or damnatioÌ„ both of soule and body Farevvell and pray for him that vvisheth thee vvell and prayeth for thee that thou mayste do vvell Iul. 18. an Dom. 1603. MATTHEVV KEL THE FIRST BOOKE CONTEINETH A SVRuey of the groundes and fondation of this nevv religion on vvhich it may seeme to relye vvhich ether are the authoritie of their preachers or the euidence of scriptures vvhich they alleage or their priuate spirit or credible and probable testimonies or some visible iudge vvho determineth of controuersies for vvant of vvhich it is proued that if vve receiue this nevv religion vve open the gappe to all heretikes and heresies The first chapter examineth the mission of the preachers of this nevv religion and proueth that they cannot proue them selues to be sent from Christ and that consequentlie vve cannot gine eare vnto them vnles vve vvill harken also vnto all false prophetes HARDLIE shall vve fynde a subiect so disloyall or priuate man so imprudent vvho vvill arrogate vnto him self the honourable office of an Imbassadour to deale betvvixt Prince and Prince in denounicinge vvarre or offeringe peace of in establishinge a nevv league or renevvinge an olde vnles he haue authoritie from his Prince in vvhose name he dealeth and canne by letters of credit or other tokens make an euident remoÌ„strance of his legatine povver and commissioÌ„ For if he goe vnsent he abuseth his princes name and if he cannot shevv his comission he runneth on a sleeueles arrande If this be so as experience teacheth vs that it is so and reason telleth vs that it must be so and thath betvvixt man and maÌ„ vve haue noe reason to thinke almightie god to be so deuoid of princelie prudence as to sende his Apostles and preachers to denounce
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
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
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
vvith all aequalized matrimony vvith virginity saint Hierom condemnes him euen vnto hell l. 〈◊〉 Vigil Iouinian also for making all sinnes and good vvorkes equall in demerit and merit lib. cont Ieuin and for putting noe difference betvvixte the state of Virgins and the Maried vvas by the same Doctour coÌ„demned for an heretike to vvhich his sentence all the christian vvorld subscribed And no meruaile For if one heresie depriueth vs of fayth as it doth Th. 2.2 q. â— a. â— bicause he that beleeueth not God and his Churche in one article beleeueth them in none if fayth be the linke vvhich vniteth vs as meÌ„bers to the mysticall body of Christs Churche then one heresie is sufficieÌ„t to separate vs from the Churche as the very name in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth and consequently one heresie is enough to damne vs bicause out of the Churche is noe saluation For as the arme cut of dyeth the bovve riuen from the tree vvithereth so vvhether by one or many heresies vve be separated froÌ„ Christs mysticall body vvhich he viuisicateth by his spirit vvee dye and vvither and remain deuoid of life sappe and saluation bicause the spirit if God vvhich is as is vvere the soule and spirit of this body impartes it selfe to none but those vvho by true fayth are members of this body and bovves of this tree Psal 79. vvhich extendeth it selfe by reaching bovves from sea to sea l. de vniâ— Ecel Vvherfor sainct Cyprian sayeth that vvhosoeuer is separated from the Churche hath noe parte in Christes promises he is an alien sayeth he an enemie à prophane person and one that can not haue God for his father vvho hath not the Churche for his mother Yea sayeth he such an one may dy for Christ he may burne he may be caste to the vvild beastes but that death shall be no crovvne of faythe but a pain of infidelitie such a one may be Killed but he can not be crovvned If then it be so that one errour in fayth obstinately defended is sufficient to cut a man from the Churche and to make him an heretike then certes the ghospellers of this tyme must needs be heretikes and that in the highest degree vvho haue renevved allmost all the old heresies and euen those vvhich by the Christian vvorld vvere allvvayes condemned