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
liued I vvas thy plague and dying Pope I le be thy death But yet Popes liue and maie treade vppoÌ„ Luthers graue still Popes raigne thoughe they be excluded from InglaÌ„de Germanie Scotlande and some fevv other places yet doe they exercise their authoritie still and as muche as euer in Italie Spayne France and other countryes and haue by the Benedictins Dominicanes Iesuites Lopes l. r. c. a. Gen. l. 4. â—ron â—nno Christi 1492 GoÌ„zal 2. p hist de la Chine c. 24. l. 3. hist gen c. 28. â— careâ— Regem Angl. Augustines and Franciscanes meanes and industrious laboures extended their iurisdiction to the Indies and other nevve-founde landes countreys Likevvise the same Luther in his railing booke againste kinge Henry the eight thus againe prophecieth Dogmata mea stabunt Papa cadet viderit Deus vter prÃmo fessus defecerit Papa an Lutherus My opinions saieth he shall stande and the Pope shall falle lette God looke to it vvhether the Pope vvearied out or Luther shall first fayle And yet vve see that Popes liue and raigne Luther is deade descended to hell and his doctrine decaieth more and more and manie are novve vvearie of it and see more and more into his absurdities On a tyme also this man of God this greate patriarchâ— and fifte Euangeliste this secoÌ„de Elias and eight vvise man to gette him self a name Stephilus â—pol 2. Genebr chroÌ„â— 4. ann Christi 166. assaied vvhat he coulde doe in dispossessing of a deuill but it vvoulde not be the reason I thinke vvas bicause one deuill vvill not or caÌ„ not cast out an other yea the deuill so scarred Luther for attemptinge so greate a matter that the dores beinge shutte by the deuil the man of God vvas fayne to breake the vvindovves least thedeuill should teare him in peeces But peraduenture he vvill bragge of his natiuitie in deed that vvas straunge for althoughe he vvas not borne by miracle as saint Ihon Baptiste vvas yet some are of opinion that he is descended either by father or mother from the deuill him self vvho vvas incubus to his mother Fout in tract sacr de statâ— rel or succubus to his ffather Ihon Caluine also an other patriarche of the nevve Church made the like attemptes but they had the like successe Bolsec â— 13. He aggreed on a tyme for a peece of money vvith a man to fayne him self first sicke after deade and he coniured his vvife to vveepe and lament the deathe of her husbande that by her teares and lamentations the iest might seeme more probable The sicke man vvas commended at euerie preache to be praied for after vvarde the man fayned him selfe to be dead his vvife crieth out Caluine goeth a vvalkinge vvhich a great troupe and passinge by the sicke mans house demaunded as one altogeather ignorante of the matter vvhat vvas the cause of those cryes and lamentations and ansvverre beinge made that one vvas deade he entreth in falleth dovvne on his knees praieth to God to shevve his povver in raising the deade to life and their in to glorifie his seruaunte Caluine that the vvorld might knovve that he vvas the maÌ„ vvhom God had culled out to be the only man vvhoe should reforme repaire the Churche of Christe And haiunge ended his praier he takes the man by the hande commaundes him in God his name to a rise But the man after muche callinge not a risinge his vvife calleth on him also rubbes him on the side to signifie that novve vvas the tyme to rise but he neither could ansvvere nor moue but by God his inste indgment vvho neither vvill nor can vvorke a miracle to maintaine a falshoode vvas stone-deade and as colde as claye so the ieste vvas tourned into good earnest and the comedie into a tragedie vvhich his vvife perceauinge cried out on Caluine and called him a cooseninge knaue and murderer of her husbande but Caluine departeth vvith a flea in his eare saying that ouer much greef had operessed the vvife depriued her of her vvittes Vvherfore since that the nouellers can vvorke noe miracles rayse noe deade men dispossesse noe deuills foretell noe future thinges heale noe diseased not so much as a lame dogge to proue their authoritie vvhat reason haue vve to harken vnto them And if vve giue eare vnto them vvhoe maie not chalenge audience at our handes For suppose some branisicke Brovvniste some brother of the ffamilie of loue or some other if it maie be more phantasticall should preache the dreames of his drovvsic head vayne conceiptes of his idle brayne calling them nevve points of religion and reformations of the olde might he not alleage some scripture for euery fancie of his thoughe neuer so vayne and make a shevve also of proofe if he expounde it as he please might he not discannon bookes of scripture vvhich seeme to stande in his vvaie being demaunded by vvhat authoritie he taketh all this vppon him might he not saie that he is sent from Christe immediatlie And being further requested to shevve some miracles as extraordinarie signes to proue an extraordinary mission might he not easilie ansvvere and that out of scripture also that miracles are for insidells