and others contemned scriptures bothe for the Phrase and matter and esteemed no more of them then vve do of Aesops fables They may ansvvere mee peraduenture and novv I knovv not vvhat else they can ansvvere that the spirit assurethe them that these bookes no other are the holy Scripture But against this spirit I haue disputed at large in the â—rst booke and third Chapter and so I might referre the reformer and the reader vnto my argumentes vvher vvith in the afore sayd place I haue refuted this phantasticall spirit yet to ease them bothe of that labour I vvill in a vvorde reiecte this ansvvere by reiecting this spirit I vvill aske of him that thinkes him selfe moste deeplye inspired vvhy bee beleeueth this his ovvn priuate spirit rather then the common spirit of the Churche especially seing that it is more like that God vvil more amplye communicate his spirit to his Churche then to a priuate man and if the Churche may be deceued as they say shee may not vvith standing that Christ promised her a spirit vvhich should teach her all veritie Io. 14.15 vvhy maye not euery priuate maÌ„ doubte at least least his ovvne priuate Spirit bee a lying and deceiuing spirit hee ansvvereth that his spirit assures him that it is a true spirit But hovve dothe it assure him by vvhat reasons miracles or reuelations by no such meanes saieth hee it dothe assure me but yet I ame sure Vvhy art thou sure if nether for reasons nor miracles nor reuelations then art thou sure only bicause thou thinkest thy selfe sure And so did Suenlkfeldius thinke him selfe sure of a right spirit vvhen he denyed all scriptures and vvould bee ruled only by the invvard spirit and yet hee for all his suernes vvas deceued and consequently so mayst thou bee thoughe thou thinke thy selfe assured And do not all heretiques thinke then selues to bee inspired vvith the right spirit As they therfore are deceued So mayst thou bee vnlesse thou haue some certaine rule and Iudge suche as the Churche is to acertaine thee of thy spirit If novve some infidel or atheist vvould deny the old and nevve testament to bee holy scripture hovve vvouldst thou conuince them vvhat a Catholike could saye for the proofe of scripture I haue allready declared I demaund therfore vvhat thou vvho takest vppon the to bee a reformed Christian couldst alleage for the authoritie of Scripture Vvouldst thou alleage the Churches definition or tradition or common coÌ„sent hee vvould saye Tushe tell mee not of Churche Tradition Fathers Councels all these by your ovvn confession maye erre and haue erred in other as great matters as this and therfore this can bee no sufficient vvarraunt Vvouldst thou saye that scripture giueth testimony of her selfe that shee is Scripture hee vvoulde aske thee vvheare and thou shouldst not bee able to quote the place if thou couldst yet hee vvould say that Scripture is not to bee beleeued in her ovvne cause and that as hee doubteth of scripture so hee doubteth vvhether it bee Scripture vv ch affirmethe these bookes to be Scriptur Vvouldst thou say that the phrase of scripture argueth it to bee god his ovvn vvord Hee vvould tell thee that hee vvill shevve thee as good phrases in Tullie Liuie other ê“phane vvriters And if thou shouldst saye that thy spirit assures thee that these bookes are of Gods ovvn indighting hee vvould laughe at thee and tell thee that Suenkfeldius by his spirit denyed all scripture and that hee hathe no more assuraunce of thy spirit then of his Yea hee vvill come vppon thee vvithe the coÌ„mon spirit of the Romain Churche and tell thee that if that spirit maye deceue as thou sayest it maye muche more may thy priuate spirit deceue thee and all that vvill bee so mad as to beleeue thee And so if thou contemne the authoritie of the Romain Churche thou shallt bee able to assure him no more of Scripture then of a Robin Hoods tale If the Churches authoritie then bee reiected as insufficient vvee haue no probable assuraunce of scripture and so vvee may iustly doubte least it bee but some Apocriphal vvriting vv ch hathe hetherto been called the vvord of God to keepe fooles in avve And if vvee may doubte of the bookes of Scripture vvee maye as iustly doubte of the conteÌ„tes and so the mysteries of the Trinitie and incarnation Christes life doctrine Passion death and resurrection may bee called in question and soe Christian religion falleth and seing that after an Apostasie from Christianitie vvee haue noe reason to imbrace Turcisnie or the Iudaicall ceremonies much lesse the superstitions of Paganes and Idolatours adevve all religion and vvelcome Atheisme And thus thou seest gentle reader hovve contempt of Scriptur must needs follovv the contempte of the Churches authoritie vvhich being layed a side vvee haue not so much as probable assuraunce of Scripture or Christian religion Vvherfore let vs holde faste vvith the Catholike Apostolike and Romaine Churche and let vs neuer linke our selues in religion vvith the reformers vvho like Chammes contemne their mother the Churche least vvee bee inforced to shake handes vvith Atheistes vvhose frendship vvee can not refuse if vvee