free as they vvhoe are Lordlesse and subiecte to none The sixt Chapter shevveth hovv they despoile Christ of the title of an eternall preest according to the order of Melchisedech ALmighty God being highly offended iustly displeased that so meane a creature as maÌ„ should coÌ„temne his commaundement and not care for his displeasure it vvas necessary that a preest should be found out vvho by some pleasing sacrifie should appease this his indignation so iustly conceiued And many preestes in deed haue assaied by diuerse sacrifices to pacifie this angry God but haue all fayled of their intended purpose For nether vvere they of that authoritie as to bee Mediatours betvvixt God and man for such a reconciliation nether vvere their Sacrifices of that vvorthe as to make amends for so great a faulte Vvherfore God by his Prophetes complayneth of their insufficiencie saying that hee is full cloyed vvith the multitud of theyr sacrifices Isa 1. and telleth them plainly that if they offer vnto him Holocaustes and vovves of Fatlinges he vvill not looke at them Auioâ— 5. Psal 10. Bicause sayeth Dauid God is not delighted in such sacrifices Yea so insufficient vvere all the preestes of the old lavve that God by his prophet Ezechiel threatneth that hee vvill put then out of office c. 34. and in steed of so many he vvill giue vs one Preest and Pastour Christe Iesus vvhom hee calleth his seruaunt Dauid bicause as man hee descended lineally from Dauid and in respect of his humaine nature Phiilp â— he vvas gods seruauÌ„t and inferiour This preest Christe Iesus is the high preest and the only highe preest of the nevv lavve For althoughe in the lavv of Moyses it vvas necessary to haue many highe preestes bicause Hsâ— â— as sainct Paule sayeth their mortalitie vvould not permitte them to liue and remayne allvvayes and bicause death put them out of office it vvas necessarie that others should succeed them in the same authoritie And so the first of this ranke and line of preestes vvas Aaron for Moyses vvas extraordinary to vvhom Eleazarus and others succeeded to the number of fovvrscore and odde Ioseph h. l. 22. Aut. c. 2. yet in the nevv lavve one christ Iesus is sufficient vvho thoughe hee hathe many vicegerentes vvhich are bishops and preestes of the nevv lavve yet hathe he noe successours For noe man succeedeth to another vnless the other ether dye or giue ouer his office vvherfor seing that our Sauiour Christe though he dyed yet rose again neuer to dy agayne and neuer surrendred or gaue ouer his office but still offereth sacrifice still baptiseth still ministreth Sacramentes and ruleth gouerneth his Church by his vicars and ministres he hathe noe highe preest that succeedeth him but is the sole and only high preest of the nevv lavve farie exceeding all the Popes bishops and preests that euer vvere For his preestly authoritie as diuines saye vvas not grounded vppon a caracter vvhich other Preestes receue in the SacrameÌ„t of order but vppon hypostaticall vnion by vvhich he vvas the sonne of God his authoritie exteÌ„ded not it selfe to Christianes only or them that are baptised â— Cor. 5. as the Popes and Churches authoritie dothe vvho haue no iurisdiction ouer them that are out of the Churche and vvho neuer vvere baptized but also eueÌ„ vnto infidels vvhome hee commandeth to receue fay the and the SacrameÌ„t of Baptisme by his preestly povver he instituted Sacraments established a Church pastours and prescribed a monarchicall gouernment vvhich ordonaÌ„ces the Church obeyeth but caÌ„ not alterd by his authoritie he could giue grace vvith out Sacraments as he did to sainct Mathevve Mat. 9. Luâ— 7. Marie Magdalen and others vvheras the Pope bishops and preests of the Church giue noe grace infaillibly but by Sacraments And this is the preest vvho for the dignitie of his person and the valevve of his sacrifice vvas the only preest vvho could appease gods vvrath and indignation 〈…〉 This preest must needs be harde bicause the dignitie of his person suffereth noe repulse and the vvorthe of his sacrifice vvas vnspeakable and hee the same that offered the sacrifice vvas the God vvho vvas angry to vvhoÌ„ vvas offred the sacrifice The preest vvas holyer then the sinner for vvhome the sacrifice vvas offered vvas malicious the sacrifice vvas more pleasing to god Rom. â— then the sinne displeasing So pretiouse vvas the sacrifice that if Christ had put the sacrifice in one ballauÌ„ce the sinne in the other it vvould haue ouer vvayed sinne as a thing of noe vveight vvhich notvvithstanding is so heauy that it vveyeth dovvn to Hell Iâ—b 6. For if euery operation of Christ bee it neuer so litle bicause it vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the operation of God and man vvas of infinite valevve by reason of the dignitie of the person vvhat shall vvee say of that heroicall operation of Christs passion vvhich vvas an acte of singuler charitie Io. 1â— Phil. 2. couragiouse fortitude inuincible patience perfecte obedieÌ„ce and sacred religioÌ„ for it vvas a sacrifice This preest offered tvvo sacrifices the one at his last supper vnbloudy the other vppon the crosse bloody or rather one and the same sacrifice in respect of the thing vvhich vvas offered after diuers manners and vnder diuers formes For in his last supper he offered his sacred body and blood after an vnbloudy manner on the crosse he offereÌ„d the same after a bloudy manner at his last supper he offered his body and blood vnder another forme that is vnder the formes of bread and vvine on the crosse he offered the same in their ovvn forme and likenes The bloody sacrifice vvas but once to be offered Heb. 7.9 bicause it vvas so precious that one oblation vvas sufficient But bicause it vvas offered only as a generall cause of all grace price of our redeÌ„ption it vvas coÌ„uenient that this generall cause should be determined by more particuler causes and that this price should be more determinately applyed as by sacrameÌ„tes fayth and good vvorks so by the vnbloody sacrifice of the Masse Yea bicause the sacrifice of the crosse being bloudy could not bee repeated after Christs resurrection he then being impassible and immortall it vvas coÌ„uenient that an vnbloudy sacrifice should also be offered continually in the Church for the vvorship of God and exercise of religioÌ„ vvhich as I shall proue in the fourth booke can not stand vvithout a sacrifice See the fourth booke By the bloody sacrifice Christ vvas a preest and highe preest but nether according vnto the order of Aaron bicause that preest hood by Christs passion vvas abrogated and vvas confined vvhithin the Tribe of Leuie of vvhich Christ vvas not nether according to Melchisedech bicause there vvas noe similitude nor aggreement in their sacrifices Vvherfore seing that our Sauiour vvas a preest according to the order of Melchisedech for God affirmeth it vvith an othe
against so many violent persequutions for so longe a tyme haue endured vnless some potent and prudent gouuernour by his lavves vvisdome and authoritie had vpholden guided and directed it And the reason is bicause in a societie and especially that of the Church are diuerse men yea diuerse nations and diuerse men haue diuerse natures and diuerses natures haue diuerse dispositions and diuerse dispositions cause diuerse opinions and diuerse opinions moue cōtradictions and contradictions ende in factions and factions make an end of all societies vnlesse ther be a moderatour to preuent them by his vvisdom or appease them by his authoritie A head then is necessary in all societies and not only necessary but also principalle For although the obedient complying nature of the subiect doth help much to the maintenaunce of peace and order yet the head and Superiour most of all preuaileth For as the head is the principall part so doth it beare most svvay in the gouernment of the body vvich is the cause vvhy the body is affected according to the head and vvhy the subiect follovveth the princes humour Yea euen as vvhen the head in mans body is intoxicated the vvholle body reeleth and if the head vvant eyes the body tumbleth into ditches and falleth into daunger so if the head of a societie be inconstaunte the vvholle societie vvauereth if the superiour vvant eyes of circumspection the subiectes are in daunger Vvherfore Philip King of Macedo and father to Alexander the great vvas vvonte to say that he had rather haue an armie of fearfull harts gouerned by a Lion then of lions ruled and commaunded by a harte insinuating ther by that as the head in a societie is the principall mēber so is it the most necessary If then the Church of Christe be a peaceble and vvell ordered body it hath a head to guide and rule it And if vve looke into the gouernment of the same euen from the beginning vve shall finde that this goodly common vvelth neuer vvanted a Prince and gouernour In the lavve of nature first of all Adam our first parent as he vvas our common father according vnto flesh so vvas he a preest and pastour of the soules of all those vvhoe liued in his tyme and a gouernour of his familie