vvere euer counted and called heretikes The eight Chapter discourseth vppon the eight marke of an heretike vvhich is to be condemned for an heretike by that Church vvhich vvas commonly counted the true Christian Church AS vvhen the subiectes beginne to make rebellion the prince suppresseth them or cutteth them of and vvhen any sheep of the flocke are infected the good shepheard separateth them from the rest least they infect the vvholl flocke as the surgeon cutteth of the rotten member least it corrupt the vvholle body and the carefull Husbandman pluckes vp the vveedes least that they ouergrovv the good corne so the supreme pastour of the Church vvhen any rebellious heretikes rose vp in armes against the Church to vvhom they ought of right to be subiect assembled allvvayes his forces together that is called Generall Councels of his Bishops and by the censure of excommunication suppressed these rebelles least that by their ciuil vvarres they should molest the peace of Christe his Church and endeuoured to separate these infected sheepe least that they should infect the vvholle folde of Christ and to cut of these rotten and rotting members least they should corrupt the vvholl body to pluck vp these noysome vveeds least they might peraduenture ouergrovv the good corne of the Catholike Christians And although in the beginning by reason of persequution and vvant of habilitie the Church could not haue her Generall Councels yet euen then the pastours of the Church assembled them selues together in vvriting by vvhich they refuted their heresies and made the autours Knovvn that others might the better auoid them But after that the Church had gotten a Constantine for her champion and temporall princes for her Protectours then against Arius she gathered a Councell at Nice consisting of three hundred and eighteen Bishops Aâ—han ep ad Iou disp con Arian Socr l. 1. c. â— Gen. 14. by vv ch number as Abraham once subdevved fiue Kings so our Sauiour Christ by Pope Siluester his Vicare at Nice the citie of Victorie for so much the Greek vvord impotteth by Victor also and Vincentius vvhose names are victorious gotte the victorie of Arius and the Quartadecimanes and defined against the Arrians that the sonne vvas consubstantiall to the father and against the Quartadecimanes vvhat day Easter should be kept and obserued Vvhich being done the excommunication condemnation curses and anathems vvere thundred our against them and a Synodicall Epistle vvas vvritten to Pope Siluester vvho confirmed the Councels sentence in another Councel at Rome The Emperour Constantine reuerencing this sentence as the sentence of Christes church banished Arius commaunded his bookes to be burned and him and his to be taken for accursed heretikes and after a banquet to vvhich he inuited the holy Bishops he conueighed them home as honourably as he called them together So against Macedonius vvas gathered the second Synode at Constantinople by the authoritie of Pope Damasus for the defence of the holy ghosts diuinitie Against Nestorius a generall Councell vvas called at Ephesus by Pope Celestinê° vvherin vvas defined that in Christ is but one person At Chalcedon by the authoritie of Pope Leo the first in a generall Councell Eutyches vvas condemned for affirming but one nature in Christe And the like generall consent of the Church in condemnation of the Pelagians Berengarians Vviclephistes and such others I could easily alleage out of Ecclesiasticall histories and the Councells them selues But this may suffice to shevve that vvhensoeuer any preached nevv doctrine the Christian vvorld vvondered at theÌ„ the Churche admonished them and if they refused to obey her shee in Generall Councelles condemned them and the Emperours and Catholike Princes executed their lavves vppon them vvhich vvere enacted against heretikes and then all good Christians shunned them as infected and infecting persons l. con proph haeresum nouitates c. 1â— For as Vincentius Lyrinensis sayeth Annunciare aliquid Christianis Catholicis praeterid quod acceperunt nusquam licet nunquam licebit anathematizare eos qui annunciant aliquid praeterquam quod semel acceptum est nunquam non oportuit nusquam non oportet nunquam non oportebit To preach vnto Christians other doctrine then that vvhich they haue allready receiued noe vvhere is lavvfull and neuer shall be lavvfull and to accurse as heretikes those vvhich preach other doctrine then vvhich before hathe been accepted it vvas euer behoueable it is euery vvhere behoueable and euer shal be behoueable And vvhosoeuer readeth the Ecclesiasticall histories shall see hovv allvvayes they vvere taken for heretikes vvho vvere coÌ„demned by Generall Councells and holden so by that Church vvhich commonly vvas called Christian And good reason for he that vvill not obey the Churche muste be by Christes commaundement eschevved as an Ethnike and Publicane Mat. 18. Let novv the indifferent reader be Iudge vvhether this note and marke aggreeth not as properly to Luther Caluin their follovvers as euer it did to Arrius Macedonius Nestorius Eutiches and suche like vvho by their ovvn confession vvere infamous heretikes They taught strauÌ„ge doctrines neuer allovved by that Church vvhich vvas coÌ„monly counted Christian so did Luther and Caluin At them vvhen they began to preach the ChristiaÌ„ vvorld vvondered so did it vvhen these men began Vvhen they by the Churches admonition could not be reclaimed the Churche by a generall Councell in vvhich the Pope ruled by his Legates condemned them as heretikes so vvhen Luther begane to preach Leo the tenth Pope of that name vvarned him of it and sent Cardinall Caietane a larned and famouse diuine to conferre vvith him but he being protected by the Duke of Saxonie though some tymes he fayned that he vvould submit him self remained obstinate vvherfore a generall Councell vvas called at Trent vvherby the sentence of the learnedst grauest and vvisest Prelates of the vvorld for ther vvere present six Cardinalls fovve Legates three Patriarches thirty and tvvo Arch-bishops tvvo hundred and eight Bishops and fiue Abbors seuen Generalls of religions and Proâ—utatours of religions and other learned men very many Luther and all the heretikes and heresies of this age vvere condemned euen as Arrius and other heretikes in other Councels before had been But they say that it vvas not the true Churche vvhich condemned them And might not Arrius haue sayed the same And vvhen I pray you did the true Churche that once vvas and vvhich condemned Arrius degenerate Vnder vvhat Pope and Emperour In vvhat age in vvhat year of our Lord vppon vvhat occasion But this miserable refuge of theirs is already reiected At least that Churche vvhich vvhen Luther began to preach vvas commonly counted the only true Christian Church condemned them and so if euer ther vvere any heretikes these men also must be counted so else Arrius sentence vvhich that societie vvhich vvas coÌ„monly counted Christian pronounced against him must be reuersed or at least again examined To these markes may be added others as vvante of mission allegation of bare scripture bragging
of scripture the iudge must needes giue senteÌ„ce for the Catholike par tie vvhich vvas the first possessour possessour euen from the Apostles of holy scripture Yea the Reformers of this age Luther and Caluin vvhen they began to preach receiued not the Bible of any of their praedicessours bicause before Luther ther vvere no Lutheranes nether vvere there Caluinists before Caluine but they found the Bible in the Catholike Romain Churche vvhich euer had the custodie of this treasure and out of this Churche they tooke the Bible else had they neuer come to the knovvledge of it and seing that they tooke it vvith out the lavvfull ovvners leaue it must needs follovv that they are theeues and noe lavvful possessours and consequently haue no right to vse it especially against the right ovvner Vvherfore if they vvill fight vvith vs vvith noe other vveapons then scriptures vve must first put them to the proofe of their title least vve admitte theÌ„ to scriptures vvho haue no right vnto them and permit them to vse our ovvn vveapon to cut our ovvn throats And seing that they can not proue them selues lavvfull possessours of scripture nether are vve bounde to dispute vvith them by scripture nether haue they any right or reason to alleage scripture against vs. But yet as I haue declared heretikes fingers itche and are neuer