ovvne hearbes and planted and pruned also his trees vvith his ovvne hands if the Romaine dictatours taken from tillage and husbandry retourned againe to the same exercise after the tyme of beariÌ„g office vvas expired much more might Adame in the state of innocencie and the garden of pleasure haue laboured Perier l. 4. in Gin. and vvorked for his recreation and pleasure thâ—â— God delte vvith Adam to signifie by this corporall exercise vvhich hee appointed him the taske and labour vvhich is necessarie for the soule in the exercise of morall and supernaturall vertue vvhose operations are called vvorkes And truly vvho soe considereth the end of man and his felicity Th. c. 2. q. 3 a. 2. 4. vvhich consisteth in the perpetuall vision and contemplation of God vvhich is the most noble operatioÌ„ vvhich man hath vvil not meruail that the meanes to attaine to this ende should be good vvorkes and operations Vvherfore scripture all most in euery place exhorteth vs to the obseruation of the coÌ„maundementes to vvorkes of charitie iustice mercie temperaunce fortitude patience and such other vvorkes of vertue And for this cause our life is some tymes compared to a vvarfare in vvhich vve must allvvayes be fighting or arming or fortifying our selues or obseruing the enemie as souldiours doe somety mes vve are compared to labourers in the vinyard vvhoe vvorke for vvages some tymes to runners vvrastlers vvho ronne and striue for a gole crovvne or revvard So that our persection also consisteth in action labour and operation And truly vvhoe considereth hovve vnvvorthy a man idlenes is vvill neuer dreame that in it should consiste a Christians perfection For idlenes is the mother of all vice the very bane of vertue and no lesse pernicious to mans soule and body also then it is to the grounde of the gardener or husband man For as the earth not tilled nor laboured bringes forthe nothing but vveedes as the tree not pruned beares nought but leaues and at the length not so much as leaues so if by continuall exercise of vertue and good vvorkes the seed-plotte of our soule bee not continually manured and tilled the seede of Gods inspirations inclinations to vertue vvhich are neuer vvanting in our soule bring for the noe frute of good vvorkes and vertuouse actions but only the breres brambles and vveedes of vices do ouergrovv the soule And as the poole that standeth and moueth vvith noe streame stinketh and engendrethe nothing else but frogges snakes serpents so the soule of man vvhich is allvvayes idle and vnoccupied and neuer moued vvith the exercise of vertue putrifieth in her ovvn corruption and bringeth forthe nothing but monstrouse vices Truly vvhen man is idle he is vnarmed and exposed to all danger Then the deuil takers his tyme the fleshe aslaultes him the vvorld molestes him and he becomes slaue captiue to them all bicause by operatioÌ„ he makes no resistaunce And vvhereas much hurte hath proceeded from idlenesse neuer yet any exploit or entreprise vvorthy a man Hence proceed fornications adulteries robberies for vvhen the mynde is not occupied in good cogitations it is occupied in euil bicause it can not be altogether idle but ether it is vvell or ill occupied Vvherfore the Poet demaundethe vvhy Aegistus became an adulterer he ansvvereth thus In promptu causa est desidiosus erat The cause is easily to bee tolde hee vvas an idle person Vvhen a man is idle and not exercised in vertuouse actions vvhich produce good habits by vvhich our sensualitie is boidled and our passions are moderated then the flesh vvaxeth vvanton sensualitie becomes effeminate the passions are vnruly and the man impotent to all vertue Vvherfore Scipio in one thing vvas vviser theÌ„ Cato bicause Cato vvould haue had Carthage destroyed that Rome might enioy a freer peace and libertie but Scipio counted it more profitable for Rome to haue Cathage stand that Rome might haue an enemie to exercise her vvhich opinion of Scipio tyme proued truest for vvheÌ„ Carthage vvas aftervvards ruined Rome thinking her selfe secure became careles and idle and the Romaines by idlenes lost their former force provves and became altogether effeminate and impotent slaues to sensualitie vvho before hand beene Lords of the vvorld And yet according to our nevv reformers doctrine idlenes is the accomplishment and perfection of morall and Christian life For they first of all vvill make vs to beleeue that a naked farthe by vvhich vvee appreheÌ„d Christes iustice to bee ours is that vvhich iustifieth and vvhich is sufficient to saluation vvithout good vvorkes or obseruatioÌ„ of the lavve Vvhich if it be true Christian perfection shall consiste in an abstracted and idle apprehension of Christes iustice but in no practise nor exercise of vertue in noe labour or good vvorke at all and