breake amitie and league vvith the Romaine Churche as is most euidently demonstrated The fourth Chapter shevveth that in admitting some bookes of Scripture and reiecting others they open the gapp to contempt of all Scripture and religion Vve say commonly that a lyer had need to haue a good memorie for othervvise he being allvvayes ready to speake not as the truthe requireth but as he may best for the present serue his ovvn turne vvill bee in daunger to contradict him selfe and to varye in his ovvn tale for vvant of vvhich memorie the reformers do often eate their vvordes and goe from that vvhich before they stood vnto And amongest many other examples this may serue for one that they vvill needes receue scripture at the Romain Churches hand and for this point accompte her authoritie sufficient but their memorie is so shorte that forgetting them selues they vvill not accepte of the number of the bookes of scripture vvhich shee hathe deliuered vnto them althoughe they haue not any other vvarrauÌ„t of Scripture then they haue of the number of the bookes of Scripture vvhich is the Romain Churches authoritie I must therfore desire them better to remeÌ„ber them selues For if the Romaine Churche bee of sufficient credit to vvarraunt vs of Scripture vvhy is not her authoritie a sufficieÌ„t vvarraunt also for the nuÌ„ber of the bookes of Scripture Or if shee maye erre in the nuÌ„ber of the bookes of scripture she may erre also in scripture and so if they vvould remember them selues better and tubbe their brovves harder they vvould see plainly that ether they should take all or none of her bicause her authoritie is as sufficieÌ„t being one and the same to vvarraunt vs for the number of the bookes of Scripture as for scripture If they beleeue then that ther is scripture bicause shee
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
vnlike a sacrament or holy signe callethe it a great Sacrament bicause it signifieth the coniunction of Christe vvith his Church As if he had sayed Matrimonie to a vvordly eye may seeme to haue litle sanctitie or mysterie in it but I say that in this respecte that it signifieth the Mariage of Christe vvith his Church it is a sacrament and a great sacrament The externall rite of this sacrament is the contracte vvhich by vvords or signes is made betvvixte man vvife and therfore S. Chrisostome and S. Hierome vppon this place affirme that sainct Paule called this contracte a great Sacrament The Institution vve haue in Christes ovvne vvords Mat. 19. vvhat God hath conioined let not man separate The promise of grace thus vve gather bicause Christe hathe made this sacrament indissoluble and consequently he must giue grace by it tobeare the burden of perpetuall vvedlocke easilie else had the lavve of matrimonie pressed more heauilie the necks of ChristiaÌ„s theÌ„ the lavve of the Ievves bicause they in case of fornication might leaue their olde vvife and take a nevv and so shake of the burden Secondly S. Paule sayeth that this SacrameÌ„t signifieth the Mariage of Christe vvith his Church vvhich Mariage vvas made not only by Incarnation but also by grace and therfore the Church is called Christes louing spouse â— Gâ—r 10. and sainct Paule biddeth men to loue their vviues as Christe loued his Church vvherfore vnlesse vve vvil saye that matrimonie is an idle signe vve muste saye that it hathe a promise of grace annexed by vvhich man and vvife maye loue one another and beare also more easily the heauy burden of Mariage Vvherfore sainct Austine sayeth in the mariages of Christians l. de beno coniug c 19 vide câ—â—am cap. 24. the sanctitie of the Sacrament is of more valevv then the frutefullues of the vvombe Laste of all that Extreme vnction is also a Sacrament it is plaine by the vvords of saincte Iames cap 5. Is any sicke amongest you let him bring in the Preests of the Church and let them pray vppon him anointing him vvith oyle in the name of our Lorde and the prayer of faith shall saue the sick-man and our lorde shall alleuiate him and if he be in sinnes they shal be forgiuen him In vvhich vvords vvho seeth not the externall rite to vvit prayer that is the forme of vvordes vsed in this Sacrament and the anointing vvith oile The promise is alleuiation and forgiueness of sinnes vvhich are neuer remitted vvithout grace The institution and commaundement is easilie deduced bicause an Apostle vvho may promulgate and minister SacrameÌ„tes but not institute them vvould neuer haue so bodly promised forgiuenes of sinnes by an externall rite and ceremonie had he not beene assured that Christe had instituted it to that effecte Vvherfore sainct Bernard in the life of sainct Malachias affirmeth that he anointed a vvoman knovving that in this Sacrament sinnes are forgiuen Ber in vita Ma Inno entius ep 1. ad Decentium c. â— And thus much for proofe of seuen Sacraments Novve let vs see vvhat sacrameÌ„tes the reformers haue Luther very peremptorilie auoucheth that he must denye seuen Sacramentes and allovv of three only for the tyme l. de cap. Bab. he sayeth for the tyme bicause he vvas not sure hovv longe he should remain in that mynde And vvhat are those three Sacramentes vvhich for a tyme he is contente to allovv vs Baptisme sayeth he penaunce and bread Zuinglius allovves allso of three but not the same vv ch his Master Luther admitteth l. de vera falsa rel c. de inatr l. 4. Inst c. 19. §. 