for damnable errours For if Simon Magus his successours vvere euer heretikes for such and such opinions if these men vvill defend the same opinions they must needs be condemned for heretikes allso vnless vve vvill accept persons and vse plaine and palpable partialitie Vine Lirin Simon Magus sayed that God vvas the autour of sinne Aug. her 65. vvhom Cerdon and Marcion Manicheus Photinus and Blastus follovved Eus l. â— c â—â— and vvere for this doctrine by the common voice of the Christian vvorld adiudged heretikes shall not the same sentence passe vppon our reformers vvho say not only as Simon Magâ—s did that God by a certaine consequence is the autour of sinne in that he hathe giuen man a nature necessarilie inclining to sinne Bel. l. 2. â—â— â— c. â— but affirme also that he directly moueth to sinne yea prouoketh vs and eggeth vs forvvard Shall Manicheus and the others aboue named be heretikes vvho sayed only that the euill God vvas autour of sinne for they imagined tvvo Gods and shall our reformers be counted good Christians vvho say that the good and the only God is the cause Promotour of all lies and vvickedness â—i de fide operibus c. 14. Certain old heretikes euen in the Apost les tyme â— Pet 3. 〈◊〉 li t. c.2 â— Aug her 54. grounding them selues vppon sainct Paules Epistle to the Romaines vvhich as saint Peter vvitnesseth they did vvrongly interpret affirmed only fayth to be sufficient to saluation vvhich phantasie Simon Magus and Eunomius also imbraced for this they vvere accursed for heretikes shall Luther Caluine Lut. in c. â— Gaâ— Calu. in Antid ses 6. can it and their adhereÌ„tes goe for sincere Christians vvho teach the selfe same doctrine Leo the third Emperour CoÌ„staÌ„tine the fifthe and Leo the fourth vvith their adherentes called Iconomachi and Iconoclastae Zonar vitae Leoâ— Paulus Diaco â—bid Vvere condemned as heretikes for denying honour to Images and for breaking and defacing them hovv can our ghospellers shevv their faces amongest Christianes vvho exceed those Image-breakers by many degrees Vvith the Simonians Iren. li. â— c. 24 Ignat. ep ad Smyrn Th. Vvald l. 2. de Sacram. c. z. â—3 Damasc l. de heres Ter. l. de bap Menandrians and others in sainct Ignatius tyme yea vvith BerengariaÌ„s and Vviclephistes they deny that in the Eucharist Christs body is really present vvith the Messalians and Caians they deny that the Sacraments giue grace vvith Ihon Vvicleph they deny that Baptisme Confirmation and Order imprint caracters in our soules vvith the Pelagians they say that Baptisme is not necessary Vvald to 2. â— 96. and that vvithout it children may be saued by predestination or the fayth of their parents vvith the Nouatians they deny the Sacrament of Penaunce Infrae Soc l. 4. c. 24. Iren. l. 1. c. 30. vvith the Gnosticks Manichies and Encratites they say Matrimonie is no SacrameÌ„t no more sayeth Caluin then tillage of the ground yea spinning and carding Hier Proce mio l. cont Lucif Vvith the Manichies they deny freevvill vvith Aerius the Sacrifice vvith Heluidius Iouinian they make mariadge equall vvith virginitie Hier. l cont illos They marye preests despise Reliques vvith the same Vigilantius vvith Rhetorius they prayse all heresies Sand l. 7. vi sâ—b mon pag. â—7â— and renevv them all and shall they for one heresie be accursed heretikes and these men vvho haue raked hell to rake them alltogether be esteemed of as pure sincere and reformed Christians Shall seuerall heresies make them heretikes and shall not all heresies allmost assembled together be sufficient to make these men heretikes Truly vnless Apostasie excuse them from beresie vvho haue denyed all most all pointes of religion only Christe remaining to vvhose deny all notvvithstaÌ„ding as the nexte booke shall proue they haue made a great stepp I can not see vvhy the ancient heretikes for seuerall heresies should be counted heretikes these for so many vvhich they haue raked together go for good Christians especially seing that any one heresie is sufficient to make an heretike bicause euery one seuereth and separateth from the Churche and her fayth and doctrine Certes if these men be no heretikes the old heretikes vvere none if these be noe heretikes neuer as yet vvere any If these haue not the marke of an heretike Simon Magus Marcion Cerdon Pelagius Vvicleph had none if these be good Christianes all heretikes vvere so or if they vvere noted vvith the caracter of an heretike these are so marked that they shall neuer be