vvell but vvhen they are fingring of Scripturs and their tongues are neuer so glibbe as vvhen they are fauced vvith textes of scripture And vvhy thinke you do they so vvillingly alleage scripture and decide all by the bare letter of scripture Many reasons there are vvhy they do soe For first their guiltie conscience vrgeth them therevnto For as the fovvle and beautilesse mayde perceuing her defect and vvante of natural beautie is fayne to vse extrinsecal colours to make a shevv of beautie vvher in deed is none so the heretikes ether doubting in conscience of the veritie of their opinions or at least not able othervvise to defende theÌ„ from errour are coÌ„strained to vse scriptures as colours to make at least a shovve of veritie vvher in deed no veritie is to be soound Amb in â— vlt. ad Tit Fos as S. Ambrose sayeth impietie seeing authoritie to be esteemed couereth her selfe vvith the veale of scripture that vvheras by her selfe she is not acceptable byscripture she may seeme most coÌ„meÌ„dable Vvherfore Vincentius LyrineÌ„sis sayeth Supra â— 17. that heretikes herin are like to sluttes vvho perfume vvith svvet odours and pouders those things vvhich of theÌ„ selues are stinking or to those nurses vvho anointe the cuppe brimmes vvith hony to make heedles children to drinke dovvn the bitter potion or to those Apothecaries vvho vppon the boxes vvhich coÌ„tein poison vvrite the names of soueraine restauratiues for so heretikes vvith the svveet odours of scriptures perfume the ordurs of their heresies vvith the svveet hony of Gods vvord vvhich tasted to Dauidlik the hony combe Psal 11â— deceue the vnheedy and make them drinke poison in their golden cupps applying scripture to their poisonfull doctrine they make the simple to buy of them deadly poison in steed of holsome medicins that is heresies insteed of true faith and religion Let not then our Reformers bragge so much of scripture nether let them thinke to cary avvay the bucklers bicause they alleage scripture for euery thing and let not the simple people thinke them selues secure bicause their minister proueth vvhat he preacheth by scripture bicause euery heretike doth the same the deuil him selfe hathe alleaged scripture Mat. â— and vvould haue proued that Christe must cast him selfe headlong from the pinnacle if he might haue had that libertie vvhich all heretikes do take Li praescrip c. 19. that is to expound scripture as he pleaseth Vvherfore Tertulian refuseth flatly to dispute vvith heretikes by bare scripture and countes it but lippe labour And good reason had he bicause ether they vvill deny scripture vvheÌ„ they can not dravve it to their byas or they vvill expound it as they liste if it may abide glossing and so they shape not their doctrine according to scripture but rather scripture according to their doctrine yea it is so vsual a thing amongest them to discanon bookes of scripture or to dismember and may me them if they stande in their vvay that ther is almost no part of scripture vvhich by one heretike or other hathe not beene reiected or mangled Cast no 〈◊〉 Scriptura Siâ—tâ—â— l â— â— Bibl. Marcion vvas so coning in this point that Tertulian calleth him mus Ponticus the moâ—â—se of Pontus Li. â— contra Marcionem for gnavving of scriptures Cerdon denyed saint Matthevves Ghospel bicause it settes dovvn the Genealogie of Christe vvhich could not staÌ„d vvith his heresie that avouched that Christe had no true flesh Ters l praescr c. â—1 and that he vvas not truly borne Iron l. 1. c. 28. Epiph. ser â—0 The Ebionits refused saint Paules Epistles bicause they reiecte the Ievvish ceremonies vvhich those heretikes allovv ed of Prefat in Euang Cocl in vitae And vvhy did Martin Luther the Archeretike of this age disallovv of S. lames epistle but bicause it is so opposite to his solafidian iustice othervvise vvhat more certaintie hath he of saint Paules epistles then of that of sainct Iames especially he hauing noe knovvledge nether of the one nor the other but by the Romain and Catholike Church vvhich esteemeth of both alike Saint Austine vvas so farre froÌ„ doubting of the veritie of this epistle of Sainct lames that he affirmeth it to haue beene vvritten of purpose against certain heretikes vvho misconstred Saint Paules epistles V. de operibus â— 14. Infra l. vltio c. 3. as Luther and Caluin doe Vvhy dothe Luther discanon Iob Vvhy iesteth he at Ecclesiastes Vvhy contemneth he all the Glospells but saint Ihons the epistle to the Hebrevves and that of Iudas Vvhy dothe not Caluin like of Ecclesiasticus Iudith and the Machabees but bicause that these bookes are opposite to some pointe or other of their doctrine Vvhat merueil then if vve refuse to decide controuersies vvith them by bare scripture vvho if vve bring a place of scripture against them vvill deny it to be scripture though all the vvorld saye contrarie And although they admit some bookes of scripture yet those they so admitte that they vvill haue the bare letter or ioined vvith their voluntarie exposition to bee the iudge of controuersies that so they may make scriptures to speake as they liste and to giue that sentence vvhich pleaseth them For bare scripture is of a vvaxie nature and is as plyable to admit diuers expositions as vvaxe is to take diuers impressions Vvhich is the cause vvhy heretikes out of scripture so easilie can excogitate and deuise euen contrarie heresies Li â— contrae Brent Luther therfore calleth scripture the booke of heretikes and Hosius relateth hovvone compared scripture to Aesops fables bicause you may
doltes and Asses that Appelles vvas but a blurting painter that Cicero vvas but a railiÌ„g Rhetorician that Virgil Ouid vvere but riming Poets Vvhose eares could abide such coÌ„tumelies Think then indifferent reader hovv fovvle mouthed the heretiques of this age are vvho thus miscall the ancient fathers renovvmed for their skill in interpretatioÌ„ of scriptur and other learning as appeareth by their learned commentaries homelies and other vvorkes Think hovv arrogaÌ„t these men are vvho preferre them selues before all ancient fathers euen in that learning vvhich vvas their profession and for vvhich they haue been for many hundred yeares as famouse as euer Cicero vvas for eloquence Aristotle for Philosophie or Virgil Ouid for Poetrie But vvhilest they contemne the authoritie of ancient fathers vvhat greater authoritie do they bringe but vpstarte and vnlearned ministers Vvhilest they reiect the fathers as meÌ„ vvho mighterre are they godds or angells are not they men as the fathers vvere and not vvorthy to be their men seruauntes to cary their books after them But novve accordiÌ„g to my promise I vvil declare the first pointe by me proposed to vvit hovv in reiecting fathers they cracke their ovvne credit For these fathers vvere learned graue vvise gloriouse in vvorking miracles and great in bearing of authoritie in the Churche of God Their profession vvas preaching teaching and interpretiÌ„g of scripture in vvhich arte they are ancient and famouse for many hundred yeares Some of theÌ„ vvere schollers to the Apostles others succeeded immediatly the Apostles schollers The nevv Apostles are nevv and yong vvho beganne but the other day to study and to interprete scriptures and peraduenture many of them vvould neuer haue bene able to make a sermon had they not the helpe of the fathers commentaries homelies Let then the indifferent reader be iudge vvhether the religioÌ„ vvhich the fathers taught and professed or that vvhich these nevv Apostles haue deuised be likest to be true and vvhether it be not more probable that they preached teached according vnto scripture rather then our nevv and later Bible-clerkes Truly to say that a Luther Caluin Zuinglins Beza is herin to be preferred before Austines Ambroses Hieromes Gregories vvere as absurdly spoken as if one should preferre the painters of these dayes before Appelles or the Phisitions of this age before Galen More ouer vvhere these fathers vvent ther alvvaies vvente religion vvhere they vvere Doctours that vvas the Churche of Christe vvher they vvere pastours ther vvas allvvayes the folde of Christe of them coÌ„sisted all the general councells by them vvere the ancient Canons decreed and old heresies condemned all the Bishoprikes seas and Churches by them vvere gouerned and by their meanes erected They vvere the men vvho in all ages opposed them selues against heretiques as true pastours against the rauening vvolues vvho had