so vvheras all other creaturs attain to their end by action motion and labour man only by idlenes that is by apprehending only and doing nothing shall purchase his felicitie The artificer shall come to perfection in his arte by labour exercise and operation not of one or tvvoe but many dayes yea of his vvholle life bicause by coÌ„tinuall practise he augmenteth his skill but the arte of a Christian shall require no practice at all no labour no vvorking bicause according to this opinion on only acte of faith before a man dyeth is sufficient to iustifie him from all his former sinnes and to make him as iuste as holy as Christe him selfe vvho is the holy of holyes and so eternal felicitie vvhich is an operation by vvhich vvee see God face to face enioie our summum bonum shall be gotten vvithout operation and vvee shall vvinne our gole vvithout running atcheue our victorie vvithout fighting and gaine our vvages vvithout vvorking that is by an idle faythe vvhich apprehendeth only but doeth nothing They teach vs also that since Adames fall our nature is so corrupte that all our actions euen those that go for best are mortall and daÌ„nable sinnes in so much that you may as vvell and as soone get oyle out of a marble stone as vvring one good vvorke froÌ„ the nature of man vvhich if it be true then certes sleeping and idlenesse is our greatest perfection For if in euery acte vvee sinne mortally better vvere it to sleepe then to vvatche and praye better to sitte idle to do nothing then something bicause in doing nothing vve doe no harme in doing some thing vvhatsoeuer it bee bee it prayer and almes deeds vvee sinne mortally so idlenesse is our perfectioÌ„ bicause better it is to be idle theÌ„ ill occupied Vvhence follovveth my intended coÌ„clusion to vvit that according to the reformers doctrine idlenesse is the perfection of a Christian mans life and the best and surest meanes to attaine vnto his felicitie and to purchasse his SaluatioÌ„ The fourtenth Chapter shevveth vvhat an enemie the reformers doctrine is to Chastitic euen that vvhich is required betvvixt man and vvife CHastitie is a vertue
is proued noe common vvelthe can enioy temporall and ciuil peace and discipline vvithout them Takeavvay hope of heauen and take avvaye prayer almes deeds erecting of Churches founding of Colleges and hospitalles then fasting and penaunce vvorkes of iustice mercy and charitie vvill decay in breefe men vvill bee negligent and slouthfull in all exercise of vertue and obseruation of the lavve For vvho vvill ronne that sees no gole vvho vvill fight that hopes for no victorie vvho vvill vvorke that lookes for noe revvard I knovv that the very loue of God yea of vertue should moue vs to good but yet so dull vve are and so backvvard that these motiues litle moue vs and so naturall vnto vs it is to be moued vvith hope of revvard that if men hoped not for heauen fevv vvould striue to ouer come their passions and the difficultie in exercise of vertue and obseruation of the commaundementes Like vvise if feare bee the keeper praeseruer and conseruer of all common vvelthes hovve shall vve imagin that the Church of God can stande vvithout it I graunte that sinne is so fovvle a thinge that euen for the hatred of sinne vvee should abandone sinne but seing that sinne is so aggreable to our corrupt nature and neuer appeareth in the ovvne likenes but is allvvayes masked and disguised vvith a shevv of commoditie pleasure or profit fevve ther are vvho vvould absteine from sinne for the turpitude therof dishonestie vvhich it implyethe For vvhat should restraine a man from sinne shame of the vvorld I suppose he hathe a secret place Feare of temporall punishment I suppose the fault bee vnknovven Feare of God Vvho vvill feare God that feares not the hell vvhich hee hathe prepared Vvherfore if notvvithstanding the hope of heauen and feare of hell vvhich for all Caluins heresie possesseth the hartes of moste men yet so fevv liue vprightly and so many go avvrye vvhat vvould they do if hope of heauen and fear of hell vvere quite rooted out of their myndes Truly the narrovv path of vertue vvould bee ouergrovvne vvith vveeds for vvante of treading and the broad vvay of vice vvould become so smothe that none vvould imbrace vertue all vvould tumble headlonge into the depthe of vice and pleasure and so the vvay to vertue vvould bee hedged vp and the gate and vvay to vice vvould allvvayes lie open heauen vvould be a place inaccessible and hell our common home The second Chapter shevveth hovv in teaching that only faith iustifieth they open the gapp to all vice SAtan the common enemy of mankind knovving hovve easily he might entise and allure vs to sinne to vvhich thing his malliciouse mynde is allvvayes bente and enclined if hee could persvvade the vvorld