and that Luther Caluine are accepted of vvho neuer coulde so much as heale a haltinge dogge and therfore that he his preachinge cannot be refused if they theirs be admitted And so vve see that if vve accept of the reformers of this tyme as the true Apostles ministers messengers of God not vvith standinge that they can nether shevve succession for their ordinary nor miracles for their extraordinary mission vve open the gappe to all false-apostles and heretikes vvhatsoeuer the dore is open for them they maie enter in thicke threefolde into the ministerie and can not be excluded if these nevve reformers be receiued vvithout playne and palpable partialitie And so thon seest geÌ„tle reader that in Inglande and other places vvhere this nevv doctrine hath taken roote that they haue noe probable assurance of their religion by the authority of their preachers bicause they can saie noe more for proofe of their authoritie then can the false Apostles Sithence therfore thou art vvarranted that the Churche and succession of her pastours shall neuer fall nor fayle and arte forevvarned also that false prophetes shall come and saie they are sent vvhen God neuer sent them at all hovve canste thou hange thy saluation on these nevve ministers vvhome thou canst not distinguishe from false prophetes bicause they can shevve noe more probabilitie of their ordinarie or extraordinarie mission then they did and to vvhoÌ„ thou canst not giue care but thou must harken also by the same reason vnto all false propheter vvhoe canne saie as muche for them selues as thy preachers can do therfore can not be reiected if these be receiued vvith out playne partialitie The second Chapter shevveth hovv the Reformers grounding their Religion on bare scripture
amply Truth allso is the daughter of tyme vv ch in tyme bringes the truth to light and therfore vve are most prone to beleene olde men to vvhome longe tyme brings great experience and vvee vvell imagin that to bee true vvhich for a longe tyme hath been holden for true And bicause many men see more they one alone vve count the voice of many men the voice of God and vve reuerence that for a veritie vvhich most men haue auerred Rom. 1â— and lastly bicause all authoritie is of God and men in office are appointed by him to gouerne vve are ready to thinke that God especially directeth theÌ„ vvho haue charge not only of them selues but of others also vvhich is the very cause vvhy vve vse to reuereÌ„ce superiours decrees vnless vve see a manifest absurditie in them If then the reformers vvill haue vs to forsake old pastours and to harken vnto nevv if they vvill haue vs abiure old religion and imbrace a nevv let them shevv vs greater authoritie then that of the ancient fathers else vve haue no reason to preferr them and their doctrine before old doctours and old religion But this they can neuer doe and so they can neuer bynde vs in reason to accept of their religion For if vve compare them vvith the olde and ancient fathers in all the meanes alleaged by vvhich credit and authoritie is gotten vve shall finde them to come shorte by many furlongs in euery one of theÌ„ And first for vvitt and learning I think nether Luther nor Caluine nor any of them all vnless theyr faces be brasen haue the face to compare vvith the ancient fathers For they vvere Gregories Austins Ambroses Basilles Hieromes Cirilles and such like vvho vvrote more then euer they read and studied more then euer they loytered and vvere in all literature so learned that the reformers vvere scarse vvorthy to cary their bookes after them And allthough Luther and Caluin vvanted not altogether learning yet they came short of these men And as for their follovvers vv ch vvere neuer trayned vp in our schooles vvell may they prattle in Greeke and florish in a fevve vayne latin phrases yet solid learning ether in diuinitie or philosophie they haue not Let the vniuersities of Oxford and Cambridge of Basill and other places let the confraternitie of Geneua shevv vs a Bellarmine Baronius Molin Suares Vasques Bannes Gregorie of Valence an Allene Hatding Bristovve Gregory Martin Stapleton if they can Vvhat vvorkes haue they set out coÌ„parable to the bookes of these Catholique vvriters Let an in different reader pervse the learnedest booke of these reformers Ievvel Plessis he shall see in them false allegations of fathers corruptions of scriptures fathers and councells lyes impostures affirmations vvithout proofes vvordes vvithout matter praeterea nihil and nothing else As for vertue if they haue any modestie remayning they vvil not being guiltie of so vicious liues make any comparison vvith the former fathers vvho by the common report of all vvere saintes and their vvritinges miracles almesdeedes fastinges austere penaunce prayer chastitie mortification contempte of the vvorld and such like vvill testifie no lesse And althoughe they may obiect that many amoÌ„gest vs also haue liued viciously yet vvee can giue theÌ„ herin a ma nifest differeÌ„ce For first the first founders of our religioÌ„ vvere meÌ„ of great perfectioÌ„ as the Apostles their successours in the primitiue Churche yea as the planters of religion in euery countrie vvere l. 1. c. 23. 