only the coate of shepheards against them their people vvere raysed all the persecutions as against the only Christianes their actions their offices in God his Church their bookes their miracles their liues their deathes do fill Ecclesiasticall histories the vvriters vvherof intending to vvrite the begining progress of the Christian Church vvrite only of the Romaine and Catholike Churche the pastours and Doctours vvherof vvere the ancient fathers So that vvhilest our reformers refuse the authoritie doctrine of the fathers they cut them selues from the Church of Christe bicause that the fathers as all histories monumeÌ„tes declare vveÌ„t euer together and they ioyne in parte vvith all old heretikes vvhoÌ„ the fathers by doctrine and censure euer condemned bicause in one heresie or other they aggree vvith them all as shal be in the next booke demonstrated and they let not to coÌ„fesse vvith Tobie Matthevv that no man can read fathers and beleeue them imbrace this nevv religion Read Genebrard gentle reader and thou shalt see hovv in the end of euery age he setteth dovvne a catalogue of all the ancient fathers vvho vvere counted the only true pastours as allso a liste of all the heretikes them the Catholiques vvhich novv liue professe to follovv as the heretikes of this age vvill confesse those infamous heretikes the reformers adore embrace their doctrine as I shall proue hereafter in the second booke Iudge thou then vvhether the Church and Christian religioÌ„ be vvith these reformers and reuilers of fathers or vvith the Catholiques vhom they haue Nicknamed Papistes This argument of the fathers authoritie put Luther many tymes to his trompes and sometymes afflicted him vvith no litle scrouples but bicause he had a large coÌ„science he svvallovved them vp Praefat l. de abrog missâ— priuata in tyme digested them all Hovv often say eth he did my trembling harte beat vvith in me and reprehending me obiect against me that most stronge argument Art thou only vvise Do so many vvorldes erre Vvere so many ages ignoraunt Vvhat if thou errest and dravvest so many into errour to be damned vvith thee aeternallie And in an other place To. 5. annâ—â— breniss Doest thou a sole man and of no accounte take vppon thee so great matters Vvhat if thou being but one man offendest If God permit such so many and all to erre vvhy may he not permit the to erre Hether to apperteyn those arguments The Churche the Churche the fathers the fathers the Councells the custome the multitudes greatnes of vvise men Vvhom do not these hilles of argumentes To. â— in Gal. these cloudes yea these seas of examples ouer-vvhelme And yet again this scrouple assaulteâ—h him Some sayeth he vvill say vnto me The Churche so many ages hath so thought and taught So haue thought taught all the primitiue Churches and Doctoures most holymen much more great and more learned then thou Vvho art thou that darest dissent from all these and obtrude vnto vs a diuerse doctrine Thus God moued Luthers hart vvhich might haue been a sufficient calle to haue recalled and reclaimed him but he being obstinate thus put this motion by Vvhen satan thus vrgeth and conspireth vvith flesh and reason the conscience is terrified and despaireth vnless constantly thou retourn to thy selfe and say vvhether Cipriane Ambrose Austin or Peter Paule and Ihon yea an angell from heauen teach other-vvise yet this I knovve for certain that I counsayle not men to humane but diuine thinges Art thou sure Luther vvhen thou hast so many Se Reinolds in his refut c. â— and so learned fathers against thee Darest thou preferr thy ovvne particuler iudgment before their common consent Yea layeth M. Vvhitakar Luther in some case may prefer him selfe before all the fathers a thousand Churches For vvhen his doctrine is according to scripture then is it to giue place to noe fathers But this is as much to the purpose as the patch beside the hole bicause the coÌ„parison is not betvvixt fathers and scriptures vvhich are to be preferred bicause the fathers allovved and alleaged scripture euen for those pointes of doctrine for vvhich Luther
doth and all the Luthers in the vvorld can not proue that all the fathers held any one opinion against scripture but the question must be vvhether Luther or all the fathers did best vnderstand the scripture and therfore if Luther hold against the fathers in exposition of scripture he preferreth him selfe before them all As for example Luther alleageth scripture to disproue free vvill all the fathers alleage scripture to proue it and Luther expoundes scripture one vvay they another else they could not both alleage scripture for contrarie doctrine Vvherfore if Luther sayeth that he expoundeth scripture truly and therfor cares not for all the fathers he preferreth his ovvne iudgment before them all and so can not ansvvere that argument grounded in the fathers authoritie nor comfort him selfe vvith this that he forsooth hath the vvord of God vvhich is aboue theÌ„ all And so Luther must giue vs leaue to come vppon him vvith his ovvn argument vvhich he shall neuer ansvver The Church from the begiÌ„ning hathe taught and expounded scripture other vvise then thou doest so many Austines Ambroses Ciprianes Councells and ages haue preached other vvise Are they all deceiued hast thou only found out the truth What if thou rather arte deluded Thou art but one they are many thon art of late they of ancient standing thou a sinner they saintes thou some scholler but they vvere learned doctours thou hast a vvitte but all their vvittes vvere of a greater reach thou seest some thing but so many eyes must needs haue a greater insight Thou hast studyed scripture but they more thou hast vvatched at thy booke but they in night-studie haue spent more oyle then thou though thou peraduenture more vvine theÌ„ they thou alleagest scripture for thy doctrine they for the coÌ„trarie And so their iudgemeÌ„t must be preferred before thine coÌ„sequeÌ„ly theirs shal be the true doctrine they the true Pastours theirs the true Churche so ours novv is the true Christiane religion vvee the right Christianes vvho aggree vvith those fathers and the Church of vvhich they vvere pastours and preachers and Luther and the reformers vvho vvill haue noe parte vvith the fathers are no members of the true Churche bicause the ancient fathers and the true Churche vvere neuer yet separated but alvvayes vvent together The first point being proued vve vvill come to the secoÌ„d in vvhich I shall proue that in reiecting fathers they open the gapp to all heretiques vvho may say vvhat they vvill as the reformers do if that authoritie be contemned But first it shall not be amisse to declare vvhat authoritie the fathers haue vvhether they haue infaillible assistaunce of God to expound scriptures righthly for if they haue not nether are Catholiques assured of their fayth by their authoritie nether do the heretiques open the gappe to heresies by reiecting their authoritie vvhich if it be not infallible may it self also authorise and countenaunce heresie Ephes â— Sainct Paule sayeth that God hathe prouided vs of some Apostles some Prophets others Euangelists others Doctours Pastours to the consummation of saintes to the vvorke of the ministerie vnto the edifying of the body of Christ that if for the instruction of his Church Vvhere the first place is giuâ—n to Prophets Apostles and EuaÌ„gelistes vvho vvrote the scripture in the second place follovv doctours and pastours bicause their office is not to vvrite scripture but to interpret it And the reason is yeelded vvhy these doctours are giuen vnto vs least that vvee should vvauer like childrem and be caryed about vvith euery vvind of the doctrine of men Ibidem Novv if all the pastours and doctours vv ch vve call fathers should of could erre then vvere they not appointed to keepe their sheep from vvaÌ„dering rather should they be the cause of their errour for the sheepe must here the voice of their pastours and so if the pastours erre the sheepe must erre vvith them if they vvander the sheepe vvho knovv nothing but by their pastours can not keepe the right vvaye And if thou saye that in case of errour the people must leaue the pastours I demaund of thee hovv they shall knovv vvheÌ„ the pastours erre vvho knovve nothing but by the voice of their pastours And suppose they should leaue their pastours then is the frame of the body of Christes Church dissolued and the members are separated from the