and the lavve of grace in all vvhich See the first booke sint chapter as I haue declared in the laste chapter of the first booke vvere Preestes and they also diuerse according to the diuersitie of lavves Vvherfore if Christe hathe planted a Church and in it established a lavv and religion certainly he hath also appointed a succession of Preestes bicause they euer goe together and haue such a connexion that the one can not stande vvithout the other For if there be noe Preests to offer sacrifice and to minister sacramentes and to interpret the lavve no shevv or face of religion can remaine and as vvell may a Kingdome florishe vvithout a Prince or magistrate In the first booke and sixt chap. as religion vvithout Preests and bishops Vvherfore as I haue proued before in the lavve of nature the first begotten of euerie familie vvas a Preeste in the lavve vvritten the tribe of Leuie vvas deputed and dedicated vnto Preesthod Ios l. 2. cont App. In vvhich tribe ther vvere inferiour Preests so many that Dauid vvas fayne to deuide them into tvventy fovvre rankes vvhich also conteyned a great number There vvere also Leuits vvho had inferiour offices And ther vvere highe Preestes vvhich succeeded one after anothers deathe to the number of fovvre score odde â—os li. 22. Aut. c. 2. and the laste highe Preestvvas Finasius vvho liued vntill the Citie of Hierusalem vvith the Temple vvas beseeged and ruined by Titus Vespasian These Preestes and Leuites loosing their office vvith the abrogation of the old lavve Christe Iesus vvho gaue vs a nevve lavve appointed a nevv Preesthood of vvhich hee him selfe vvas the first Preest and the principall and the only high Preest to vvhom no man succeedeth in the same authoritie and therfore sainct Paule putteth a difference herin betvvixte the olde and the nevve lavve that in the olde lavve many highe Preestes vvho succeeded one another vvere necessarie bicause one dying another vvas of necessitie to succeed least the Church should vvante an highe Preest but in the nevv lavve there is but one highe Preeste Christe Iesus and he is sufficient bicause thoughe hee dyed yet he rose again and neuer gaue ouer the office but still offereth sacrifice and still ministreth sacraments See the third booke sixâ— chap. by the hands of his vnder-Preestes So that he only is the highe Preest of the nevv lavv and none but he bicause no man succeedeth him in the same authoritie But here the aduersarie vvil insulte and say vnto me that I haue affirmed that vv ch hee desired for if Christe bee the only highe preest of the nevv lavve vvhat neede vvee any Popes Bishops and Preests Thus he argueth but vvth hovv litle reasoÌ„ a blinde man may see For as it is no good argument to say that novv in Ingland and Scotland and Ireland can be but one King at once therfore ther muste bee noe viceroyes nor Deputies nor Chauncelours nor Treasures nor Dukes nor Noble men vvhoe are the Princes Officers and Princes in their kinde vicegerentes also some in more ample some in lesse ample maÌ„ner so it is noe good argument to saye that Christe is the only highe Preest of the nevve lavve Ergo ther are noe other Preelts but he for he may haue many vicegerentes vvho also are true Predsts in their Kind And so the Pope maye be his supreme Vicare in earthe and other Bishops and Preests may be inferiour Vicars and Preests also subordinate in iurisdiction vnto the Pope Yea seing that the high Preest Christe Iesus hathe vvithdravvne his visible presence froÌ„ the Churche and executeth not visibly and immediatly by him selfe his preestly function it vvas necessary that to his visible Churche he should leaue a visible succession of Preests vvho should rule and minister vnder him and for him in his absence not as his successours but as his vicegerents and ministers for as noe Preest noe Churche so noe visible Preest noe visible Church Vvherfore vvhen Christe vvas to bid his Church fare vvell he instituted his Apostles Precsts Mat 26. giuing them authoritie to consecrate 10 20. 10.21 and to offer sacrifie and after his resurrection giuing them povver also to absolue from sinnes and appointing Peter as the highe Preest and Vicare vnder him selfe Iesâ— 22. Can. 2. vvhich to denye vvere not only to coÌ„tradicte the Councell of Trent vvhich defineth that in the place alleaged Christe made the Apostles Preefts but also to contemne and condemne the vvholle Schoole of ancient interpretours yea the vvholle Christian vvorld vvho haue so interpreted the places alleaged This Preestly function the Apostles in their tyme did exercisein preaching teaching baptising confirming and offerring Sacrifice also vv ch is the proper function of a Preest Yea their Disciples did the same Act. 1â— for S. Luke sayeth that they ministred vnto our Lord that is sacrificed as the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and as Erasmus him selfe trassateth yea as the maÌ„ner of speach also importeth For if they had only preached or ministred SacrameÌ„ts vvell might they haue been sayed to haue ministred to the People but not so properly vnto our lord vnless they had offered sacrifice vvhich is proper to him Sainct Paule sayeth that Timothie vvas ordained bishop by imposition of hands of the Presbiterie 1. Tim. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 〈◊〉 in c. 5â— Isa that is a company of bishops and he affirmeth that he him selfe imposed his haÌ„ds vppon him vvhich imposition of hands is in greeke called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as S. Hierome vvitnessethe signifiethe giuing of holy orders Tit. 