26. Read sainct Bede and you shall see that the benedictines vvhome S. Gregorie sent into our country to recall vs from idolatrie vvere Sainctes moued mâ—â—e the kinge by their holy coÌ„uersatioÌ„ theÌ„ by their preaching and miracles And yet euen the first of these nevve families the first preachers of this reformation euen Luther and Caluin then selues vvere notorious and infamous for euil life Luther vvas an Apostata he maried a Nonne he liued beast-like dyed accordingly for after a merry and a moyst supper he vvas found dead the next morning in his bedde vvith his tongue hanging out Caluin liued like an epicure serued his belly for his God he vvas a man giuen to reuenge puffed vp vvith pride and ambition True it is hee caryed markes on his backe but not such as saint Paule caryed but such as the minister of iustice noted him vvith all for his abominable lethery â—â—lsec in vita qius Gen. l. 4. an Christi â—â—66 and as he liued so hee dyed an Herodes death bicause lise vvere his executioners Secondly although many be badde amongest vs yet I thinke moe amongest them Thirdly euill life amongest vs is a fault of our ovvne peruerse vvill and nature but amongest them it is the frute of their doctrine vvhich as by many arguments I shall proue hereafter leadeth and induceth vnto all dishonestie In the seuenth booke Lastly they vvhich amongest vs lead a viciouse life are neuer amended by comming vnto you vvhich experience hath taught proued in some loose Catholiques vvho partely for feare partely for libertie haue repayred vnto you For they vvere soe farre from being reformed by you that so long as they conuersed vvith you they fell dayly from one vice to another and neuer stayed till they came to the depthe of iniquitie And yet vve haue seeÌ„ many vvilde GallauÌ„tes loose in life and rioutouse in coÌ„uersation vvho after that they bee admitted into our Church ad societie and instructed in our fayth and religion do cast of all euil customes become modest in behauiour temperat sober and vvho before feared nether sinne nor God nor the deuill vvaxe scrpulous and fearfull of conscience and vvho before could not spare one halfe hovver in a day for prayer thiÌ„ke novve vvholle dayes to short a tyme. Yea you seem to giue good life vnto vs. For you vvill trust our vvord more then an obligation of one of your ovvn secte and if you see a man milde modest chaste temperate giueÌ„ to prayer fasting almesdeeds vpright in all his actions and exemplair in conuersation you suspect him for a papiste Yea vvhen our preests vvould the better escape your Pursiuauntes they must fayne then selues in out vvard shevv and habit to be roistours ruffions and dissolute companions as though vice vvere the badge of your religion As for number vvee exceed them by many countries and ages in vvhich they neuer liued and for one nevv minister vvee haue hundredâ— of ancient pastours and learned fathers For antiquitie although they fayne an inuisible Church before Martin Luther yet as I haue proued in the first chapter and shall again herafter their preacher are vp startes theyr doctrine is as younge and vvheras vve can shevv a succession of our religion and pastours for the space of sixteen hundred years euen from the A postles they can deriue their pedegree noe higher then from Martin Luther Lastly our doctours vvere pastours and boare great offices in
after his resurrection he appointed saint Peter his vice-gerent in earth that still the Churche might haue a visible iudge to vvhom she might repayer in all her difficulties Io. 21. For after his resurrection he appeareth to his Apostles and singling out sainct Peter from the rest he demaundeth of him three tymes not only vvhether he loued him but also vvhether more then the rest and finding in deed that he did so and that consequeÌ„tly he vvas the fittest for the cheefest thing in a pastour is loue he maketh choise of him before the rest and comitetth vnto him the charge of his sheep in so ample manner that he excepteth none but giueth him authoritie ouer all both lambes and sheepe that is lesser and greater Christianes euen Apostles Bishops vvho all must acknovvledge Peter for their pastour if they vvill be the sheep of Christ For as sainct Bernard noteth l. de consid vvhere ther is no distinction there is no exception And seing that after sainct Peters death the Church hath noe lesse need of a visible pastour then before it had as Christe left him for his vicegerent soe in him did he appoint a coÌ„tinuall succession of his successours that the Church might allvvayes be prouided of a visible pastour And therfore as bishops are the successours of the other Apostles so some one must succeed sainct Peter and must haue that superioritie ouer other Bishops vvhich sainct Peter had ouer the Apostles And truly to omitt other proofes noe man more likely to be this man then the Bishop of Rome For in the Sea of Rome saint Peter did last of all reside