that only faithe sufficeth for mans iustification hathe longe since gone about to beate this doctrine into our heades to bevvitch our vnderstaÌ„dings vvith it And bicause hee knovveth that vvhen he speaketh in is ovvne person and likenes he findeth litle audience he hathe gone about and that euen in the Apostles tyme by certaine of his ministers vvhoe vvent vnder the name of Christians to intrude vppon vs this his pestilent doctrine 2. Pet. 3. For they not vnderstanding as saint Peter sayeth vvhat saint Paule sayed vvould make him speake as fooles make belles to sound to vvit as they imagined and so auouched that only faithe vvas sufficient to iustificatioÌ„ and saluation and that saint Paule so vvarranted vs. l. de fide â—peribus Vvherfore saint Austine affirmeth that sainct Peter sainct Ihon and sainct Iames and sainct Iude also vvrote their Epistles to refell refute this heresie and to expound sainct Paules meaning After these companions Simon Magus imbraced the same opinion and after him Eunomius vvho bragged that the faithe vvhich they preached vvas sufficient to saue their follovvers vvhat sinnes soeuer they committed This damnable heresie longe since dead in the myndes of men and buried also in hell Luther not by miracle but meare madnes hath called to life againe ar 10 1â— l de Christiana libertate com in c. 2. Gal. vvho in diuers places affirmeth that only faith iustifieth before vvithout charitie and good vvorkes And bicause he savv that in thus saying he seemed to open the gappe to all vvickednes he addeth another heresie to vvit that true faithe and good vvorkes can not be seuered therfore sayeth hee although only faithe iustifie yet that argueth not that good vvorkes are not necessary bicause a true faith allvvayes bringeth vvith it good vvorkes l. 3. c. 14. §. 1â— c. 1◠§. 8. Caluin ioyneth vvith Luther in this opinion affirming that faithe only iustifieth and that good vvorkes are only signes and effectes of this faithe Yea Luther hee bothe auouch as shal be aftervvards declared that good vvorkes are so farre from iustifying that they are all mortall sinnes and by faythe only obteyne this fauour of God as not to bee reputed nor imputed to the faithfull maÌ„ And this faithe saith Caluin iustifieth not as a vvorke of ours bicause vvhatsoeuer proceedeth from our corrupt nature he counteth sinne but as it is an instrumeÌ„t by vvhich vvee apprehend Christes iustice and so applye it to our selues make it so our ovvne that noe since is imputed vnto vs. §. â— These are his vvords The povver of iustifying vvhich faith hath consisteth not in the vvorthines of the vvorke our iustification standeth vppon the only mercie of God and the deseruing or merit of Christe vvhich iustification vvhen faith taketh hold on it is sayed to iustifie So that faith also according to Caluin is a sinne bicause it is a kinde of vvorke of ours yet it iustifieth bicause it apprehendeth Christes iustice and so by a sinne as by an instrument vvhich apprehendeth Christes iustice vvee are made or rather reputed iuste But before I come to inferre my intended coÌ„clusion out of this doctrine I vvilbee so bold as to aske them vvhere they read in Scripture that only faithe iustifieth Rom. â— Saint Paule saye they affirmeth that a man is iustified by faithe True but he sayeth not by only faithe nether dothe any place of Scripture auouch so mnch Vvherfore Luther seing that this place vvas not plaine enoughe to proue that only faith iustifieth in his Germaine translation he foysted in only into the texte making sainct Paule to say vvee thinke a man to be iustified by faithe only And being warned of this his corruptioÌ„ of scripture by a certaine freind of his In Resp ad duos art ad amicum Ex Bel to â— l. â— de iustif c. 16. he ansvvered that that vvas the meaning vvherin yet hee shevved him selfe a false translatour vvhose office is to translate faithfully as the vvords lye and not as hee vvould haue them interpreted for that is the office of an interpretour and if this be lavvfull for Luther hereriques haue scope enoughe to make scriptures speake as they vvill imagin that they should speake But Luther vvill say