〈◊〉 The same sainct Paule vvriting vnto Titus sayeth that he lefte him at Creta that he should constitute and ordaine Preests in euery citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same sainct Paule vvith Barnabas Act. 10. ordained to the people Preests in euery Church by imposition of hands as the greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth Act. 20. The same sainct Paule as sainct Luke reporteth sent to Ephesus called the elders of the Churche that is Preests for to them he sayed Looke to your selues and vnto your flocke 1. Tim 〈◊〉 And of Preests he speaketh vvheÌ„ he sayeth Preests vvhich do rule vvell are vvorthy double honou Iaeâ— 5. And againe Against a Preest receiue no accusation Of Preests also speaketh Sainct Iames vvhen he sayeth If any bee diseased among you let them call for the Preests of the Churche And bicause our ghospellers see that by these places it is manifest that in the Apostles tymes Preests vvere ordeined they are enforced for other vvise they could not coÌ„ceale this from the People to translate elders for Preestes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbiter Prestre Prete Preest notvvithstanding that the greeke vvorde yea the Latin frenche and Italian soundeth as much as Preest in Inglish Of Bishops Preestes and deacons vve haue mention in the
for if this nevv Clergie be deuided into many sects as all the vvorld seeth that it is then seing that vve haue noe more assuraunce of one Secte then another vve may refuse to be iudged by any of them especially they them selues refusing to be iudged by one a nother Yea not all this nevv Clergie nor any sect of the same can proue their mission and therfore are not to be admitted for true pastours and iudges in religion vnless vve vvill receiue all false prophets also false Apostles Is ther no iudge then nether in Ingland nor in all the nevv Church of the ghospellers If ther be let them name him if they can if ther be none as it seemeth that ther is not for I haue named and teiected by good reason all vvhom I thinke they can name then is not their Churche the Churche of Christ in vvhich as is before proued is alvvayes resident a visible iudge to compose controuersies yea then the Churche vvhich as I shall proue in the next booke is a peaceble kingdom shall be a commoÌ„ vvelth the vvorst prouided for that euer vvas it shall be a body vvithout a head a kingdom vvithout a king or Prince to commaund a conuenticle of vvranglers the vvorst ordered and the most disseÌ„tious societie that euer vvas to be breef the Church militaunt in earth shall more resemble that mutinouse route of the damned in hell then the peaceable societie of the Church triumphant in heauen yea then shall that follovv vvhich I intented to proue to vvit that in the nevv Churche of the ghospellers there are noe meanes to compose determine coÌ„trouersies bicause vvhere there is no visible Iudge there euery man may beleeue and preach vvhat he lift and no man can controlle him and if diuers preach contrarie doctrine they may go together by the eares and noe man shall be to part the fraye bicause ther is noe iudge to take vp the matter betvvixte them and so the gappe is open to all false prophetes vvhose doctrine must goe for currant be it neuer so absurd bicause ther is no Iudge to giue sentence of the truthe or falshood of the same And to make the matter more plaine suppose that novv in Ingland some nevv preacher should preach a nevv heresie yea that many at once should preach contrary opinions and so fall together by the eares ther vvould be no meanes to compose these controuersies bicause ther is no Iudge to take vp the matter nether is ther any vvay to preuent them bicause vvher there is no Iudge to define euery man may teach vvhat he list and vvhere euery one may teach vvhat he vvill there arise iarres and discords and vvhere no meanes are to appease them the societie is ruined 〈◊〉 11. Bicause euery kingdom diuided vvith in it selfe shall be made desolate But in this case peraduenture they vvould call a Prouinciall or generall Councel and so compose matters by common coÌ„sent Bee it so that they could call such a councell and could also all or the most parte aggree yet I see not hovve vve are vvarraÌ„ted to assure our selues that they all can not erre and that therfore vve may rely vppon their sentence for if they say that vve are vvaranted bicause they are the true pastours I caÌ„ tell them that this is not so sure bicause they can not proue their mission I demaund of them vvhether the Catholike Clergie vvhich is farre greater and vvhich for fifteen hundred yeares before Luther vvas hard of vvas counted the only Clergie may not haue their voice and if they may certainly their voice vvil be negatiue and opposit to their affirmatiue But this is spoken vppon supposition that they could calle a councell and aggree also in the same for I haue good cause to doubte that they nether can call a councell nor aggree in a councell For if ther bee no visible supreme Iudge nor Pastour in their Church as I haue proued that ther is not vvho should calle this councell suÌ„mone all the Clergie to appear Lut l cont â—â— Calu. â—i â— Inst 6.7 Luther and Caluin say that this belongeth to the Emperour but seing that this is an Ecclesiasticall office concerning religion it can not appertain vnto a temporall Prince and novv that the Emperour is a Catholike and a Papist as they terme him I thinke they vvould not obey him if he should summone them to apeare especially bicause he vvould call Catholike bishops vvould giue the preeminence to them But I haue proued all ready that the Emperour though in the name of the Pope as an assistauÌ„te he may by the Churches permission call a councell yet of him selfe he can not meddle in spirituall matters Act. â—â— Vvherfore the Councell vvhich the Apostles called vvas called vvithout the Emperours authoritie vvhere theÌ„ there is noe Suprem Pastour as I haue proued that amongest them is none vvhosoeuer should take vppon him to call a councell should vsurpe and the others might refuse to obey his calle Peraduenture they vvould choose one by common consent and so vvould all stande to his arbitermeÌ„t But in this also is difficultie for vvhere ther is none to commaund vvho shall call them together to aggree in the election of this one man Yet let