there he dyed and there before his death he appointed Clemens vvho refusing Linus succeeded and after him Cletus after him Anacletus after him Clemens and so forth euen vnto ClemeÌ„t the eight vvho novv in Rome residing ruleth the Churche not only of Rome but of all the christian vvorld Vverfore the Bishops of this Sea vvere euer called the vicars of Christ and successours of sainct Peter they haue euer called generall Councells and confirmed the same they made generall lavves to vvhich all bishopsyea all Christians acknovvledged themselues bounde and obliged they haue excommunicated Bishops and Emperours vvhersoeuer they liued thinking none that are Christianes to bee out of their iurisdiction they haue taken appellations from all partes and shevved them selues in all these actioÌ„s supreme pastours not of Rome only but of all the vvorld and yet vvere neuer counted vsurpers and therfore sithence that saint Peter must haue a successour and that needs ther must be one visible Iudge vnder Christe to vvhom in all doubtes vve must repayr the Pope of Rome is likest to be hee or else if any one be more like then let the aduersarie name him And if they name any other but him I vvill auouch that the Church hathe been vvithout an head these 1600. yeares for all this vvhile neuer any executed that office but hee S. Hierom I ame suer tooke the Bishop of Rome to be the man for he in a doubte and controuersie of the highe mystery of the Trinity flyeth vnto Damasus Bishop of Rome Epistolâ— ad Dam. not that he vvas learneder then sainct Hierom but bicause he Knevv that for sainct Peter consequently for his successours Christe prayed that he might not erre Luc. 22. but rather confirm his bretheru A pastore sayeth he praesidium ouis flagito Of my pastour I demaund the helpe devv to a sheep Novv then let our nevv Christianes if they be the Church of Christ vvhich euer had a visible head tell vs vvho is their supreme Iudge and pastour They vvill saye peradueâ—tur that Christ him self is their Iudge and pastour and that they need no other bicause as he planted his Church so still he ruleth the same But this shifte vvill not serue the turne for Christe novve conuerseth not visibly amongest vs and so beside him the visible Church must haue a visible head as hether to she hath euerhad And altoughe Christe still remayneth our highe preest Io. 10. doctour and pastour yet he offerreth not sacrifices immediatly but only by his vnderpreestes nether doth he teach vs by his ovvne voice Ephes 4. or reuelations but by doctours vvhom Sainct Paule sayeth hee hath appointed nether doth he feed vs by his ovvne hand but by the hande of inferiour pastours vvho minister his Sacramentes vnto vs and deliuer his vvorde in the true meaning by vvhich the soule liueth Mat. 4. Vvherfore besids him the Church being a visible body must haue a visible head else vve may say of it as once Epaminondas sayed of a great armie vv ch vvanted a Generall Video pulcherimam bestiam sed sine capite I see a very fayre beast but vvithout a head And the reason herof is bicause a head and Iudge in the Church is necessary to decide controuersies in religion vvhich arise all most euery age yea â—ome tymes often tymes in the same age sith then vve can not novv haue accesse to Christ beside him vve must haue a visible Iudge vvhich Christe him selfe vvell knovveing presently after he had left vs appointed S. Peter as his vicegerent as is all ready proued I demaund then of all the professours of this nevv religion especially of them in Ingland vvho is their Iudge in controuerlies of religion They can not say that Scripture is this Iudge bicause scripture is but a vvritteÌ„ lavv vv ch can not speak nor interpret her selfe and therfore if the controuersie bee vvhich is scripture or vvhat is the meaning of it scripture can giue noe senteÌ„ce yea I haue demonstrated in the second Chapter that bare scripture is no sufficient Iudge in any matter of religion Suprâ— They can not alleage the spirit to bee this Iudge as is euidently proued in the third Chapter nether vvill they confess that the Pope fathers or councels are this Iudge and if they vvould all they vvould condemne them as is declared in the fourth Chapter Peraduenture they vvil be Iudged by their founders Luther Caluin and such others But first these aggreed not nether one vvith another nether vvith them selues for vvhat one affirmeth another denyeth and vvhat one of them taught one yeare he corrected the next but and if they had aggreed yet vvere they no sufficient Iudges bicause they can not proue their mission as is proued in the first Chapter and so are not to be admitted for lavvfull Iudges vnlesse vve vvill admitt also all false prophets Vvho theÌ„ is this Iudge to vvhom in controuersies they repayr and by vvhose iudgement they square out theyr religion They vvil say percâ—â—â—nce that the Prince is this Iudge But this is as vnlikely and as flatte against scripture and practise of the Churche as any thing can be And although her Maiestie of late memorie and her Father before her did chaleng as devv vnto them authoritie in cause Ecclesiasticall of vvhich I dispute not at this tyme
