But themselues thinke it only at certaine times vnlawful Admit it be so If they wil not goe in the rancke with the old heretickes let it then be an heresie deuised in such sort as now it is by popish heretickes De violandis virginibus For if heresie be Whatsoeuer sauoureth against the truth although it be euen an olde custome as Tertullian very wel defineth it then doubtles this popish forbidding of certaine meats for conscience sake wil be found heresie For the truth saith that they who commaunde to abstaine from meates which God hath created to bee receiued with giuing of thankes 2. Tim. 4.1.2.3 depart from the faith giue heede vnto spirites of errour and doctrines of diuels and that they speake lies through hipocrisie and haue their consciences burned with an hote iron But the church of Rome teacheth that this is a catholike doctrine a sounde religion And they that teach it are good catholickes The church of Rome then sauoureth against the truth as in manie other articles so in this also and therefore it is hereticall But I knowe their answere that Saint Paul speaketh against the Eâ—bionites Tatianites and such heretickes as did vtterlie condemne flesh as an vncleane thing of it selfe It is true hee doth so but not against them onlie but rather against the popish heresie than against anie other And that for these reasons First the circumstance of the time moueth me to it 1. Tim. 4.1 For he saith that these men shal be in the latter time Nowe it were absurde to thinke that he that speaketh heere by the spirite of prophesie of this false doctrine should account for the latter times the times of those heretickes the world induring so long after as now it hath done And Ebion that was the first as I remember that deuised that heresie liued in the daies of the apostle and did sow his seede of that heretical doctrine verie soone after the apostles death Yea and Tatian also taught the same heresie about some seuentie yeares after Saint Paul If therefore had saint Paul ment of that heresie especially he woulde neuer haue pointed so farre as to haue tolde vs of the latter daies but rather woulde haue said that it were at hande The apostle therefore had respect chieflie to more dangerous heretickes than they were that could carry the matter more cunninglie than wholy to condemne the creature His wordes also are verie plaine if wee marke them well For he doth not saie that they shal condemne or dispraise meates which God hath made which was the heresie of those olde heretickes But they shall commaunde others to abstaine from them to refuse them not to receiue them and this is flat the heresie of the papists And the apostle confuting this heresie doeth not commend the goodnesse or purenesse of the creature as it had beene needefull for him to haue done if hee had chieflie ment his wordes against them but hee sheweth the lawful vse of the creature that it is to bee receiued and it is not to be refused Which especially armeth vs against the Romish infection for to speake as Saint Ambrose doeth vppon these wordes Ambrose vpon these words When such doctrines are hearde we maie knowe the diuel hath deuised them Thirdly the apostle seemeth to haue regard vnto such as shoulde teach the doctrine vnto that ende that some in his daies did among the Colossians to put some religion in these outward and bodily exercises exhorting them thus Touch not tast not handle not which all perish with the vsing Coloss 2.21.22 and are after the commaundements and doctrines of men And thefore the apostle saith by and by after 1. Tim. 4.8 that Bodily exercise profiteth little Amongst which bodily exercises saint Ambrose counteth fasting And thus in deed doe the papists vse their fasts thinking that a little pinching of their body should satisfie for their sinnes Against which foolish persuasion it is a sufficient confutation to saie with the apostle Coloss 2.16 Let no man iudge you in meates and drinke Let no man thinke you worse for eating or better for not eating Rom. 14.17 1. The. 5.22 For the kingdome of God is not meate and drinke but righteousnes and peace and ioie in the holy ghost Now I cannot but maruel seeing the apostle willeth vs to abstaine from all appearance of euil what is the reason that our aduersaries wil come so neere those heretical opinions which are so condemned by the godly of al ages Iohn 4.24 and doe not rather seeke to worship in spirite and truth as our sauiour Christ telleth vs we must doe than to put any holinesse in these external obseruances which wee see so many heretickes haue delighted in I would therefore exhort our aduersaries to be more wise in that point for they get them an euil name by hauing so great a smacke of such corrupt opinions and haue had lucke in the choice of their obseruances wherein they notwithstanding repose a great piece of holines For those two things wherein they suppose they commend themselues very much vnto the world which is forbidding of marriage to some sort of men and meates at some times to al and at al times to some men doe most euidently bewray their superstitious religion Wherein they are not only noted before of the apostle and pointed at to be had teachers but also almost al those heretickes that condemned flesh as vnholy were also enemies to marriage as in part at the least the papists are And thus whilest they will seeme more holy then others in not vsing holily and with thankes giuing Gods good ordinance and creatures they come so neare those prophane and wicked heretikes that haue gone before them that al good men take them to be a branch out of that roote and water of the same spring Bellar. de bonis operibus in part li. 2. cap. 5. But what arguments haue they to iustifie this their doctrine Master Bellarmine can affoorde vs but one that maketh any shewe of proofe that flesh is more vnlawfull to be eaten than other meates and that but a simple one Dan. 10.3 It is out of Daniel where he saieth I haue not eaten any pleasant bread neither came flesh nor wine in my mouth Master Bellarmines arguments are like to fruit that sheweth faire at the first but is rotten at the heart For what can hee prooue out of this Daniel abstained from flesh therefore no man that will chastice his body must eate flesh First that that Daniel did is no lawe to vs because it is not commanded vnto vs. Secondly he did it but for a time namely for three weekes what is this to prooue that it must be a continuall lawe for fasting He did it voluntarily what warrant can that be to force other men to it But to come to the very point I would aske of our aduersaries whether they thinke that Daniel commendeth vnto vs his fast in that
Truth and Falshood Or A Comparison betweene the Truth now taught in England and the Doctrine of the Romish Church with a briefe confutation of that Popish doctrine Hereunto is added an Answere to such reasons as the popish Recusants alledge why they will not come to our Churches By Francis Bunny sometime fellow of Magdalen College in Oxford GAL. 1.9 If any man preach vnto you otherwise than that ye haue receiued let him be accursed LONDON Printed by Valentine Sims for Rafc Iacson dwelling in Paules Church-yard at the signe of the white Swanne 1595. To the right worshâ—â—full Companie of Ironmongers in London Francis Bunny somtime their Scholer wisheth increase of knowledge and zeale of the trueth with abundance of all spirituall graces heere and a happy life with God elsewhere IF the children of Ruben and Gad Numb 31.21 2â— might not setle theÌ„selues to rest ease til the Lord had cast out his enemies froÌ„ his sight but that they should sinne against the Lord and their sinne should finde them out for it is great reason that they that haue one inheritance promised should take paines together to get the same and put from it their common enemies then how much more shal God finde vs guiltie if so many and mighty enemies seeking by al meanes possible to keepe vs and our brethren from the possession of the trueth here and so from that spiritual Canaan and heauenly Ierusalem else-where we seeking our quiet estate and contenting our selues with our owne happy life do not our indeuour to scatter and confound according vnto our place and calling the common enemies to our saluation When the children of Ruben and Gad Iosh 22 1â— and the halfe tribe of Manasseh had builded them an altar in their countrey for a remembrance that they were to be accounted Israelites although Iordan parted them from the other tribes and the rest of Israel had thought that they had builded it to offer sacrifices vpon the same the whole congregation of the children of Israel gathered them together at Shiloh to warre against them For they thought it to be euery mans part to oppose theÌ„selues against Gods enemies and to be forward in defence of his glorie Seeing theâ—â— fore a common cause requireth common help and they that â— he not keepe a good watch in the place that is appointed vnto them and in their calling doe as much as in them lieth betray the cause Matth. 