31. vvhich are baptisme the supper and matrimonie Caluin admitteth also three SacrameÌ„tes but not the same vvhich Zuinglius grauntethe Baptisme the Supper and ordination Mel. in locis Melancton is more liberall for he affordethe vs fovvre to vvit Baptisme the supper penaunce and order The softer Lutheranes in their conuenticle at lipsia allovved of seuen SacrameÌ„tes l. 20. hist an â—8 for so Sledan the Historiographer relateth Out of this diuersitie of opinions I gather first that they haue amongest them denyed allmoste all the sacramentes and so can haue noe religion or a uery graceless religion bicause religion and sacramentes euer vvent together Secondly I gather that if any man vvill forsake the Catholique Churche and her beleefe of seuen Sacramentes that he hathe no morall nor probable assuraunce of any Sacramentes for seing that he hath noe more reason to credit Luther vvhen hee sayed once that ther vvas but one sacrament l. de cap. Baâ— initio another tyme that there vvere but tvvoe SacrameÌ„tes in fine then vvheÌ„ he admitted three for the tyme he is not to credit him at all And seing that he caÌ„ alleage noe more for him selfe theÌ„ others that is scripture interpreted as he pleasethe and they noe more then he noe man can haue iuste cause to beleeue any of them and so if hee leaue the Catholike Church he may doubte of all the Sacramentes Lastly seing that the reformers can not bring expresse scripture for any of the Sacramentes but Matrimonie vvhich not vvith standing allmost all of them denye and seing that by deduction as I haue declared vve may gather out of scripture as probably seueÌ„ Sacramentes as one if the reformers leaue the authoritie of the Church and fathers and truste only to their ovvne vvittes in gathering by deduction and consequence their SacrameÌ„tes out of scripture then as one distrusteth anothers deduction so may he distrust his ovvne and so they haue noe certaintie of any sacramentes at all consequeÌ„tly haue noe probable assuraunce of their religioÌ„ bicause sacrametes and religion goe together vvhich Luther him selfe vvill confesse l. de not Eccl. vvho affirmeth that consent in doctrine of the Sacramentes is a note of the true Church and religion The fourth Chapter shevveth of vvhat litle importaunce they make the Sacramentes to bee THe reformers as by the sormer chapter appeareth are very sparing in their Sacramentes some and the most of them not affording vs aboue tvvoe or three but these also they seem to graunte vs vvith an euill vvill bicause they so detracte from their dignitie and attribute so litle vnto them that they might as vvell vvith SueÌ„kfeldius haue denyed these also bicause as good neuer a vvhit as neuer the better For they deny vvith commoÌ„ voice that Sacramentes giue grace or effectuate any iotte of sanctification in our soules To vvhat purpose theÌ„ serue they or vvhat necessitie vvas ther of them Melancthon sayeth that they serue for badges to distinguis he vs from Infidels l. de loc c. de signiâ— but for this effect vvee needed no sacraments at all bicause the yellovv capp of the Ievv in Rome or some noble mans cognisaunce vvould haue been more fitting for this purpose For seing that Baptisme according to Melancthons opinion giueth no caracter after the childe is vvashed
can faine or imagin But I vvill bee so bold as to take this meanes from theÌ„ and then I vvill aske them hovv they knovve that the nevve and old testameÌ„t are not meere fables and fictioÌ„s as the Atheistes say that they are For they are of opinion that the Romaine Church maye deceue bee deceeued and therfore they vvill not beleeue her for the number of canonicall bookes nor for the meaning of scripture hovv then can they credit her vvhen shee defineth that the old and nevve testament are holy scripture her authoritie is one and the same in the affirmation of this and of other thiges if theÌ„ they beleeue her not in those thinges they caÌ„ not beleeue her in this For as if the Astrologer saye that to morrovv shall be rayne that vvith in three monethes ther shall bee rayne I caÌ„ not beleeue this to bee true for his assertion vnlesse I also beleeue that bicause his authoritie is the same and yet I maye beleeue rather that vvithin three monethes vvee shall hauerayne theÌ„ that to morrovv vvee shall haue rayne bicause that in it selfe is more likely so if vvee beleeue one thing vvhich the Romain Church affirmethe and not another vvee beleeue not any thing bicause shee sayeth so but ether for the probalitie of the thinge or for some other reason vvhich pleasethe vs. Vvherfore seing that out reformers beleeue not the Romain Church in all pointes it must neede follovve that they can not beleeue that the old and nevve testament are holy scriptures bicause shee sayeth so but for some other imaginations vv ch they haue for if they belecued this bicause