vs suppose that they should meet by chaunce as crovves do in the Pease-feeld vvhen they are met it is not so easie to aggree vppon one vvhen they haue aggreed it is not so easie to aggree vnto his sentence For if he pronounce sentence for the Protestaunte the Puritane vvill repine and may say that he hath noe vvarraunte of his sentence vvho is but a man constituted by men and can shevv noe scripture to proueth at he can not erre But truly I can not thinke that in this matter they vvould euer proceed so farre For as yet they neuer called a Councell together out of all partes of their Churche and those that vvere called together for vvant of a Iudge to determine could neuer aggree in any one point of religion Anno 1554. Surius relateth hovv on a tyme tvvelue Catholique Doctours and tvvelue Ministers met at Vvormatia to make some attonement betvvixte the Confessionistes Gen. Cron. but after a litle disputation fiue of the tvvelue ministers vvere excommunicated by the rest Stapl l 4. de prim fed c. 13. and cast out for vvranglers and so nothing vvas concluded Diuerse other assemblies and meetings they haue attempted but all ended in thundering excommunications bitter taunts and infamous libels and as yet they neuer could aggree in any councell vppon any controuersie in religion and all for vvant of a visible Iudge and pastour to vvhom all the rest are subiect And this they haue gotten by leauing the ancient Catholike Churche vvhich acknovvledgethe the bishope of Rome as Sainct Peters successour and Christes Vicaire and relyeth vppon his sentence as infallible Luc. 22. bicause Christ in fainct Peter prayed for him
his vvill and impart his minde to his people and not to giue them vvith all letters patentes of their coÌ„mission or to be so vnreasonable as to bynde vs to giue credit or audieÌ„ce to such Imbassadours vvho caÌ„ne only bragge of their eÌ„bassage but caÌ„not by ani probable proofes acertaine vs of it for so vve might imbrace a false preacher and Apostle vvhen in deed vve haue a levvd and lying prophet by the hand This Moyses vvell knovving Exod. â— neuer dreamed of that great embassage in vvhich he vvas sent from God to Pharao to deale for the deliuerio of the oppressed Israelites vntill God had called him and tolde him that he intended to send him knovvinge that if he shoulde haue gone vnseÌ„t he should haue abused his lord and masters name Aaron also durst not aduenture vppon preestlie function Exod. â—â— Leuit. â— before that Moyses by Gods commaundement had consecrated him vvhose example Sainte Paule proposeth vnto all pasâ—ours as necessarie to be follovved saying 〈…〉 Nec quisquam sumit sibi honorem sed qui vocatur à Deâ— tanquam Aaron Neither doth any man take vnto him selfe honour but he vvho is called of God as Aaron vvas The prophetes likevvoise presumed not to tell vnto the people gods mynd and vvill nor to fortell the thinges to come of vvhich god vvouldehaue his people for vvarned vvith out an expresse commaundement from god as maie appeare by the proheme and beginninge of their prophecies And those immortall creatures vvhich are by nature spirites are by office called Angells bicause they are sent from god as his legates and imbassadoures for so much the greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imylyeth from vvhich our Inglish vvord Angel is deriued Vvherfore the Angel that came to Daniel declareth vnto him his con mission before hâ—e telleth him his message Daniel saieth he stam gradu tuo nunc enim missus sum ad te Dan. 10. Daniel stande in thy stepp for novve I am sent vnto the. And sainte Luke describing that great embassage of the Archangel Gabriel vnto the blessed virgin Marie Luc. 10 saieth that he vvas sent from God into a citie of Galilie vvhich vvas called Naâ—areth vnto a virgin despoused vnto a man vvhose name vvas Ioseph In like manner S. Iohâ— Baptist the precursour of Christ and more then a prophet of God vvhonot only for told the Messias but also poynted him out vvith his finger Malach. 3. Mat. 11. Ciril l. â— in Io. c. 17. Beda in c. 1. Mar. is called an Angel not bicause he vvas an Angel by nature as Origen imagined but bicause he vvas an Angel by office as beinge sent to make the vvaie and to prepare it for the Messias Yea Christ him selfe vvould not vndertake the office and function of a Messias and Mediatour before he vvas sent by his father Io. â— For I saieth he came not of my selfe but he sent me and therfore he saieth his doctrine is not his ovvne but his fathers because although he preached the same 〈…〉 yet bicause he preached it in his fathers name vvho seÌ„t him he calleth it his fathers doctrine And as Christe vvas sent froÌ„ his father sovvere his Apostles froÌ„ him Io. 20. els had not their name aggreed to their person bicause the vvorde Apostle cometh of the greek vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich signifieth a messenger or Imbassadour And if they had not been sent they could not haue preached bicause as faith and religioÌ„ is reuealed only by God Matth. 1â— so none can haue authoritie to preach it but from God accordinge to that of S. Paul Rom. 10. Hovv shall they preach vnles they be sent And as it is proper to all true Apostles not to presume to preach before they be sent so is it as common to all false Prophetes to roÌ„ne before they be sent and to preach their ovvn fancie vvith out mission or commissioÌ„ vvho therfore in diuers places of scripture are saied to come but neuer to be seÌ„t All they saieth Christ vvho came before me are theeues and nobbers Io. 10. Vvhere you must note that he saieth not all they vvho vvere sent bicause Moyses and the prophetes vvere seÌ„t before him and yet vvere nether theeues nor robbers but hesaieth all they that came before me are theeues and rohbers Maldonatus in Io. 10. that is vvho came of their ovvn heades nether sent nor commaunded by cause they stole authoritie froÌ„ God and arrogated that vnto them selues vvhich he