head and the Church is a headless body then do they leaue the salte by vvhich they should be salted and preserued from corruption in religion Mat. 5. Then do they leaue the ligt by vvhich they should be illuminated Mat. 2â— And hovv then is that true vppon Moyses chear sit the Scribes and Pharisies do those thinges vvhich they saye are the pastours of the Church of lesse authoritie then the pastours of the synagogue If they can erre then is it not true vvhich Christe sayed vvhoe heareth you heareth me vnless you vvill say that Christe allso may erre in them and vvith them But our heretiques vvill say that all the fathers are men I graunte it but they are men directed by the holy ghost and Christ vvas a man and yet not only as God but as man also he could not erre and the vvriters of scripture as Moyses and Salomon and the prophetes of the olde lavve and the Apostles and Euangelistes in the nevv lavve vvere men and yet they erred not nor could not erre vnlesse vve vvill call scripture in question But vvhere saye they read you that the fathers haue the infallible affistaunce in exposition of scripture Vvhere I read that they are light that they are salte that they are pastours to vvhom vvhen vvee harken vve harken to Christ Mat. â—â— Io. 21. Vvher I read that vve must doe vvhat they say vvhere I read that the Church caÌ„ not erre vvhich must follovve her pastours vvhere I read that the Church vvhich learneth all of her pastours is a piller of truthe 2. Tim. â— But some fathers haue erred I graunte it but neuer all aggreed in one errour together neuer all the fathers of all ages yea not all of one age for to these also vve must harken haue conspired in an vntrutrh And I demauÌ„de of our reformers Vvhether they bee not men also And I thinke they vvill not denye it If they be men I aske vvhether they can not erre in expounding scripture If they can then haue nether they nor others by them any assuraunce If they can not erre bicause euery one of them hathe the spirit Then say I that more probable it is that so many spirits of the fathers conspiring in one can not erre then that noe particuler and priuate spirit can erre especially seing that these priuate spirites are diuerse and contrarie and vve haue noe more assuraunce of one then another Iudge novv gentle reader vvhether that the Catholiques religion vvhich is conformable vnto the fathers and pastours of the Churche be the sincere christian religion or
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
hovv like vnto this hovvse of God vvhich is the hovvse of prayer our Reformers Sinagogue is In moste places they haue no prayer at all on vvorking dayes and on holy dayes vvhich novv they haue brought to a lesse number bicause they celebrate fevve Saintes dayes they speÌ„d all the tyme that they are in the Church in yelling out a Geneua Psalme to vvhich they adde a Sermon and generally in Ingland novv adayes you shall finde fevve that vse any priuate prayer in their Chambers but as dogges go to their Kennell so theye goe to bedd and so they rise in the morning shaking or stretching them selues but neuer bovving knee noe nor opening mouthe nor harte in prayer In so much that vvheÌ„ one of our Catholike Preests in his Inne in London vvas found by the chamberlaine Kneeling by his bed side to say his deuotions proclamation vvas by and by made that hee vvas a Preeste and a traitour for then in Ingland they vvere all one as if theyr ovvne consciences had accused them that prayer is noe signe of a man of their religion And truly this conteÌ„pte of prayer amongest them is not to be blamed by their preachers bicause it is moste conformable to their doctrine For first they saye that prayer meriteth no revvard at Gods hands Cal. l. â— Inst c. â—0 Melanct. tit de procat Secondly they auouch that it can not make the least satisfactioÌ„ for the least sinne in the vvorld Vvhy then should vve vveare our hose out in the knees vvith praying if prayer nether satisfieth nor meriteth any thing at Gods hands Truly if vvee vveare our hose out in the Knees vve lose more then vve gette See the seueÌ„th booke if this doctrine be true Thirdly Caluine auoucheth that the iustifying faithe is a firme full assuraunce that vve are electe and iuste by Christes iustice seing that faith is a necessarie disposition to prayer for as sainct Paule sayeth hovv shall they pray and call vppon him Râ—m 1â— in vvhom they beleeue not it follovveth that before vve settle our selues to prayer vve must firmely beleeue that vve are iuste that our sinnes are forgiuen Vvhence I gather these conclusions The first is that in vaine the faithfull man prayethe for iustification or remission of sinnes bicause before he prayeth his sinnes are forgiuen and he is iustified or else his full assured faithe is a lying and deceiptfull faithe The second is that noe faithfull man can pray for iustification or remission of sinnes vnlesse he vvill be an infidel and forsake his faithe by praying For he is bouÌ„d by Caluin to beleeue assuredly that his sinnes are forgiuen bicause this is his iustifying faith and if he stagger or doubt he is an infidell bicause he hathe not the right faithe vvhence it follovvethe that in praying for remission of sinnes he loseth faithe bicause in that hee prayeth hee shevvethe that hee hathe not that assuraunce for vvho vvill pray for that vvhich he is assured of allready Or if hee praye it is an argument that ether hee thinkes that hee hathe not the thing for vvhich he prayethe or that he doubteth thereof or that hee fearethe of vv ch euery one is sufficieÌ„t to make a man an infidel in Caluins opinion bicause they despoile him of that assured faithe The third coÌ„clusion is that he caÌ„not pray at all for remissioÌ„ of sinnes vvould he neuer so faine euen vvith losse of his faithe For as if I be in good health assure my selfe of the same I caÌ„ not pray for healthe thoughe I may pray for coÌ„tinuauÌ„ce of it so if before I pray I be assured that my sinnes be forgiuen though I may vvith lippes yet vvith harte I caÌ„ not praye that God vvould forgiue me if I could in vaine should I pray for that vv ch I haue allready The fourth is that no faithfull maÌ„ can praye for eternall blisse in heauen for if before I pray I must haue faithe as saint Paule sayeth that I must and if faithe be a full assuraunce that I ame not only iuste Rom. 1â— but also elected and chosen to be one of the Citizens of heauen I can not vvith harte pray that I may be receiued into heauen Vvell I may praye that speedilie God vvill take me to him and his glorie bicause I ame not sure vvhen shall be the tyme at vvhich he vvill calle me but to praye absolutelie to bee admitted vnto God his glorie and Kingdome I can not possibly bicause by Caluins faithe I ame allready assured of this kingdome glorie Iâ—â— â— But Caluin vvill obiecte against vs that sainct Iames biddes vs to praye in faithe and confidence nothing doubting or staggering I graunt him therfore that vvee must beleeue that God can helpe hope also that hee vvill helpe and so vvee muste not praye doubting but yet vve may and muste praye betvvixte feare and hope For if I hope not but dispayre of obteyning I haue no cause to pray and if I doubte of Gods mercie I doe him iniurie yet if I be cock sure I can not praye and therfore I must feare the vvorste and yer pray for the best â—ee the soueÌ„th booke Moreouer Caluin telleth vs that the iustifying faithe assurethe vs not only of presente but also of future iustice that is acertainethe vs not only that vvee are novve at this present iuste but also that vve shall perseuer vnto the ende vvhence it follovveth that vve can not pray to God for perseueraunce in grace or that hee vvill so assiste vs that noe tentation of the deuill insurrection of the flesh or allurement of the vvorld giue vs the foyle or falle See the same booke bicause by faithe vvee are assured of our staÌ„ding He auoucheth also that sinne hath so vveakened mans nature that he can not vvith all the grace that Christe hathe giuen resiste any tentation Vvhence ensevveth also that he can not pray not to be ledde into tentatioÌ„ that is not to be permitted to yeeld to any tentation bicause he is assured by Caluins doctrine that he caÌ„not but yeeld if he once be teÌ„pted And although these tvvo laste pointes seeme contradictorie bicause the one sayethe that a faithfull maÌ„ can not fall from iustice the other sayeth that he can not but yeeld to sinne and tentation vvhich is the falle of the soule yet Caluin hathe avvay to auoide this contradiction bicause saieth he thoughe a faithfull man yeeld to tentation yet God imputes not it as sinne bicause hee is faithfull and so sayeth hee a faithfull man is assured that he can not fall and then saye I that I ame assured that hee can not praye that hee may stand and not fall by tentation He is also of opinion that the beste vvorkes of a iust maÌ„ are so vncleane that they are mortall sinnes vv ch if it bee true then can vve not pray that Gods name be hallovved and sanctified in vs that is in our vvorkes bicause