vvhich vvas descended of him not only in domesticall ciuill or temporall but allso in spirituall matters concerning fayth and religion For this cause he vvas indevved vvith all knovvledg and science that as the first doctour he might instruct and direct his posteritie and although by his falle he lost all infused knovvledg yet did he still so longe as he liued remain pastour and supreme head of the Church Vvherfore Theophilus Bishop of Antioche sayeth l. 2. ad Autol. that God for no other cause framed Eue out of Adams side but to demonstrate vnto vs a mysterie and figure of the monarchie of his Church that as Adam vvas head of the same in his tyme so euer after ther vvas one pastour the cheef of all Ho 34.1 Cor. And sainct Chrisostom sayeth plainly that Adam vvas one head giuen vnto all and his reason is bicause sayeth hee God Knevv that aemulation could not be auoided amongest aequalls vvherfor he vvould haue no popular gouernment but a kingdom After Adams death Seth and others succeeded him in the like pastorall authoritie euen vnto Noe. Noe dying Sem his eldest sonne vndertooke the same charge and euen vnto Aaron the first high preest of the Leuiticall lavve all the heires males of euery familie if vve beleeue sainct Hierom vvere preests q. heb q. 7. vvho ministred sacramentes and offered sacrifices euery one in his familie And amongest all the preests of diuers families one vvas the supreme pastour and Iudge of the rest to vvhom belonged the finall sentence in matters of religion and this supreme authoritie as it seemeth belonged allvvayes vnto the most ancient to vvhom all the rest as they vvere in age inferiour so vvere they subiect in authoritie As for example Abrahame and Sem vvere preests at one tyme bicause Abraham vvas the eldest sonne of Thare Sem of Noe yet bicause Sem vvas the moste ancient he vvas the higher preest Gen. 11. and therfore to him for the Hebrevves as sainct Hierom vvitnesseth affirm that Sem and Melchisedech vvere all one Abraham offered tithes and vvas blessed of him as of his superiour Yea it seemeth probable that Melchisedech in his tyme vvas the highe preest and supreme head of the Church Vvherfor Theophilus speakig of Melchisedech Supra vttereth these vvords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This man vvas a preest the first of all the preestes of God the highest Vvhere he can not mean that Melchisedech vvas the first in tyme yeares bicause Adam Abel and Noe vvere before him and therfore his meaning must bee that Melchisedech vvas the first preest in dignitie the highest of all the preests of his tyme. So that euen in the lavv of nature that is from Adam to Moyses ther vvas allvvayes an highe preest to rule the Church and to compose controuersies that might arise in matters of religiō After that in the lavve vvriten the high preest ruled all in ecclesiasticall affayres as is playn in the books of Exodus and Leuiticus In Exodus vve read hovv Moyses like a spirituall Iudge giueth sentence in causes ecclesiasticall and ansvvereth all doubtes and questions vvhich arose concerning the obseruation and interpretation of the lavv Exod. 1◠and although to ease him selfe he vvas persuaded to lay part of his charge burden vppō others shoulders yet still he reserueth to him selfe the iudgment of all marters concerning the lavv and ceremonies c. 17. And in Deuteronomie vve finde that the people vvere commaūded in all difficulties of religion to haue recourse vnto the preest of the Leuiticall lavv vvho ruled at that tyme and God threatneth that if any bee so proud and stubborn as to refuse to obey his sentence he shall suffer death by the decree of the Iudge Vvhere a blind man may see that the synagogue had her Iudge to decide all cōtrouersies in religion And shall vve imagin that the Church and spouse of Christe vvanteth a head to direct her and a Iudg to giue her satisfaction in all doubts of religion No no in the lavve of grace as God hath bestovved more grace on his Church then on his Synagogue so hathe he prouided her of a Iudge and gouernour vvhom for his Churches sake he assisteth more particulerly And first of all Christe him selfe vvhilest he liued gouerned this Church him selfe and in all points played the parte of a supreme head high preest and pastour For he instituted a nevv lavv a nevv sacrifice nevv sacramentes he ordayned preestes and ministers and gaue them authoritie to preach to minister and to gouern in the Churche vnder him And after that he had vvithdravven his visible presence from vs he lefte vs not vvith out an vnder-pastour but presently
that his fayth might not fayle and bicause he hathe suprem authoritie vvhich all Catholike Bishops haue euer acknovvledged he hathe called many Councells and determined many controuersies and vvhilest the Church euer standeth to his Iudgement vvhich neuer yet vvas contrary to it is selfe she enuoyethe great peace and vnitie in faythe and religion vvher as the ghospellers bicause they haue noe visible head could neuer call Councells neuer aggree vppon any one point of religion vvhich vvas before in controuersie and neuer shall hereafter bicause matters of religiō are hard and therfore vvher ther-are many heads there are many opinions vvhere are many opiniōs there are many cōtradictions so no peace nor vnitie bicause noe one supreme visible iudge to determine And as for vvant of a visible Iudge they can not appease dissensiōs after they are arisen so can they not preuēt them For if ther be noe visible Iudge euerie Cock-brain may preach his ovvne fancies for true fayth and religion and no man shall controlle him nor condemne his doctrine nor forbid his preaching bicause if ther bee no visible Iudge no man hath the authoritie so the gapp is open to all false prophetes vvho may enter into the nevve Church thicke and three fold bicause noe man therin is of authoritie to forbid them vvhence it follovveth that if vve accept of the nevv religiō and incorporate our selues to the nevv Church vve expose our selues to all false prophetes vvho may preach vvhat they please bicause no man hath authoritie to controlle them THE SECOND BOOK CONTEYNETH A SVRuey of the Markes of heretikes vvhich are proued to aggree so fitly vnto the professours of the nevv religion that if euer ther vvere any heretikes they are heretikes The first chapter handleth the first marke of an heretike vvhich is his breach vvhich he maketh out of that Church vvhich is commonly counted the true Christian Church THEY say commonly that although the deuill disguise him self neuer so much yet by one marke or other he bevvrayeth him selfe For although sometymes hee inueste him selfe in the habit of a younge gallaunte or of a mortifyed religiouse man yea although in out vvard shovve he transforme him selfe into an angell of light yet so it happeneth and I think bicause God vvill haue it so that by one marke or other he is discouered For ether his staring eyes or stinking sauour or horned head or forked feet or base voice discryeth this gallaunt creature to be not as he seemeth but as he is indeed a fovvle and deformed mēber of the deuill vvho though he shrovvd him selfe vnder the goodly name of a christian and vvrapp lapp him selfe from top to toe in the innocent habit of a pastour Vincent Lytin ◠contra proph heres nouit c 36. vvhich is scripture and the vvord of God yet by one marke or other yea not by one only but by many he descrieth him selfe to be as he is an heretike And the reason is bicause the counterfet neuer attayneth vnto the perfection of the currant and arte though she may imitate nature yet shall she allvvayes be vvanting in one thing or other The counterfet gold of the Alchimistes hath a great resemblaunce vvith the true gold but ether the sound or vvayte or operation vvill proue the old prouerbe to be true that all is not gold that glisters Appelles paīted grapes on a boyes head so liuelie that the byrds pecked at them but yet arte came short of nature for if the boye had been painted as vvell as nature frameth her vvorkes the byrds vvould not haue been so imboldned yea the grapes vvanted some thing for at least by pecking the byrds perceiued that all is not grapes that seemeth so Lysippus could in marble stone make so goodly a portrait of a man that he vvould shevv euery bone vaine and vvrincle vvith all proportion but the vvant of life and motion vvell declared vvhere in arte vvas enforced to yeeld to nature Vvherfore let the heretike counterfett neuer so coningly let him vse all the arte possible to shevv him selfe a sincere and true Christian yet the counterfet must come shorte of the currant and arte must yeeld to nature and hee in one point or other vvill bevvray him self to bee no true christian vvhich he professeth him selfe to bee but a faythless heretike vvhich he vvould not seem to bee And the first mark by vvhich he is bevvrayed is his breach vvhich he maketh out of the Church and Christian societie For as the vvandring sheep vvas once of the fold and the rebell vvas once a subiect and the bovve cut of once liued and florished in the