neuer gaue them vsing abusing his name and crying that the lord saieth so vvhen he neuer sayed so nor ment so Of vvhich kinde of theefe our sauiour speakinge noteth him vvith the same marke of a false Prophet vvhich is comminge Io. 10. Aâ—theef saieth he doth not come but to steale and kill The like manner of speech vseth saint Paul saying 2. Cor. 17. If he that cometh shall preach vnto yon any other Christe To be breefe he that cannot he bicause he is the prime and first veritie and vvill not lie bicause he is goodnes it self giues vs this marke to knovv a false Prophet by Bevvare saieth he of false Prophetes Mat. â— but vvhat marke doest thou giue vs o lord to knovv them by that vve maie take heed of them Vvho come saieth he vntâ— you in the garmentes of sheep but in vvardlie are rauening vvolues So that if any preachers come only that is come vnsent they are theeâ—es that steale authoritie vvhich vvas neuer giuen them and they are false Prophetes vvhich conne on their ovvn heades before they be sent and preach their ovvn deuises before they haue commission If then our nevv reformers and Prophetes of the lord as they call them selues be sent froÌ„ god as they saie they be to reforme the church not onlie in manners but also in faieth and religion lett them tell vs their mission and shevv vs their commission and vve vvill reuerence them as the messengers and respect them as the Imbassadours and Angells of god But if they come on their ovvne heades or cannot giue vs assurauuce that they are sent from god they must pardon vs if vve giue not eare vnto them for if they be not sent they haue noe authoritie to deale vvith vs and if they cannot proue their mission vve haue noe vvarraunt to deale vvith them Tvvoe manner of missions vvhich god vseth insending preachers vnto vs I fynde in holy vvrite vvhich also haue bene practised in the church of god the one an extraordinarie the other an ordinarie mission The extraordinarie mission is made immediatly from god the ordinarie mission god maketh by meanes of some other vvhom he hath sent immediatlie from him selfe For as god ordinatilie doth nothing immediatlie by himselfe but by meanes of secoÌ„de causes causing light by the sonne and heate by the fire producing fruites by trees men and beastes by some of their ovvne kinde yet he doth not so tye
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
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
Christe is the authour of this lavve vvhich surpasseth all lavves greater is his honour renovme then euer vvas the honour of Plato Licurgus Romulus yea Moyses or any other Vvherfore the prophet Esaie recounting other titles of honour devve vnto Christ Isay 13. amongest others calleth him a lavv-maker Dominus iudex noster dominus legifer noster dominus Rex noster The lord is our Iudge The lord is our lavv-maker the lord is our King If he be our Lavve-maker he may make lavves to bynde vs if he be our iudge he may pronounce sentence against the transgressours and if he be our King he may punish vs yea if he had called him only our King it had been a sufficient argument to proue him a lavv-maker bicause the principall meanes for a king to rule his subiects are his lavves and ordinaunces Micheas speaking of the promulgation of Christs lavv at Hierusalem in Penthecoste sayeth c 4. That a lavve shall proceed from Sion the vvord of God from Hierusalem c. 2. c. 4 â— The same Prophecie hath Esaie in the same vvords and addeth that IlaÌ„des shall expecte his lavve By vvhich it is playne that Christ is a lavv-maker vvhoe hathe perscribed lavves and therfore vvhen he gaue his Apostles authoritie to baptise and preach Mat. vfâ— hee bad them also to teache the Gentiles to keepe all those thinges vvhich hee had commaunded See the first chap of this booke And yet our ghospellers vvho bragge that they giue all to Christe despoyle him of this honourable title and auouch that hee vvas a redeemer only but noe lavve-make Luther sayeth plainly that it is the office of the lavve to commaund 〈◊〉 â— Gael Fol. â—18 threaten and terrifie but the office of Christ is only to imbrace sinners vvho haue traÌ„sgressed the lavve Ibidem Yea sayeth he If vve make Christ an exactour of the lavve vve confound Christ and the lavve and make him the minister of sinne â—ol 〈◊〉 Vvherfore thus he concludes vvith this exhortation Quare Chrestum recte definias non vt Sophistae lustitiary qui faciunt eum nouum legislatorem qui abrogata veteri lege nouam tulerit illis Christus est exactor tyrannus Vvherfore define thou Christe ae right not as the Sophists doe and the Iustitiaries so he calleth Catholikes bicause they affirme inherent iustice and auouche that good vvorkes are necessary vvho make him a nevv lavve-maker that hath abrogated the old lavv and enacted a nevv to them Christ is an exactour and a tyraunt Hovv theÌ„ I pray thee vvouldst thou haue vs to define Christ Ibidem hee sayeth that as it is the arte of Christians not to care for lavves nor to imagin that they bynd in coÌ„scieÌ„ce so is it an hard arte vvhich I sayeth hee my selfe can hardly learne to define Christ after this manner â—â—idem But yet this great Logician at lenght giueth vs this definition of Christ Christus autem definitiue non est legislator sed propitiator saluator But Christe definitiuely is not a lavv-maker but ae propitiatour and Sauiour By vvhich doctrine it is playne that Luther is of opinion that Christ came not to terrifie vs or to exacte any lavve at our haÌ„des but only to embrace the transgressours so that they beleeue only that hee is their Redeemer from the lavve vvhich doctrine hovve it openeth the gapp to vice I shal hereafter declare See the seueÌ„tâ— booke here I only note that Luther despoyleth Christe of the title of a Lavvmaker and auoucheth that hee nether made lavve nor exacteth any lavve at our haÌ„ds vvhich hovve iniuriouse it is to Christ may appeare by the comendation vvhich I have giuen to Christ and his lavve Caluin putteth this difference betvvixte the old and the nevv lavve l â— Inst c. 11. §. 