against certain hereticall Bishops that sayed that Christs diuinitie suffred on the crosse for he vvhen he hard that they vver come to speake vvith him coÌ„maunded his man presently after their entrauÌ„ce to vvhisper him in the eare vv ch being doon accordingly Alamundarus started at the vvhispering and seemed astonished The Bishops thinking that his man had told him some euil nevves demaunded vvhat it vvas at vvhich he vvas amazed My man sayeth he telles me that Michael the ArchaÌ„gell is dead Tush Tush sayed they that nevves can not be true bicause angels can not dye Can not Angells dye sayed Alamundarus and thinke you that God his diuinitie could suffer Anno 1554. Melancthon in his book of common places and in diuers other places hath these propositions l. cont Stanâ— ep ad Elect. The sonne of God according vnto his diuinitie prayed vnto his father for his Kingdom glorie and inheritaunce The diuine nature of the sonne Ep. 2â— tract pag. 994. vvas obedient to his father in his Passion The like saying hath Beza yea and Caluin also Is not this to deny Christes diuinitie and coaequalitie vvith his father For vvho but an inferiour prayeth â—â—is Kemn epud Bel to 1. l 3. de Christo in initior Lut ser de 〈◊〉 Domini â—0 â— Vvho but an inferiour obeyeth The Lutherane Vbiquetaries also vvho affirme that the diuine attributes are really coÌ„municated vnto Christes humain nature and that in such sorte that the humain nature vvas immense and omnipotent as the diuinitie vvas destroye Christes diuinitie vvilest they extoll his humanitie for by this doctrine it follovveth that Christes diuinitie vvas nothing else but his humaine nature deified really turned into diuinitie seing that humain nature can not in this manner participate of the diuinitie it follovveth that Christ is not true god bicause he hath not true diuinitie For allthoughe by incarnation man vvas God and so consequentely immense and omnipotent by a certaine communication vvhich diuines calle coÌ„municatio idiomatum Yet the humanitie could neuer really be the diuinitie nor omnipoteÌ„cie nor any other diuine attribute And to come to Caluin Li cont Valentinct Genâ—lem he sayeth plainly that the name of god aggreeth to the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per excellentiam by excellencie Vv ch if it be so then god the sonne is not so Excellent a god as the Father and consequently no god at all He also in diuerse places auoucheth that Christ is not god of god as the Nicen Councell calleth him li 1. Inst c 1â— 9.19.23.31 he denyeth that by eternall generation God the sonne hath his essence from his father yea sayeth he in the last place quoted in the margent the essence of the sonne is no more generated then the essence of the father To vvhom in this point subscribeth our countriman vvhitaker in his booke against ffather Campian pag. 1â—3 O blasphemie of them that vvill needs be counted reformed Christians better vvere it to deny Christ flatly then to professe his name and yet vnder hand to disgrace him for dissembled religion is double iniquitie Is not Christ God of God the father then is he some other God hath he not his essence from his father Then is he not the sonne of God bicause the sonne takes his substaunce from his father Is not the sonnes essence generated then is not the sonne begotten of his fathers substauÌ„ce then is he not consubstaÌ„tiall to his father but rather of another nature coÌ„sequeÌ„tly ether a creature or another God The diuines grauÌ„t that the esseÌ„ce diuinitie absolutelie vvithout addition is not to be sayed to be generated for then it should be generated in God the father also but yet they affirme that God the sonne is God of God and begotten of his father and that by eternall generation he receiueth vvith out all imperfectioÌ„ his essence from his father and consequently that the essence is generated not absolutedly but in the sonne else vvere hee not a sonne nether should he be coÌ„substantiall to his father Ep duabus ad Polon Pet. Mar. duab ep Kem. l. de duahus nat Mel. loc c. de filio The same Caluin accompanyed vvith diuers others bothe Caluinists and Lutheranes affirmeth that Christ accordiÌ„g to his diuinitie vvas Preest and mediatour To vvhom Ievvel in his booke against Harding subscribeth Ievvellus ae 17. vvhere he sayeth that in Christ ther vvere tvvo natures the diuinitie and the humanitie and that the humanitie vvas offered in sacrifice but the diuinitie played the preest and offered vp this sacrifice Se here another blasphemie