tree so heretikes especially Arch-heretikes vvere at least for the most part once sheep of Christes fold subiectes of his kingdome and members of his body the Church Vvherfore sainct Ihon giues vs this mark to knovv an heretike by Ex nobis prodierunt l. Io. 8. sed non erant ex nobis They vvent out from vs but they vvere not of vs. That is they liued amongest vs for else they could not haue gone out yet so that they vvere not vvorthy our company and therfor as rotten bovves are soone broken of so they vver soone shaken of and took occasion to go from vs vvho before for their euill life in desert vvere none of vs. Or else to follovv another exposition Aug tract 3. in cp 10. they vvere emongest vs in out vvard shevve bicause they frequented sacraments vvith vs but they vvere heretikes in mynde and so none of vs and therfore they vvēt out from vs. They vvere in the Church but as euill humours in mans body and therfor vvere to be expelled bicause they vvere hurtfull to the body and no part of the substaunce For commonly heretikes liue some tyme secret befor they open and disguise them selues and so before they vvēt out from vs openly they vvere none of vs secretly Or else according to another interpretation they vvere once amongest vs and like true Christianes liued vvith vs Aug tract ◠〈◊〉 10. but euen then vvhen they vvere by present fayth and iustice mēbers of our Church God forsavv by his diuine foresigt that they vvould not continevv amongest vs and therfor they vvent out from vs bicause euen then vvhen they vvere amongest vs they vvere none of vs finally to perseuer vvith vs not that God his presciēce vvas the cause but bicause he forsavv vvhich vvas to be that is that they vvhich vvere as yet of our societie vvere of their ovvn free vvill to leaue vs and so in God his foresight vvere finally none of our company So that one euident marke of an heretike is that he makes a breache out of the body of the Churche of vvhich hee ether vvas or seemed to bee a member The same marke sainct Paule giueth vs also to knovve an heretike vvhen he sayeth that Some shall depart from the fayeth 1. Tim. 〈◊〉 Heb. 10. and that some are accoustumed to
Tritheites Theopaschites Agnoetians Seuerites and such like The Eutychians into Monophysites Iacobites Acephalites and Theodosians Vvherfore the ancient fathers haue obserued that dissension is a marke inseparably fastened vnto heretikes l. praescr c. 42. I lie sayeth Tertulian if they vary not from their ovvn rules vvhilest euery one at his pleasur altereth and modifieth he sayeth tuneth those things vvhich he hath receiued euen as the first autour framed them at his ovvn arbitrement the increase declareth the nature of the beginning and origin The same is lavvfull for Valentinus and for the Marcionits vvhich vvas lavvfull for Marcion to vvitte to deuise nevv sects and opinions as their sect masters did before them As Donate sayeth sainct Austin endeuoured to deuide Christe that is the Church of Christe l. de agone Christ c. 29. soe him his ovvn Schollers by dayly hacking and māgling deuided into many peeces Novv that the nevv Christians of this our last age are in like manner diuided and consequētly of the same paste and kinde it is toe toe manifest Luther vvas the first man vvho in this last age beat his vvitte to deuise nevve faythes religiōs and for a tyme he vvas follovved by many but in tyme also his follovvers fell from him vvho perceiuing that they had as good authoritie to preach nevv doctrine as Luther had for they could say also that Christ sent them and they could alleage scripture for their opinions if they might interpret it by their priuat spirit as vvhy may they not as vvell as he they thought it more honourable to be follovved then to follovve and to be Masters then schollers and so leauing Luther in the lurche they deuised also nevv doctrines different from his and so became sect masters as vvell as he Zuinglius therfore being vveary of Luthers seruice vvhome he had courted to longe and perceiuing hovv vvillingly Luther vvould haue denyed the reall presence therby to haue preiudiced the Pope but that the vvords of Christ as he confessed seemed to plaine deuised a glosse for those vvords This is my body Mat. 26. and sayed that Christ called the bread his body not bicause it conteineth his body really as Luther affirmed but bicause it is a figure of his body And as Zuinglius delt vvith Luther so did others For novv the Lutheranes are deuided into seuere and moderate Lutheranes and some glorie in Illyricus Flaccus some adore Melancthon so that novv Luther is lefte of all his Schollers and not any one remaineth vvho aggreeth vvith him in all poincts And as Zuinglius delt vvith Luther so did others vvith him for from him are descended the Osiandrians Semiosiandrianes and Antiosiandriās Yea out of Zuinglius sprong that vnhappy branch Caluin vvho addeth to Zuinglius opiniō that although the Sacrament be but a figure of Christe yet vvith it vve receiue Christe verily really but by fayth vvhich doctrine hovv it can stand vvith it self In the least booke vve shall herafter in this vvorke discourse And novve these mens Schollers are diuided into Lutheranes double Lutheranes Zuinglianes Oecolāpadianes Caluinists Anabaptists Trinitarians Suenkfeldians Protestaunts Puritanes Brovvnists Martinists brethrē of the familie of loue and of the damned crevv and I knovv not hovv many And it is a vvorld to see vvith vvhat animositie these brethren vvrite one against another Luther vvrites seuerly agaīst the Zuingliās l. in Zuingl and Sacramentaries and a litle before his death in steed of a benedictiō vvhich this father should haue bestovved vpon these his children he curseth them to hell refusing all vvriting and communicatiō vvith them saying that in vayne they beleeue the Trinitie and Incarnation vnless they beleeue also the reall presence To vvhom the Tugurine Zuinglians Sur. an 〈◊〉 ansvvered that Luther sought his ovvn honour not the honour of Christ that he vvas obstinate and insolent and one vvho vseth to deliuer men vp to Satan that vvill not aggree to his opinion Apol. Eccl◠Anglia And yet our Sacramentaries in Ingland say that Luther vvas a man of God and Caluin sayeth that he taketh Luther for an Apostle by vvhose labour especially the truth vvas restored It vvere a tedious thing to recount their dissentions and it is a pitifull thing to behold in steed of one fayth in vvhich all the vvorld before Luthers preaching conspired so many faythes and religiōs Of this dissension Hilarius complained in these vvords l. cont Const It is dangerous and miserable that novv there are as many faythe 's as vvilles and as many doctrines as manners and as many causes of blasphemies as vices and that vvheras according as ther is one God one Lord and one Baptisme so one fayth also should bee vve fall from one faith and vvhilest many faithes are fayned noe fayth remaineth And as he thus complayneth of the Arians dissensions so may vve of the dissensions of this age of vvhich also the very autours of these garboils them selues complain most lamentably l. cont Zuing. Luther him selfe sayeth that ther is such dissensiō in the interpretation of scriptures that if the vvorld continevv vve must haue recourse again vnto the triall of Councells else vve shall neuer aggree Deprauat conf Aug. Cithreus cōplaineth that the Euangelicall Doctours hee meaneth ministers are at greater daggers dravving then any quarelling souldiours Ep. de Exoraismo Heshusius confesseth that vvhether soeuer he turneth his eyes nothing allmost occurreth but dissensions nevv increase of errours and falling of great Doctours from the veritie So that euen by their ovvn cōfessions there is nothing but vvrangling and dissension in religion amongest them and consequently their Church is not the Church of Christ in vvhich peace and vnitie florisheth vvhich hathe vpholden and shall still vphold Christes kingdom against the Tyranies of persequutours might and slight of the deuill and all his members vvheras the kingdom of heretikes must needs fall of it selfe by ciuill discord and dissension Vvherfore Epiphanius compares them to the vipers of diuers Kindes In Panarie vvhich the Aegyptians vsed to conclude in one place together vvithout ether meate vvith in or meanes to get out for as they vvhen they vvere allmost famished began vvith teeth to teare and deeuour one a nother till that all the rest being consumed the last hauing nothing lefte to exercise his teeth on dyeth for honger so heretikes ruine one a nother and one secte deuoureth a nother till at lenght the last dyeth of it self by her ovvn impietie Others compare them to the Cadmean brethren vvhich vvere novv sooner borne but they killed one a nother others say that they are like sampsons foxes vvhich are diuided in the heads that is in faythes but yet are linked in the tayles conspiring all in this intention to ruine the true Churche but in the mean tyme they ruine their ovvne beating them selues against the rocke of Christes Churche they do but breake them selues as vvaues doe Li.