25.30 and such as doe not occupie their talent shal be Cast into vtter darkenes as vnprofitable seruants I haue thought it good according to my slender skill and simple talent to oppose my selfe against our aduersaries in defence of Gods glorie and the truth euen against them who are both the most dangerous enimies to our soules health and the continual disturbers of all common wealths The first they indeuour by their false doctrine the other by their most perillous and endlesse practises Insomuch as of the troubles that are this day in the world the Cardinall of Loraine seemeth to haue made a true confession euen in the councell of Trent For our sakes brethren saieth hee is this storme risen therefore cast vs into the sea Indeede not for their sakes onely Gentil exam concil Trident. sess 22 lib. 4. but by their meanes are these troubles come vpon this part of the worlde Nowe the multitude or malice of our enemies must not discourage vs from doing our duty but how much more they increase in number so much the more diligent should we be and their crueltie and malice should increase our courage against them But in vaine doe wee withstand them with our tongues and pennes if the Christian Magistrates doe not put to their helping hand who haue also their du y to do in the church of God as wel as they to whom the ministery of the word is committed Moses Aaron the prince and the priest were brethren to teach vs what mutuall help the one of them must make to the other Kings and Queenes if they forget not their dutie must be nursing fathers nurces to Gods church Psa 49.23 They must cherish and norish it they must loue and defend it And as idolatrous princes the slaues of antichrist haue one mind â—â— ocal 17.12 and shal giue their power authoritie to the beast and shall fight with the Lamb 13 as we see it is come to passe in these our dayes euen so should all godly Princes and Magistrates be ashamed that zeale of Gods glory and loue vnto his trueth should not knit them as fast together and make them as willing to maintaine the good cause as superstition ambition and malice preuaileth with the wicked to make them so 〈◊〉 bornly to striue against Gods vndoubted word Such princes 〈◊〉 in scriptures commended vnto vs as haue beene ready to maintaine trueth set foorth Gods word and regarded the sinceritie of the same and haue on the contrary withstoode superstition put downe idolatry and compelled their people vnto the seruice of God both according to the first and second table of the Commandements And on the other side it is left as a staine vnto the memory of others that they did not take away occasions of idolatry and remoue such stumbling blockes out of mens wayes If then we could in such a godly consent as the Prophet Sophonie saith serue the Lord with one shoulder the ciuil magistrates Zophon 3.9 by the sword we by the word they by correction if neede require we by exhortations they by punishments we by threatnings remembring that both the one and the other must one day make an account of our stewardship and answere for our defaults then I doubt not but God would blesse our godly labors with great increase of knowlege and godlines But as in the end of this treatise I haue made some exhortation vnto magistrates to consider of their dutie in this point so haue I also thought it my part to maintaine to my power Truth against Falshood euen Gods word against mens inuentions And for this cause haue I taken this trauell to set downe the summe of that that we teach especially in such matters as are principally in question amongst vs and on the contrary what our aduersaries teach concerning the same Which I thought to be necessary because our doctrine is many times by the aduersaries slandered especially before such as are ignorant as though it were far otherwise than in truth it is And that the truth more easly may appeare what is taught by them and vs he that listeth may see with little labor euen as it were at one view both our opinions Neither do I vndertake to set downe all that we teach concerning those articles but onely the points that doe especially belong to the controuersies that are betweene vs. Then also haue I set downe the principall arguments whereby they confirme their doctrines and indeuour to confute them Wherein especially I
we derogate anie thing herein from the power of the spirit whose direction if we could follow we should neuer do amisse but impute it to our owne weaknes ignorance corruption whereby it commeth to passe that euen the godly many times grieue Gods spirit and suffer him not to haue his perfect worke Other arguments also they haue but they haue scarce any shew of truth and therefore I thinke them not worthie answering for their places out of the fathers doe commend the faith of Rome that then was and their constancie in the same but what is that to this degenerate church of Rome that now is of the church whereof we may say as one saith of their citie that a man will seeke Rome in the midst of Rome So a man will seeke the church euen in the midst of their most shewe of religion and yet not finde it Of the markes of the Church or how wee may know the true Church CHAP. 9. THE PROTESTANTS WE must iudge of the tree of the church by the fruits that she bringeth foorth that is by the faith or religion that shee teacheth the confession or profession of the same that she maketh the exercise of the same that she vseth but we cānot iudge truely of these her fruits but only by the scriptures as in the fiue first chapters hath beene shewed therfore the true and infallible tokens or markes of the true church are to be had out of the word of God or the Scriptures THE PAPISTS NOwe the Papistes will haue their church to bee the true church because shee hath by vniust claime a good name to bee called Catholike Name catholike Antiquity Continuance Greatnesse Succession because shee is ancient and hath lasted long she is great and hath alwayes borne fruit such as it was for these are the first fiue notes reckoned vp by Bellarmine Lib. 4. de notis eccles and indeede their chiefest which especially they rest vppon And may not an euill tree haue all these properties Yes verely And as for the rest of his marks in the iudgement of an indifferent Reader they will neuer be accounted true markes of the Church excepting those notes wherein he seemeth to consent with vs to try the church by the word namely by holinesse of doctrine Because I haue in another treatise shewed I trust sufficiently that those markes of the church which they make greatest account of neither are any true markes and that we may make as good claime to them as they can it shall now be sufficient briefly to passe ouer this point and with one or two arguments to answer this question The scripture the true note of the true church Those markes of the church whereby wee may truely know the church and not be deceiued those I say onely are the true markes of the church But the scriptures onely are such Therefore they onely are the infallible markes The maior or first proposition no man will deny And that the Scriptures are such may appeare by infinite testimonies De pec merit remiss lib. 1. cap. 22. Saint Augustine saith it can not deceiue nor be deceiued And against the Donatists de bapt lib. 2. cap. 6. calleth the Scriptures the holy wey-scales or ballances Cap. 1. And in his booke de bono viduitatis he saith that the holy scripture doth set him his rule how to teach And to be short writing vpon saint Iohns Epistle he saith that Against deceitfull errours In Ioh. epist tractatu 2. God would set a strength or stay in the scriptures And Chrysostome saith vpon Genesis Hom. 12. in Genes that the Scripture wil not suffer him to erre or go astray that heareth it And therefore Gregory Nazianzene sometimes calleth the Scriptures The Kings high way Matth. 