sonne of God But thou vvillt say that in many places Caluin others graunt that Christe is true God the sonne of God I vvill graunt it also l. 1. Inst c. 13. for Caluin in the first booke of his Institutions and thirteenth chapter indeuoureth to proue Christes diuinitie but yet thou seest also hovve they eate their vvords deny in one place vvhich in another they affirmed And so to conclude ether they speake thus vvittingly of Christe and so they are noe Christians but renouncers of Christ or of ignoraunce so thy are not men to be fellovved in so great mattets as faythe is vvho haue need thē selues to learne their Catechisme vvhich teacheth hovv to speake and to beleeue of Christ and God The second chapter shevveth hovv by their doctrine they make Christe an absurd redeemer MAN once vvas free of condition as being created lord ouer all and subiect to none but God vvhose seruice is no seruilitie he vvas noble of birthe as being framed by God his ovvn hands of virgin earth Mannes felicitie in paradise vvhich yet vvas not stained by sinne he vvas happie in state as being indevved vvith a body immortall freed from diseases deaths and distemperaturs nether benummed vvith cold nor parched vvith heat nor pined vvith honger nor molested vvith thirst enriched vvith a soule filled vvith grace and spiritual treasures vvhich vvas prone to vertue not inclined to vice nether molested vvith concupiscence nor overruled by passion but ruled reason vvhich vvas ruled by grace His superiour parte vvas obedient to God his inferiour parte to the superiour sensualitie to reason the flesh to the spirit and all creaturs to him vvere buxome and obedient Besides this invvard foelicitie of soule and body he vvas placed in Paradise vvhere he vvas enuironed and compassed about vvith all delightes and pleasures and farre from all displeasurs Mannes seruitude after sinne But vvhen by sinne man vvould not be subiecte to God hee became a slaue to his ovvne flesh passions and sensualitie a bond man to sinne captiue to the deuill subiect to death and mortalitie hell and damnation And of all this seruile subiection sinne vvas the cause for vvhen Adā sinned and vvee in Adame transgressed vve vvere by by guiltie of death vvhich is the revvard of sinne Rom. ◠and by sinne vve became slaues to sinne and concupiscence For as Christe sayeth vvhosoeuer sinneth is a slaue to sinne Io 8. l Io 5. 2 Pet 2. Rom. 6. and being slaues to sinne vve vvere slaues to the deuill vvhoe hathe noe authoritie nor povver ouer vs but by sinne and being slaues to the deuill vvee vvere captiues of hell vvhich is the prison vvhere the deuill holds sinners perpetually And behold here breefly in vvhat bondage by sinne the deuill had gotten vs. After that by sinne vve vvere despoiled of grace if he had tempted vs vve could not haue resisted and if vve had fallen by sinne Th. ◠2. q. 109. a. 7. vve could not haue risen again by force of nature and force of grace vve had none bicause sinne had depriued vs of it and so vve vvere slaues to sinne and the deuill also and captiues also and prisoners of hell vvhich is devv to sinne vvherfore sainct Paule sayeth that Vve vvere deteyned captiues at the deuils vvill and pleasure 1. Tim. ◠To ransome this prisoner and to redeme this bondslaue by vvay of aequitie and iustice it vvas necessarie that a diuine person should become man Mannes Redeemer for God only could not satisfie bicause he vvas the partie offended and in that he vvas God could be indebted to none Man only vvas not able to paye so great a ransome as sinne required only God and man vvas a fitte pay-master For as S. Leo sayeth if he had not been true god he could not haue giuen vs a remedie Ser. 1. Nat. Domini and if he had not been true man he could not haue giuen example yea he could not haue