4. contra Marcionem Var l. 3 d◠regist c 16. Epiph. har 44. Tertulian compares them vnto vvaspes vvhich as Varro vvitnesseth are like vnto bees and singe like bees but gather nether hony nor vvaxe and can only stinge and therfore are cast our of the hiue but being cast out they make their combes by them selues For so heretikes are baptised like true Christiās cary the name also of Christians and sing also like them euer hauing Christe in their mouthes the Lord and the vverd but they haue nether the hony of svveet doctrine nor the vvaxe of good vvorkes only they can stinge vvith their heresies blasphemies the right bees and Christians and therfore by the cheef Pastour and as it vvere the Master bee they are cast out of the good bees companye by the censure of excommunication and being cast out they make their combes that is sects a part vvhich they also fill not vvith vvaxe or hony but vvith the poison of heresie If therfore some one in Inglād as there are many such should doubt of his religiō I vvoulde fayne knovv to vv ch of all the Churches Sinagogues and sectes he should repair for a resolutiō If he demaund vvhere Christ is vvhere true expositiō of scripture is vvhere true fayth is to be founde the Protestaunts vvill say that it is to bee found amongest them the Puritanes vvill assure him that Christ is vvith them noe vvill the Brovvnists say he is vvith vs. And so the poore man shal be perplex and doubtfull to vvhich partie he shall adioine him selfe for vvhilest none af all these sectes and sect-Masters can proue their mission and euery one of them vvill alleage scripture and their priuate spirit and none can say more for his sect then another he shal be in doubte vvhich to follovve bicause one hathe noe more reason to induce him then another and yet hee can not follovve them all bicause their doctrines and faythes are contrarye Vvherfore he shall do vvell to giue eare to none of them but rather his best vvilbe to follovve the Counsail of Hilarius l. cont Const that is to imitate the mariners vvho after they haue lefte the hauen and are lanced into the maine Ocean if they finde stormes and tempestes return again to the hauen as the only place of securitie For so he hauing lefte the Catholique Churche and out of it finding nothinge but stormes tēpestes and contrarie vvindes of opinions should returne again to the same Churche as the only peaceble and quiet hauen vvhere is no dissension in fayth but all peace and aggreement But they vvill say that amongest vs also are great dissensions and diuers sects also of Thomists Scotists Nominalls Realls and such like To vvhich I ansvvere that this diuersitie of opinions is not in matters of fayth but only in certain subtilities of Philosophie or Quircks of Schoole diuinitie or other indifferēt points of doctrine not defined by the Churche but left to the free censure of euery man But yet these men as herin they shevv them selues men vvho commōly neuer aggree vvher any difficultie is so they shevv them selues Christiās vvho if the Pope or Churche define any opinion are then all ready to yeld and aggree and then you shall see hovv in Christe Iesus and his faith ther is nether Scotist nor Thomist but all good Christians Vvhich is the cause of the great vnitie in the Churche vvhich must needs be vvanting in the heretikes Synagogues vvho hauing lefte the Churche and refusing to stand to her censure haue nothing to make them aggree For nether is bare scripture nor the priuat spirit sufficiēt nether haue they any visible Iudge as is proued and so vvhilest amongest them euery man may beleeue as he liste they must needs haue almost as many opinions as heads Vvherfore to conclude seing that in the Catholike and Romain Churche is such peace and aggreement that all nations vvhich are members of the same professe the same fayth and aggree all in one religiō that must needs be the Churche to vvhich christe bequeathed his peace and for as much as emongest the ghospellers ther is nothing but daggers-dravving and vvrangling in religion that can not bee the Churche of Christ vvho is the autour of peace and concord but rather it is an hereticall Synagogue and they if euer ther vvere any must needs be heretikes vvhoe vvere euer noted for vvranglers in religion The seuenth chapter conteineth the seuenth marke of an heretike vvhich is to be of a particuler secte THe nature of good is not to contein it selfe vvith in it selfe but rather to imparte it self and to make it selfe common vnto others That goodly Planet celestiall body the Sonne vvhich is the light and eye of the vvorld and moderatour of tymes and seasons is not content to abound in him self vvith light but he bestovves the same bountifully on all partes of the vvorld and vvhere he can not be liberall in light he is bountifull in his influences vvhich reach euen to the bovvells of the earth and bottom of the Sea Fire vvill neuer be vvarme alone but heateth also the standers by the fountain vvill not only it self bee full but ronneth ouer to vvater the feeldes medovves and gardens The svveete balme or odoriferous ointmēt cōteines not it self vvith in itselfe no not vvith in the boxe but perfumeth all about To be breefe there is no good vvhich is not good to others And herin the riuers imitate their fountaine the effectes their cause the creatures rather resemble their creatour then attain vnto his perfection For he as he is the fountain of all goodness and goodness it self so dothe he most bountifully imparte this his goodness to others In the creatiō of the vvorld vvhat did he but impart him self by participation vnto all his creatures more or less according to their capacitie But aboue all in the Incarnatiō he hathe shevved him self most boūtifull by vv ch he hath communicated him selfe to our nature not by participation as he did in creation but by hypostaticall vniōo in substaunce and person And bicause in man as in a litle vvorld all things are conteined for mā hath being vvith inanimate creatures life vvth plants feeling vvith beasts and reason vvith angels he hath in man in some sorte imparted him felfe to all creaturs But especially to the humain nature of Christ he hath declared his bounty to vvhich hee hathe in such an admirall sorre vnited his diuine persō that the same man Christ Iesus is God and man omnipotent immense infinite and enriched vvith all the diuine attributs per communicationem idiomatum Wherfore since the tyme or Christes Incarnation in vvhich he so boūtifully bestovved him self God vvould no more be so sparing of his graces as to conclude faith and Saluation vvith in the Confines of Iudea Psal 75. but he vvould haue all saued vvould be knovvn to all by faith and honoured of all by religion And therfore novv he hath
mercie of the second 〈◊〉 â— iustice In the first he vvas as meek as a lambe in the second as terrible as a Lion The first vvas to saue sinners the second to condemne them In the first he exhorted vs to good dehorted vs from euill in the second he vvill revvard the good 〈◊〉 â— and punishe the euill of the first aduent prophecied the Prophet Zacharie vvhen he sayed Behold thy King shall come vnto thee iuste and a Sauiour Poore and mounted on an asse Of the second speaketh Daniel vvhen he sayeth he savv c. 7. that is forsavv one coming in clovvds liKe the sonne of man to vvhom the ancient of dayes gaue honour povver and a Kingdome Of the first speaketh Christ him self vvhen he sayeth God did not send his sonne to iudge the vvorld but that the vvorld might be saued by him Io. 3. Of the second speaketh the Prophet and Euangelist sainct Ihon vvhen he bidds vs behold Christ comming in clovvdes Apoc c. â— and telleth vs that euery eye shall see him euen they vvho pricked him and that all the tribes of the earth shall bevvayle them selues vppon him Luc 21. And of this aduent speaketh Christ him selfe vvho describeth his ovvn comming to Iudgement in a terrible forme and sayeth that then they shall see the sonne of manne comming in a clovvd vvith great povver ad maiestie For vvant of vvitte to distinguish these tvvoe aduentes and to apply them to the same person at diuers tymes some imagined that tvvoe diuerse persons vvere to come the one called the sonne of Ioseph vvho they say shal be slayne in the battayle of Gog and magog the other called the sonne of Dauid vvho shall reuiue again as they saye the sonne of Ioseph and shall redeeme Israel Ex Pet. Gal. l. 4. c. 1. de arcanu fid Cathol restore the Israelits vnto their Kingdome againe Others hauing their eyes dasled vvith the spleÌ„dour of the second aduent can not see the first vv ch is base and humble and therfore saye vv ch is the common voice of the Ievves that the Messias shall come like a temporall King in glorie and maiestie and by force of armes shall restore the Ievves to their former glorie and bicause they haue not as yet seene such a Messias they say that he is not yet come but still is to be expected But by the scripturs alleaged it is manifest that one and the selfe same Christ Iesus shall come first to saue the vvorld and after to iudge the same Vvherfore sainct Peter sayeth that Christ commaunded him and his fellovv Apostles to Preach to the People and to bear vvitness that he it is to vvit vvho before came to redeem vs vvho is constituted by God the Iudge of the liuing and the dead Act. 10. Io. 5. And Christ him self sayeth that God the father Iudgeth none that is in a vÃsible maÌ„ner but hath giuen all Iudgement to his SoÌ„ne And least that any should imagin that Christ only as God is iudge but not as manne he addeth that God the father hathe giuen him povver to Iudge vs bicause he is the sonne of man And sainct Paule sayeth that God hath appointed a day in vvhich he vvill Iudge the vvorld by a man vvhom he hathe raysed from death to life Act. 1â— So that the same Christe Iesus vvho came first in humble manner to call vs by his grace and to receue vs to his mercie shall come againe in glorie to giue vs our finall sentence And God the father and God the holy ghost shall Iudge vs as vvell as God the sonne yet he only as man and as an vnder Iudge shall iudge vs in a visible manner and in this sense God the father shall not iudge This Iudge shall giue sentence vppon all men 2. Cor. â— bicause as sainct Paule sayeth vve must all appear before the tribunall and Iudgement-seate of Christ This Iudge in this Iudgement shall exercise the three principall actes of a Iudge to vvit discussion remuneration and condemnation He shall discusse and examin the cause of euery one and euery circumstaunce of the same and therfore by the Prophet Ioel he sayeth that he vvill dispute vvith vs. Ioel. â— A sore disputation vvhere the Creatour disputeth the creature ansvvereth vvher