24. And our sauior Christ although he foretold the danger of error a litle before he suffered yet doeth hee not giue the Disciples any such markes whereby they should know the true Christ or true church as the Papistes speake of but he earnestly commendeth his word vnto them Ioh. 14.15 23. 15.7 And feruently prayeth vnto his father to sanctifie them with his trueth Ioh. 17.3 17 namely with his word for he knew that to be the way to keepe them from errour By all which it appeareth that the scriptures onely are accounted that perfect rule not only by the iudgement of the fathers but also by the practise of our sauiour Christ But most plainly S. Chrysost saith Opere imperf hom 49 That the true Church can be knowen only by the Scriptures I know that Bellarmine answereth this place in his 4. booke de verbo Dei ca. 11. after two sorts First that the booke sauoureth somwhat of Arianisme But in these words what Arianisme can Bellarmine finde Yea Bellarmine himselfe doth in other places alleage this booke But his second answer I confesse is very forcible For he telleth vs that in a booke printed of late that place is left out Haue they not thinke you answered the place strongly when they haue thrust it quite out of the booke If they had vsed Chrysostome onely in this sort yet were it too bad dealing but it may appeare by Franciscus Iunius his preface before the booke called Index Expurgatorius that they haue left few of the Fathers vncorrupted I would to God therefore that this and such other gelding and falsifying of the fathers by that deceiuing church of Rome which seekes to make them al say as she doth could stir vp the christiā princes that professe religion in a godly care to prouide for the safetie and maintenaunce of religion and the trueth thereof in time to come Which in my iudgement can not well be perfourmed except that to preuent the credite of those falsified copies which within short time are almost onely like to remaine because the ancient which are the truest wil be worne out the godly Princes by common consent woulde take some speedy order for printing of al the fathers according to the ancientest and most pure copies that might be found The second argument is this Whatsoeuer notes do not teach it to be euidently true that the church whereof they are the notes is the true church of God may deceiue and therefore are not certaine notes of the true church But such are the notes that the Papists would haue vs to beleeue therefore they are but deceitfull notes De verbo de◠lib. 1. cap. 2. The maior or first proposition is most true and may well bee prooued out of that axiome or rule that Bellarmine setteth downe saying De notis eccles li. 3. ca. 3. That the rule of the catholike faith must bee sure or certaine The minor or second proposition is Bellarmines owne confession euen in the selfe same words that I haue set downe Therefore it followeth necessarily that we must not trust the notes of the catholike church set downe by them CHAP. 10. Before I beginne
virgin Mary might not baptize as Epiphanius noteth haeres 97. and so prophane that holy sacrament in altering Christes institution But rather we say with Tertullian de paenitentia Wee are not washed that wee may cease to sinne but because we haue ceased to sinne seeing in heart wee are washed Which words because Bellarmine lib. 2 de effect sacrament cap. 10. can not answere he full wisely maketh as if hee neuer sawe them and saieth nothing vnto them And nowe to returne to the Obiection Howsoeuer saint Augustine esteemeth of the necessitie of Baptisme he teacheth with vs the true vse of Baptisme against the Papists euen in the booke alleaged by Bellarmine speaking of the infants hee saieth thus Lib. 1. ca. 26. They stand in neede of those benefites of the Mediatour That they beeing offered by the Sacrament and charitie of the faithfull and so beeing incorporate into the body of Christ which is the Church may be reconciled vnto God that they may bee made in him liuing safe deliuered redeemed and lightened Marke that Saint Augustine most plainly ascribeth vnto the sacrament to offer and incorporate vs into the church but to God not to the sacrament to quicken saue deliuer redeeme and lighten vs. And seeing we see that S. Augustine in the place alleged by Bellarmine maketh nothing for him but in the same booke in an other place maketh much against him let vs see what other of the ancient Fathers doe gather out of that place of saint Iohn whether they reason out of it as Bellarmine doeth Chrysostome out of this place sheweth Homil. 24 in Ioh. that in that water spoken of there is represented vnto vs our Buriall Mortification Resurrection life and addeth As it is an easie thing for vs to bee dipped in and being pulled out to breathe againe euen so is it for God to burie our old man to put on vs the new man And hereby thou mayest vnderstand that the vertue of the Father the Sonne and of the holy Ghost fulfilleth all these things What can be more plaine than these words of Chrysostom to teach vs that this working vertue is ascribed vnto God and nothing at all to the Sacrament Theophilact in Ioh. 3. as the Papists teach vs. And yet Theophilact is more plaine Euen as in this bodily seede Gods grace worketh all euen so in Baptisme the Water is but an vnderling and it is the Spirite that worketh all So that I cannot see how this ancient Father if he had directly spoken against this popish doctrine whereby they ascribe so much vertue vnto the Sacrament coulde haue vsed if hee had liued in our time more effectuall wordes to reprooue the same If then wee graunt that that place speaketh of Baptisme as many of the Fathers haue thought yet that which the Papistes inferre thereupon followeth not for wee see the working of grace is onely attributed to the spirite of God contrary to that they doe teach Bellarm de Sacrament lib. 2. cap. 3 For they will needes haue vs to beleeue that the Sacrament it selfe by receiuing of it giueth grace But good reasons may be yeelded why by water in that place the water of Baptisme can not be meant First because our sauiour Christ spake there to Nicodemus who knew nothing of the principles of religion and therefore Christ teacheth him that we haue not in our selues any thing to worke our saluation but wee must be borne anew It is vnlikely that our sauiour Christ would instruct him of the necessitie of baptisme who as yet neuer knewe the promises which in baptisme are sealed vp vnto vs. Secondly Verse 6. Christ going about afterwardes to explane his meaning in the next verse maketh mention of the spirite onely and not of the water whereas if he had spoken of baptisme and had made it of such absolute necessitie that in no case a man might be saued without it hee would not haue left it out in that place especially where hee sheweth how we are borne anew Thirdly that which is done in the sacramentall water may very well be perceiued both of them that feele it and of them that see it or heare it but this new birth that is spoken of in that place how it is wrought a man can not perceiue as our sauiour Christ telleth vs Therefore by likelihoode Verse 8. not the water of baptisme is there spoken of but that water which God promiseth by his Prophet Ezechiel and is called Ezec. 36.24 the cleane water because of that notable cleansing and holinesse which no materiall water be it neuer so excellent can worke but onely Gods cleansing spirit that is The cleane water there spoken of And this is the onely argument out of the scriptures which Bellarmine hath for the necessitie of Baptisme But in his second booke where he speaketh of the sacraments in generally what force they haue hee alleageth some moe Lib. 2. cap. â— de Sacram. as that of saint Iohn the Baptist Hee speaking of Christ baptizeth with the holie Ghost and with fire Matth. 