shee sayeth so they vvould beleeue other thinges also vvhich shee auouchethe bicause her authoritie being the same deserueth the same credit in the one and in the other But let vs suppose that they beleeue that the old and nevv testament are holy scripture bicause the RomaiÌ„ Church sayeth so yet bicause they affirme that the Romaine Church maye lye and hathe also lyed loudly in many importaunt matters it follovveth that they haue herby no assuraunce of Scripture bicause as the Church in their opinion hathe erred in other thinges so may she in this if she may peraduenture she hathe erred and so they haue no assuraunce of scripture They vvill saye peraduentur that they are assured by tradition froÌ„ tyme out of mynde vnto this present that those bookes are holye Scripture bicause our forfathers euer esteemed them soe But nether can this bee a sufficient vvarrauut bicause they are vvont to saye that all thinges necessarie to bee beleeued are conteined in scripture and that therfore they vvill beleeue no traditions And if they beleeue that these bookes are holy scripture bicause by tradition so it is deliuered vnto them vvhy do they not beleeue the real presence and the Sacrifice of the Masse Vvhy coÌ„temne they the Fast of lent Images holy vvater the signe of the crosse such like vvhich vvee haue by the same tradition by vvhich vve haue the scriptures Yea seing that Tradition is nothing else but an opinioÌ„ or custome of the Churche not vvritten in holy vvritte but yet deliuered by the handes of the Churche from tyme to tyme and from Christians to ChristiaÌ„s euen vnto the last age and Christians if the Churche can erre she may allovv of euil traditions and so traditions also may bee erroneous coÌ„sequently can be noe sufficient vvarrant vnto the Reformers for the authoritie of holy scripture They vvill say peraduenture that they beleeue most voices and therfore seing that all the vvorld allovveth these bookes for holy scripture they vvill ioine vvith them in this opinion bicause the voice of the people is the voice of God but nether can this voice assure theÌ„ for ether they vnderstand by this commoÌ„ voice the voice of the vvholle vvorld or the voice of the Christian vvorld if they meane the voice of the vvholle vvorld theÌ„ haue they moe voices against them then for them bicause the greatest parte of the vvorld vvas euer Pagane if they meane the ChristiaÌ„ vvorld then in deed the most voices are for Scripture bicause the Catholike Church vvhich allovveth of scripture vvas is and shal be the greatest part of Christianitie but bicause they saye that this Church may erre they can haue no assuraunce of scripture by this voice They vvill saye peradueÌ„ture that they belceue that scâ—ipture is the vvord of God bicause their ovvn Churche vvhich is the true Churche affirmeth it to be so But nether vvill this shifte serue their turne Bicause first of all they caÌ„ not proue their Churche to bee the true Churche not their Pastours to be the true Pastours Bicause their Church hathe not the markes of the true Churche hauing nether succession from the Churche planted by the Apostles vvhich should make it Apostolique nether hauing euer possessed the greatest parte of the knovvn vvorld vv ch should make it Catholike and being so farre froÌ„ being one that it is diuided into coÌ„trarie sectes so farre also from being holy that it leadeth to all vice and Atheisme yea hauing all the Markes of heresie as my second booke demonstrateth As for their pastours they can not proue their mission as also is proued But if I should graunt them that their Church is the true Church yet by their Churches vvarraunt they can haue no assuraunce of Scripture bicause they are of opinioÌ„ that the true Church maye erre and consequeÌ„tly their Church also maye erre and if it maye erre in other thinges it may erre in this and if it may erre in this peradueÌ„ture it hath erred in this and so they haue no assuraunce of Scripture Vvherfore laying a side the Churches authoritie as insufficient in their opinion I demaund vvhat assuraunce they haue of scripture They can not alleage Scripture to proue scripture bicause no part of scripture affirmeth that the bookes called Scripture are the vvord of God dictated and indighted by his spirit And if Scripture did affirme it selfe to be holy Scripture yet vvere not that a sufficient vvarraunt for as I may doubt vvhether the bookes called Scripture be the vvord of God so may I doubte of that testimonie vvhich scripture giueth of her selfe vnlesse by some other meanes I bee assured that these vvritinges are the vvord of God They vvill say peraduenâ— that the very maiestie of the phrase of Scripture and the diuine matters and mysteries vvhich it conteinethe do argue that it is the vvord of God But this ansvvere is also insufficieÌ„t bicause to a vvordly man or Prophane Philosopher the stile of Scripture seemeth base and barbarous and the mysteries seeme to bee nothing else but dreames and imaginations the histories seeme tales and the matters seeme ether follies or impossibilities and so they vvould seeme vnto vs also vvere it not that vvee haue a reuerent conceite of them bicause vvee beleeue them to bee the vvord of God Vvherfore Iulian the Apostata Celsus Porphirius Apion