God that is offended vvilbe the iudge vvitnes vvher the iudge is of such insight that he seeth farther into the guilties cause then he him selfe is so vvatchfull that noe excusing cloking or hiding can deceiue him so iuste that noe bribes can corrupt him so seuere that noe teares at that day can moue him so resolute in his sentence that noe repreeue nor appellatioÌ„ caÌ„ be admitted This discussion and examination shal be doone in a trise bicause it is nothing but a reuelation and manifestation vnto our consciences vvhat euery one hathe doone vvhich shall bee so euident that our consciences shall accuse and crye guiltie before the iudge condemne vs. This examination and discussion the Iudge shall vse only vvith Christianes bicause their cause of their condemnation they being Christians is not so manifest but not vvith infidels bicause in that they vvant fayth the cause of their condemnation is euideÌ„t and so no discussion shal be necessary vvherfore sainct Austine sayeth Ad iudicium non veniunt Serm. 38. de Sanct. Io. â— nee pagani nec heretici nec ludei quia de illis scriptum est quinon credit iam iudicatus est To Iudgement doe come nether paganes nor heretiks nor levves bicause of them it is vvritten he that beleeues not is all ready iudged that is in respect of discussioÌ„ of his cause he is all ready iudged needeth not in the generall iudgement any other discussion for the cause of his exclusion from glorie bicause his infidelitie is a cause most euident yet as some diuines affirme for their other sinnes and for the diuersitie of their paynes their cause also shal be discussed not that god Knovveth it not vvithout discussion but bicause he vvill make it Knovven vnto the vvorld The second office of a iudge vvhich christe shall exercise is called the sentence of remuneration vvhich after the discussion of their causes and approbation of their merites Mat. 25. hee shall pronounce for the electe in those most confortable vvords Venite benedicti patris mei percipite regnum c. come you blessed of my father take possession of the Kingdome vvhich vvas prepared for you from the beginning of the vvorld The third office and action of a iudge vvhich Christ shall exercise is the sentence of condemnation vvhich after examination of their crimes God shall pronounce against vvicked Christians and faythless infidels also bicause he that beleeueth not shal be condemned Mar. 16. And this sentence shal be pronounced by the mouth of Christ and vvith an audible voice in those terrible vvords also vvhich the Euangelist hath set dovvne Ite maledicti in
propitiation of all and yet paganes and infidels and many of the reprebate are not iuste and therfore must not beleeue assuredly that they are iuste or electe if they should they should beleeue that vvhich is not so Christ therfore is our propitiation bicause hee hathe payed by his passion a sufficient price for our iustification and redemption but yet if that price by faithe in Christe together vvith hope charitie Sacramentes and obseruation of the lavve for all these are commaunded bee not applyed to vs vve are neuer a vvhit the better Thirdly suppose only Caluins faithe by vvhich he beleeues Christs iustice to be his vvhich not vvith standing is allready refuted vvere sufficient to applie this propitiation Supra yet for as much as Caluin sayeth that good vvorkes do necessarily follovve a found faithe I demaund of him vvhether that he and his haue not iuste cause to doubte or at least to feare their ovvne iustice and faithe also vvhose euill deeds are so many and so manifeste Fourthly euery one of them sayeth hee is assured that hee is iuste and shal be saued yet some of them are deceiued bicause some of them haue contrarie faithes and some of the same faithe are damned vvhy then may not Caluin also feare least hee bee deceued seing that Christs dyed for all and yet all are not iuste nor elect thoughe they assure then selues of the same Lastly this doctrine openeth the gapp to all manner of vice and vvickednes For if it bee sufficient to iustification to beleeue vndoubtedly that I ame iuste or that Christes iustice is mine then dothe it follovv that as after I haue sinned I may apprehend Christes iustice to bee myne and my selfe to bee iustified by the same soe vvhen I ame moued to sinne by the deuil or my ovvne concupiscence yea euen then vvhen I ame in the acte of sinne I may apprehend that thoughe ther is noe goodnesse in me of myne ovvne yet Christes iustice is myne of vvhich if euen in the acte of sinne I assure my selfe I maye assure my selfe also that noe sinne can hurte mee bicause that assurauÌ„ce iustifieth mee And so the fornicatour may thus discourse vvith him selfe I confess ô Lord that there is no goodnes in me and that this acte to vvhich I ame novv tempted is a sinne but Christes iustice is myne if I vvill apprehend it so am I ame iuste if I vvill beleeue so and from this faithe I vvill neuer bee dissuaded but vvill hold it faste euen in the acte of sinne and so I need not feare this sinne bicause if I hold fast by this faithe noe sinne can hurte mee bicause by this faithe I me iustified And so the vvay is open to all vice and vvickednes bicause if a man vvill beleeue that he is iuste and hold faste by this faith noe sinne can hurte him bicause that assuraunce of iustice dothe iustifie him The fourth chapter shevveth hovv in saying that faith maketh no sinne to be imputed to a faithfull man thei giue good leave to all faithfull men to commit all sinne and vvickednes THe reformers are of opinion as anone I shall relate in the next chapter that all our vvorkes are sinnes in vvhich least they may seeme to contradicte them selues for they saye also that true faithe can not bee separated from good vvorkes vvhich seemeth to allovve of all the vvorkes of a faithfull man they haue found out this vvay to escape a contradiction True saye they all the vvorkes euen of faithfull men are sinnes and yet true it is that faithe can not bee separated from good vvorkes bicause faithe makes God to impute nothing as sinne but rather to esteeme of all the actions of a faithfull man as good laudable Vvherfore Luther in a certain sermon vttered these vvords Vbi fides est Ser. super Siâ— Deus dilexit nullum peccatum nocere potest Vvher faith is noe sinne can hurte And so sayeth hee a Christian man is so riâ—ch that he can not damne him selfe but only by incredulitie Sup. l. de capt l. 3. Inst c. 14. sect 17 c. 1â— sect 8. Caluin also sayeth plainly that all iust and faithfull mens vvorkes are of them selues sinnes but are by faith reputed as good Vvhich doctrine if it be true then needeth not a faithfull man feare any sinne be it neuer so great bicause God vvill neuer impute it vnto him and consequently it shall neuer be brought to examination at the later day nor punished in hell bicause God imputes it not as sinne and consequently makes no reckening of it Psal 50. Vvherfore Dauid vvho vvas a faithfull man in vayne cryed God mercie for his adoultrie and murder bicause if hee vvas faithfull as certes hee vvas those sinnes could not be imputed as sinnes vnto him And so if Christians vvill holde faste by Caluins faithe and beleeue that Christes iustice is theirs they shall not need to feare ether theftes or adulteries bicause Luther and Caluin haue giuen them a vvarraunte sealed and signed vvith their ovvne handes that if they hold their faithe noe sinne can hurt them bicause it is not imputed vnto theÌ„ And vvhy then make vvee scrouple any longer of sinne let euery man if this doctrine bee true follovv his hcoÌ„cupisceÌ„ces For althoughe hee commit all the sinnes vvhich ether the deuill puttes into his mynd or the fles he and vvorld suggestethe hee is assured that they can not hurte him biause they are not imputed The fifte Chapter shevveth hovv the reformers auouch that all our actions are of them selues mortall sinnes and hovv this doctrine looseth the bridle to all vice VVoe be to them sayeth God vvho affirme bad to be good and good to be euib Isai 5. vvhich curse must needs light vppon our ghospellers vvho condeÌ„ne the iuste mans good deeds as mortall sinnes and accounte the faithfull mans euil deedes as good honest or at least as such that are not reputed euill but rather good in c vlt. ad Gal. Luther sayeth that the best vvorkes vvhich infidels doe are sinnes these are his vvords Vvhosoeuer out of Christe vvorketh prayeth suffreth dothe vvorke pray and suffer in vaine bicause vvhat soeuer is not of faith is sinne And in his coÌ„futation of Latomus reason thus he speaketh Omne opus bonum peccatuÌ„ est nisi ignoscat Dei misericordea euery good vvorke is a sinne vnless Gods mercie forgiue it And in the same place hee sayeth that God pardons it in that he imputeth it not to the faithfull And a litle before that hee sayeth that sainct Paule neuer did good vvorke in his life that the best vvhich euer he did vvas a sinne though God imputed it not to him bicause he vvas faithfull And yet again before that he sayeth that euen our iustice is vncleanes and all our good vvorkes are sinnes Likevvise in one of his propositions collected and condemned by the famous vniuersitie of Paris he hath these very vvords Omnes