3.11 His reason is sufficiently answered by gathering it into an argument Christ baptizeth with the holy Ghost therefore baptisme of it selfe giueth grace For the question among vs is what vertue is in the Sacrament it selfe and he telleth vs what Christ can do in it As if he should say Christ when hee healed him that was borne blind made clay of spittle and bade him go wash in Siloam Ioh. 9 therefore the clay put vpon the eies and the water of Siloam by their vertue made him to see Mar. 16.16 Againe He that beleeueth and is baptized shal be saued By this wee may as well conclude that faith saueth which in any wise the papists like not of as that baptisme saueth for it is said of both indifferently But let vs marke his argument againe that we may see how hee prooueth his assertion Hee that is baptized shall be saued therefore the sacrament of baptisme hath of it selfe that vertue to saue For this is it that hee must prooue But see how weakely hee performeth it First whereas Christ promiseth saluation to them that beleeue and are baptized Bellarmine draweth these words to declare how this saluation is wrought in vs which is not here handled Secondly Christ speaketh here of beleeuing or faith which directeth vs vnto him in whome our saluation that is promised in the word apprehended by faith and sealed vp in the sacraments is performed and perfected that is Christ Iesus And how doth this prooue the vertue of the sacrament in it selfe The like is to be saide of that place that he bringeth out of the Actes Actes 2.38 Amend your liues and bee baptized euery one of you in the name of Iesus Christ for the remission of sinnes As for his last place out of the scriptures which is out of Peter marke I pray you how he seeketh to hide the trueth saint Peter saith
the Apostles Nowe what commaundement hath it which is the thirde thing that is set downe by Bellarmine De effect sacram lib. 2. cap. 24. Lib. 2. cap. 2 de sacram confirm without which a Sacrament cannot be Bellarmine flatly confesseth that it hath no expresse commaundement in the scripture but in stead of a commaundement he deliuereth vs the execution or practise of it for so himselfe saieth Why then I may thus reason A sacrament must haue a promise of grace a visible or sensible signe and a commaundement from God or else it cannot be a sacrament as Bellarmine confesseth but confirmation hath neither promise of grace nor visible signe nor commaundement from God therefore it is no sacrament Their arguments out of the fathers make a greater shew It is well yet that they cannot presse vs but with the authoritie of men Notwithstanding this may be briefly said for their authorities from the fathers that either they are such as haue no writings extant but onely such scraps as they for their owne purpose haue gathered togither and therefore are witnesses of vs worthily suspected or such as haue no sound credite of any indifferent man or lastly such as make nothing for them or against vs in this questiō For the Papists will haue their Confirmation to bee a sacrament the matter whereof must bee Oyle and Balme but neither doe the most learned fathers make mention of the Balme neither are the Schoole-men agreed amongest themselues that it is needful for this sacrament Lib. 2. de sacram Confirm cap. 9 as Bellarmine confesseth Yea they thinke it absurde that a sacrament should be appointed by our sauiour Christ the matter whereof should bee so rare to finde so vncertaine whether we haue the true thing or not and so costly as hardly it can bee gotten and it is doubted of some whether there be nowe any true Baulme or not And this their sacrament is built vpon so vncertaine foundations that Alexander Alensis and Bonauenture two olde pillars of Poperie cannot find that it was instituted before the counsell at Melda Out of all which it is easie to vnderstande that as this Confirmation hath not in Gods worde any shew of warrant to make it a sacrament so neither out of the fathers can anie certaine argument be gathered for the same But such are all heretikes Iren. lib. 5 and such as imagine they can find out somwhat beside the truth following those things that are spoken diuersly and in sundrie sorts and walking weakly not being alwayes of one minde are led about like blind men by blinde guides they shall and that worthily fall into the hidden pit of ignorance euer seeking the truth but neuer finding it Which iudgement of God here mentioned against the heretikes we see to be fallen vpon the Papists who had rather wander in such vncertaine and blinde wayes than be ruled by the infallible word of God Of the Lordes Supper or Sacrament of the bodie and bloud of our Sauiour Christ and namely of Transubstantiation CHAP. 13 THE PROTESTANTS WE teach that by those visible signs of bread and wine the bodie and blood of our sauior Christ is so liuely and effectually represented and offered vnto our faith that the faithfull receiuers in the same Supper doe as truly receyue by faith Christ himselfe with all his treasures and graces to the comfort and foode of their soules as they receiue the bread and wine with their mouth to the nourishment of their bodies And that this our spirituall nourishment maye bee the more liuely represented the substance of the bread wine must needs remaine for our bodilie nourishment as in Baptisme likewise the water remaineth vnchanged to signifie our spirituall washing So that as we chāge not the substance of these creatures without which they cannot bee a Sacrament so we teach Christ to be receiued spiritually and therefore most truly of the faithfull receiuer THE PAPISTS BVt the Church of Rome not content with this spirituall and true receiuing of Christ do teach that by the wordes of consecration as they cal them the very bread and wine haue their substance chaunged into the bodie and bloud of Christ So that Christ whome in the Creed we confesse to be ascended into heauen and that he shall come from heauen to iudge the quick and the dead is by that means brought into euery Pix which ouerthroweth the nature of man which hee tooke of the Virgin Marie for man can bee but in one place Wherby also there follow such inconueniences that it is with them a great question whether the Mouse that eateth the host Hom. par 3 quaest 80 artic 3. do eate Christes bodie or not some affirme it and some answer to say shee doth Glos dist 2 de consec cap. Qui bene Durand ra◠diu lib. 4 rubr 41. is not greatly absurd because the most wicked men doe eate it Others say that it miraculously ceaseth to bee Christes bodie But seeing the first miracle is wrought by the words I pray you howe hath the Mouse wrought this second miracle in making it cease to be Christs bodie and said nothing Seeing this doctrine of Transubstantiation doth bring with it so grosse or rather so monstrous absurdities a man would thinke that no Christian would stand in defence of the same For how can we not abhorre such teachers as indeuour to make vs beleeue that the most wicked persons may eate the flesh of Christ Iohn 6. Which whosoeuer eateth shall liue for euer as our Sauiour Christ doth often tell vs. And yet to defend their Transubstantiation Bel. de euch lib. 3. ca. 9. they defend this as a good and fruitfull opinion Who will folow such guides as lead vs into such marishes as themselues know no way to get out Such is the question which before I touched whether the Mouse doe eate the bodie of Christ if he eate the host A question not mooued by vs as Bellarmine would seeme to make men beleeue De Ecuhar lib. 3. cap. 14. and therefore would make vs like the Iewes Pagans and Heritikes but moued and disputed by themselues as may appeare by the master of Sentences lib. 4. dist 13 in dist 2. de consecrat cap Qui bene and also in the place before alledged out of Durand Yea Bellarmine is not a little troubled about this matter in the place next before alledged For first hee setteth downe flatly That although Christ be truly in the Sacramēt yet can he not be hurt and therefore not eaten with Mice but the formes onely of bread may be eaten The absurditie hereof I will not stand vpon in this place But Bellarmine will shewe vs this by a demonstration The Diuinitie sayeth hee is euerie where yet not cōsumed by fire nor defiled by filth Is this good diuinity to make the body of Christ not subiect to corruption because the godhead is not Glorified it is and therfore not corruptible but