Is Christ preest according to his diuinitie Did his diuine nature offer vnto the father the sacrifice of the humain nature then certes Christ vvas not only as man but also in respect of his diuinitie inferiour to his father for the Preest is inferiour to the God to vvhome hee offereth sacrifice bicause in oblation of a sacrifice he acknovvledgeth God the supreme excellencie and so vvas ether a creature or a lesser God and so noe God at all The ancient fathers diuines do graunt that the same Iesus Christ vvas Mediatour betvvixt God and man and God also to vvhom Mediation vvas made by reason of his tvvoe natures subsisting in one person for a Mediatour like a meane must participate of bothe extremes and therfore sithe man had offended and God vvas offeÌ„ded the Mediatour must be God man participaÌ„t of bothe for God only could not satisfie bicause he could not suffer maÌ„ only could not satisfie bicause his satisfactioÌ„ vvould haue been less theÌ„ vvas the iniurie vvherfore it vvas necessarie that one vvho vvas bothe God man should make this mediatioÌ„ and satisfaction And so the same Iesus Christ God and man satisfied but not as God but as man and he as the person offended receiued also the satisfaction but not as man but as God In like maÌ„ner the same Christe Iesus vvas the Preest the sacrifice and the God to vvhome this sacrifice vvas offered And so Christ vvas the preest but not as God but as man for in this only respect Christ had a superiour to vvhoÌ„ hee might offer a sacrifice Christ also vvas the sacrifice but as man for his humaine nature only suffered And Christ also vvas he to vvhome the sacrfice vvas offered but as God for so hee vvas noe lesse offended and iniuried by mans sinne then god the father I referre the Reader to a booke vvhich one Aegidius Hunnius a Lutherane hath vvritten against Caluin in vvhich he declareth hovv Caluin still expoundeth the old and nevv Testament in fauour of the Ievves Caluinus ludaizans as thoughe the places spake not of Christe and therfore this man calleth his booke Caluinus Iudaizans Caluin playing the Ievve Tell mee novv gentle Reader vvhether these men as they say do attribute all vnto Christ vvhoe as thou hast harde doe despoyle him of his greatest titles of honour that is God the
doe set the gate open vnto all heretikes and heresies THE deuil hathe alvvaies played the ape euen from the beginning for after that he perceiued that he could not be God in deed to vvhich dignitie by climing thoughts he had ambitiously aspired he endeuoured by al meanes possible so to bringe his intentes to passe that he might at least go for a God and be taken for a God and therfore like an ape he hathe euer imitated God so neerly that he vvould be honoured and serued in the same fashion and manner as he savve the true God vvas vvorshipped Tert l. pras c. 40. God is serued vvith sacrifice as vvith a seruice devv vnto diuine Maiestie the deuil vvas euer honoured amoÌ„gest the paganes vvith his Hecatombs and Sacrifices euen by the Emperours of the vvorld God hathe his preests the deuil his flamins God hath his sacraments the deuil his expiations and ceremonies God hathe his baptisme his Euchariste his Nonnes and the deuil hath his vvashings his oblation of bread and his vestal virgins and as God promiseth a heauen to his seruanntes and vvorshippers so dothe the deuil promise his Elisian feelds and threatneth his stigiane lake Tert. ibid. And euen as the deuil by idolatours hathe imitated Gods sacrifice Sacramentes and manner of vvorship so by heretikes he hathe alvvaies affected to be as like as may be to Christe and his Apostles in citation and allegation of scripture Vvherfore Vincentius Lyrinensis noteth it to haue been the practise of heretikes the members of the deuil l. cont proph â— â—7 to alleage scriptures against the true Christians and meÌ„bers of Christe as once the deuil their head against Christ Iesus our head vvrested a place of scripture to proue that he must needs caste him selfe headlong from the pinnacle of the temple to proue him selfe the sonne of God Mat. 4. Marcion as Vvitnesseth Tertullian to prone that the vvorlde vvich he imagined to be of an cuil nature vvas created of an euil God l prase c 51. vsed that place of Saint Matthevv Mat. 7. Non potest arbor bona malos fructus facere a good tree can not bring forthe euil frutes l. de carne Christie 20. Valentinus as the same autour relateth to persvvade the vvorld that Christs body vvas framed of the substance of the heauens and