virtutes morales scientiae speculatiuae non sunt verae virtutes scientiae sed peccata errores all morall vertues and speculatiue sciences are not true vertues and sciences but sinnes and errours Ihon Caluin although he vvill seeme to make a difference betvvixt the morall vertues l. 3. c. 14. §. 2. and vices of the heathens for othervvise sayeth he if these be confounded there shall remaine no order in the common vvelth and althoughe he calleth the paganes morall vvorkes the guiftes of God yet presently after ether forgetting or correcting his former speeches he sayeth plainly that they are no more to be counted vertues then those vices vvhich are vvont to deceue by reason of nerenes and likenes to vertue Sect. ◠And he pronounceth this sentence against Scipio Cato and other morall men amongest the Romaines to vvit that all their morall vertues vvere vices Then hee setteth dovvn this generall conclusion as a finall sentence from vvhich no man must appeale Sect. 4. vvhatsoeuer man thinketh purposethe or doth before he be reconciled vnto God by faith is accursed and not only of no valevv to rightuousues but of certain deseruing to damnation And hee giues this reason bicause forsooth our nature by originall sinne is so corrupted and soked in the poison of sinne Sect. 5. l. 3. c. ◠in fine that it can breath out nothing but corruption and therfore sayeth hee oyle shall sooner bee vvrounge out of a stone then any good vvorke from vs. l 3 c 14 sect 7.9.11 Yea the same sentence hee pronounceth not only against the sinfull but also the iuste and faithfull Christian to vvit that no good proceedeth from ether of them but that the best vvorke vvhich the iustest man dothe deserueth shame damnation The reason and ground of this their doctrine is bicause they thinke that original sinne hathe so defaced our nature that it hath blotted out the image of God bereaued vs of free vvill enclined our nature vvholly to sinne vnabled it to vertue in so much that vvhat soeuer proceedeth from this infected nature is filthy abominable and odiouse in the sight of God But thus they first of all doe mightie iniurie vnto mans nature vvhich by this doctrine is rather brutis he then reasonable For if mans vnderstanding bee so metamorphized that all his science and knovvledge ether speculatiue or practicall is errour and deceipte as Luther sayeth I see not vvhy man should bee counted reasonable more then a brute beaste And if hee bee vvholly bente to sensualitie and sinne and hathe noe inclination to vertue noe povvver nor facultie to do the least acte of vertue or to resiste the least tentation then is his nature noe more noble then the nature of a beast bicause he is altogether sensual as a beast is and no more enclined to vertue or able to doe a vertuouse action then an oxe or an asse And so the olde definition by vvhich philosophers vse to define man must bee corrected bicause they define a man to be animal rationale a reasonable creature vvhich definition by this doctrine aggreeth noe more to a man then to a beast bicause mā is as vnable to the vvorkes and operations of reason as a beast is and so is noe more mā but a beast by Caluins definition Secondly this doctrine condemneth all Philosophers and Philosophie vvhich teach vs that in the most vitious man that is there are some inclinations seedes of vertue vvhich is the cause that the most vvicked man that is loueth vertue at least in others hathe a remorse of conscience vvhen hee hathe done euil blusheth at his euill deedes as not beseeming his nature and some tymes dothe some good vvorke or other for you shall hardly finde a man giuen to all vice and enclined to noe vertue from hence proceeded the morall vvorkes of the Romaines for vvhich sainct Austine sayeth allmightie God bestovved on thē l. 5 cin c. 15. so ample en empire and honoured them vvith so many victories hence proceeded also the lavves of Licurgus Solon Plato and the rest and all the motall preceptes and vertues of the ancientes from hence also proceed the speculatiue sciences of naturall Philosophie Metaphysike Mathematique Astrologie and suche like vvhich to condemne of errour as Luther dothe is meare madnesse against vvhome I vvill vse the same argument vv ch Philosophers vsed against the Academikes vvho denyed all science ether Luther knovveth that all speculatiue and practicall sciēces are errours or hee knovveth not if hee knovve not hee is rashe to deny sciēces if he knovve thē in denying sciēce hee graūteth sciēce And although I vvill not deny but that the vertues of paganes are many tymes vice bicause their ende or scope is oftē times vaine glorie or else some other euill circūstaunce is annexed Yet to saye that all their actions are of necessitie sinnes is to make man no mā as I haue proued I vvill graunt also that sinners good vvorkes as prayer almes deedes and such like are opera mortua dead vvorkes as diuines saye bicause in that they proceed not from ye life of grace they are not condignely meritoriouse yet they may be morally good and if they proceed from a good intention and motion of God vvhich is called grace preueniēt and vv ch is neuer vvanting they dispose a man to penaūce penaūce disposeth to iustification Vvherfore although Nabuchodonosor vvas in mortall sinne Dan 4. yet Daniel counsayled him to redeeme his sinnes by almes deedes vvhich counsaile he vvould neuer haue giuen if to giue almes had beene a mortall sinne Thirdly this is to condemne Scripture yea and God him selfe vvho forbid certaine actions as euil and counsaile and commaund others as good vvhich is absurdely done if all bee sinnes and euil actions Fourthly hence it follovveth that all sinnes are aequall bicause if our actions bee euil bicause they proceed from an euill and corrupted nature they must bee at least in this respecte equally euill euē as the frutes of a crabbe tree are of like sovvernes bicause they proceed from the same tree and take their sovvernes from the same sappe Lastly thus the gappe is open vnto all vice For if vvhat soeuer man dothe is sinne then if hee bee tempted to fornication to vvhat purpose should hee refrayne For if hee resiste the temptatiō hee must do it ether by chastising his body or by prayer or by a contrary resolution of the mynde and vvill vvhich if it bee sinne also hee auoydeth one sinne by another and so might as vvel haue yeelded to the temptatiō And if he hee haue another mans vvife in keeping or his landes or goodes in possession hee can not get out of this sinne but by restoring bicause the sinne is not forgiuen vnlesse the thinge vvhich is vvrōgfully holden bee restored and yet to vvhat purpose should hee restore if restoring also bee a sinne as it must bee if all our actions bee sinnes truly he
demonstrated See the third booke They assure their Schollers also that the iustifying faith is a full assuraâ—nce of iustice saluation and election as may appear by their ovvn vvords vvhich I haue in this seuenth booke allready set dovvn vvhich also giues great occasion of an insolent pride For if vvhen vve persuade our selues as Catholikes doe that vvee are nether sure vvhat novv vve are before God nor vvhat shall become of vs hereafter vve haue occasion to humiliate our selues Phil. 2. and to vvorke our saluation in feare then certes he that persuadethe him selfe that hee is cocke-sure of his saluation hathe great occasion to become carelesse arrogaunte hautie and high-mynded Greg l. 6. Reg c. 186. Vve haue an example of a noble vvoeman called Gregoria mayd of honour to the Emperess vvâ—oe hauing conceiued highly of saint Gregories sanctitie vvrote vnto him to imparte vnto her a secret to vvit vvhether her sinnes vvere forgiuen or noe but sainct Gregorie ansvvered her that she demaunded of him a harde and vnprofitable questioÌ„ harde bicause his sanct tie vvas not such as to deserue a reuelation from God of so secret a matter vnprofitable bicause sayeth he such a reuelation vnto you vvere not expedient better it is that you should be ignoraunte of that till the laste daye vvhich must allvvayes be feared suspected that in the meane tyme you may vvash avvay your sinnes by teares of contrition See the first booke â—hap â— They affirme also that euery man hath a priuate spirite by vvhich hee is sure vvhich is true scripture and vvhat is the true meaning therof vvho therfore bee hee man or vvoman clarke or cobler is supreme Iudge of religion and is to rely nether on Pope nor Churche nor Councell for faithe and religion Vvhich doctrine hovve highe it is able to enhaunce the spirites of men that are so persuaded a blinde man may see and this is the very cause vvhy Luther vvill iudge both of Churches and Councells and preferre his ovvn iudgemeÌ„t before them all See the first booke chap. 3. For althoughe hee sayeth only that by scripture hee vvill iudge Fathers Churches Apostles Angelles also yet seing that the controuersie is not vvhether fathers or scriptures are to beleeued bicause they vvere neuer contrarie but rather vvhether Luther or they better vnderstood the scriptures hee maketh him selfe in effecte Iudge of Churche Pope Councelles Fathers and Angells vvherin hovv brauely he playeth the parte of Lucifer it is as euident as that Luther and Lucifer begin vvith a letter The thirteenth Chapter shevveth hovv theyr doctrine induceth men to idlenes yea hovv idlenes according their doctrine is the perfection of a Christian life ALl creaturs are created to vvorke labour and so they must attaine vnto their ende and perfection bicause God and nature hathe so ordained it The angelicall spirits like byrds in the spring-tyme for heauen is a continuall spring-tyde sing prayses vnto their Creatour and attend continually vppon the diuine maiestie on highe yet so that they haue also an eye vnto our affayres and necessities in this lovver vvorld For the suprem Angells receue illuminations from God vvhich they imparte vnto the inferiour vvhich are allvvayes occupied in garding and defending vs and menaging our affaires and so ether mediately or immediately they are administratorij Spiritus Heb. â— administring spirits The heauens moue continually for the better and more equal bestovving of their light and influences vppon this inferiour vvorld The Sonne leaues our hemisphere at night not to sleep or to rest him selfe but to ronne another course in the other Hemisphere for the illuminating of those that are Antipodes vnto vs vvhich course being ronne he retournes to vs in the morning so is neuer idle The moone euery monethe endes her course euery starre and planet hathe his taske appointed him vvhich in a certain tyme he must accomplish The earthe vvheÌ„ he is out of his place moueth dovvn vvard to the Center and vvhen by force hee is deteined hee shevveth by his vvaite vvhat an inclination hee hathe vnto his proper motion The fier mounteth aboue all tovvardes the Concauitie of the Moone vvhich is his naturall place the vvater and ayre take vp the middle roomes vvhere and vvhether they moue continually Trees plantes and hearbes seeme in vvinter to take their rest after theyr former labours and in the spring tyme they fall to vvorke again and first they bringe forthe leaues then bloomes and blossomes and lastly the svveete frutes of their labours Brute beastes besides the labours to vvhich by man they are appointed haue their ovvn proper exercises in vvhich they occupie them selues The bee is not soe bigge in body as busie in operation in so much that vvhen vve vvill describe a laborious maÌ„ vvee say that he is as busie as a bee These litle creaturs vvhat paynes take they in gathering their hony in making their combes in disposing and vvorking their hony and vvhilest some are vvorking abroad to bringe home the matter of hony some staye at home to order it some vvatche for the securitie of them that labour and all are incensed against the idle drones and do not only expelle them out of theyr company but punishe them also seuerly euen vnto death it selfe Prou 6. The Ante also of vvhome the scripture biddeth the idle parson to learne his lesson laboureth in the sommer to make prouision for that on vvhich he is to liue in vvinter So laborious are these litle creaturs that many tymes they cary burdens bigger then them selues Plin l. â—â— c. 1. Horat. l. 1. Satyr 1. and that vvith such diligence that vvith passing often times one vvay their litle feete doe make a pathe to appeare euen in the flinte And vvhen amongest other prouision they haue brought home their corne to their barnes they are not idle after haruest is doone but sometymes they are occupied in nibling vppon the endes of the corne and graines least they should grovve a freshe and least that the moysture of the earthe corrupte their corne they bring it forthe in a sonnie daye to drying and aftervvardes they cary it againe into their granaries Byrdes builde their ovvne nestes and flye farre and often for the tymber and morter vvhich is belonging vnto the making of such a pallace Conyes vvorke their burrovves out of the grouÌ„d and there is noe creature vvhich is not deputed to vvorke in one kind or other And shall vve thinke that mans felicitie consisteth in idlenes Noe noe as the birde is bread to flye so man is borne to vvorke and labour Iob. â— in so much that God appointed Adam his taske in Paradise vvhich vvas to labour till the grounde vvhich labour notvvithstanding should haue been noe paine but rather a pleasure and recreatioÌ„ vnto him For if Cirus king of the Persians tooke such delight in gardening in so much that he caste the beddes and knottes of his ovvne gardeÌ„s sette his