suffered and so could not haue satisfied And amongest the three diuine persons the second vvas the fittest For vvho fitter to be a mediatour then the midle person Vvho fitter to be the sonne of mā by incarnatiō then he vvho from all aeternitie vvas the sōne of god Vvho fitter to repaire the image of god in mā thē hevvhoe vvas the image of his father Vvho fitter to make an amendes for Adames inordinate desire of knovvledg Gen. ◠then he vvhoe vvas the vvisdome of his father Vvho fitter to abate Adams pride vvho vvould haue been like to God then he vvho vvas in deed the likeness of god his father and yet by incarnation of purpose became in outvvard shovve as vnlike him as man is to God Breefly vvho fitter to appease the storme then Ionas for vvhom the storme vvas ray sed for it vvas no other then the sonne of God for vvhō the storme in heauen vvas raised vvhen Lucifer vvould be like the highest It vvas no other then the same sonne of God for vvhō in paradise that storme arose vvhen Adam puffed vp vvith pride vvould be like to god in Knovvledg of good and euil for to him is proper the likenesse and image of God vvhich they inordinately affected The anciēt then of yeares became a child the vvord vvas mute God became man the second and middle person played the mediatour the sonne of God became the sonne of man and in mans nature vvhich hee had takē vppon him repayred vvhat man had ruined and destroying sinne by fleshe vvhich by flesh vvas committed ouercame the deuill by fleshe by vvhich he had ouercome and vvher as vvith one teare yea one vvorde he might haue redeemed vs he vvould shed his blood for vs and vvheras one dropp had been sufficient he povvred out all to shevv the greatnesse of his charitie and the greatnesse of our ingratitude vvhich still commit sinnes vvhich cost Christ so dearly to shevv the mallice of sinne vvhose staine could not be takē out vvithout the blood of this lamb and to shevve the greatnesse of the ransom and the price of our redemptiō So great vvas this price vvhich vvas payed for vs 1. Pet. 1. that sainct Peter sayeth Vvee vvere redeemed not by gold and siluer but by the pretiouse blood of Christe 1. Cor. 6. And sainct Paule sayeth that vvee vvere bought by a great price so great Psal 13◠that Dauid calles it copiosa redemptio a copiouse redemption Prorsus copiosa sayeth sainct Bernard quia non gutta sed vnda sanguinis per quinque partes corporis manauit Copiouse in deed bicause not a dropp Ser 22. in Cant. but a streame of bloud issued out at fiue partes of his body so ritch a price vvas this blood sayeth he Ep. 190. That it vvas sufficient to haue satisfied for the sinne vvhich shed it So that Christ is our redemer Vvho hathe deliuerd vs out of the povver of darkenesse Col. 1. freed vs from the slauerie
rable of their ministers vvho are no more Preests then they vvere that made them l. â—raesâ— Vltra med The like ordination and institution of ministers Tertulian recordeth to haue beene practised by the heretikes of his tyme Their ordinations sayeth he are light rashe inconstaunte one vvhile they make ministers of Neophits another vvhile of lay men and those vvho are tyed to the vvorld another vvhile of our Apostataes that they may bynde them vnto them by glorie vvhom they can not by veritie Vvherfore one Bishop they haue to daye another to morâ—vv to day he is made a Deacon vvho to morovve is Reader to day he is a preest vvho to morovv is a lay-man for to lay men they inioyne preestly functioÌ„s If then they haue noe Preests they haue none vvho hathe authoritie to minister sacraments to offer sacrifice and to preach vnto the people and so can haue noe religion bicause Preests and religion must euer go together Thus sainct Hierom reiecteth refuteth the sect of Luciferians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucif Hilarius sayeth he vvho vvas the head of the Luciferians vvhen being a Deacon he departed from the Churche and he alone vvich his companions as he thinketh became the only company and Churche of the vvorld can nether consecrate the Euchariste hauing nether Bishops nor preests nether can he giue baptisme vvithout