remained of the sacramēt Origen also reporteth the same Which they would not haue don if they had thought as do the papists that it had beene transubstantiated into Christs body or else that it had beene as heere they affirme a sacrament although it be not receiued as Christ commaunded it should be Seeing therefore these men that would seeme pillars in the church of Christ doe picke quarrelles at his ordinance and make exception to his commaundement and all to writhe their neckes out of his yoke and to free themselues from his lawes like lewd seruauntes which will not frame themselues to doe that which woulde best please their maisters but that onely which they must bee forced to doe whether they will or not let vs nowe see how in the second point they do seeke to peruert the verie decree it selfe that Christ set down concerning this matter to make men beleeue that hee meant no such thing as in trueth he did The second part of his assertion is that it is not ordered by the word of God what shall be done in that point This is an intollerable boldenesse Doth not our sauiour Christ take order as well for the cup as for the bread Doth not he that saieth Take eate say also Drinke ye all of this If any man will answere as Bellarmine doth in one place De Euchar. lib. 4. cap. 27. that they were not both giuen at one time and therefore that properly to speake the Supper of the Lord consisteth but of one kind he should plainly declare that he hath rather a desire to contend than to knowe the trueth For what is it to vs how long time was betweene the one commaundement and the other so that we know that both the one and the other is instituted of Christ Yea the Apostle saint Paul very plainely telleth vs 1. Cor. 11. that the order both for the cup and the bread is deliuered to him of the Lord That which I receiued of the Lord I deliuered vnto you And then hee sheweth Christs institution for the bread and also the cup. But with full mouth and one consent they tell vs that that commaundement belongeth to the Apostles onely and not to all the disciples And yet saint Mathew saith Math. 26.26 he gaue it to his disciples Yea and Christ commaundeth Drinke yee all of this And hath not saide concerning the bread eate ye all of this although wee deny not that euery one hauing prooued themselues should eate of it But seeing God hath giuen a more expresse commaundement vnto all for the cup than for the bread why should they rather restraine lay men from receiuing the cup than from the bread Againe doeth he not say to all them Drinke yee all of this to whome before hee saide Take eate Yes verily for the text is plaine both in the Euangelists and saint Paule But the bread must be giuen to al they confesse therefore why not the cup also And that which saint Paule wrote concerning the vse of the Sacrament it is plaine he wrote vnto all the church of Corinth not onely by that place which Kemnitius alleadgeth 1. Cor. 1.2 To all that call vppon the name of the Lorde and that hee writeth vnto the church of Corinth De Euchar. lib. 4. cap. 25. which Bellarmine doeth seeke to answere rather least he should seeme to say nothing than that in truth he saith anie thing worth the setting downe but also by the punishment that followed the abuse of the sacrament For this cause many are weake and feeble amongst you and many sleepe Which came vpon them not that did eate of that bread onely but also that drunke of that cup vnworthily And it cannot be imagined that either the ministers were so bad at that time so generally that so many of them would haue offended therein or if the fault had beene in them the Apostle would more particularly haue reprooued them neither were they then so many in one place that it could haue beene truely saide of them that many are weake and many sleepe or are dead Therefore whereas many were punished amongst the Corinthians for vnworthily receiuing both the bread and the cup and this word Many cannot as I haue prooued be there referred to their Teachers onely it followeth that this punishment was amongest the lay men as well at the last as amongst their ministers and therefore that the lay men in the church of Corinth receiued the cup. And thus much of that wicked assertion wherein they doe affirme that it is lawfull for the church to alter this part of Christes institution and also to take away the cup. Nowe to a second and as wicked a proposition as the other Wherein they teach that it is needelesse to be receiued in both kindes And to prooue this Bellarmine taketh some paines in three whole chapters De Euch. lib. 4. cap. 21 22 23 In the first two he sheweth that the whole sacrament may be receiued vnder one kinde and therefore in the last hee teacheth that no more good is to be gotten of the sacrament vnder both kindes than vnder one And although we can not allowe of that concomitance as it is termed that is that inseparable coniunction of the body and blood vnder either of the signes which especially hee prooueth in the first chapter of those three namely the one and twentieth that the whole substance of a sacrament is found in either kinde as hee teacheth in the two and twentieth chapter yet if we should grant those two points that which master Bellarmine would conclude in the three and twentieth chapter can not follow For what if Christ may bee wholy receiued vnder one kinde Yet it should not follow that vnder one as effectually he may be receiued as vnder both For as before I shewed his death is more liuely represented by the bread and his bloudsheding by the wine And that which more effectually representeth it is more profitable than that which lesse representeth the same And it is too much sawcinesse so to controll the wisedome of God that when hee saith Drinke yee all of this which is a plaine commandement any foolish man dare say It is to no profite it can do you no good As for the causes that are alleaged by Gerson and other why the popish church thought good to take away the cup from the lay people they are so foolish and friuolous that a man would think rather that they iested than spake in earnest But what cause soeuer man can pretend to alter that which Christ hath ordained it doth but testifie that he thought not Christ wise enough to preuent such inconueniences as hee by his wisedome hath prouided for Seeing therfore the church cannot forbid that that God commaundeth whatsoeuer causes they will pretend and if they might yet the causes set downe by the Romish church either are blasphemous or at the least friuolous it is a sure way for vs rather to regard
Gods spirit to deliuer to vs such trifling toyes thereby to comfort the afflicted conscience And thus I trust it appeareth that this their sacrament of anoyling is but a deuise of their owne braine hauing neither institution from Christ neither any commaundement from his apostles or example in the scriptures especiallie as it is now vsed in the church of Rome either for the matter whereof it must consist or the manner how it must bee done or the end vnto which they especially haue regard in that ceremony I had thought here to haue ended both this treatise of the sacraments and this chapter but before I go anie farther I would haue the christian reader to marke the euill dealing of the popish church who with their tongues and pennes proclaime as lowd as they can that our doctrine is not catholicke it is new is lately deuised And yet we appeale to the scriptures haue testimony for vs also the cōsent of the fathers of the purer times And on the cōtrary the church of Rome crieth stil they are the catholick church they haue the catholicke religion yea all that is with them is catholicke But if by the rules of catholicke which Vincentius Lyrinensis giueth Commonitorio adversus haereses with whose authority they seek often to stoppe our mouthes we examine their doctrines we shall finde them as farre from the catholicke religion as the priests and rulers amongst the Iews were from the truth For whereas he accounteth no doctrine catholicke but that which hath beene taught at all times in all places and by all men or at the least by the most and the best learned and godliest men