vvhich he also did verilie think to bee of God If these meÌ„ thought verily that they had the spirit of God and yet vvere deceiued vvhy may not Caluin vvhy may not euerie brother begin to doubt of his spirit Yea vvhy should vve beleeue him on his bare vvord to haue the true spirit vnless he can proue it by miracles or the authoritie of the Churche to vvhom Christ promised this spirit vvhich he can neuer do For as for miracles heneuer could rayse a dead lovvse froÌ„ death to life and to proue his spirit by the authoritie of the Church vvere to proue it conformable to the coÌ„mon spirit of the Christian Church vvhich he nether can nor vvill do bicause be vvill be singuler If he proue his spirit by the scripture he vvindes him self in a circle out of vv ch he can neuer get him selfe out vvith honour or honestie For euen novve he proued scripture and the meaning therof by his spirit and novv he proueth his spirit by the scripture and if you aske again hovv he knovves this to be scripture he vvill ansvver by his spirit and so vvill neuer get out of this circle but vvill still proue scripture by his spirit his spirit by seripture for vvhich kinde of argument the Logicians vvill deride him and hisse him out of the schoole For to proue scripture by the spirit and the spirit by scripture vvhich scripture according to Caluin is not knovven but by the spirit is to proue the spirit by the spirit and idem per idem But behold I pray you to vvhat the deuill can persuade man vvhen he hath blinded his eyes by depriuing him of the light of fayth Ther is nothing so secret vnto man as is this spirit bicause the harte of man is a bottomless pitt vvhose depth a mans ovvn self can not sound it is a labyrinth into vvhich vvheÌ„ you enter you can hardly finde the vvayto get out spirites also are diuerse vvant not in mans â—arte places to shrovvd means to traÌ„sformâ— them selues They vvill osten times make a shevv of the spirit of God vvheÌ„ indeed they ar the spirite of the deuill vvho long since promised that he vvould be a lying spirit in the mouths of all false prophets and yet every brother of the nevv religioÌ„ vvaranted nether by miracle nor euident reuclatioÌ„ nor Churche nor councell vvill needs be persuaded yea and assured also that his spirit is of God Fourthly God had been vnreasonable if he had giuen vs no other iudge to interpret his lavves then this secret spirit For he hath bound vs to a religion vvhich is aboue reason and often tymes against sence and sensualitie and this he hath deliuered vnto vs in a booke very obscure and harde to vnderstand and vvith all he hath obliged vs to the beleef and obseruarion of this lavv and religion vnder paine of aeternall damnation Novv if he hath giuen vs no other interpretour of this lavve but our ovvn priuat spirit vvhich is to secret and subiect to errour he should seem to haue intended and desired our damnation and to haue giuen vs a lavve not for a rule to direct vs but for a snare to catch vs and a pitfall to ruinate vs by cause vve can not keep this lavve vnless vve vnderstand it and not keeping it vve shal be damned Truly better had princes prouided for their subiectes then God for his bicause princes make plain lavves and yet least the subiectes shousld plead ignoraunce or complain that they are punished for not keeping a lavve vvhich they vnderstand not they haue prouided interpretours vvhose glosses are playne and yet Christ our lavvegiver according vnto Caluins opinion hath giuen vs an obscure lavve and a more obscure interpretour to vvit the secret and vncertain spirit and vvith all exacteth hell paines of vs if vve obserue not his lavve in the right sence meaning Fiftly if this priuate spirit be admitted for an vmpier in matters of religion all Hierarchie and order in the Church falleth for then all are heades none are feet all are eyes to directe none are inferiour members to be directed all are pastours noe sheep all are masters noe schollers Avvay then vvith Bishops yea and superinteÌ„deÌ„ts also avaunte preachers vve are not tyed to any mens spirit in perticuler no not to the Churches spirit in generall bieause euery man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God immediatly by his priuat spirit It is not true vvhich S. Paule sayeth that Christ gaue vs some pastours some doctours Ephes â—â— bicause all ar pastours It is not true vvhich the scripture affirmeth in many places vvhich shall herafter be alleaged that the gouernment of the Church is monarchicall no nor Aristocraticall but rather Democraticall and populare bicause euery one of the people by his priuate spirit is supreme iudg and a supreme head in matters of religion euery cobler or tinker if he be a faithfull beleeuer iudgeth all acknovv ledgeth no superiour bicause vvhilest his spirit iudgeth vvhich is scripture vvhat is the meaning of scripture to vvhich all are subiect he sumoneth all to stande to his iudgemeÌ„t and he vvill be adiudged by none so vvhilest all are