the Euchariste For then Baptisme the Euchariste Confirmation vvere giuen together and novv he being dead his secte and Church is dead vvith him bicause he being but a Deacon could ordanie noe Clerke to succeed him and that is noe Churche vvhich hath noe preest Thus he argued against the Luciferians and the same argument do I make against all the nevv sects of this age you haue noe true preests by your ovvne doctrine nether in deed can you haue any bicause all your ministers vvere ordayned vvithout order that is vvithout consecration and imposition of Bishops hands and they haue their authoritie from them vvho being lay men could nether haue it them selues nor giue it to others and seing that religion and preests of necessitie did euer go together as is all ready proued you hauing noe true Preests can haue noe true religion and so your preachings bishopping and supping or coÌ„municating and your administrations of other sacraments Baptisme only excepted vvhich in necessitie lay men yea vvoemen may minister are noe more actes of religion then if the same vvere doone by players vppoÌ„ the stage bicause you haue noe more preestly authoritie then they haue so haue noe true religioÌ„amoÌ„gest you but only an apish imitation and a Stage-play of religion The second Chapter proueth that religion can not stande vvithout a true sacrifice and that the reformers haue no true religion bicause they haue noe Sacrifice MAN being composed of soule and body is to serue his Creatour vvth bothe therfore must not only beleeue vvith harte but must professe also his beleefe vvith touÌ„gue must not only prayse god in spirit but must vse his mouth also as a troÌ„pet to souÌ„d out this prayse nether must he pray vvith soule oÌ„lie butvvith lip pes also he ought not only to huÌ„ble his mynd in prayer but to bovve and bende his knee and body also and he is not only to mynde and meane vvell but he must also doe vvell Mas. â— to glorifie his father vvhich is in heauen to edifie his brother in earth Vvhich thing is soe deeply imprinted in the mynds of men that ther vvere neuer any ether religious or superstitious vvhose invvard deuotion did not breake forthe into some outvvarde signes or ceremonies by vvhich vvas manifested outvvardly and by some action or gesture of the body vvhat vvas in vvardly coÌ„ceiued and concealed in the mynde And amongest all the externall vvorshipps and outvvard signes of invvard deuotioÌ„ and religion sacrifice vvas euer counted the principal vvhich therfore as Sainct Austine noteth l. 10. cin â— 4. vvas neuer offered but ether vnto God or to some creature vv ch vvas esteemed of as God And therfore all nations of vvhat religion soeuer they vvere haue euer vsed to offer sacrifice as thoughe they thought that they gaue not vnto their God his right honour and vvorship vnless they should offer vnto him one sacrifice or other l. 〈…〉 Plinie reporteth that the people of Sabea offered as sacrifices vnto their Gods all maner of spices but myrhe vvher vvith that countrie aboundeth others haue offered fruites and hearbes of the earth others brute beasts others haue sacrificed childreÌ„ men vnto their Gods vvherin thoughe many superstitions and abominable idolatries vvere committed yet thereby appeareth that noesooner the harte of man is possessed vvith religion true or false but it thinketh of one sacrifice or other aduersâ—â— Colotem In so much that Plutarke sayeth that a man shall sooner hitte vppon cities vvithout vvalles hovvses Kings lavves coynes Schooles and Theaters then vvithout TeÌ„ples and Sacrifices l. quod non patest suauiter viui secunduÌ„ Epis. and therfore sayeth he Epicure vvho in deed serued noe other god theÌ„ his belly and consequently had no other Church then his Kitching noe other Preests then his cookes and no other sacrifices then his dishes offered notvvithstanding sacrifice vnto the Gods for feat of the multitude And as these bicause they had the light of nature offered sacrifices but bicause they vvaÌ„ted light of faithe offered them to false Gods and vvith much superstition so the true vvorshippers of God vvho vvere indevved vvith the true light