mortall sinnes vvhich deserue no better revvard thē eternall damnation vvhich if it be true thence must needs follovve that there is not any vertue in our actions bicause vvhere vice is vertue can not bee and so vertue vvhich proceedeth not but ex integra causa from an intier cause is cleane taken avvay Fiftely they affirme that God is the autour of all our sinnes and seing that his vvill is his power by vvhich he causeth all thinges sinne is according to his vvill yea they affirme that he moueth vs eggeth vs to sinne vvhich is a signe that hee vvill haue vs sinne If sinne then hee according to God his vvill it can not offend him but rather please him bicause the vve are pleased vvhen thinges do fall out according to our vvill and desire and seing that vvhere noe offence is there can bee noe sinne it follovvethe that if God bee the authour of sinne then sinne is noe sinne at all Out of these opinions I gather that nether sinne nor vertue is remaining in mens actions and consequently if this doctrine bee true noe man needeth to feare sinne or to care for vertue bicause this vvord vertue is but a vvorde vvhich hath no thinge ansvvereable vnto it and this name sinne is but a bullibagge or bugbeare deuised and inuented to scarre fooles vvith all bicause according to the nevv religion there is noe more sinne in the actions of men then of brutishe beastes The eleuenthe Chapter shevveth hovv they take avvay all conscience and so also open the gappe to all vice SO carefull is our heauenly father least vve should commit any sinne that he hathe prouided not one or tvvoe but many and sundry meanes to restayne vs from it as being the only thing vvhich displeaseth him and preiudiceth vs. He hath engrauen in our hartes a lavve of nature and reason vvhich dictateth vnto vs vvhat is good and vvhat is euil and cōmaundeth vs to embrace the one and to auoide the other Rom. 2. by reason of vvhich lavv the Gentils as saint Paule sayeth could not plead ignoraunce for an excuse for their sinnes bicause they had a lavve vvritten in their hartes by vvhich they might haue squared their actions and directed their liues according vnto reason and vvith in the boundes of nature To this lavve before Christs cōming he added a vvritten lavv for our better direction in the vvaye of vertue not only naturall but also supernaturall And vvhen the fullnes of tyme that is the tyme of Christe and the nevve lavv vvas come hee gaue vs another lavve more perfecte then the olde vvhich therfore leadeth vs to greater perfection And bicause lavves are mute vv ch can not speake nor interprete them selues and if they bee not put in execution they are easily contemned he hathe appointed interpretours suche as are our Pastours and Doctours to expound this lavve vnto vs and Magistrates also to see it put in exceutiō and to punish the transgressours But least that vvee should take our libertie in sinning vvhen vve can auoide the rigour of the lavve and the eye of the Magistrate he hathe lodged in our bosoms a seuere Iudge and monitour called conscience vvhich keepeth vs in avve and makes vs feare to sinne euen then vvhen secrecie promiseth securitie ◠2. in c. 2. Ro. Vvherfore Origen calleth conscience a correctour and correcting spirit bicause it punisheth and amendeth our faults and disorders yea hee calles it also a Pedagogue and Schoolmaster bicause it instructeth vs and teacheth vs our duties and keepes vs in no lesse avve then dothe the Schoolmaster his Schollers ex Th. ◠p. q. 71.4.18 S. Damascen calles conscience the eye of the soule bicause it layes all our actions open vnto the vevve of the soule ruleth our vvholle life as the eye doth the body This cōscience like a lavve telleth vs vvhat in euery particuler circumstaūce is lavvfull vvhat vnlavvfull like a vvitnesse it accuseth vs and brings in euidence against vs like a Iudge it condemneth vs as guiltie vvhē vve haue cōmitted a faulte and declareth vs innocent of the facte vvhen vve haue not doone it and like an executioner or minister of iustice it tormenteth vs and layeth vppon vs our devv paine and punishment That conscience is a lavve vve easily perceue and daily experience in our selues For vvhen naturall reason and our Synderesis telles vs that vice is to be eschevved that fornication is a vice conscience concludeth ergo thou mayst not commit it and if not vvithstāding cōsciences prohibition vve do commit the same vve do against conscience and transgresse the lavve of consciēce vvhich alvvayes in particuler doth dictate vnto vs vvhat is to bee embraced and vvhat is to be eschevved Vvhen the lasciuious man is moued vnto luste conscience like a lavve forbiddeth him and vvhen the theefe is tempted vnto thefte conscience sayeth he must not comit it bicause he must not do that to another vvhich he vvould not haue doone to him selfe And if a freind leaue a ievvell vvith his freend to vvhich none but they tvvoe are priuie conscience vvill vrge him to restitution and