ovvne hearbes and planted and pruned also his trees vvith his ovvne hands if the Romaine dictatours taken from tillage and husbandry retourned againe to the same exercise after the tyme of beariÌ„g office vvas expired much more might Adame in the state of innocencie and the garden of pleasure haue laboured Perier l. 4. in Gin. and vvorked for his recreation and pleasure thâ—â— God delte vvith Adam to signifie by this corporall exercise vvhich hee appointed him the taske and labour vvhich is necessarie for the soule in the exercise of morall and supernaturall vertue vvhose operations are called vvorkes And truly vvho soe considereth the end of man and his felicity Th. c. 2. q. 3 a. 2. 4. vvhich consisteth in the perpetuall vision and contemplation of God vvhich is the most noble operatioÌ„ vvhich man hath vvil not meruail that the meanes to attaine to this ende should be good vvorkes and operations Vvherfore scripture all most in euery place exhorteth vs to the obseruation of the coÌ„maundementes to vvorkes of charitie iustice mercie temperaunce fortitude patience and such other vvorkes of vertue And for this cause our life is some tymes compared to a vvarfare in vvhich vve must allvvayes be fighting or arming or fortifying our selues or obseruing the enemie as souldiours doe somety mes vve are compared to labourers in the vinyard vvhoe vvorke for vvages some tymes to runners vvrastlers vvho ronne and striue for a gole crovvne or revvard So that our persection also consisteth in action labour and operation And truly vvhoe considereth hovve vnvvorthy a man idlenes is vvill neuer dreame that in it should consiste a Christians perfection For idlenes is the mother of all vice the very bane of vertue and no lesse pernicious to mans soule and body also then it is to the grounde of the gardener or husband man For as the earth not tilled nor laboured bringes forthe nothing but vveedes as the tree not pruned beares nought but leaues and at the length not so much as leaues so if by continuall exercise of vertue and good vvorkes the seed-plotte of our soule bee not continually manured and tilled the seede of Gods inspirations inclinations to vertue vvhich are neuer vvanting in our soule bring for the noe frute of good vvorkes and vertuouse actions but only the breres brambles and vveedes of vices do ouergrovv the soule And as the poole that standeth and moueth vvith noe streame stinketh and engendrethe nothing else but frogges snakes serpents so the soule of man vvhich is allvvayes idle and vnoccupied and neuer moued vvith the exercise of vertue putrifieth in her ovvn corruption and bringeth forthe nothing but monstrouse vices Truly vvhen man is idle he is vnarmed and exposed to all danger Then the deuil takers his tyme the fleshe aslaultes him the vvorld molestes him and he becomes slaue captiue to them all bicause by operatioÌ„ he makes no resistaunce And vvhereas much hurte hath proceeded from idlenesse neuer yet any exploit or entreprise vvorthy a man Hence proceed fornications adulteries robberies for vvhen the mynde is not occupied in good cogitations it is occupied in euil bicause it can not be altogether idle but ether it is vvell or ill occupied Vvherfore the Poet demaundethe vvhy Aegistus became an adulterer he ansvvereth thus In promptu causa est desidiosus erat The cause is easily to bee tolde hee vvas an idle person Vvhen a man is idle and not exercised in vertuouse actions vvhich produce good habits by vvhich our sensualitie is boidled and our passions are moderated then the flesh vvaxeth vvanton sensualitie becomes effeminate the passions are vnruly and the man impotent to all vertue Vvherfore Scipio in one thing vvas vviser theÌ„ Cato bicause Cato vvould haue had Carthage destroyed that Rome might enioy a freer peace and libertie but Scipio counted it more profitable for Rome to haue Cathage stand that Rome might haue an enemie to exercise her vvhich opinion of Scipio tyme proued truest for vvheÌ„ Carthage vvas aftervvards ruined Rome thinking her selfe secure became careles and idle and the Romaines by idlenes lost their former force provves and became altogether effeminate and impotent slaues to sensualitie vvho before hand beene Lords of the vvorld And yet according to our nevv reformers doctrine idlenes is the accomplishment and perfection of morall and Christian life For they first of all vvill make vs to beleeue that a naked farthe by vvhich vvee appreheÌ„d Christes iustice to bee ours is that vvhich iustifieth and vvhich is sufficient to saluation vvithout good vvorkes or obseruatioÌ„ of the lavve Vvhich if it be true Christian perfection shall consiste in an abstracted and idle apprehension of Christes iustice but in no practise nor exercise of vertue in noe labour or good vvorke at all and so vvheras all other creaturs attain to their end by action motion and labour man only by idlenes that is by apprehending only and doing nothing shall purchase his felicitie The artificer shall come to perfection in his arte by labour exercise and operation not of one or tvvoe but many dayes yea of his vvholle life bicause by coÌ„tinuall practise he augmenteth his skill but the arte of a Christian shall require no practice at all no labour no vvorking bicause according to this opinion on only acte of faith before a man dyeth is sufficient to iustifie him from all his former sinnes and to make him as iuste as holy as Christe him selfe vvho is the holy of holyes and so eternal felicitie vvhich is an operation by vvhich vvee see God face to face enioie our summum bonum shall be gotten vvithout operation and vvee shall vvinne our gole vvithout running atcheue our victorie vvithout fighting and gaine our vvages vvithout vvorking that is by an idle faythe vvhich apprehendeth only but doeth nothing They teach vs also that since Adames fall our nature is so corrupte that all our actions euen those that go for best are mortall and daÌ„nable sinnes in so much that you may as vvell and as soone get oyle out of a marble stone as vvring one good vvorke froÌ„ the nature of man vvhich if it be true then certes sleeping and idlenesse is our greatest perfection For if in euery acte vvee sinne mortally better vvere it to sleepe then to vvatche and praye better to sitte idle to do nothing then something bicause in doing nothing vve doe no harme in doing some thing vvhatsoeuer it bee bee it prayer and almes deeds vvee sinne mortally so idlenesse is our perfectioÌ„ bicause better it is to be idle theÌ„ ill occupied Vvhence follovveth my intended coÌ„clusion to vvit that according to the reformers doctrine idlenesse is the perfection of a Christian mans life and the best and surest meanes to attaine vnto his felicitie and to purchasse his SaluatioÌ„ The fourtenth Chapter shevveth vvhat an enemie the reformers doctrine is to Chastitic euen that vvhich is required betvvixt man and vvife CHastitie is a vertue
a thing vvhose center is euerie vvhere and his circle or circumference no vvhere signifying therby that the least thinge in God if a man may saye so of God in vvhem all thinges are so great that they are no lesse then God is so great that it farre surpasseth the spheare of our capacitie much more doth the circumference of his infinite perfection exceed the compasse and reach of humain vvit Simomdes being asked the same question required tyme to consider after vvhich tyme hee being demaūded to giue his cēsure he required longer tyme At the lengthe being vrged to make no moe delayes he ansvvered only this that God vvas such a thinge that the more vvee consider him the lesse vve conceue of him the more vve conceue of him the lesse vve can say of him Aristotle the Prince of Philosophers could only say of God that hee is Ensentium a thing of thinges that is a thing from vvhich all things proceed as from the fountaine and first cause of all thinges and a thinge vvhich is all thinges bicause eminently as Diuines say and compēdiously hee conteineth in him selfe all thinges Not that in God they be liuing and not liuing corruptible and incorruptible great and small differēt and diuers perfect and imperfect as they are in them selues bicause all in God is liuing all incorruptible all great increat and infinite all one all perfecte vvithout imperfection to bee breefe in God all is God For as the cause conteineth diuerse effectes vvithout division and imperfection of the cause and as the artificers peece of vvorke hathe a more noble being in the artificers Idea and mentall platforme then in it selfe so all thinges are in God in more eminent manner then in them selues bicause in him they are as in their cause and fountaine yea as in their idea therfore thou ghe in them selues these creatures some bee corporall some bee spirituall yet in God all are spiritual thoughe in them selues some bee liuinge creaturs some deuoid of life Io. ◠yet in God all are liuing and life it selfe thoughe in them selues they bee create yet in God they be increat though in them selues they be imperfecte yet in God they be perfect though in them selues they be diuerse yet in God they are all one though in them selues they be creatures yet in God they are God This the learned scholler of sainct Paule Dionisius Areopagita c. 5. de diuin◠nominib◠explicateth by a fitte similitude As the lines saieth hee vvhich are dravven from the Center are diuided from them selues and diuerse in them