of faith offered sacrifice vnto the true God In the first booke and last chap. Adam as I haue allready proued vvas a preest therfore did noe doubt offer sacrifice to appease Gods vvrath conceiued against his faulte although the Scripture maketh no meÌ„tion of it Gen. 4. Abelâ—â—s the Scripture vvitnesseth being a Pâ—â—â—st vvas not content to bear a harte full of reuerence vnto God but to make manifest the invvard religion of his mynde he killed the first borne and fattest of his flocke offered them to God as a sacrifice and God respected Abel and his oblatioÌ„s Noê also so soone as the Fludde vvas fallen builded an Altar vnto God and vppon it he sacrificed and offered holocausts and burnt-offerings of the cleane beasts Gen. 8.17 and fovvles vvhich he had preserued from the furiouse vvaues of that vniuersall deluge See the first booke last chap. The like did Abrahame Melchisedech Iob and many other Patriarches and true seruaunts of God vvho liued vnder the lavve of nature as is also in the place alleaged proued and de-declared In the lavve vvritten the vse of offering sacrifice vvas more frequent and the sacrifices and the ceremonies vvhervvith they vvere to bee offered vvere determined by Gods ovvn mouth as appeareth by the booke of Leuiticus and other parts of scripture And for this purpose especially God commaunded Salomon to build that stately Temple and vvould haue noe sacrifice offered
but there vvhich is the cause vvhy the levves since the destruction of their Temple thoughe thy exercise other actes of their religion yet in no place dare they offer sacrifie Vvherfore in the nevv lavv also if Christe hath planted a Churche and in this Churche religion then hathe hee also amongest the offices of religion instituted a sacrifice And this in parte the Ghospellers vvill not let to confesse Isa 53.10.10 Ephes 5. for they graunte that Christe offered his ovvne selfe vppon the Altar of the crosse as a sacrifice vnto his father vvhich vvas the complement of all the old sacrifices the veritie of all those shadovves and the price of our redemption But yet bicause this sacrifice is not sufficient to vpholde religion and the vvorship of God ether they must shevv vs some other sacrifice or else they can not mainteine any true religion For first I haue proued that religion can not stande vvithout a sacrifice vvherfore seing that the sacrifice of the crosse is paste neuer to bee reiterated another sacrifice is necessarie for the continuaunce of religion Nether vvill it suffice for an ansvver to say that the effectes and vertue of the sacrifice of the Crosse remaine for these effects are noe sacrifices but only graces vvhich by vertue of the sacrifice of the crosse are bestovved vppō vs. Much less can it serue for a good ansvvere to say that Christe still in heauen presenteth vnto his father the sacrifice of the crosse for that presentation is not a true nor a nevv oblation of a sacrifice if it vvere yet bicause it is in heauen it is not sufficient to vphold religion in earthe bicause a visible Churche and visible vvorship of God in earth requireth a visible sacrifice in earth L. 10. cont Faust c. 11. Secōndly as S. Austine sayeth neuer as yet did any societie cōsorte together in one religion but by practise and vse of the same visible signes Sacramēts and therfore seing that sacrifice is the proper principall signe of the homage vv ch vve giue to God bicause it vvas neuer offered but to God or at leaste to that creature vvhich vvas esteemed as God it is impossible that this visible religion vvorship should cōtinevve vvithout a sacrifice visible sacrifice also that to the oblatiō of it the people may meete together And seing that the sacrifice of the crosse is noe more visible and is not to be reiterated nether is a visible signe at the vv ch the people maye meet together to vvorship therby allmightie God vniformely externally that is not sufficient to vphold religion in the Church of Christe for as religion begāne vvith visible sacrifices and chaunged vvith chaunge of sacrifices vvhich is the cause vvhy the Prophets vvhen they complaine of the falle of religion they