commaund him to restore that to vvhich the Princes lavve can not compelle him bicause it meddles nor vvith secrers And so conscience is a lavve and so rigorous a lavve that it admitteth noe excuse noe cloake nor dispensation It is a vvitnesse also vvhich accuseth vs euen of our secret sinnes and vvorkes of darkenes and proues vs guiltie before the diuine tribunal And vvhether thou be in bedde or at borde at home or abroad in company or alone it still cryeth against thee guiltie And if thou seekest by sylence to put this vvitness to silence or by stopping the eares of thy soule not to giue eare vnto him he vvill allvvayes busse in thy eares that vvhich thou vvouldst not heare and vvill so plainly conuicte thee that thou canst not deny the faulte Gen. 3. Vvhen Adam and Eue had eaten of the forbidden frute before God accused them or tooke notice of the matter their ovvn conscience accused them and so plainly convicted thē that they vvent and hidde their heads in a bushe for shame Gen. 4. Cain also their vntovvard sonne had no soener made oblatiō of his niggardly sacrifice but conscience accused him and brought in such euidence against him that he chaunged contenaunce like a guiltie person and hounge dovvn his head like a sheep-biter And he had noe soener butchered his innocēt brother Abel Gen. 4. but Abells blood cryed vengeaunce against him And thinke you that conscience held his peace noe noe this vvitnesse cryed out so shrilly against him that he cryed peccaui and acknovvledge his faulte to be so great that Gods mercie vvas not able to forgiue it Likevvise the brethern of Ioseph after that they had most traiterously sold him and vvith a bloody coat had couered all the matter and cleared them selues also before their father yet still especially vvhen any aduersitie crossed
from nothing to some thing and so euer vvas of necessitie nether can it bee brought frō some thing to nothing and so euer shal be and that of necessitie If it haue a necessarie independent being it hathe an infinite essence bicause it is not limited by anye and soe exceedeth the bounds of a creature therfore if the vvorlde vvas of it selfe it is a God vvhich perfectiō not vvithstāding it can not haue bicause the vvorlds materiall substance mutabilitie visibilitie and determinate quantitie arguethe a creatur not a God vvho is immaterial inuisible and infinite in his immensitie Vvho thē vvas it that created this goodly pallace so huge a building as is this vvorlde Not it selfe as is proued not any Angel or other creature bicause creation of nothing argueth infinit povver and vvhere is infinite povver ther is an infinite essence and so God only vvas hee that could create it And if thou vvilt obstinately defend that an Angell or some other creature created it I vvill thus argevve against thee ether that creature vvhich thou imaginest to haue created the vvorlde vvas of it selfe or it vvas created of another If it vvas of it selfe it vvas God and so thou grauntest vvhich I endeuour to vvrest from thee by force of argument if it vvas created of another creature I aske vvho created that other and so at the lengthe I vvill leade thee to the first cause vvhich created all and vvas created of none vvhich is the God vvhom vvee seek for Secondly not only the vvholle vvorld but also euery parte of it vvill make a plain remonstraunce of a God-head And to begin vvith man vvho though hee bee a litle vvorld yet is but a parte of the great vvorld vvho I pray you vvas it that gaue the first man his being Vvee see by experience that men breed not as flyes and vvormes doe of the corruptiō of other liuing creatures nether do they spring out of the earthe like hearbes or toadstooles as Iulius Caesar sayd of the first inhabitauntes of England nether are they begotten of beasts of another kinde as mules and chickins are but rather as vve see by experience man only begetteth man and of no other liuing creatur no not of an Angel can he bee begotten Vvho then vvas it that gaue the first man his being of him selfe man could not bee bicause then had hee been a God of another man hee could not be begotten bicause no man could bee before the first man no other creature could beget him as is already proued ergô some thing that vvas no creature created him And vvhat is that but God Another part of the vvorld that the most noble is an angell And vvhoe I pray you created those spirits and immateriall substāces One Angell could not beget another bicause that vvould argewe thē to be materiall substāces corruptible creaturs and so no spirits To say that men can produce Angelles or that any other creature extant could do the same is farre lesse probable bicause they are the highest creatures in perfection and so could not bee produced of their inferiours It follovveth therfore that some cause not included vvithin the ranke of creaturs created them and vvhat can that bee but the Creatour l. 12. met c. 9. s. l. 1. de cas◠c. 9. To denye all Angells and spirits is against Philosophie and all the best Philosophers For Aristotle the Prince of Philosophers