consequeÌ„tly vvas noe true flesh nor truly conceued borne of the Virgin Marie but ra ther passed through her vvoÌ„be as through a Pipe taking noe substaunce of her alleaged saint Paules vvords vvho comparing the first Adame from vvhome vve fetch our carnal pedegree vvithe the second Adame Christ Iesus from vvhom vve are descended spiritually vseth these vvords The first man of earth earthly 1. Cor. â—â— the second man from heauen heauenly Not knovving or not vvilling to knovv that Christe is called heauenly ether in respect of his diuinitie and diuine person or bicause he vvas not earthly that is subiect to sinne vvhich proceedeth from earthly and terrene desires or bicause his body by right vvas from the first moment of his conception celestial that is glorious as are the bodies of the blessed vvich therfore saint Paule calleth also spiritual and aftervvarde vvas the first body that rose to that glorie to vvich it euer had good right Ibidam bicause a gloriouse soule such as Christs vvas from the first infusion of it into the body Io. 4. required as devve a glorious body but Christe vvould haue his body to vvant this devve vvhilest he liued vvith vs that he might suffer for vs vvich hee could not haue doone in a glorified body The Arrians to proue God the sonne inferiour to his father and not consubstantial nor coaequal vnto him brought his ovvn vvords against him the father is greater then I omitting many pregnaunt places vvich auouch the sonne to bee consubstantial and aequal vnto him to vvich places this also is not contrarie August l. 1. Trin. 6.7 bicause it proueth only that Christ as man is inferiour to his father The Nestorians by those places by vvich vve proue tvvo naturs in Christ the one humaine the other diuine proued tvvo persons in Christ The Eutichianes by the same places of scripture by vvich Catholikes do proue that in Christ vvas but one person endeuoured to proue that in Christ vvas but one nature And it hath been the propertie of all heretikes to make no bones of scriptures but prodigally to spende them and to lauis he them out to proue therby their heresies vvere they neuer so phantastical Supra Hic fortasse sayeth Vincentius Lyrinensis aliquis interroget an haeretici diuinae scripturae testimonijs vtantur Vtuntur planè vehementer quidem nam videas eos volare per singula quaeque diuinae legis volumina Here perchaunce some vvill demaund vvhether that heretikes do vse the testimonies of holy scripture they vse them assuredly and that vehemeutly for you shall see them flye through euery volume of the heauenly lavve Read sayeth he the vvorkes of Paulus Samosatenus of Priscilianus Iouinianus or Eunomius and thou shalt fynd an infinite heap of examples allmost noe page omitted vvich is not dyed and coloured vvith sentences of the olde and nevv Testament Remember sayeth Hilarius that there is no her tike vvhich doth not fayne that his blasphemies vvhich he preacheth are according vnto Scriptures Orat. â— conâ— Const. And faint Austine is of opinion that heresies proceede from no other fountaine then scriptures vvroÌ„gly expounded and crookedly vvrested Non aliunde natae sunt haereses Tract 1â— in 10. nisi dum scripturae bonae non intelliguntur benè From no other place heresies doe proceed but vvhilest good scripturs are euilly vnderstood But yet herin these heretikes are liberal of that vvhich is none of their ovvn and like Aesops crovve they proudly decke them selues vvith other byrds fethers For vvhat right or title haue they to scriptures of vvhich they are so prodigal or hovv came they to get the possession of scripturs truly as theeues take possession of other mens goods For Catholikes haue had the scripturs in their keeping tyme out of mynde as all histories all vvritings of the fathers all councells and ancient tradition vvill vvitnesse for vs and so at least by prescription Catholikes are the true and lavvful possessours of scripturs Yea histories and the ancient bookes of the fathers vvho from the first age alleaged scriptures are arguments that vve are the lavvfull heires to the Apostles concerning the inheritaunce of scripture Second booke chap. 1. bicause as herafter shal be proued vve only are the successours to the ancient fathers and Apostles them selues And seing that such arguments vvould cast them in lavve if the coÌ„trouersie vvere but about apeece of ground I see noe reason but that if the reformers of this tyme and the Catholike should put this case to any indifferent iudge to vvit vvhether they or Catholikes are the lavvfull possessours