complaine allso of the falle of Sacrifices so dothe it cōtinevv vvith sacrifices 2. Par. 13. Dan ◠12 and can not stande vvithout a Sacrifice For as in Ingland vvhere kneeling is a proper vvorship devv vnto the Prince it is not sufficient by cappe or cursye to shevv your dutie bicause these ceremonyes are giuen to euery noble man or gentleman yea to all those also vvho beare any svvay in the common vvelthe and therfore to deny his maiestie that homage vvere to despoile him of his honour so to take a vvay sacrifice vvhich hetherto hathe been offered vnto God and neuer vnto any but such as vvere esteemed gods vvere to robbe God of his principall and proper vvorship and consequently to ruine feligion vvhich as it principally respecteth God as his proper vvorship so can it not stande vvith out the same And vvhy I pray you should vvee feare to graunt a sacrifice in the nevv Lavv bicause say they Christ abrogated all sacrifices True I graunt he abrogated all the old sacrifices bicause they vvere but shadovves and figures of future thinges and therfore the sonne Christe Iesus rising in the horizonte of the nevv havv and the light of the verities appearinge the darke figures and obscure shadovves vvere to giue place but yet this is no argumente to proue that he hathe not instituted a nevv sacrifice in the nevv lavve for so he abrogated all the old Sacraments as circūcision vvhich vvas a sacrament only and noe sacrifice and yet as sainct Austine sayethe l. 19. contra Faust. c. 15. he hath prescribed nevv Sacraments for the nevv lavv Greater in vertue better for profit easier in vse and fevver in number They vvill say peraduenture that the old sacrifices being abrogated it is sufficient novv to vvorshippe God in Spirite or at least by prayse thankesgiuing and such other vertuous offices But then I must tell them that bicause still vve are composed of soule and body it is not sufficient that vve honour God in spirite only and bicause the Church is a visible congregation it must haue a visible sacrifice nether are the externall actes of vertue sufficiēt bicause they as is proued are noe true sacrifices but only metaphoricall and improper and therfore as hetherto and in all lavves besids those improper sacrifices it vvas necessarie for the maintenaunce of religion to haue some proper sacrifices such as Abel Noe and others did offer soe in the nevv lavve besides the metaphoricall Sacrifices of prayer thankesgiuing contrite hartes and such like vve must haue some proper sacrifice bicause that and religion euer goeth together And if vve haue no sacrifice it follovveth that the Ievves honoured God more then vve do bicause they offered vnto him sacrifice vvhich is the greatest honour that can bee giuen and therfore vvas all vvayes reserued for God A sacrifice then is necessarie in the nevv lavv and vvhat more likely to be this sacrifice then the Sacrifice of the masse Melchisedech and his sacrifice vvere figures of Christe and his sacrifice as before is proued vvherfore seing that there is no likenes betvvixte Melchisedeches sacrifice and the sacrifice of the crosse vve must finde some other in the nevv lavve vvhich doth more resemble it and vvhat more can resemble it then the Sacrifice of the Masse vvhich though it be not bread and vvine yet hathe it the accidentes and outvvard shevv of bread and vvine ◠12. Daniel prophecying of the hauock of religion vvhich Anti-Christe shall make affirmeth that he shall take a vvay the dayly sacrifice And vvhat Sacrifice I pray you not the sacrifice of the crosse bicause that is past and vvhich is doone can not bee vndoone not improper sacrifices of prayer contrite hartes and such like bicause he speaketh of one sacrifice they are many and of a proper and publike sacrifice they are improper and metaphoricall He speaketh therfore of some publike sacrifice vvhich for feare of persequution shall not bee offered any more in publike manner but very secretly and not so commonly as it vvas vvonte to bee This sacrifice is proued vvith Christes preesthood in the third booke And vvhat other sacrifice is
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