wee might by this rule reiect manie of their doctrines which they deliuer to vs as catholicke and necessarie so that without beleeuing them there is no saluation For shortnesse sake let vs looke into this that last I handled They will haue it a catholicke doctrine to teach that anoyling is a true and proper Sacrament yea and the councell of Trent curseth them that saie the contrarie And yet maister Bellarmine who saith as much in effect as they all can saie in this point how catholickely doth hee proue it He with much adoe wresteth for it one place out of Saint Iames and hath not one mo in all the Scripture for him Then leapeth hee more then foure hundreth yeares after Christ and picketh out one pope Innocent who saith it is a kinde of Sacrament If he had proued it to be a Sacrament properly so called yet had he beene but one witnesse in foure hundred yeares Then about 1200. years after Christ he hath gotten another witnes and he is a pope also Innocent the third Then he telleth vs of the 69. canon of the councell of Nice which had in al but twenty canons Al aboue twenty were fetched out of Arabia but are neither mētioned in the Nicene councel set forth by thēselues Li. 1. cap. 6. neither yet of Ruffinus in his ecclesiastical history where he setteth downe the canōs of that councel who although he make 22. in nūber Yet is the matter no other than is set downe in the 1. booke of the coūcels in those 20. chapters Besides there are many other strong reasons pregnant presumptions to proue those 50. canons for they haue 70. to be falsly added to the councel therfore they deserue no credit He also alledgeth some particular councels which he commendeth for their antiquitie and yet the ancientest of them is about 800. yeares after Christ And about that time also are the most ancient fathers that seeme to say any thing for him Then if thou knowest the sunne to shine at noone day thou maist also know that this is not a catholicke doctrine neither can be so accompted It hath not beene taught at all times not in al places not by al or the most of the learned No it hath had scarce one sufficient witnes in 1200. yeares But for the substance of religion which we teach if we haue not a vniuersal consent of the scriptures and also the testimony of the fathers of the church in her most pure times we craue no credit we aske no hearing Therefore that which wee teach is the only catholicke faith because it hath the vniuersall consent of the purer times that which for the most part they teach is but new not warranted by the word not known or not taught amongst the godly fathers at the least for 400. or 500. yeares Which I thought good vpon this occasion thus offered to note vnto the christian reader that I might pull away from the faces of those counterfeites the visard of catholicke vniuersality antiquity and consent that their religion may appeare indeede as it is new not old particular not catholicke false not true because it is the deuise of man whose wisedom is folly whose words are lies and not the wil of God which is the infallible rule and of whose word not one title shall perish And thus I trust it appeareth that they who brag most of the name of catholicke church are the greatest enemies to true catholicke religion teaching that which is nothing lesse then catholicke Of originall sinne what it is And whether Concupiscence be sinne or not CHAP. 21 THE PROTESTANTS THat all mankind which is conceiued of vnclean seede is also infected with original sinne no man denieth but the question is what this original sinne is which we confes to bee in vs. Originall sinne We therefore say It is a generall corruption of our whole nature which corruption as an inheritance we receiue from Adam In our minde is ignorance where was light knowledge In our heart is vnaptnesse and vnreadinesse to any thing that is good in steade of an earnest forwardnes to serue God sincerely whereby it commeth to passe that by concupiscence and lust wee are inticed to sinne Which concupiscence because the Apostle to the Romanes doeth often call ◠in we also say it is sinne not only because it proceedeth from sin and also proceedeth from it but also because it is a thing in it selfe contrary to Gods Lawe THE PAPISTS BVT the Papistes although they can not deny but that wee all haue originall sinne yet woulde they haue the force therof as litle knowen as may bee And therefore some of them haue taught that it is nothing else but the imputation of Adams sinne vnto vs and not any corruption in our selues as Ambrose Catharinus Andrad Orthod expli l◠b. 3. de axiom 3. Cens Colon. dialog 2. Pighius two notable papists And others find fault that we do so amplify the corruption of the nature of man by original sin as though nothing that is good could come from it As for cōcupiscence they wil not grant that it is sin in the regenerat And yet the Apostle S. Paul being a man regenerate confesseth it to be sin in himselfe very often as may appeare Rom. 7. The reasons which moue vs thus
of iustification by workes maketh me who see no cause to like of it the more to shunne it For maister Bellarmine no meane man for learning among them when hee hath taken much paines to deceyue other with this doctrine Bellar. a Lutheran iustif li. 5. cap. 7. yet himselfe dareth not trust it and therefore setteth downe a verie good rule which if Caluine or Luther had written it it must needes haue beene called hereticall Because saith he of the vncertaintie of our owne righteousnesse and the daunger of vaine glorie the safest way is to put our whole confidence in Gods mercie and goodnesse Vnto which his good and true doctrine wee say Amen and yet I hope we shall not be called heretikes The safest way to saluation is that we seek let others passe what perillous places it shall please them These and such other considerations doe make me muse that euer men will forsake God Ierem. 2.13 the fountaine of liuing waters to digge them pits euen broken pits that can holde no waters that they will leaue the plaine and safe way and choose the way that hath greatest daunger wherein they deale not onely foolishly for themselues but wickedly also with them that they leade into these blinde wayes And I would haue all men to marke this well that that doctrine which vpon paine of saluation and damnation they teach men must beleeue is daungerous by their owne confession and the contrarie most safe A great argument to teach vs that they care not so much for the saluation of mens soules as to get of men profit and credite And therefore they are the lesse to be trusted or esteemed in other poynts in controuersie who deale so vnchristianly in the most necessarie article of our religion For you must vnderstande there are two wayes to eternal life or rather to speake with the Apostle two kindes of righteousnesse The one so hard to hit that no man or woman excepting onely Christ Iesus God and man could go it so full of snares and traps that none but hee could continue in it This is that righteousnesse of the Lawe Rom. 10.5 which Moses describeth thus The man that doeth these things shall liue thereby And this righteousnesse did our Sauiour Christ speake of to the expounder of the lawe that came to him to aske What shall I doe to inherite eternall life Luke 10.25 He sent him to the lawe For if wee will be saued by workes we must keepe the lawe But then must we knowe That whosoeuer keepeth the whole lawe Iam. 2.10 and yet fayleth in one poynt he is guiltie of all Nowe this vngone and vnbeaten way so hard for vs to hit so vnpossible to keepe the church of Rome teacheth vs that wee must keepe and yet neuer any of her dearest darlings could get to heauen that way But the righteousnesse that is by fayth knoweth that Christ discended into the deepe and died for our sinnes and ascended into heauen to iustifie vs and bring vs thither For if thou confesse with thy mouth the Lorde Iesus Rom. 10.9 and beleeue in thy heart that God raysed him vp from the dead thou shalt bee saued But this righteousnesse pleaseth not our aduersaries because all the glorie of working is giuen from themselues This way they thinke too base because it is not garnished with their workes and strewed with their merits And yet This is the way Esâ— ie 30.21 walke