that sainct Paule sayeth that a man is iustified by fayeth and not by the vvorkes of the lavve vvhich is all one as if hee had sayed that a man is iustified by faithe only and not by good vvorkes But to this I ansvvere that if sainct Paule had sayed that a man is iuste by faithe and not by vvorkes adding noe more then Luther had had some argument but hee sayeth not soe but only that a man is iuste by faites and not by the vvorkes of the lavve excluding only the Iudaicall sacramentes and ceremonies vvhich he calleth vvorkes of the lavve and vvhen in other places he excludeth vvorkes he meanethe the selfe same vvorkes Rom. 4. Gal. 2.3 or else those vvorkes vvhich proceed not from faithe and grace suche as vvere the vvorkes of the gentils Nether is faithe sayed to iustifie bicause that only iustifieth but bicause it is the beginning and ground vvorke of iustification or bicause it concurreth to iustification or bicause by that faithe vvhich iustifieth is vnderstood not a naked faithe but a faithe ioyned vvith charitie and good vvorkes such as saint Paule speaketh of vvhen vvriting to the Galathians hee excludeth the vvorkes of the lavve Gal. â— saying that in Christe Iesu nether Circumcision is of any vvorth nor the Prepuce but faythe vvhich vvorketh by charitie Vvherfore sainct Paule is so farre from thinking that only fayth iustifieth that hee auoucheth that if hee had all the fayth in the vvorld and so great a faithe that hee could moue mountaines 1. Cor. 33. yet if hee had not charitie hee vvere nothing And if Luther and Caluin bicause scripture sometymes sayeth that faithe iustifieth vvill therfore inferre that faith only iustifieth then bicause scripture sayeth that by hope vve are saued and that blessed is the man that hopeth in God Rom. â— Psal 83. I vvill inferre that only hope iustifieth and bicause scripture also affirmeth that the man is happie that feareth our lord Psal 111. I vvill conclude that feare only iustifieth Or if they vvill ansvvere that hope and feare are sayed to iustifie and to make man happie bicause they concurre to iustification and happines the same I vvill say of faithe to vvit that it is sayed to iustifie not bicause it only iustifieth but bicause vvith charitie it concurres to our iustification For to charitie allso is attributed our iustification and more then vnto faith For as Christe told saincte Marie Magdalen that her fayeth had saued her so he sayed that many sinnes vvere forgiuen her bicause she loued much Lue. â— and Scripture attributeth those effects to charitie vvhich are necessarilie linked vvith iustification As for example Mat. 22. Rom. 11. Col. â— 1. Tim. â— charitie is called the fullnes of the lavv the end of the lavve the obseruation of the lavv and the bond or knot of perfection Charitie also is sayed to make vs children of God â— 10 â— Rom. 3.1 Pet. â— 1. 10.4 by it the holy ghost is sayed to be diffused in our hartes charitie is sayed to hide and couer our sinnes and to make God to dvvell in our hartes Sainct Ihon pronounceth boldly that vvho loueth his brother by charitie is in the light 1. 10. â— and that vvee are translated from the darkenes that is of sinne to the light that is of iustification bicause vvee loue our bretherne Ibidem c 3. c. 4. yea hee sayeth that vvhoesoeuer loueth not remaineth in deathe And againe euerie one that loueth is borne of God By vvhich it is plaine that ether charitie is allvvayes ioyned vvith the grace of iustification as S. Th â— 2. q. 210. â— 1. â— Thomas sayeth or that it is all one vvith the sayed grace Sâ—â—t 2. d. 26. Our ibidem as others saye and so is the formall cause of iustification and then faith only concurrethe as a disposition as hope also and feare doe At least heÌ„ce it follovveth that only faith iustifieth not bicause hee that hath not Charitie as saint Ihon sayeth remaineth in death and if a man haue all the fayth in the vvorld as saint Paule sayeth vvithout charitie hee is so farre from being iuste that he is nothing and no body Supra Novv vvheras they saye that faithe only iustifieth but not vvithout charitie and good vvorkes bicause it can not bee vvithout them it is another absurde heresie â— Cor. â—â— For saint Paule vvhen hee sayeth that if he had all the faythe in the vvorld and yet haue no charitie hee is nothing supposeth that faithe may be separated from charitie 〈◊〉 2. And S. Iames supposing that it may be vvithout good vvorkes sayeth that faithe vvithout good vvorkes is dead and diuers parables as of the corne Mat. 1â— ibidem Mat. 22.25 and cockle in the same barne of good and bad fishes in the same nette of good and bad gestes at the same supper yea of the sheep and goates also argevve that men maye bee in the Churche by faithe and yet be badde Christians for vvant of charitie and good vvorkes vvhich the good Christians haue Yea reason teacheth that it is one thing to beleeue and to knovv our dutie by faithe and another thing to doe our dutie Yea if there vvere no other argument then the euil life of Lutheranes and Caluinistes vvho bragge that they haue true faithe and yet liue most viciously it vvould conuince them that faithe if there bee any in them may bee seuered from good vvorkes and ioyned vvith euil But to come to a conclusion if faith only iustifie then it follovveth that the gappe is opened vnto all vice and villanie For vvhen they come to the definition of this faithe vvhich only iustifieth Supra they say that it is an assurauÌ„ce by vvhich vvee are fully persuaded that Christes iustice is ours by vv ch faith also they saye Christes iustice is so applyed vnto vs that it is ours and couerethe our sinnes and maketh vs appear iuste in the sight of God Out of vvhich doctrine I deduce this argumente If faith only iustifie then if vvee retaine that faithe thoughe vve commit all the villanies in the vvorlde they can not hurte vs bicause so longe as vvee hold that faithe vvee are iuste and so the gappe is opened to all vice For if a man bee once persuaded that faithe only iustifiethe and that this faithe is noe other thinge but an apprehension that Christes iustice is ours if hee persuade him selfe that Christes iustice is his as hee must bicause Caluin and Luther affirme that euery man must beleeue so if hee vvilbe a Christian then needs hee only care to retaine that faithe and apprehension For if that only iustifie then retaining that hee is assured that he is still iuste though hee commit all the sinnes in the vvorld and so by this doctrine he hathe good leaue to sinne And for more confirmation of this argument it must be noted that Luther and Caluin affirme that Christes