affirmeth that the heauens are not moued by their ovvne proper formes and faculties but by Angelles vvhich he calleth intelligences In Plyt ad Tyrannum in Sympo sio Zenoc l. de morte Mercur in Pymā dro Plato and the Platonists make often mention both of good an euill Angells So doth Plutarche also and diuers others and vvho hathe not read of Socrates familiare vvhich vvas called demonium that is a good or euil spirit Yea experience proueth that ther are deuils vvhich are spirits and differ only from the good Angells in mallice For if vvee behold the straunge effectes vvhich are to bee seene in those vv ch vvee call possessed persons vvee can not vvith any probabilitie ascribe all to a melancholike humour for those pullinges and conuulsions straunge motions and operations can not proceed from any humour or naturall and materiall cause Bicause vvee see them some tymes lifted vp from the ground some tymes they hovvle like dogges some tymes they yell like vvolues some tymes they tell secrets and speake in straunge languages The manifolde and straunge operations of vvitches their meetinges and voyages vvhich they make in the ayre the straunge apparitions vvhich all the vvorld talketh of and therfore can not lye bicause the voice of the people is the voice of God demonstrateth that ther are angelles and immaterial spirits And seing that these creaturs can nether produce one another nor bee produced of any create cause vvee must needes confesse a God and an increated spirit vvho created them The like proofe for a diuine povver the heauens do also yeeld vs for seing that noe creature nor second cause could create those huge and incorruptible bodyes vvee must needs confesse a God and first cause vvhoe extended and framed them Thirdly the goodly order and disposition of things vvhich vve see argueth a nature of intelligence not conteined vvithin the ranke of creaturs vvhich ruleth guidethe directeth all and appointeth euerie creatur his taske and place Vvee see hovv the Elements are disposed of and appointed euerie one to his natutall place The fier as moste noble and of a most light and aspiring nature taketh the highest place the aire and vvater take the middle roome bicause they participate of tvvoe extremes the one aggreeing vvith the fier in heat and ligthnesse the other vvith the earth in cold and heauynes And the earth being of a heauy and lumpish nature is vvorthilie thrust dovvn to the lovvest place Vve see hovve the heauens and planets moue in order and distinguishe the tymes and seasons neuer altering their course since they vvere created in so much that by their vniforme motion the Astrologers can tell most certainly the tyme yea minute of the chaung of the moone of the sonnes setting and rising and of the sonnes and moones Eclipses Vvee see the order and diuersitie of partes and members in plantes beasts and men vvhich are so furnished of all partes and faculties belonging vnto nature that there is noe parte vvanting none superfluouse not so much as a veine sinevv or litle bone as vve see by experience vvhen vve vvant the least of them The eyes are placed in the head vvhich is also made to turne about that vvee may looke about vs and therfore are called the guides of the body The eares are the organes of discipline bicause by them vvee heare vvhat others say vvithout the vvhich mans life vvere noe life at all bicause it should bee deuoid of conuersation The nose smelleth a farre of all odours vvhich are good or bad for the
cause vvhich moueth all and it selfe is moued of none And vvhat is that but God Sixtly I vvill bring a morall argument vvhich also coÌ„uinceth this veritie It is the opinion euen of the Paganes to vvhich the light of reason hathe induced them that there is vice and vertue in our actioÌ„s and that the one deserueth punishment the other revvard as in the last booke is related and seing that in this life nether vice hathe his devve punishment bicause the vitiouse liue in prosperitie and enioye moste commonly the felicitie of this life in more ample maner then the vertuouse nor vertue her revvard bicause the vertuouse are misprised it follovveth that ther is another life in vv ch God vvho hathe an equall prouideÌ„ce ouer all shall giue to euerie actioÌ„ his iuste devve reward Seuenthly as Cicero sayeth neuer any nation vvas so barbarouse Supra vvhome the light of reason indevved not vvith an opinion of God or Gods yea euen the A theistes them selues if they falle into any extremitie are forced by nature to crye and call vppon a God For if a man by shipvvracke vvere in daunger of drovvning then so longe as he seeth humaine meanes to saue him he vvill snatch at a cord vvhich is cast vnto him or he vvill reach for a borde or seeke to get hold of a boate rocke or tree to helpe him selfe by if he be an Atheist then so longe as these meanes faile not he seeketh for no other but if he perceue that by no creaturs helpe he can be holpen then be he Christian or Pagane Ievv or Atheist he thinketh vppon some higher povver and vvhen all creaturs forsake him and