17.19 that the old promised grace and glorie vvith this condition if vve keepe the coÌ„maundements but the nevv lavve promiseth these things absolutely vvithout that condition So that Caluin thinkes that glory and saluation is promised by Christ vvhether vvee obserue the lavve or noe and coÌ„sequently he thinkes that no lavv byndeth vs vnder payne of damnation Vvhence it follovveth that Christe nether exacteth nether prescribeth any lavve vnder payne of damnation and so is no lavve maker And the same Caluin after that he had discoursed of Christian libertie vvhich hee sayeth consisteth in a freedom from all lavves l. 3. Inst c. 1â— 3.10 concludeth thus vve conclude that they are exeÌ„pted he speaketh of the faythfull from all lavves Vvhence it must needs follovv that Christe is noe Lavvmaker for vvhere there is no obligation there is noe lavve as shal be proued herafter vvhere noe lavve there is noe Lavv-maker and therfore if Christe exacteth noe lavve at our handes and byndes vs to none he can by noe right haue the name of a Lavv-giuer or Lavv-maker Let the Prophet Esaie therfore looke hovv he calleth Christ our Lavv-maker c. 33. legifer yea let Christ him self correcte and amend that saying of his Mandatum nouum do vobis vt diligatis inuitem I giue you a nevv lavv and commaundement that you loue one another A nevv lavv sayeth sainct Austine Christe giueth vs l â— cont ep par c. 2. bicause although it be old as being coÌ„maunded in the old lavve yet it is nevv ether bicause Christ hathe annexed nevv grace vnto it vvhich in the old lavv it had not or bicause by this grace annexed it makes vs nevv creatures vvho before vvere olde by sinne l. c. const Apost c. 12. or else sayeth S. ClemeÌ„t it is a nevve lavv bicause Christ hathe renevved it Let him also remember his office better vvhich as Luther and Caluin say is not to prescribe or exacte lavves but to imbrace the transgressours He forgot therfore his office vvhen hee bad vs Keept the commaundementes if vve vvill enter into life Mat. 5. vvhy hee corrected the olde lavve commaunding vs not only not to kill but not to be angry not only to loue our freends but our enemies also See See vvhat open iniurie against the playne texte of Scripture yea and against all reason also these men are not a frayed to offer vnto Christ in taking from him the title and office of a Lavvmaker for if he could make no lavv he vvas inferiour to the meanest Prince in the vvorld vvho established a common vvelth his Churche but hathe no authoritie to coÌ„maund his subiects vvho instituted Sacramentes yet could make noe lavv to bynd vs vnto theÌ„ and therfore vvhen he threatneth damnation to them that vvill not receiue his baptisme 10 â— and protesteth that vve shall haue noe life vnlesse vve eate his fleshe drinke his blood to â— vve may boldly contemne such peremptorie commaundementes bicause if Christ bee noe Lavv-maker he could make noe lavv and vvhere noe lavve is there is noe obligation and vvhere is noe obligatioÌ„ all meÌ„ are as
a mortall life subiecte to sickness and diseases vv ch partely come by disorder in dyet partely by extrinsecall operation of the Starres ayre and vvether to vvhich our bodyes are subiecte partely do proceed from the complexion and coÌ„stitution of mans body vvhich is composed of contraries it vvas necessary for preseruation of corporall life that God should prouide vs of Phisitians and corporall Phisick vvhich restoreth vs to healthe after sicknes In like manner our spiritual life vvhich is grace in this life being not so stable but that it may be loste many tymes by mortall sinne and our healthe being not as yet so confirmed but that vvee may falle into as many diseases as by our free vvill vve may coÌ„mit sinnes it vvas not only expedient but also necessary that Christe our spirituall Phisitian should prouide vs of Phisicke and of a generall salue and medicin against all the sores and maladies of our soule And this is the Sacrament of Penaunce vvhich is a remedie against sinne committed after baptisme and vvhich by the Preeste our spirituall Phisitian is to bee applyed vnto vs. For to him as being successour vnto the Apostles Christe gaue this povver and authoritie vvhen hee sayed vnto his Apostles Vvhose sinnes you forgiue are for giuen Io. 20. Vvherfore sainct Chrisostome sayeth that the Preests of the nevv lavve haue povver not only to giue sentence vvhether vve be infected vvith the leprie of sinne or noe vvhich authoritie only the old Preâ—sts of the old lavve had coÌ„cerning the corporall lepresie but allso to cure l. â— de saâ—â—rd clense and purge this leprie Fiftly vvhen maÌ„ is recured often tymes ther remaine the reliques of his disease vvhich keep him lovv a great vvhile and therfore he yet needeth Phisick nor so much healing as confirming and perfiting healthe vvhich consisteth in some confortatiues or restauratiues The like happeneth vnto man after that by the Sacrament of penaunce he is recured for after that he still hathe a kinde of vveakenesse and infirmitie euill habits and inclinations yea litle diseases also such as veniall sinnes are And therfore agaiÌ„st these Reliques of his disease Christ hathe prouided him the Sacrament of Extreme vnction vvhich is giuen at the hovver of deathe to purge vs cleane from all reliques of our diseases to recure the corporall infirmitie if it bee expedient for our saluation and to prepare vs to a better health of the next life vvhih is immortalitie And these fiue things are requisit in a corporall and spirituall life for euery maÌ„ in particuler but besides them tvvoe things also are necessary for the coÌ„munitie The first is coniunction of man and vvoman vvithout vvhich mankind can nether be propagated nor preserued and to make this coniunction lavvfull matrimony vvas euer necessarie And to this in the nevv lavve vvhich is a lavv of grace the Sacrament