infant from his mothers pappes shall delight disport him self ouer the Aspes hole vvithout receiuing harme That is such peace shall be in the Church that the children of Christes Church shall liue quietly vvith those vvho before they receiued Christian fayeth by heresies infidelitie or poysoning manners â— 2. like serpents infected others For as in the Arke of Noe those beasts vvhich vvere by nature sauage so long as they vvere in the Arke forgot all crueltie and liued vvith the rest most quietly so hovv soeuer men before their incorporation and admission into the Church of Christe vvere barbarouse in manners and mutinouse in opinions yet vvhen they are once made members of the peaceble kingdoÌ„ of Christs Church they lay a side all sectes and factions and liue quietly together at least in matters of fayth and religion Vvherby it plainly appeareth that in the Church of Christe is peace and vnitie in religion Vvhich the Apostle also insinuateth in those vvords 〈…〉 Being carrefall to keep vnitie of fayth in the band of peace as you are called in one hope of your vocation one body and one spirit one fayth one baptisme one god father of all By vvhich wordes vve are taught that as there is one God one heaueÌ„ one baptisme so is there but one faithe that they are the true chri stianes vv ch conspire in the same And the reason herof is bicause the truthe is one neuer disagreeing froÌ„ it selfe lyes are many mutable and contrarie and therfore seing that the Churche is the piller of truth 1. Tim. 3. it must needs follovv that vvhere the Church is ther is vnitie bicause the truth in vvhich the members of the Churche aggree is but one I vvill not deny but that the Church consisteth of diuers nations but yet they are so liÌ„ked in one fayth that in Christ Iesu there is no distinction betvvixte the Barbarous and Grecian Rom 10. nor betvvene Ievv and Gentile and although these diuers nations speake diuers languages yet as Ireneus noteth these diuers tongues profess one fayth l. 1. câ—nt her c. 3. I graunt also that in the Church there are diuers functions and dignities for there are Popes Patriarchs Primates Archbishops Bishops Eph. 4. and so forthe and from them the state of the laitie is distincte and subiect to them but these diuers orders make one Hierarchie I confess like vvise that in the Church there are diuers states and orders of religiouse as of Benedictins Dominicanes Austins Bernardins Franciscanes Iesuits yet these diuers members make one body all linked vnder one head Christ Iesus by one fayth and religion This vnitie peace and aggreement in one fayth and religion vvhich is to be seen in the Church militaunt in earth seemeth to me more admirable then that of the Church triumphaunt in heauen And the reason is bicause the inhabitaunts of that happy kingdome behold God face to face and see most euideÌ„tly that vvhich vvee beleeue only and see not at all and so their aggreement in vnderstanding is not so straunge bicause the euidence of the verities vvhich they see enclines them to one assent For as the philosopher sayeth the vnderstanding of it selfe is prone to giue asseÌ„t vnto veritie and truth vvhen it is euidently proposed vvhich is the cause vvhy in things vvhich are euident all men are of the same opinion and therfore to this propositioÌ„ The vvholle is greater then the halfe all men aggree but about the creation of the vvorld the immortalitie of the soule the felicitie of man the substaunce of the heauens and such like things vvhich are not so euideÌ„t there haue beene great disputes and contentions vvhence hath risen that diuersitie also of the sectes of Platonists Peripateticks Stoicks Epicureans and such like Vvherfore seing that the happy inhabitaunts of heauen doe see euidently the diuine nature all the mysteries vvhich vvee only beleeue I meruayle not that they all aggree in one opinion bicause the euidence of these things moues them to to one assent But that so many Christians of so diuerse countries and tymes so diuersly affected and disposed should aggree in one fayth and opinioÌ„ and thinke and beleeue the same of all the mysteries of Christian religion vvhich they see not this seemeth to me most admirable and so straung that I must needs saye Exod â— digitus Des hic The finger of God is in this matter and he it is that is the cause of this peace vnitie Scotus q. 2. prologi and aggreement For seing that the euidence of our mysteries causeth not this aggreement and that it can not be