propitiation of all and yet paganes and infidels and many of the reprebate are not iuste and therfore must not beleeue assuredly that they are iuste or electe if they should they should beleeue that vvhich is not so Christ therfore is our propitiation bicause hee hathe payed by his passion a sufficient price for our iustification and redemption but yet if that price by faithe in Christe together vvith hope charitie Sacramentes and obseruation of the lavve for all these are commaunded bee not applyed to vs vve are neuer a vvhit the better Thirdly suppose only Caluins faithe by vvhich he beleeues Christs iustice to be his vvhich not vvith standing is allready refuted vvere sufficient to applie this propitiation Supra yet for as much as Caluin sayeth that good vvorkes do necessarily follovve a found faithe I demaund of him vvhether that he and his haue not iuste cause to doubte or at least to feare their ovvne iustice and faithe also vvhose euill deeds are so many and so manifeste Fourthly euery one of them sayeth hee is assured that hee is iuste and shal be saued yet some of them are deceiued bicause some of them haue contrarie faithes and some of the same faithe are damned vvhy then may not Caluin also feare least hee bee deceued seing that Christs dyed for all and yet all are not iuste nor elect thoughe they assure then selues of the same Lastly this doctrine openeth the gapp to all manner of vice and vvickednes For if it bee sufficient to iustification to beleeue vndoubtedly that I ame iuste or that Christes iustice is mine then dothe it follovv that as after I haue sinned I may apprehend Christes iustice to bee myne and my selfe to bee iustified by the same soe vvhen I ame moued to sinne by the deuil or my ovvne concupiscence yea euen then vvhen I ame in the acte of sinne I may apprehend that thoughe ther is noe goodnesse in me of myne ovvne yet Christes iustice is myne of vvhich if euen in the acte of sinne I assure my selfe I maye assure my selfe also that noe sinne can hurte mee bicause that assurauÌ„ce iustifieth mee And so the fornicatour may thus discourse vvith him selfe I confess ô Lord that there is no goodnes in me and that this acte to vvhich I ame novv tempted is a sinne but Christes iustice is myne if I vvill apprehend it so am I ame iuste if I vvill beleeue so and from this faithe I vvill neuer bee dissuaded but vvill hold it faste euen in the acte of sinne and so I need not feare this sinne bicause if I hold fast by this faithe noe sinne can hurte mee bicause by this faithe I me iustified And so the vvay is open to all vice and vvickednes bicause if a man vvill beleeue that he is iuste and hold faste by this faith noe sinne can hurte him bicause that assuraunce of iustice dothe iustifie him The fourth chapter shevveth hovv in saying that faith maketh no sinne to be imputed to a faithfull man thei giue good leave to all faithfull men to commit all sinne and vvickednes THe reformers are of opinion as anone I shall relate in the next chapter that all our vvorkes are sinnes in vvhich least they may seeme to contradicte them selues for they saye also that true faithe can not bee separated from good vvorkes vvhich seemeth to allovve of all the vvorkes of a faithfull man they haue found out this vvay to escape a contradiction True saye they all the vvorkes euen of faithfull men are sinnes and yet true it is that faithe can not bee separated from good vvorkes bicause faithe makes God to impute nothing as sinne but rather to esteeme of all the actions of a faithfull man as good laudable Vvherfore Luther in a certain sermon vttered these vvords Vbi fides est Ser. super Siâ— Deus dilexit nullum peccatum nocere potest Vvher faith is noe sinne can hurte And so sayeth hee a Christian man is so riâ—ch that he can not damne him selfe but only by incredulitie Sup. l. de capt l. 3. Inst c. 14. sect 17 c. 1â— sect 8. Caluin also sayeth plainly that all iust and faithfull mens vvorkes are of them selues sinnes but are by faith reputed as good Vvhich doctrine if it be true then needeth not a faithfull man feare any sinne be it neuer so great bicause God vvill neuer impute it vnto him and consequently it shall neuer be brought to examination at the later day nor punished in hell bicause God imputes it not as sinne and consequently makes no reckening of it Psal 50. Vvherfore Dauid vvho vvas a faithfull man in vayne cryed God mercie for his adoultrie and murder bicause if hee vvas faithfull as certes hee vvas those sinnes could not be imputed as sinnes vnto him And so if Christians vvill holde faste by Caluins faithe and beleeue that Christes iustice is theirs they shall not need to feare ether theftes or adulteries bicause Luther and Caluin haue giuen them a vvarraunte sealed and signed vvith their ovvne handes that if they hold their faithe noe sinne can hurt them bicause it is not imputed vnto theÌ„ And vvhy then make vvee scrouple any longer of sinne let euery man if this doctrine bee true follovv his hcoÌ„cupisceÌ„ces For althoughe hee commit all the sinnes vvhich ether the deuill puttes into his mynd or the fles he and vvorld suggestethe hee is assured that they can not hurte him biause they are not imputed The fifte Chapter shevveth hovv the reformers auouch that all our actions are of them selues mortall sinnes and hovv this doctrine looseth the bridle to all vice VVoe be to them sayeth God vvho affirme bad to be good and good to be euib Isai 5. vvhich curse must needs light vppon our ghospellers vvho condeÌ„ne the iuste mans good deeds as mortall sinnes and accounte the faithfull mans euil deedes as good honest or at least as such that are not reputed euill but rather good in c vlt. ad Gal. Luther sayeth that the best vvorkes vvhich infidels doe are sinnes these are his vvords Vvhosoeuer out of Christe vvorketh prayeth suffreth dothe vvorke pray and suffer in vaine bicause vvhat soeuer is not of faith is sinne And in his coÌ„futation of Latomus reason thus he speaketh Omne opus bonum peccatuÌ„ est nisi ignoscat Dei misericordea euery good vvorke is a sinne vnless Gods mercie forgiue it And in the same place hee sayeth that God pardons it in that he imputeth it not to the faithfull And a litle before that hee sayeth that sainct Paule neuer did good vvorke in his life that the best vvhich euer he did vvas a sinne though God imputed it not to him bicause he vvas faithfull And yet again before that he sayeth that euen our iustice is vncleanes and all our good vvorkes are sinnes Likevvise in one of his propositions collected and condemned by the famous vniuersitie of Paris he hath these very vvords Omnes
povver dares vvarraunt vs to goe harmeles And this the heathen Philosophers could see yea could not but see in so much that Cicero sayeth Orat. prâ— Milonâ— magna vis est conscientiae in vtraÌ„que partem vt neque timeant qui nihil commiserunt panam semper ante oculos versari putent qui peccauerunt great force hath conscience in both partes that is in good and euil life in so much that they feare not vvho haue committed no fault and they vvho haue offended haue allvvayes the punishemeÌ„t before their eyes l. 2. de legâ—â— And in an other place he proueth by experience hovve necessarie coÌ„science is to restraine vs from sinne For sayeth he take avvay conscience and vvhat vvill he do in the darke that feareth nothing but the vvitnesse or Iudge Vvhat vvill he do in the desert vvhen he meeteth vvith a maÌ„ loden vvith gold and vveaker then him selfe Truly if coÌ„science bee taken avvay vve vvill neuer make scruple of secret sinnes no nor of publike transgressions if ether by povver or bribe vve can escape the penalties of the lavve If conscience bee once banished the vvorld bargaines vvill seeldom holde and promises vvill as seeldom bee kepte chastitie vvil allvvaies bee in dauÌ„ger ritch and treasurs vvill not bee secure Princes liues vvill bee subâ—et to hazard false dealing vvilbe rife in buying and selling thâ—eues cooseners cutpurses and conicatches haue good leaue and libertie to exercise their artes and the gappe vvill ly open vnto all vice Hovve perniciouse then vnto vertue and hovv fauourable vnto vice is our Reformers doctrine vvhich as I shall euideÌ„tlye proue and therfore breefly bicause euidently despoilethe the vvorlde of conscience more necessarye to mans life then the sonne it selfe They say as is allready related that to a faithfull man and true Christian God imputeth no sinne vvhy then should a Christian make conscience of sinne vvhich if it bee not imputed ether is no sinne at all or else not to bee caâ—ed for They auouch that since Adams fall man neuer had free vvill and libertie and seing that vvher noe libertie is no sinne can bee for no man deserueth euil for that vvhich he could not auoid it follovvethe that vvhosoeuer is persuaded as all must be by theyr opinion that hee hath no free-vvill must make nether conscience nor scruple of any sinne They affirme also that by Christe vvee are freed from all obligation of lavves in so much that noe lavve can bynde or touch our conscience vvee need not then make scrouple of anye transgression or sinne vvhich in that it is sinne is against the obligatioÌ„ of one lavve or other bicause vvhere no lavve byndeth there is no obligatioÌ„ vvhere noe obligation is noe breach or transgression can bee founde and vvhere no transgressioÌ„ there is no sinne vvhere noe sinne is no conscience of sinne is to be made It is an article also of fay the amongest them or at least a thing necessary to bee beleeued that the commaundementes are ampossible vvho then vvilbee so madde as to make conscience for not full filling the lavve vvhich is impossible to bee full-filled as vvell