ye in it As for that middle way which themselues haue deuised which ioyneth Christes righteousnesse and theirs together as though hee onelie could not saue them it is no good way for it maketh to wander from the path of Gods worde and is daungerous by their owne confession Take heede therefore of it for it is the way that leadeth to death and damnation Of this way I may say as saint Augustine doth of them that seeke for worldly happinesse by good workes Aug. in psal 31 praefat M. Bellar. Argument for merits Math. 5.12 De. iustif 5 cap. 3. Although saith he thou stir thine armes in good works and thou seeme most skilfully to rule thy boat yet thou runnest vpon the rockes But nowe let vs see what arguments maister Bellarmine vseth to prooue this their doctrine of iustification by workes Great is your reward or wages or hire in heauen Eternall life saith he is the wages therefore doubtlesse workes are the merits Master Bellarmine reasoneth thus Eternall life is your wages therfore your works haue deserued it The weaknesse of this argument appeareth at the first but yet for the more cleare vnderstanding of this such other places a worde or two may be added That God giueth vs eternall life for wages wee will not denie if it be vnderstood aright Admit therefore that a man hireth two workmen to worke with him the one of them a sufficient workeman who doeth his worke The other can worke little or nothing yet he that hired him biddeth him worke also and doe his best and he shall haue his wages also Nowe the one of these who is the woorkeman his hire or wages is due to him for his worke hee hath deserued it the others wages is due also and hee may challenge it not because he hath â— aâ— ned it by his worke but hee that hired him hath made himselfe his debter by his promise We see then not euerie wages is deserued Wee are that euill workeman wee can doe nothing worthie of our wages yet God by promise is indebted vnto vs. Therefore although our rewarde or wages be great yet is it not deserued of our part Praefat. in Psal 31. Our wages is called grace saith saint August If it be grace it is freely giuen What is the meaning of this it is freely giuen It costes vs nothing Thou hast done no good and forgiuenesse of sins is giuen to thee It is then no good argument to say eternal life is our wages therefore we haue deserued it His second argument God shall reward euery man according to his worke Therefore the workes are meritorious The scriptures we confesse vse often so to speake but not to establish merit but to shake off security And to this end they tell vs that if the worke be good it shall haue the reward of a good worke if it be euill Rom. 2.6 it shall be punished And so doth Saint Paul vsing the selfe same words which are also alleadged by maister Bellarmine expound himselfe vers 7. To them which by continuance in well doing seeke glory and honour and immortality 8. eternal life But vnto them that are contentious and disobey the truth and obey vnrighteousnes indignation and wrath Thus then we see that this according to the worke doth not signifie according to the merit of the worke but according to the quality of the worke And these kinde of speeches are very like to that that God said to Cain and perchance are grounded vpon it If thou
this caueat that M. Bellarmine giueth De Imaginibus li. 2. c. 22 that a man must not say especially when he preacheth vnto the people that any images are to bee worshipped with that worship that belongeth to God If it be true why may not the people know so much Perchance M. Bellarmine doubteth whether that their opinion will proue true Ibid. cap. 20 that the same honour is due to the Image that is due to him whom it representeth And therfore that the image of Christ should be worshipped with that worship that belongeth vnto God Indeede these their rules can neuer prooue good because they are not commaunded of God For it is alwaies in such thinges true that Tert. saith De Monogamia that which the scripture doth not set downe it doth forbid Hee learned it of Gods owne mouth who answered the superstitious Iewes pleasing themselues in such seruices as they had deuised Esay 1.12 who required these things of your hands But as they haue no warrant for that they teach and therefore ought not of christians to be heard so their opinions are in themselues so absurd that but to shew them is enough to make such as haue any care of their owne saluation to shunne them But how shall the afflicted mindes which would giue all that they haue for a little comfort vnto whom the feare of death is nothing in comparison of the terrour of sinne how shall they finde comfort in the conflicts of conscience when faine they would aske but they knowe not of whome and pray but they knowe not howe for if their teachers and Doctours at their best leasure can not yet resolue themselues how they should pray vnto their stockes and stones how shall he that hath to thinke of death and to striue against the assaultes of sinne and many feares knowe in such a case which way to turne him And therefore as Cyprian saith to the christians that sacrificed to idoles O wretched man De lapsis why bringest thou an offering with thee when thou comest to offer or intreate why doest thou lay on thy sacrifice Thou thy selfe commest an offering and a sacrifice vnto the altar thou hast there offred thine owne saluation thy hope In those wicked fires thou hast burned thy faith Euen so I may say to those miserable men and women that are carried away after such vanities that their owne imaginations shall punish them and They shall eate the fruit of their owne way Prouer. 1 3◠Prouer. 22.8 Esa 50.11 and be filled with their owne deuises For it is good reason that he that soweth iniquitie should reape affliction and see by the sparkes of the fire that he hath kindled What Fasting is and of the true vse of fasting CHAP. 30. THE PROTESTANTS AS praier is a good work commaunded of God so is Fasting also in the scriptures commēded vnto vs. But not because it is of it selfe good or a thing wherein God hath delight but as it is a mean to humble vs and make vs more fitte What fasting is any way to serue God And it is an abstinence from all meats and drinkes but I speake here of such fastes as vpon sudden or extraordinarie occasions the godly haue vsed not from flesh only or from certaine meats we must therfore fast not thinking thereby to deserue any thing of God but only to tame our selues I mean our flesh which is many times more vnrulye thā is expediēt that the spirit thereby may more earnestly come vnto God Whereby wee learne also the fittest times for fasting to be either when we see the flesh rebellious or dangers at hand THE PAPISTS BVT our aduersaries like the rauening fowles that Virgil speaketh of who defile all that they touch doe also with their superstitions pollute this christian and necessary exercise partly in that they haue in fasting a chiefest regarde to make choise of some meates reiecting others partly also in that they haue their certaine dayes and tymes set downe for their fasting and those many times in the honour of some of their Saints and doe not regarde such particular occasions as may force men to humble themselues before God but especially because they esteeme fasting to bee such a woorke as is meritorious and deserueth at the handes of GOD Bellar. de bonis operibus in part lib. 2. cap. 11. So that thereby hee is satisfyed and his wrath and indignation against vs appeased Fasting there is publike and priuate And of both sorts there are diuers kinds But I speake not here of the spirituall fast which is the best and without the which the other fasting is nothing els but a mockerie Nether yet doe I speake of that ciuil abstinence which in some politicke respects is commaunded amongst vs and is manie times called a fast But of those fasts only doe I intreat which are in question betwene vs and that superstitious church of Rome that we knowing the true vse of fasting may more vse it and shunne that superstitious and popish maner of fast Somtime the cause of fasting is the mortifying of our flesh by denying the bodie that wherby it is puffed vp and made wanton and rebellious Somtime some imminent daunger which wee see hanging ouer