superiours none are inferiours yea none are superiours bicause a superiour can not be vvith out an inferiour and vvhere is noe superiour nor inferiour there is noe subordination vvhere is noe subordination ther is noe order vvhere noe order ther is confusion and so vvhere the spirit ruleth ther can not be the Church bicause it is compared to a citie yea vnto a kingdome allso in both vvhich is a seemly order Lastly this spirit openeth the gapp vnto all heretikes and heresies vvhich according to my promise I shall proue euidently and laye open manifestly For if that be true sense of scripture vvhich the priuat spirit suggesteth if the reformed nevv religion bee the sincer religion bicause it is squared and ruled by scriptur or rather by scripture interpreted by the priuat spirit then certainly by the same vvay that this pretended religion is entered in to the vvorld for currant by the same vvay may all heretikes and heresies al false prophetes and false apostles claime free passage also and by no equitie can be excluded if Luther Caluin and their brotherhood bee admitted For euery lying prophet can alleage scripture as vvell as they he can bragge of his spirit as vvell as they he can say and svvear that he hath the right spirit vvhich assureth him also that he expouÌ„des scripture rightly and preacheth truly and seing that the reformers of this age can saye noe more for they haue nether miracles nor other authoritie to proue their spirit as all ready is proued it follovveth euidently that if they bee admitted and receiued noe false prophete though neuer so phantasticall can bee reiected The fourth Chapter demonstrateth that in reiecting fathers and councels vvhich consisted of fathers the pretended reformers open the gapp and gate to all heretikes
intended conclusion vvhich I maye doe vvith as muche breuitie as facilitie For if God bee the autour of all sinne then if vvee maye gather vvhat the tree is by the frute hee is of a malitious nature as is before proued and if hee commaund vs impossibilities and punishe vs vvith Hell fyer for not fullfilling them then is hee vnreasonable cruel and barbarous And if vvee once make this conceit of God as vvee must needes if vvee beleeue the aduersaries opinioÌ„ then must our hartes of necessitie bee cold in religion and vvorship of God For vvho can bee induced to vvorship loue and honour such a God in vvhome is nothing vvhich is amiable nothing vvorthy honour vvel may vvee feare him for his crueltie but loue him and honour him from the harte vve can not And so religion fallethe The third Chapter shevveth that in contempte of the Churches authoritie they bring all religion in contempte IT is a maxime and almost an article of faithe receued amoÌ„gest the reformers that the true Churche vvhich once vvas hathe erred grosselye in no lesser matters then faithe iustification merit freevvil vvorkes satisfaction purgatorie prayer to Sainctes vvorship of images nuÌ„ber and vertue of Sacramentes Sacrifice such like Yea they confess that the Romain Church vvas once the true Church but thy adde vvith all that aftervvardes it erred grossely and fell sovvlye novv of the Church of Christ is become the Synagogue of the deuil This is the cause vvhy vvhen vvee vrge the authoritie of the ancient and present Churche for the proofe of the reall presence free vvill prayer to saintes sacrifice of the Masse they ansvvere vs that the Church vvas but a congregation of men vvhich hathe erred in these and other matters And therfore Luther careth not for a thousand Churches and Caluin Beza and others despise all the Councelles and ancient fathers as appearethe by their vvordes vvhich are related in the first booke and the third and fourth chapter So that vppon the bare authoritie of the Churche they vvill not hange their faithe as they saye least they hange their soules bicause the Churche as it maye bee deceued so it maye deceue I demaund of theÌ„ therfore vvhat assuraunce they haue of scripture and by vvhat meanes they come to the knovvledge of it A Catholique vvould say that he beleeuethe these bookes to bee the vvorde of god bicause the Catholike Church vvhich is it the piller of truthe vvhich by the sonne of God vvas promised a spirit vvhich should teach her all veritie 10.14.15 l. on t epist fund c. â— hath cuer so beleened and defined Vvherfore saint Austine sayeth that hee vvould not beleeue the ghospel vnlesse the Churches authoritie mâ—ued him not that the Church maketh scriptures or giueth them their truthe and veritie for that they haue of God vvho vvas the indighter of them but bicause vvee can not knovv vvhich is Scripture vvhich is not but by the voice of the Church to vvhich only in this matter the ancient fathers vvere vvont to harken as Ireneus l. 2 c 2 3. 4. l prâ—esc de expos Symb. l. 2 c 1. 