truly maye the prisonner make a conscience that hee goeth not to the Church or sernson on an holy daye vvhen he is faste chained to a blocke in prison and the dores are faste locked bolted Bicause it is as impossible if Caluin lye not to keepe the commaundements as for that prisonner to go to the Churche They are of opinion that God is the autour of all our sinnes as vvell yea more then vvee or selues bicause hee is the principall cause vvee are only his instrumeÌ„ts vvhich if it bee true noe man needeth to bee soe scrupulous as to make bones of that of vvhich God him selfe maketh no conscience And if conscience bee takeÌ„ a vvaye the lavve vvitnesse Iudge and Executioner is taken a vvaye so good leaue is giuen to playe vvhat euill parts vvee vvill if ether vvee can by secrecie auoid the magistrats eye or by violence and force resiste his povver for then conscience being taken a vvaye nothing is remaining to keep vs in avve The tvvelueth Chapter shevveth hovv they open the gapp to pride I Haue allready declared hovv the Reformers by many pointes of their doctrine opeÌ„ the gapp to all vice in generall novv it shall not be amiss to shevv hovv they fauourize some vices especially and in particuler And first I vvill beginne vvith pride bicause that vvas the first sinne and the first cause of all sinnes â—â—â—li 10. bicause the deuil sinned before man and his first sinne vvas svvelling pride by vvhich hee coueted to bee as great and as highe in perfection as the highest Yea many are of opinion that Adams first sinne also vvas pride vvhich moued him to eate of the forbidden frute maugre the commaundement of God imagining that soe for so the deuill had promised hee should become like vnto God in knovving good and euil And this is the cause vvhy proud men especially are called the children of the deuil bicause by pride they especially ressemble him Vvherfore that doctrine vvhich stirreth vp a proude coÌ„ceipte in vs caÌ„ not bee of God bicause it moueth to pride vvhich is of the deuil and therfore if I shall proue that our reformers doctrine puffeth vp vvith pride all those vvhich follovve it I shall proue it not to bee of God but of the deuil For althoughe pride be a common disease of all heretikes for vvhoe so preferreth his ovvne iudgement before the vvholle Church as all heretikes doe in that they are heretikes must needes condemne him selfe of an extraordinarie pride yet some heretikes by some pointes of their doctrine haue giuen more especiall cause of this sinne of pride The Gnostikes vvere of opinion that as gold thoughe cast into the mire neuer looseth his natiue colour and perfectioÌ„ so a iust man such as they counted them selues Ex Iren. l. 10 c. 1. can neuer bee soyled neuer loose his perfection in vvhat actions soeuer hee intermedleth him selfe thoughe in adulteries and fornications Vvhich doctrine moued them to suche a conceit of theÌ„ selues that they thought them selues to knovve al thinges and to be so perfecte that noe sinne could contaminate them Ex Anth l. c. de poenit c. â— The like vvas the pride of the NouatiaÌ„s vvho therfore called them selues pure and cleane And to omit the pride of Arius Nestorius chap. 5. Luther and Caluin vvhich in the first booke I haue set dovvne let vs see hovv their doctrine puffeth meÌ„ vp vvith pride They are of opinion as is allready related that vvee are iust by no other iustice then Christes ovvn iustice vvhich doctrine vvhoe soever embraceth he must needs be persvvaded that he is as iuste as Christe him selfe bicause in his opinion they haue bothe one and the same iustice vvhich persuasioÌ„ is enough to stirre vs vp to LuciferiaÌ„ pride as is allready in another place
scripture vvhen Christe sayed Vhosoeuer dimisseth his vvife but for fornicatiō Mat. 1◠and shall marrye another doth commit aduoutrie the sense is not that in case of fornicatiō a man may take an other vvife but only that he may leaue his vvife and therfore saieth our Sauiour if hee leaue her vvhich he may not do but in case of fornication and marrie another he cōmitteth aduoutrie vvhence it follovveth not that for fornication he may bothe leaue and marie an other for sainct Paule sayeth plainly that if the vvife leaue her husband she must remaine vnmarried Luther yet addeth another case in vvhich the husband maye take another vvife l. cap. Bab. c. 6. de Matr◠that is vvhen the first vvife vvill bee gadding and vvill not staye vvith her husbād in vvhich case sayeth hee I see noe reason vvhy the man may not take another So that if the vvife of stubbernesse or the man for some longe iourney vvhich hee hathe to make vvill leaue home for a tyme the other partie according to Luther is not bound to staye the others cominge but may take another To this he addeth yet another case for hee saiethe that vviues are some tymes so crabbed Co. ◠ser 5. Matr. that althoughe they see there husbandes fall into aduouteries yet they vvill not seeke to giue them satisfaction And in this case sayeth hee the husband may saye Si tu nolueras alia volet Si domina nolit adueniat ancilla If thou vvilt not another vvill if the mistresse vvill not let the mayd come Fourthly hee yet findethe out another case in vv ch the man maye leaue the olde vvife and mary a nevve to vvit if the vvife sollicit him to sinne Luth. com in ◠Cor. 7. or be litigious and so hee maye vppō such occasiōs take ten nevve vviues one after another And least hee may seeme to speake vvithout reason hee yeldeth this reason neminem enim vult Deus in incontinentiae discrimen esse coniectum For God vvill not haue any man to be cast into daunger of incontinencie So that bicause according to this mans doctrine a man can not liue chaste vvithout a vvife if one vvife vvill leaue her husband or bee stubborne or litigiouse or giue not satisfactiō the husband may take another as often as hee vvill least for vvāte of a vvife hee should be incontinent in c. 19. Mat. Vvherfore Bucer speaking conformably to this doctrine auoucheth that as often as the vvife seemeth nor fit for the mans purpose hee may take another and shee so often as shee is vveary of one husbād may take another And good reason also if Luthers and Caluins doctrine bee true for if man hathe no free vvill hee hathe noe force to resiste the assaultes of the fleshe if hee bee tempted and seing that hee is not sure hovv long hee shal be vvithout a temptation to make all sure if one vvife satisfie not his lust hee must take another least hee cast him selfe into daunger of incontinencie Ser. cit de Matr. Lastly Luther affirmeth that mā is so bent and prone vnto luste that hee can no more be vvithout a vvoman then it is in his povver not to bee a man these are his vvordes Vt non est in meis viribus situm vt vir non sim tam nō est etiam mei iuris vt absque muliere sim Rursum vt in tua potestate non est vt foemina non sis sic neque in te est vt absque viro degas As it is not in my povver not to be a mā so is it not in my povver to be vvithout a woman again as it is not in thy povver not to be a vvomā so is it not in thy povver to liue vvithout a man Vvhich doctrine if it be true then euery one must marry so virginitie and vvidovves chastitie is exiled the vvorld crelse he must take a queane and so honestie is gone For if it bee as impossible for a man to liue vvithout a vvoman or for a vvoman to bee vvithout a man as for a man not to bee a man or a vvoman not to bee a vvomā thē must the case oftē tymes happen that the mā must needs take a queane or that the vvomā must needs haue a man besides her husband For first if the man or vvife be longe from home seing that nether partie can liue any tyme vvithout a mate it follovvethe that the vvoman must vse the helpe of her man or some other and the man must vse his mayd as Luther sayeth or some other mās vvife mayd or daughter else Luthers and Caluins doctrine is false vvhich teacheth that aman can not liue vvithout a vvomā nor a vvoman vvithout a man If they ansvver that hee maye liue some tyme vvithout a vvoman then saye I that it is not as impossible to bee vvithout a vvoman as not to bee a man bicause in no tyme is it possible for a man not to bee a man And I suppose that a temptation maye happen as vvell in an hovver as in a yeare vvhat then shall the partie tempted doe if hee resiste Luther and Caluins doctrine is false if hee can not resiste then if hee can not marrye as many tymes there is some tyme required to get a vvife hee must needes haue a Queane Vvhence