the deuill vvho thus linketh their vnderstandings bicause this religion in all points is repugnant to him and his designements it must needs be God vvho inspiring into these diuerse nations and natures one light of faythe makes them all to conspire in one beleef and opinion And therfore sayeth Tertulian Nullus inter multos euentus vnus est exitus l. praesc 28. errare non possunt qui ita in vnum conspirant Ther is not one end emongest many chaunces they can not erre vvho thus aggree in one Thus vve proue the translatioÌ„ of the septuagint to be of God Iustinus oraet paraen ad geÌ„t bicause those diuers vvriters being placed in diuers Celles and forbidden to conferr could neuer haue so aggreed in the translation of the Bible out of Hebrevv into Greeke as if all their translations had been copied out of one had nor God directed their vnderstandings and inspired them a like Sithe then amongest the Catholikes only this vnitie is to be found they only are the true Churche to vvhich Christe hath bequeathed this peace and vnitie and they only are conformable to the primatiue Churche planted by Christe and his Apostles Act. 4. for then the Christian vvorld vvas of one hart and mynde And for as much as amoÌ„gest the nevv Christians of this age there is nothing but vvrangling and dissension and that in principal matters of religion their Church is the Synagogue of Satan and they no members of Christs Church but heretikes apostataes and members cut of for by this marke of dissension the ancient heretikes vvere euer knovven and discried to be heretikes Simon Magus the first famous Arch-heretike beganne a secte but it remained not one for any tyme but by and by degenerated into many and from the Simonians proceeded the Menandrians Saturninians Basilidians CarpocratiaÌ„s and from them vvere descended the Gnosticks From Cerinthus spronge the vnappy branches of the Ebionits Marcionits Cerdonists and such like The Arians vvere no soner hatched but they vvere by and by diuided into Aetians Eudoxians EunomiaÌ„â— and diuers others So variable they vvere l. 2. c 12. that Socrates reporteth that they changed their Creed and forme of beleef noe less then nine tymes The Donatistes likevvise vvere by and by parted into Rogatists Maximinianists and CircumcellioÌ„s The Nestorians vvere seuered into
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
vvill vvith any reason persuade me to bee ether Turke or Ievve I may by authoritie bee of noe religion And thus Atheisme must needs follovv diuision in religion contempt of the Romaine Church The sixte Chapter shevveth hovv their vvant of a visible head giuethe a great aduantage to Atheistes and such as mocke at all religion IN the first booke and last chapter I haue declared at large hovve necessarie a visible head is in all societies and especially in the Church of Christe and I haue also demonstrated that ther is no suche visible head in the Synagogue of the reformers vvhence I haue inferred that amongest them it is lavvfull for euerye heretike to preach vvhat doctrine hee vvill and no man shall cōtrolle him Novve I ame to deduce another conclusion to vvit that thus also the gate and gapp is opened vnto Atheistes and godlesse and irreligious persons vvhich I can do easily and vvill doe in a vvord For if a visible head bee vvanting euery man may preach and imbrace vvhat religion hee vvill as in the alleaged place I haue proued and seing that if this head bee vvanting ther is noe certaintie for any religion but only the priuate spirite and bare scripture vvhich are altogether vncertaine In the first booke ch 2.3 as before is proued it vvill follovv that a man shall haue no more reason to imbrace one religion thē another yea hee shall haue noe probable reason to induce him to any religion at all and consequentlye he may take good leaue to bee of no religion And thus he may argue in forme and figure If ther be no visible head to determine by authoritie vvhat religion is to be imbraced euery man may be of vvhat religion he vvill and no man can controlle him and so I also may vse my libertie in choosing my religion as vvel as another And seing that if the authoritie of a visible head be layed a side I haue no more reason to bee of one religion then another bicause all religions alleage the same reason vvhich is no reason to vvit bare scripture sensed by the priuate spirite and I can not possibly be of all bicause they be contrarie to one another I may by good reason refuse to bee of any religion and noe man can