of matrimonie ansvvereth very fittely vvhich before Christe vvas a ciuill contracte but noe Sacrament as novv it is Ephes 5. For novv as sainct Paule sayeth it is a great sacrament in that it signifieth the coniunction of Christe vvith his Church by Incarnation and grace and giueth grace vnto the maryed by vvhich they maye loue one another as Christe did his Church and beare the burdens of vvedlocke more easily The second thing is constitution of Princes gouernours or magistrates to rule this humaine societie vvhich matrimonye hath propagated For if the confused multitude vvere lefte to it selfe and had not some head to gouerne it it vvould bee like a shipp vvithout a Pilot or a body vvithout a head vvhich by mutuall dissenssion and disorder vvould soone ruinate it selfe To this is ansvverable the sacrament of order by vvhich Bishops and Preests are ordained to minister sacraments to offer sacrifice to teach preach and instructe and by lavves and censures to gouerne this multitude and to directe it in those thinges vvhich concerne good life spirituall peace and religion here and life cuerlasting herafter These seuen Sacraments are those seuen pillers vvhich as the vviseman sayeth Prou. 9. vvisdome it selfe Christe Iesus hathe made to supporte the huge pallace of his Church And the seuen tymes sprinkling of the bloud of the calfe Leuit. 4. prefigured these seuen sacraments in vvhich the blood of Christe is as it vvere seuen tymes sprinkled bicause it giueth them their force vertue and efficacie â— Reg. 5. Yea Naamans seuen vvashings vvere a figure of the same sacramentes in vvhich the soule of man is seuen tymes vvashed and so freed from the lepresie of sinne But these are but congruences sayeth our aduersarie let vs see the plaine vvord of God for seuen Sacramentes else vvere are not to admitte them I graunte that these are not plaine demonstrations bicause as Diuines saye matters of facte can not be demonstrated but yet are they better argumentes then they can bring for their lesser number of sacramentes I could alleage also fathers for euery one of the Sacramentes before named but they vvill say that fathers are men And are not our aduersaries also men yes saye they but vvee praeferre the vvord of God before mens traditions But then I aske of them vvhat expresse vvorde of God they haue against these men The fathers auouche seuen Sacraments vvhere read they in scripture that there are but tvvoe or three Vvee haue noe suche nuÌ„ber expressely named say they but vve gather by good coÌ„sequeÌ„ce out of scripture that there are but tvvoe or three Doe you soe And did not the fathers out of scripture also deduce seueÌ„ SacrameÌ„ts For althoughe they neuer say thar there are iuste seuen yet sometymes they name one sometimes tvvoe sometymes moe and many of them amongest them haue giuen testimonie for euery one of the seuen sacraments in particuler Scholastici in 4. dist 2. none deny seuen Yea for these 500 yeares all the diuines haue defended seuen sacraments vvho also neuer mentioned this number as any nevv article of beleefe but accepting it from their forfathers sought by argument to defend it by scriptures also to confirme it Con. Flor. in decreto Trid. sess 7. can 1. Yea the Councels of Florence and Trent haue auouched the same number and thought them selues backed herin by authoritie of scripture But they vvere all deceued sayeth our aduersarie Vvere thy soe And hovve can you vvarraunte vs that you in denying seuen sacrameÌ„ts are not deceiued If you say that you deduce your tvvoe or three Sacraments out of Scripture they vvill saye that they also out of Scripture deduce their seuen And so the question is not vvhether that Scriptures or fathers are to bee beleeued but vvhether the Churche Councells and fathers Vvhoe proue seuen Sacraments out of scripture are to bee credited in the exposition of Scripture or rather your nevv biblists vvhoe began to studie but yester daye and neuer studied soe many dayes as they haue doone dayes and nightes vvho also nether for grauitie nor sanctitie nether for
vvit nor learning vvere vvorthy to cary their bookes after them But least our aduersarie triuÌ„phe that vvee can not proue our sacraments out of scripture I vvill bringe Scriptures for euery one of theÌ„ But first I muste aggree vvith them vppon certaine conditions for first of all they muste not exacte of mee to pro ue that these seuen are expressely called by the name of SacrameÌ„t for soe they can not proue their tvvo or three sacraments Ephes 5. bicause matrimonie only vvhich they deny to be a sacrament is expressely called a sacrament Secondly they muste not demaund of me any place of Scripture vv ch sayeth that there are seuen Sacraments bicause they can alleage noe such place vvhich sayeth that ther are not seuen or that there are but tvvoe or three And the reason is bicause scripture vseth to treate of many thinges but not allvvayes to nuÌ„ber them For Scripture relateth Christes miracles and yet numbers them not and it settes dovvne many articles of faithe as the Trinitie Incarnation Passion Resurrection Ascension and many others yet neuer setteth dovvne any certaine number They muste bee content then that I deduce by as good consequence out of Scripture that there are seuen Sacramentes as they can gather their tvvoe or three Sacramentes And this I can doe and if this I doe I shall refute all their opinions of vv ch some hold one some tvvoe some three some fovvre only and all conspire in the deniall of seuen But before I doe this I must suppose vvhich they vvill graunte caÌ„not deny vnless they vvill deny all sacraments that to proue seuen sacramentes out of Scripture shal be sufficient if I can fynde in scripture ether in expresse termes or by good deductioÌ„ an externall rite commaundemeÌ„t or Institution and a promise of grace in euery one of the seueÌ„ SacrameÌ„ts afore-named for thus our aduersaries proue their Sacramentes and bicause they imagin