46. l. 4. c 11. Tertulian sainct Hierom Leo the first and dâ—uers others of vvhom Nicephorus maketh mention Vvherfore the first Toletane Councel in the one and tvventith canoÌ„ accurseth theÌ„ vvho accept of any other Scriptures theÌ„ those vvhich the Catholique Churche receiueth Hee vvould alleage for an argumeÌ„t that Christemade Peter his successour the Pope supreme pastour of the Church and commaunded him to feed his sheep lo. 2. and seing that a principal office of the shepheard is to shevv them suche pasturs as are most holsom for them it perteineth to the â—uprem Pastoure of the Churche to tell vs infallibly vvhich are the true scriptures for vvhen hee declareth vv ch are the true Scripturs he shevves vs our pasture the place vvher vvee are to graze and vvhen hee expoundethe them hee feedethe vs. And seing that the Pope of Rome is this Pastour as is proued in the last chapter of the first booke it follovveth that vvee must receue that for scripture vvhich hee allovveth of as scripture He vvould alleage also the antiquitie of scriptures for a profe of their sinceritie l. 2. cont Ap. 〈…〉 prabar Euangel in Apolog c 19. 20. 24. bicause Moyses vvhoe vvas the vvriter of a great part of the old testament as Iosephus Tertulian and Eusebius affirme by many handred yeares vvas more ancieÌ„t then all the vvritâ—rs of the Romains and Grecians also vv ch therfore deserue great credit reuerence 1 Tuse bicause as Cicero sayeth in his Tusculane questions to Antiquitie noe lesse is devve Hee vvould confirme this argument by another of no lesse efficacie to vvit that these bookes haue beene conserued so many thousand yeares not vvithstaÌ„ding so many captiuities of the Ievves and persecutions of the Christians vvhich argueth that God vvho vvas the Authour of them had a speciall care of them and a vigilant eye vnto them as vnto his ovvn vvord and vvriting Hee might alleage also the coÌ„formitie of those booke vvhich vvere indighted of diuers at diuers tymes and yet haue in them no contrarieties and vvere translated out of Hebrevv into Latin by 70 Interpretours â—nstin orat paroen ad geÌ„â—â—â— diuersely disposed vvho yet not vvithstanding soe aggreed as if all their traÌ„slations had been copied out of one For vvhich causes euen the Gentils Paganes them selues haue borne great respect vnto these vvritinges not daring to mingle them vvith their ê“phane vvritinges bicause as Iosephus and Eusebius affirme some that haue atteÌ„pted it l â—â— Aut. c. 1. â— l. â— praeparâ— â— by the diuine and secret povver haue beene very sharpely and seuerly punished all vv ch is vvarraÌ„ted by historie traditioÌ„ This a Catholike vvould saye vvith great applause and no lesse probabilitie for the authoritie of scripture But vvhat vvould or vvhat could our reformers saye vvould they saye vvith the Catholike that they beleeue them to bee holy scripture bicause the Church sayeth so â—â— Hostâ— l. 3. â—â—nt Brent Luther in deed sayeth that hee in this point beleeuethe the Churche and Pope and good reason hathe hee bicause of vvhoÌ„ did hee receue the scriptures vvhen hee began first to preach his nevv doctrine but of the Romaine Churche vvho cuer had the custody of them euen since the tyme of the Apostles And hovve could he knovve that the ghospel of the Nazarens of sainct Barnabas Euseb l. â— c. 25. and sainct Thomas vvere not as rrue scripture as the ghospel of sainct Matthevve and other Euangelistes but that the Romain Churche allovved of these and not of those For this cause some of them do saye that in this point they must needs beleeue the Pope Romain Church bicause they caÌ„ not in deed haue any probable knovvledge of Scripture but by this meanes as shall appeare by the refutatioÌ„ of all other meanes vvhich they
tyme men speake plaine and not in parables or figures least that the heyres should take occasion to vvrangle and to sevve eche other in the lavv about the meaning of â—he vvill Hee spoake also those vvordes â—o his Apostles Luc. 8. to vvhome hee vsed not â—o speake in parables but in plaine vvordes or if hee chaunced to speake obscureâ—y to them Mat. 14.15 Io. 16. they vsed to desire him to explicate him selfe vvhich here they did not or else some one of the Euangelistes vvould haue explicated this figuratiue speeche as they vsed in other matters to doe yea vvhen Christe spoake these vvordes hee lifted vp his eyes to heauen blessed the bread vvhich hee neuer did but some great miracle follovved as appeareth by the miracle of the multiplication of loaues and fishes Io. 6. and such like vvhich argevveth some real chaung in the substaunce of bread vvhich can be no other theÌ„ transubstatiation the very vvords this is my body importing no lesse secoÌ„dly hee sayed in the present-teÌ„se this is my body vvhich is giuen for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my bloud vvhich is shedd for you For so the great texte teacheth vs vvhich addition also argueth some thing that then vvas offred for them and seing that bread and vvine could only be offered to them but not for them nor for remission of their sinnes it follovveth that Christe then made an oblation and sacrifice vnbloudy of his body and bloud as is before vppoÌ„ another occasion proued vvhich sainct 1. Cor â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paule confirmeth saying that Christ sayed This is my body vvhich for you is broken for so the greeke vvorde signifieth to signifie that