controlle me for it if there bee no visible head vvho can proue that hee hathe authoritie to determine of religion And so he that forsaketh the Catholique Church vvhere only this visible head is to bee found hath leaue and licence to bee of vvhat religion hee vvill yea to be of no religion at all bicause leauing that hee hathe noe more reason to bee of one religion then another bicause hee hath no other reason then bare scripture sensed by a priuate spirite vvhich is not sufficient as is proued in my first booke and third chapter yea leauing the Catholike Churche he can not haue any probable reason to induce him to any of these nevv religions as I haue proued in my first booke and fifte chapter and seing that God nether can nor vvill commande him to bee of a religion for vvhich hee seeth no reason nor motiue vvhich is sufficient to induce a reasonable man as in the same place is proued hee maye vvith reason after hee hath lefte the Catholike Churche ioyne vvith Atheistes vvhoe are of noe religion The seuenth Chapter shevveth hovv the Reformers in denial of the real praesence do ruine Christian religion and call all the other mysteries of faithe in question SAcrifice is a thing so highly pleasing and acceptable vnto God that he vvill haue none to be pertakers vvith him in such honour but reserueth it as an homage devv only to him selfe and proper to a diuine maiestie 1. Reg. 15. Yet obedience is more gratefull vnto him then all the Hecatombs and Sacrifices in the vvorld bicause by sacrifice vve consecrate vnto his seruice the liues and substaunce of brute beastes but by obedience vvee make a burnt-offering and Holocaust of our ovvne soules resigning our desires and vvilles yea our ovvn selues vvholly vnto his vvill and pleasure But vvhilest this obedience resteth in the vvill thoughe it be very meritorious yet hath it not the full complement of perfection bicause so longe as the vvill hathe reason to persuade her the lesse thankes she deserueth for obeying but vvhen this vertue reachethe to the vnderstanding and maketh reason against sence and aboue reason to yeeld to more then reason can reach vnto then hath this vertue the topp of her perfection But this perfection shee hath not of her selfe bicause of her selfe she can only submitte the vvill vnto the commaundement of the Superiour but she is fayne to borrovv so much of the Theologicall vertue called Faithe vvhose propertie is to make the verie vnderstanding to stoupe vvithout any reason to yeeld to thinges for vvhich ther is noe reason bicause they are aboue reason Many such thinges ther are in Christian faithe vvhich seeme to sense senseless to reason vnreasonable and to humaine faithe incredible and as farre as mans reason can see euen to diuine povver impossible Emongest the vvhich three are the most principall and to humain reason most incredible to vvit the Trinitie in vv ch vvee beleeue that three are one that is that three persons are one God The incarnation in vv ch vvee cōfess that tvvoe are one that is tvvoe natures in Christe the one diuine the other humaine are one and the same person the blessed sacramēt of the altare in vvhich vve acknovvledge that bread and vvine by the vertue of Christes vvorde are changed into his body and bloud and that one body is not only in one but in diuers places at one and the selfe same tyme But as these three are the hardest to conceue of all the mysteries of Christian fayth so hath our blessed Sauiour giuen vs more plaine and euident testimonies of them in his holy vvritte then of any other vvhich are more easilie to be conceued For the blessed Trinitie vvhat more pregnaunt proofes can vve desire then vve haue in sainte Matthevv Going therfore teach you all nations in the name of the father cap. vlt. and of the sonne and of the holy ghost Vvhere the ancient fathers note that three are named to signifie three distinct persones and yet Christe biddeth his Apostles to baptise in the name not names of these three to signifie that these three are one God And that the father is God euery leafe almost of Scripture dothe testifie that the sōne is God many places most manifestlye do beare vvitnes Rom. 1.9 Tit. 2.3 Iuda 2. Mat. 1◠Act. ◠testimonie That the holy ghost is God S. Peter averreth vvho hauing demaunded of Ananias the reason vvhy hee vvould lye vnto the holy ghost auoucheth that he lyed not to mē but to God vvherfore S. Paule sayeth that vvee are the temple of the holy ghost and seing that to God only temples are erected if vvee bee his temple