that some of these conditions requisite to a sacrament are deficient in some of the seueÌ„ they deny them to be sacramentes â— 18 Vvherfore in the Apologie of their coÌ„fession these vvordes are to bee seene If vve calle Sacramentes rites vvhich haue a commaundement from God and to vvhich is annexed a promise of grace it is easie to iudge vvhich are properly sacramentes And a litle after by this rule they gather that Baptisme the supper and Penaunce are sacraments To begin therfore vvith baptisme the externall rite vve gather out of the third of sainct Ihon and the last of sainct Matthevve vvhich is vvater and vvashing the commaundement and Institution is proued out of these vvordes vnlesse a man be regenerated of vvater and the holy spirit Io. 3. The promise of grace vvhich is annexed to this Sacrament the last chapter of saint Matthevve proposeth in those vvords he vvho beleeueth and shal be baptized Mar. 16. shal be saued And to goe on vvith the Sacrament of the Altare the externall rite of this sacrament is bread and vvine or the formes of bread vvine The institution and commaundement is conteined in those vvords Mat. 26.1 Cor. 15. d ee this in commemoratâ—n of mee The promise of grace vvee gather out of sainct Ihon he vvhoe eateth this bread shall liue for euer Io. â— In CoÌ„firmation also vvee finde an externall rite vvhich is imposition of handes by vvhich the Apostles and Apostles and Bishops only vsed after Baptisme to giue the holy ghoste Act â— 19. Dionis l. 〈◊〉 Hierâ—p 3. c. 2 Tert l. de res â—arnis lib de baptis Cip lâ— ep 12â— Aug. l 2. coÌ„t lit Pre. ◠〈◊〉 The promise of grace appearethe by the performaunce bicause all they vppon vvhome the Apostles layed their handes receued the holy ghost and consequently grace The institution and commaundemeÌ„t vve may vvel presume to haue proceeded from Christe bicause Apostles can not institute SacrameÌ„tes nor cause any externall ceremonie to giue the holy ghoste infallibly and they vvould neuer haue presumed such a thinge vvithout a coÌ„maundement froÌ„ Christe their master Vvherfore sainct Austine speaking of this sacrament sayeth in plaine termes Suprâ—â— that the Sacrament of Chrisme is to be numbered amongest the sacred signes euen as Baptisme is The same conditions of a sacrament are easily to be found also in the sacrament of Confession Io. â—â— for Christe sayeth vnto his Apostles and in them to all their successours Vvhose sinnes you shall forgiue are forgiuen them and vvhose sinnes you shall reteine are reteined In vvhich vvordes he giues authoritie to Preests as his vnder Iudges to absolue from sinnes and to deteine sinnes and bicause the Preest can not absolue vnlesse the penitente confesse his sinnes Amb l. 1. de pâ—n ca 7. Aug l. 5 de Bapt c. 20. and the penitent can not knovv that hee is absolued vnlesse the Preest pronounce some audible sentence vvee gather that the externall rite of this sacrament is an audible absolution and confession the promise of grace is found also in this Sacrament most euideÌ„tly bicause Christe promiseth that vvhose sinnes the Preest forgiueth shal be forgiuen and seing that sinnes can not be forgiuen vvithout grace if the preest can forgiue sinnes he can also giue grace by this sacrament The institution and commaundemeÌ„t is conteined in the same vvords bicause Preestes haue commissioÌ„ from Christe to absolue froÌ„ sinnes to holde and deteine our sinnes consequeÌ„tly sinners vvho must recoÌ„cile them selues to God muste doe it by confessioÌ„ to the Preest else can not he absolue for noe iudge can giue sentence vvithout knovvledg of the cause othervvise he can not be sayed to deteine our sinnes for if he de teine our sinnes vve caÌ„ not be loosed but by his absolution and seing that all sinners must seeke to free theÌ„ selues froÌ„ the bandes and bondage of sinne they must come to the Preest vvhoe only vnder God bindeth and looseth In the Sacrament of Order vve finde also an external rite to vvit impositioÌ„ of handes 1 Tim. 4 2. Tim. 1. vvhich in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich as sainct Hierome sayeth sigâ—â—neth ordination of Clerkes in c â—8 Isa The commaundement and institution vve gather thus Supra saint Paule bids Timothee not to neglecte the grace vvhich he had receiued by imposition of hands vvherfore sainct Paule Knevve that infallibly that externall rite gaue grace but it could not giue grace if Christ had not instituted it to that ende and S. Paule vvould not haue praesumed to haue vsed it to that end if Christe had not commaunded and instituted it Aug l. â— coÌ„t ep Parn c 13. l â— de bap c. 1. ergo this externall rite vvas instituted and commaunded The promise of grace vve gatther by the performaunce bicause sainct Paule sayeth that Timothie had receiued grace by imposition of hands Ephes 5. That matrimonie also is a Sacrament sainct Paule vvill vvitnesse vvho bicause this seemed most
to euery magistrate and teÌ„porall superiour vvhom he callethhumaine creatures bicause their authoritie is in teÌ„porall and humain thinges And therfore he addeth as it vvere to specifie vvhat he meaneth by the humain creature vvhether it be to the King as excelling or to Rulers sent from him c. Yea hee bids vs obey not only gentle and courteouse masters but euen those also vvhich are harde to please And this obedieÌ„ce these Apostles commaund vs to giue to Princesalthough they be infidels if othervvise they be lavvfull for vvhen the Apostles vvrote there vvere noe Christian Princes and faithe is not necessarie to iurisdiction nether is authoritie lost by the only losse of faithe But yet this must be vnderstood vvhen Princes commaund vvith in the limits and sphere of their iurisdiction for othervvise if they coÌ„maund vs any thing against God or conscience vve must ansvvere them as the Apostles ansvvered the Ievves Act. 4. vve must obey God before men Bicause Princes are appointed by God and so can coÌ„maund nothing vvhich is against