it follovveth that not only merchaunt ventures must take heed hovve they goe from home but noblemen also must not aduenture to goe soe much as a hunting vnlesse they locke vp their vviues or take them vvith them Hence it follovveth also that vvhen the vvife is sicke especially any tyme or vvhen shee lieth in the man maye take a nevve vvife if hee bee tempted to luste For if hee bee tempted hee can not absolutely ouercome that temptation ergo hee must haue a vvoman but in these cases his vvife vvill not serue his turne ergo he must haue another vvife and if hee can not get a vvife hee must haue a queane And this also in this case of such a great necessitie must bee lavvfull for him bicause noe man sinneth in that vvhich hee can not avoid nether is hee to bee blamed but rather pitied for doing that to vvhich necessitie compelled him And seing the vvoman in this pointe is as frayle yea frayler thē the man being the vveaker sexe shee may as often take a nevve husband as the man a vvife Vvhich doctrine vvhat a vvide gate it openeth to all dishonestie I leaue it to the gentle readers iudgement Vvherfore very vvell do the a certain frenchman in a booke of his Las Actes du Synode de a saincte Reformation that treateth of the Synode holden by the reformers at Monpeliar bring in a vvoman deputed for the femal sex of the Reformed complayning of this doctrine of Luther Caluin vv ch holdeth that vvee haue noe povver to liue chast nor no force nor freevvill to resiste the violēce of the fleshe for sayeth shee
bodyes healthe and besides it is the trompet of the voice The sence of feeling is dispersed throughe out all partes of the bodye vvhose office is to feele vvhatsoeuer approcheth or toucheth the body therby to fly it if it bee hurtefull as fier is or to take commoditie of it if it bee conuenient The mouthe receueth the sustenaunce and meare vvhich is necessarie for the bodye the toungue besides that it is the instrument of speaking and the interpretour of the mynd is to taste this meate and to iudge of it before it passe any farther vvhich iudgement beinge giuen the throate svvallovveth it dovvne The sto make boyleth and disgesteth it the liuer makes blood of it the veines coÌ„ueighe this blood to all partes of the body and nothing ther is not necessarie or expedient not so much as the guttes vvhose office as it is base bicause they are as it vvere the sinkes of the Kitchin to passe the filthe and excrementes so is it so necessarie that othervvise the body vvould bee poisoned and infected Tell me novv ô godless Atheist vvho it is that hathe sett dovvne this order vvho is he that so rulethe the motion of the heauens that they moue at the same tyme from East to vvest and backvvard againe and one vvithin another and one more slovvly then another and yet so that they hinder not one another Vvho hathe established a perpetuall peace amongest the fovvre elementes vvhich yet by reason of their contrarie qualities are of a iarring nature And vvho hathe so placed them as they may best aggree for the aire aggreethe vvith the fier in heat and therfore is placed nexte vnto him the vvater in moysture aggreeth vvith the ayre and in cold vvith the earthe and therfore is lodged betvvixte them vvheras if the vvater vvere placed next the fier and the ayr next vnto the earthe they vvould make vvarre coÌ„tinually one vppon another and neuer vvould bee satisfied vvithout the ruine of one another bicause they disagree in bothe qualities the fier being hoate and drye the vvater cold and most the aire hoat and moyst and the earthe cold and drye Vvho hathe so ordered the partes of the bodyes of liuing and mouing creaturs as they may best serue their turnes and by their proportion and disposition bee the greatest ornament Vvho sorteth all beasts vvith their kinde and placeth them in roomes fittest for their nature some in the vvater as fishes some in the aire as birds some on the earthe as beastes and plantes some in the fier as the Crekit and Salamandre Vvho setteth the plantes and hearbes and giues them a roote as a mouthe to receiue their conueniente nourriture and veines to conueighe it eueÌ„ from the roote to the highest bovves yea leaues and frutes and giues to euery one of them a seed or some other thing in steed of seed by vvhich they propagate them selues and retain a posteritie Vvho I pray thee ô vngodly Impe considering this goodly order and disposition vvhoe I pray thee beholding this goodly Pallace of God and men I mean the vvorlde in vvhich is all this furniture prouision order and disposition vvill not thinke of an artificer of intelligence vvhoe builded it and of a hovvs-keper most vvise and prouident vvho ruleth and disposeth of all in the same Thou vvilt say vvith Epicure and such gracelesse godlesse and vvitlesse companions that all this goodly order happened by a chaunce and that by the like chaunce this goodlye pallace vvith all the partes and vvorkmanship therof vvas framed and effectuated By chaunce sayest thou o man or rather no man but some monster of mankinde Considerest thou vvell vvhat it is vvhich thou auerrest to haue been effectuated by chaunce The printer shall neuer bee able to set his printe by casting his letters together at all aduentures the painter by a careles casting of his colours vppon a clothe or table shall neuer dravve his intended picture The mason by throvving of stones one at another shall neuer builde his goodly pallace And canst thou thinke that all this goodly order vvhich is set dovvne in the vvorlde that this curiouse peece of vvorke of the vvorlde at vvhich men and Angells stande astonished vvas framed and established by chaunce meddlie If thou shouldst enter into a vvestminster-Halle a Non-Such or Royall exchaunge in Ingland into a Louver in Paris or a Scurial in Spaine vvhere thou shouldst see statelie building aspiringe turrets loftie roofes vvittie conueighauÌ„ce of Roomes and chambers and orderly disposition of vvindovves pillers chimnies vvouldest thou or couldest thou imagin these artificiall vvorkes and buildinges to haue beene vvrought by a chauncing flight of stones froÌ„ the Quarrie and not rather by the arte and skill of some ingenious Artificer And canst thou entering into the sumptuouse building and pallace of the vvorld vvhose pauement is the earth paued vvith so ritche stones and metalls and rushed vvith the greenes of all hearbes and plantes vvhose foundation is the ceÌ„ter vvhich stayeth all vvhose roofe are the heauens siled so ritchely vvith so many bright and glittering starres vvhose vvalles are the same heaueÌ„s vvhich do not only couer but also compasse all aboat vvhose diuers roomes and lodgings are the fovvre elements in vvhich diuers creaturs according to their diuers naturs are diuersly lodged vvhole indvveller and inhabitaunt is man vvho vnder God also is Lord ouer all vvhose prouisioÌ„s and moueables are the goodes and fruites of the sea and lande layed vp in store for mans prouision Vvho I say entering into this Princely pallace so vvell ordered and gouerned can imagin all this to proceed from chaunce and not rather from an intelligent Artificer vvho vvorkes these vvonders and miracles of nature and a prouident prince vvho gouerneth and ruleth all so vvisely and like a pilot sitteth at the sterne guiding and directing the course of this vvorlde and of euerye creaturs actions l. 2. de natura deâ—rum For as Cicero that famouse Oratour and Philosopher auoucheth nothing is so open and so euident vvhen vvee looke vppon the heauens and the celestial bodies as that there is some diuine povver of most excellent vnderstanding by vvhome these thinges as they vvere first framed so are they still conserued and gouerned Fourthly against these vvitlesse Atheistes the very brute beastes shall argue for their Creatoure vvhose operations are so vvittye and agreable to the ende vvhich is to them by God and nature prescribed as if thy had discourse and vvere indevved vvith reasoÌ„ They feare those thinges vvhich are contrarie to their good and distinguishe the good from badd as if they had the science of good and badde The sheepe yea the younge lambe eueÌ„ at the first discerneth the vvoolfe from the dogge and quaketh at the very sight of him althoughe hee differeth litle froÌ„ the dogge vvhich hee ferreth not The chicken can put a difference betvvixe the kite and the Peacocke and feareth that litle caring for this althoughe in body bigger The byrdes feare the sparavv havvke