Christes body vvas really vnder the accidentes of bread and vvine else it could not laue been sayed to haue beene broken in respect of the accidents of bread vvhich are broken vvherfore saint Chrisostome sayed that Christe vvho vvould suffer no bones to bee broken on the crosse vvas broken in the Sacrament Thirdly if Christe had giuen them but bare bread or a bare signe of his body hee vvould neuer haue added this is my body vvhich is giuen for you bicause that argueth a reall giuing of his real body and thetfore vvheÌ„ hee sayed I ame the vine hee added not vvhoe suffred on the crosse nor any suche like vvordes and althoughe pointing to the image of Cesar vve saye sometymes behold Cesar or this is Cesar yet not so aptly can vve saye of the image this is Cesar that ouercame Pompey bicause that addition argevveth Cesar in person Fourthly vvhen vve speake metaphorically vvee name and expresse the thinge so Christe expressed him selfe vvhen he sayed I ame a vine so sainct Paule named him expressely vvhen hee sayed Christe vvas a rocke so sainct Ihon pointed at him vvhen hee sayed beholde the lambe of God and seing that Christe remaining Christe can not bee trulye a vine a rocke or a lambe vvee easily perceue that suche speeches are to be taken metaphorically And so if Christe had sayed this bread is my body vvee must haue vnderstood him figuratiuely and metaphorically bicause bread remaining bread can not bee really his body but for as much as Christe sayed only in confuso confusedly this is my body vvee must vnderstand him really and so the sense of these vvordes must bee this vv ch I haue in my handes is truly and really my body Lastly the greeke text in sainct Luke is sufficient to demonstrate this veritie c. 22. vvhere speaking of the chalice he hathe these vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By vvhich it is plaine that the pronoune vvhich is referred vnto the chalice vv ch in the greeke is of the neutergender as also the pronovvn vvhich is And so this is the sense of those vvordes This is the chalice the nevv testament in my blood vvhich chalice is shed for you Vvhere the continent is taken for the conteyned for the materiall chalice or cupp can not bee shed and seing that vvine can not bee sayed to bee shed for vs it must needes follovv that Christes blood vvas in the chalice bicause that only vvas shed for vs. Vvhich text is so plaine In Annot. that Beza confesseth that it must needes be translated quod pro vobis funditur vvhich chalice is shed for you if vve vvill follovv the Grammaticall construction yet bicause thus hee maketh an argument against him selfe hee translateth it qui pro vobis funditur vvhich blood is shed for you saying that thus it should bee and that ether the Euangelist made a sollecisme or that the text is corrupted But in the one hee is very saucie to correcte the Euangelist in the other hee lyeth bicause all the greeke copies haue it as I haue set it dovvne By this it is manifest that as Christe promised that hee vvould giue his body and bloud to bee eaten and dronken really as is proued in the first argument so he gaue really his body and bloud to his Apostles at his last supper vnder the formes and accidents of bread and vvine And so the texte and letter of Scripture is plain for the real presence and that the letter is to bee vnderstood really as it soundeth and not metaphorically tropically or figuratiuely I haue proued by many coniectures and not only coniecturs but by a plaine discourse of Christe vvith his disciples in the first argument and by many circumstances and euident signes in the second argument Yet bicause euery man must bee beleeued in his Arte especially vvheÌ„ there is no suspicion of partialitie I vvill proue the meaning of Christes vvordes to bee reall and literall and not figuratiue or spirituall only by the authoritie of the ancient fathers vvhose arte and profession vvas to interprete scriptures in vvhich also they vvere so couning that for the same they are as famous amongest Christians as Aristotle for Philosophie or Cicero for eloquence Homer Virgil and Ouid for Poetrie Liuie and Salust for historie vvho also can not be suspected to fauour partiallie one side rather then another bicause they are more ancient theÌ„ ether the Catholikes or the Reformers of this tyme. And hauing these meÌ„ on my side I vvill not feare to shevve my selfe in the feeld against all the reformers in the vvorld bicause hauing them on my side I shall haue many moe to fight for mee then against mee And as hauing theÌ„ on my side I may take courage so my aduersaries if they had any forheade vvould be ashamed so fevve to stande in feeld against so many so younge vpstartes agaiÌ„st so ancieÌ„t Captaines vvho most of them haue vanquished one Arch-heritike and sectmaster or other by their lerned vvritinges so vnlearned against so learned so vicious against so renovvmed Saintes and so light ministers against so graue Pastours and Prelates But bicause a Chapter is not a feeld large and spaciours enoughe to muster all these souldious of Christe together I vvill only bringe forthe a fevve of