his ovvn force vvill no more serue him nature bidds him to seeke farther to demaund that helpe of the Creatour vvhich no creature can yeeld him Lastly the greatest sinners that are vvho vvould vvith all their hartes that ther vvâ—r no God that they might sinne the more freely in the middest of their vices pleasures haue many tymes remorses of conscience and feare euen naturally by naturs instincte and instruction some diuine povver that vvill call theÌ„ to an accounte hence proceed their melanch olike moods by day fearfull dreames by night as in the former booke in the Chapter of coÌ„scieÌ„ce may appeare And truly vvee see that nothiÌ„g hathe so much force in the rule of mens actioÌ„s and direction of their life as the cogitation of a diuine maiestie to vvhom they must yeeld and render a stricte and straite accounte For thus some tymes the greatest sinners are enforced to discourse I let the bridle loose to all vice and pleasure I bridle noe passions I refraine from noe iniustice vvhen by iniuring others I can profit my selfe I liue according as I vvill and as freely as he that hath no master and if ther vver no diuinitie to vvhom I ame to yeeld an accounte for euery actioÌ„ I might take my hartes ease amidst all my pleasurs but if ther be a God as I feare ther is and as me thinke ther is for else vvhy dothe this cogitatioÌ„ of a diuinitie so ofteÌ„ crosse the vvayes of my pleasurs then haue I cause to looke to my actions and to make my accounte before hand least I bee taken in the Lurch But vvhat if ther bee no God then had I lesse cause to care But bicause peraduenture ther is a God in the middest of my pleasure I haue not my hartes desire and full repose Many other argumentes I could alleage for a diuine povver but these are sufficient and these are the principall Vvho desireth more let him read sainct Thomas in his first parte of his Theologicall Somme and in his vvorke vvhich he vvroteagainst the gentiles as also Granado in the beginning of his Catechisme and the Englishe resolution and hee shall finde that vve all saye the same allmoste insubstaunce yet varye in the manner and in some reasons also additions Novve let vs dravve nearer to our conclusion and intended purpose vvhich is to shevve hovv our reformers doctrine leadeth vs vnto the denial of a God-head Vvhich I vvill do breefly and yet so plainlye as the reader shall confesse that to haue vsed moe vvordes in a matter so plaine had beene prolixitie and superfluitie See the fifte booke If you remember they are not afraid to auouch that God is the autour of all sinne and vvick ednesse that hee hathe ordained vs to sinne from all aeternitie that vvee sinne not only by his permission but also by his vvill and commaundement yea that hee vrgeth vs and compelleth vs to sinne vvhence it follovveth that hee is of a malicious nature bent to all euill bicause so badd frutes can not proceed from a good tree hee coÌ„maundes vs also vnder payne of damnation to refraine from all sinne and vice vv ch notvvithstanding by the reformers doctrine vvee caÌ„ not do bicause vvee haue no free vvil if vvee sinne and dye in sinne be punisheth vs vvith a perpetual and hellishe fier for that faulte vv ch vvee could not auoide and in vv ch hee him selfe had as much parte as vvee our selues vvhence it follovveth that he is not only mallicious but cruel also tyrannicall as vppon another occasioÌ„ is before demonstrated If a Christian bee once persuaded that this doctrine is true hee vvill easily be induced to thinke as Atheistes doe that ther is no God at all For seing that the common conceit of God hetherto hathe beene very honourable euery one deeming that vvhich is most perfecte best and most amiable to bee God men vvill more easilie bee persuaded vvith Diagoras and Protagoras that ther is no God at all then that hee is of so badde cruell and malicious a nature The second Chapter shevveth hovv the nevv religion by the same doctrine ruineth all religion and vvorship of God REligion is a morall vertue and one of the principal vertues of that kinde vvhose office is to offer vnto God suprem honour homage and vvorship as vnto the highest vvhich although she haue not the diuinitie for her immediate obiect as the Theological vertues haue yet coÌ„meth shee as near as may bee bicause she hathe the vvorship of this diuinitie for her obiect attendeth vppon the diuinitie so faithfully that no sooner is a God acknovvledged but religion adoreth him and yeeldeth him his homage for a tribute Vvherfore euer since ther vvas a reasonable creature able to knovv God the vvorld vvas neuer vvithout religion In paradise our first parentes vvorshipped a God for the tyme and if that state had conrinued there should haue beene a publicke practise of religion and that by sacrifice also as some diuines do imagin Suarez 3. p. de sacrificio Missae And vvhat vvorship of God by sacrifices and sacramentes vvas vsed in the lavve of nature and of Moyses I haue allready declared Yea neuer as yet vvas ther any nation Supra vvho acknovvledged a diuinitie but it also vvorshipped