our heads or not far of or some feare of Gods wrath doth moue vs vnto it And this is for the most part publike and not alwaies after one maner Iudg. 20.26 Hest 4.16 for some fasted the whole daie from eating or drinking anie thing Some did fast so three daies together as Hester commaunded the Iewes Then was there another kind of fast wherin they did not abstaine from all meates and drincks but from delicate fare 2. Sam. 12.17 ◠Cro. 10.12 Dan. 10 2.3 So Dauid fasted seuen daies when his child was sicke So also did the people when Saul was dead And Daniel fasted three weeks all which time he did nether eat pleasant bread nether came flesh nor wine in his mouth But these are for the most part priuate fasts although not alwaies for we see the people did fast after Saule was dead as it seemeth publikly seuen daies And of the first cause of fasting which I haue said is the mortifying of our flesh and making vs more fit to serue God perchaunce we haue an example in Anna who serued God with fasting Luke 2.37 and praiers night and daie But of the second cause of fasting wee haue in the Scriptures manie examples Ioshua 7. Iudges 20. and in manie other places which for shortnesse I omit And doubtlesse there is a great fault I must needes confesse in this our realme in this poynt that that viperous generation of popish tyrants and traitours seeking so many wayes by poysoning fire murthering and all villaynous practises to roote out the trueth to make hauocke of this our Countrey and to shorten the most quiet gouernement and happie dayes of so mercifull and gracious a prince of whose most gentle
defineth that old heresies must not bee confuted by such arguments but onely such as are newly sprung vp And yet the Papists whose religion is almost nothing but a sinke of such old and vnsauourie heresies crie still to be tried by their vniuersalitie and antiquitie and the iudgements of men flat contrarie to Vincentius his rules And this triall he will not haue to be vsed but in great questions of fayth but they make it a proofe for their most foolish toyes So that although they readily call him in because hee nameth Antiquitie vniuersalitie and consent vnto the which they woulde faine seeme to make claime yet they will I trust from hencefoorth rather stoppe his mouth than suffer him to speake because his witnesse is their ouerthrowe Let vs therefore keepe that faythfully which is once deliuered vnto vs which to chaunge is to marre it to put to it or take from it is to corrupt it Let vs holde I say that fayth which is alwayes olde and alwayes one knowing that whatsoeuer we holde besides it it is not newe onely but euen starke naught also An exhortation to Christian Magistrates for to defend this truth CHAP. 33. THus hitherto haue I stood in defence of christian truth against popish falsehood indeuouring according to my simple talent and slender skill not only to admonish you of the baggage drosse which they bring vnto vs in steed of fine gold what filthie water they would haue vs to drinke for pure wine but also in the ballance of truth to trie what stuffe it is wherewith they seeke to comend the same vnto vs. And although the due acknowledging of mine own manifold wants weaknesse did discourage me a long time to enter into these lists yet the redinesse that I see in manie to take hold of the shadow of truth neglecting in the meane time the bodie of the same and on the other side the simplicitie of others to discerne betweene light and darkenes good and euill to stay the first and to helpe the latter sort I haue thought good at one view to set before thine eyes gentle reader that truth that we teach that thou mayest know howe they haue slaundered it and that falshoode which they maintaine with some touch of their chiefe arguments that thine owne selfe although ignorant and vnlearned may haue some triall of their corrupt doctrines Nowe the especiall cause that moued me to take vpon mee this enterprise God is my witnesse is that dutie that I and such as I am doe owe to the defence of the trueth by worde or writing or any such meanes whereby wee are bound to occupie vntill our Lord and master come the talent that he hath committed vnto vs to his most gaine and glorie Neither can I satisfie my self that I haue throughly performed my dutie when I haue set downe what is truth and what is falsehoode vnlesse I indeuour also to stirre vp all Christian magistrates to the defence thereof to their vttermost power in singlenesse of heart whom for that cause God hath set in high roomes and to whom God hath committed that great charge and at whose hands hee shall call for a strait account for that dutie Psa 10.11.12 Be wise therefore now O kings be learned ye that are Iudges of the earth Serue the Lord in feare and reioyce in trembling Kisse the sonne least he be angrie And if you will knowe how princes may nay howe princes must serue the Lord in feare Saint Augustine teacheth it Epist 50 In forbidding and punishing with religious seueritie those things which are done against Gods commandment So that this seruice of the Lord consisteth of two points First in making of good lawes for the maintenance of the truth and abolishing of idolatrie Secondly in punishing such as offend against the same with a religious seuerity This then is the first thing that is required in all godly Magistrates euen from the prince that sitteth vpon the throne vnto the meanest that beareth office in the common wealth but especially of thē that haue the soueraigne authoritie that they haue a watchfull eie and a continuall care to consider and finde out what things they are whereby either the glory of God is most hindred and his seruice prophaned or sin is within their common wealthes ◠r seuerall charges occasioned and maintained Which when they espie they must seeke by godly lawes and ordinances to prouide some speedie remedie for the same For when I affirme that princes magistrates must make decrees for the truth against idolatrie and superstition my meaning is not to enter into that question against the papists whether ciuill magistrates may meddle with matters of religion or not although euen the truth therof also by the way may appeare but because I speake to such as acknowledge and confesse this to be their dutie and haue giuen notable testimonie of their perswasion therein my desire and indeuour is to stir them vp that nether they will be vnmindful thereof but alwaies and earnestly thinke of it neither vnwilling thereto but readily and diligently performe it Esa 44.28 For this cause God calleth princes sometime sheepheards so was Cyrus to teach them that they ought to be as watchfull and painful for the good of their people as is the shepheard for the good of his flocke yea they must be watchemen ouer their people and take great heed that through their fault the people perish not for if they doe it will also turne to their owne destruction De pastoribus cap. 9. For as saint Augustine saieth Their negligence shall slay them Their negligence I say wherby they are slacke in performing their dutie They are also called heads ouer their people not onely because they should haue eies alwaies to prie and spie for the eies are in the head what danger may fall vpon the people and find meanes to auoid it but also because they should in all carefull and christian discretion guide and direct them that are vnder them And because it is true that saint Paul saith Rom. 13.4 He is the minister of God for the wealth of the people and that he beareth not the sworde for nought but for to take vengeance of them that doe euill It is most necessarie that he prouide such lawes as may tend to those endes and set downe such decrees as my bridle disobedient vngodly persons that they who faine would 1. Tim. 2.2 may the more quietly liue in honestie and godlines Such is that law or statute that Asa king of Iudah made when he sawe how readie his people were to fall to Idolatrie and superstition and had taken away the altars of the straunge gods and broken downe their images and high places 2. Chro. 14.3 4. He commaunded Iudah to seeke the Lord God of their fathers and to do according to the law the cōmandement Wherin it seemeth vnto me that their case and ours is verie like therefore we cannot