selues but in the Center they are vnited in one vvithout any distinction so all creaturs as they proceed from God vvhoe is the Center and resting place of all thinges are diuers and different but as they are in god they are all one And as the forsaied lines in the Center are nothing else but the Center soe all creatures vvhich are but so many lines dravvne from Gods indiuisible nature in God are God vvithout all diuision and imperfection But as vvhat God is vve knovv not so that ther is a God it is so manifest that thoughe the toungue maye denye him the harte can not if it bee not caryed a vvaye vvith passion and inconsideration True it is that Protagoras and Diagoras vvere so godlesse as to doubte yea to deny that ther vvas a God yet these men vvere long since Hissed out of the Schooles of all Philosophers and could not haue denied God in harte vvhere the light of reason discouereth him had not some blinding passion ouer ruled them And therfore if it vvere not that heresie had countenaunced Atheisme and giuen it authoritie to passe amongest Christians vvithout blushing yea vvith honour and credit I vvould haue contented my selfe to haue hissed also at these cōpanions and vvould neuer haue gone about to ouerthrovv that by reason vvhich standeth vvith no reason But least that the authoritie and svvaye vvhich atheisme novv a dayes beareth in the vvorld may ouer rule the vviser and seeme reason enough to the simple I vvill by certain pregnaunt reasons conuince these godlesse Atheistes that ther is a god a diuine povver And first of all this vvorld seemeth to me to bee a booke in vvhich vve may read this veritie For as the booke vvhich vvee read if vvee vnderstand the vvordes teacheth vs the veritie or science vvhich it cōteineth so if vvee read vvith diligēce the booke of this vvorlde in vvhich euery creature is a vvorde vvee shal by it learne that ther is a God Ro. 1. For as S. Paule sayeth the inuisible things of God that is his diuine attributes and perfections are knovvne by those things that are created Vvherfore that couragious mother in the Machabees ◠Ma◠7. vv ch vvas as forvvarde to prefer her sonnes to Martyrdome as others vvould be to detein them biddeth her sonne to read this booke of creaturs and to looke vppon heauen and earth and all vvhich is in thē conteined and therby to learne that God it vvas that made them all of nothing This booke sainct Antonie studied and profited therin so much that hee could confute Philosophers and convince a godhead and diuinitie Yea these creaturs are not only so many vvordes in vvhich vve may read this veritie but they are also so many preachers vvhich cry out vvith a voice most lovvd and shrill Psal 9◠and in a language intelligible of all men that God it vvas that made them and not they them selues And so a God-head is taught vs not only by the vniuersitie of Athens Paris or Louaine but also of all the creaturs in the vvorld For first I demaund of vvhome this vvorld vv ch Philosophers do call Alle bicause it cōteineth all receiued his beginning being and existence If thou say vvith Epicure or Democritus that it vvas made Fortuito causarum vel atomorum concursu by a chauncing cōcourse of causes motes or indiuisible bodies Taske vvho made these causes and indiuisible bodyes If thou ansvvere that a creatur made thē I aske again vvho made that creature so at lengtht I vvill bring thee to a thinge exempt from creation vvhich created all things and this I call God If thou sayest that the vvorld framed it selfe I must needs tell thee that that is impossible bicause nothing can operate or vvorke before it hathe a being bicause as the Philosopher sayeth prius est esse quam agere And so if the vvorld made it selfe it vvas before it selfe vvhich implyeth a contradiction If thou say that it vvas nether framed by it selfe nor by any other cause but vvas euer of it selfe vvithout any making then thou makest the vvorlde a God and so vvhilest thou seekest to deny a God thou grauntest a God For if it bee of it selfe it is indepēdent of any other and so hathe a necessarie being vvhich euer vvas and euer shal be bicause if it be of it selfe it can not by any cause bee brought
rather then manna seing that manna signified Christe vvho is this bread as vvell as the Eucharist Yea vnlesse the Euchariste contein Christes fleshe and blood really manna must needes take the precedence in dignitie as it hathe in antiquitie For first manna vvas better in substaunce Sap. 16. Psal 77. See the fourth booke chap. 6. as being made by Angels handes and in the aire hauing also all tastes as is before declared and so in substaunce manna is more excellent In figure and signification manna is as good if not better for if the Eucharist coÌ„tein not really Christes body and bloud it is but a signe and consequently noe better then manna bicause it signified the same Christe and so vvas as noble a signe it vvas more apte to signifie and so vvas a fitter figure for as Manna vvas framed by Angells handes Ex 16. Ioan. 6. and neuer passed the heate of the fyer so Christe our bread of life vvas framed by the kinge of Angells fingers vvithout all helpe of man and vvas baked in the ouen of the Virgins vvomb vvithout all heate of concupiscence As vvhen God rayned dovvn Manna the Ievves cried Manhu that is vvhat is this So vvhen Christe promised his Manna the Capharnaites murmured That Manna vvas giuen to the Ievves in the desert this to Christians in the vvildernesse of this vvorld only for in the nexte vvorld I meane in heauen our only home and land of promise vvee shall not feed any more of Christes body by eating or communicating but vvee shall tast of the svveetnes of his diuinitie by fruitioÌ„ That MaÌ„na vvas vvhite but yet vvas no common bread and it vvas like a coriander seed but yet vvas not of any such substaunce and this Manna in externe forme and colour seemeth bread but in deed is the bodye of Christe That vvhen it vvas measured vvas found to bee of one measure in all the gatherers hands and this Manna althoughe some haue great hostes some litle ones althoughe some receue vvholle hostes some but a peece some many hostes some one only yet vvheÌ„ by faith it is measured vvee finde as muche in the litle hoste as in the great as much in the vvholle hoste as in the peece and as much in fevve yea in one Sap. 16. as in many That manna had all tastes and those moste delicate according to the eaters desire but this it had not of the ovvne nature but of God vvho gaue it suche a supernaturall vertue So hathe this Manna also bicause it tasteth to our soules according to our deuotion and desire and thoughe it bee but fleshe yet it feedeth the soule not by the ovvn vertue for to the soule flesh of it selfe non prâ—dest quicquam profiteth nothing but by a supernaturall vertue vvhich it receueth by the straung coniunction vvhich it hathe vvith the diuinitie euen as the hoate iron burneth but not as iron but as it is vnited to the fire And seing that such conuenience and aggreement can not be found betvvixte bare bread and Christes body it follovveth that if the Eucharist bee but bread in substaunce that Manna vvas a better signe then it and so the figure shall excell the veritie and the shadovv shall surpasse the body and the promise the performaunce But let vs goe on After that our Sauiour had tolde the levves that he vvas the bread of life vvhich descended from heauen and giueth life euerlasting vvhich manna could not do bicause it only extinquished honger and prolonged life for a tyme the Ievves murmured once again and grombled at the matter yea as the texte sayeth they stroue amongest them selues saying hovv can he giue vs his flesh to eate But Christe vvill not goe from his former vvords rather novve hee threatneth that vnlesse they cate his fleshe and drinke his blood they shall haue no life in them And he inculcateth again and again that his flesh is meat in deed and that his blood is drinke in deed that he that cateth him shall liue by him that his bread is the bread that came dovvn from heauen and so for the. Vherfore novve many of his disciples begin to stagger saying that this is a hard speech not to be endured But yet Christe for all this their scandalâ— chaungeth not his tune nor tenour of vvordes Only bicause he knevv that the matter vvas harde highe of vvhich he spake he seekes to induce them to beleeue this mysterie by another of as great difficultie doth this sayeth he scandalize you that I say you must eate my flesh and drinke my blood if then you shall see me ascend from vvhence I ame descended you vvill much more be scandalized but yet to take avvay as much scandall as I can and to ease your vnderstanding as much as the mysterie vvherof I talke vvill permit It is the spirit that quickneth the flesh profiteth nothing Aug tract 7.10 the vvords vvhich I haue spoken vnto you be spirit and life That is you must not conceue any horrour in that I tell you that you must eate my flesh for you must not imagin that I vvill giue it you ravve or rosted as the meate vvhich commeth from the shambles or kitchin I vvil giue it you after a spiritual manner hiding it from your eyes vnder the veale of a Sacrament Ibidem and in this spiritual manner it shall profit you for as for that carnal manner in vvhich you do imagin that I vvill giue you my fleshe that profiteth nothing Or if you thinke it impossible that flesh should giue life it is not flesh only that can do it bicause flesh only profiteth nothing but it is the spirit of the diuinitie and flesh vnited to this spirit that quickneth Ibidem for as saint Austine sayeth if flesh could profite nothing Verbum caro noÌ„ fieret vt habitaret in nobis the vvord vvould not haue been made fleshe to dvvell amongest vs So that Christ meaneth that they must eate his fleshe not only in a figure for so they had eateÌ„ it in the paschall lambe nor only by faythe for so their for fathers and all that euer beleeued in Christe had eaten Christe and therfore at this eating they could not haue beene scandalized but hee speaketh of a reall eating thoughe in a spiritual and sacramentall manner and so the Ievves euen after the explication mentioned vnderstood him and therfore still they murmured yea after this as the texte sayeth many of his disciples vvent backe and novve they vvalked not vvith him Blessed Sauiour thou that caÌ„mest not to deceue but to saue soules if thou haue any easier meaning then that is in vvhich these men do take thee tell it them out of hande to helpe their vnderstanding If thou meanest only an eating of thee in a figure or by faithe only as Caluin and Zuinglius do interprete thee do but saye so thou shalt take avvay from these men all cause of scandale murmuration bicause they are vvell