God or if they do vve must obey the supreme Prince before the inâ—eriour and the King before his viceroy Eâ— Eâ—sâ—â— Vvherfore sainct Policarpe although he refused to obey the Proconsul vvho commaunded him to do that vvhich vvas against God religioÌ„ and conscience yet he sayed Vvee are taught to giue to principalities and Potestates ordained by God that honour vvhich is devv to them and not hurtefull to vs. This being so theÌ„ that Princes haue authoritie to commaund and to bynde also in conscience to obedience and that from God vvhose ministers they are and by vvhome as the vviseman sayeth Kinges do raigne and the lavv makers decerne vvhat is iuste Prâ—◠〈◊〉 it remaineth that vvee examine our aduersaries doctrine in this point that vve may see vvhat they giue to superioritie authoritie higher povvers But peraduenture some vvill thinke that this is a vaine examination bicause they are so farre from suspicion of detracting from Princes authoritie that rather they seem to graunte them to much Luther affirmeth that Bishops and Prelates are subiect to the Emperour euen in Ecclesiasticall causes A◠〈◊〉 and that Ecclesiasticall iurisdictioÌ„ is deriued from the temporall And vvhen Catholikes in Ingland refuse to go to the Churche bicause profession is made there of a religion contrarie to theirs the reformers vrge nothing so much as that vve must obey Princes and their iniunctions But this they doe only vvhen Ecclesiasticall povver calleth them to an accounte or vvheÌ„ the Princes lavves doe fauorize their doctrine for then they flatter Princes and preferre their authoritie before the Church not bicause in hatte they reuerence their authoritie but bicause by their povver they vvould establish their heresie Soe Arius by the meanes of Eusebius bishop of Nicomedia first in sinuated him selfe to CoÌ„stantia the Sifter of ConstaÌ„tine the great Ruff. l. 1. â— 11. and by him he getteth audience of Constantine him selfe and by flattery and dissimulation be procureth a commaundement from the Emperour to Athanasius to receue him againe into the Church And aftervvards he crept by this meanes into credit vvith Constantius the Ariane Emperour and sonne to Constantine by vvhome he banished Catholike bishops called many councels and propagated his heresie in so much that saint Hierome sayeth Ariâ—â— vt orbem deciperet Ep. ad Ctesiph forerem principis ante decepit Arius that he might deceue the vvorld first deceiued the fister of the Prince They curried fauour also vvith luliaÌ„ th' Apostata and they offered their seruice â—heod l. 4. c. 3. to Iouinian the Emperour but he vvould none of their proferd seruice knovving that they vsed to â—latter Princes for promotion of their heresies So that one Themistius a Philosoâ—her vvas vvont to say that heretikes adore the Purple not God are as mutable as Euripus Luther backed also by the Duke of Saxonie contemned the Popes legate vvho sought to reclaime him and preached confidently those heresies vv ch othervvise he durst not haue doone and perseuered obstinately in theÌ„ also vvhich other vvise peraduenture he vvould not haue doone Prafat Inâ—â— ad Reg. Gaâ— Caluin sought by a flattering epistle to procure fauour and credit vvith the king of Fraunce and our Inglish Protestauntes by the fauour of our late Prince vvhose guiftes of nature they abused gotte credit amongest the people graced heresie vvith her roiall crovvne And to vvinne this fauour they vvill not sticke to flatter Princes yea to adore them and to giue them higher Titles and greater povver then euer God bestovved vppon them In king Edvvards tyme vvhen the state fauoured them they acknovvledged him Supreme head not only in temporall but also in Ecclesiasticall causes In Queene Maries tyme bicause that Princesl vvas not for them theÌ„ vvoemen could not gouerne but in Queene Elizabeths tyme bicause they had insinuated them selues into her Protection then vvoemen might gouerne as vvel as men and so they are the beste temporizers in the vvorld But if you marke their proceedings or dectâ—â—ne you shall see that they honour not authoritie but loue their heresies vvhich if Princes vvill not like then they conteÌ„ne and despise all authoritie and vvill not let to make a mutinie and stirie vp the subiects to rebellion to â— p st duâ— Edista Caesarea Luther exhorteth the Germaines not to take armes against the Turke bicause the Turke for pollicie consaâ—le integritie and moderation excelleth all 〈◊〉 Princes And in the same place he called the Emperour Charles the fifâ—e a roâ—â—â— and fraile carcase And in his booke againâ— the king of Ingland he calleth him all â—â—naught l. cont Reg. Angl. l de potestaâ—â— seculari by the name of blocke heade sâ—â—le and so forthe In another booke he not only inueigheth agaiust Princely aâ—thoritie but hee also calleth them fooleâ— knaues tyrauntes In another bookevv hee vvrote against the tvvoe edicts of 〈◊〉 Emperour he calles the Princes of thâ— Empire fooles madmen furiouse teâ—â— tymes vvorse then the Turke Sur. an 1â—2â— Of vvhâ—â— doctrine and example Thomas Munsâ—â— taking holde vvith an hundred thousaâ— Rustickes troubled all Germaine and one Franconie he destroied tvvoe hâ—dred nyntie three monasteries The lâ— therane Princes also armed vvith this 〈◊〉 ample of Luther tooke armes against the Emperour therby vvere the cause that the Turke surprised many holdes Sur 1530. â—â—66 and stronge fortes of the ChristiaÌ„s And vvhat stirres the Caluinistes and other sectes haue made in Fraunce Scotland and the lovve countries all the vvorld knovveth and Flaunders to this day â—eeleth And truly this contempte of lavvfull Princes this disloyaltie and rebellâ—on is altogether according to their doctrine o. â— Luther in his commente vppon the first Epistle of saint Peter sayeth plainly that he vvill not be copelled nor bound to obey any prophane magistrate bicause he vvill not loose his libertie vvhich is to bee freed in conscience from all Princes