able to hide or vvipe avvay this marke vntill they abiure and renounce euery one of the old heresies vvhich they haue renevved and imbrace vvholly and intierly the Catholike fay the vvhich they haue forsaken The fifth Chapter handleth another marke of an heretike vvhich is vvante of succession OVr aduersaries nether can nor vvill deny but that our Sauiour Christe and his Apostles once planted true religion and established a true Churche in the vvorld Ephes 4. in vvhich Pastours and Doctours vvere appointed to minister Sacraments to preach the vvord of God and to gouerne and rule in the Churche The Actes of the Apostles vvitness no less Act. Apost vvhich set before our eyes the beginning and progress of the primatiue Churche the beginning in Hierusalem the progress amongest the Gentils For vvhen Christ dyed the principall foundatioÌ„ and corner stone vvas layed vvheÌ„ the Apostles vvere created the building vvent on and vvhen they by preaching miracles augmeÌ„ted the nomber of the first Christianes then vvas the building of this Church perfited and brought to that splendour and perfection that the Scribes and Pharisies emulated and enuied the glorie therof and sought the meanes to ruine this vvorke of God Act. â— but in vayne for as Gamaliel told them the vvork of God no povver can dissolue Act 7. â— Against this Church the deuil raysed a tempest vvhich began vvith a storme of stones amongest the Ievves but by the Emperours and heretikes hathe continued vnto this day In this Churche vvas called a Councell in Ierusalem vvhere sainct Peter as the head pronounceth the sentence Act. 15. and sainct sames subscribeth The first pastours of this Church vvere the Apostles sainct Iames vvas Bishop of Ierusalem sainct Ihon of Ephesus sainct Marke of Alexandria Eus l. 2. â— 1â— saint Peter first of Antioche then of Rome vv ch vvere his particulers seates for he vvas supreme Bishop also of all the Christian vvorld Io. 21. And in Antioche Euodius succeeded to sainct Peter ep ad Antiâ— after him Ignatius In Rome after that he had exercised the function of a supreme pastour for the space of tvventie and fiue yeares departing not vvithstanding some tymes as busines or persecution enforced him before his deathe he appointed Clemens for his successour but he refusing Act. 1â— Gal. 2. Linus and Cletus sainct Peters coadiutours Epiph. har 27. succeeded him and after them sainct Clemens accepted of the charge Sand. pag. 256. The other Apostles in other places lefte their schollers to succeed them yea and placed others in other places vvhere them selues could not reside as sainct Ihon appointed Policarp at Smyrna Tert. l. praes â— 3â— To be breefe Ecclesiasticall histories from the Apostles deriuâ— a Christian Church and succession of pastours vnto these dayes So that a true Christian Church vvas once planted and established Vvhich if it be true then vndoubtedly that novv is the true Church they the true Christians those the true pastours that the true fay the vvhich from the first and primatiue Church by a continuall succession can be deduced for the Church is called apostolicall not only bicause is vvas once planted by the apostles but also bicause it is descended from them by succession And they must be heretikes and bastard Christians degenerating from their first institution vvho can not shevv this succession and their Church shall bee l. pras c. 20. not apostolicall but apostaticall This argument hand leth Tertulian in his booke of prescriptioÌ„s vvher he shevveth hovv all particuler Churches vvere first planted by the apostles and hovv other Churches from them re ceiued fayth and religion and say eth he if novv you vvill knovve vvhat religion is the true Christiane religion you must conferre it vvith some former Churche from vvhich it is descended bicause say ethe hee Omne genus ad suam originem censeatur necesse est It is necessary that euery kinde be valued and esteemed according vnto his source and origine If you vvill Iudge of vvater marke the fountain if you vvill knovv a maÌ„s gentrie looke hovv he descendeth from the first of his familie if you vvill informe your selfe of any mans title vnto a lord ship you must consider hovve the first lord entered in to possession and hovv he is descended from him And so if vve vvill discerne the true Christian from the heretike vvee must haue an eye vnto the roote and stock from vvhich he descendeth for so vvee shall knovv vvhether he be legitimate or bafe-borne For if he fetch his pedegree from any other then the Apostles or those vvhich by succession descended from them then is hee a bastard-Christian and caryeth the marke of an heretike The Romaine and Catholike Churche vvhich novv is can deriue her pastours religion and gouernement euen from the Apostles and those vvhoÌ„ they appointed Bishops and successours For if you ronne ouer Ecclesiasticall histories you shall finde our Church and the practise of our religion to haue florished from the begiÌ„ning vnto these dayes for they treat almost of nothing else but of the progresse of our Church of the persecution vvher vvith it vvas assayled of the heretikes by vvhom it vvas molested of our Bishops prelates â—â—artys virgins doctours of our general and prouinciall Councelles of the miracles vvhich vvere vvrought in confirmation of our fayth in so much that if our matters vvere not the historiographers should haue had no subiecte to vvorke or vvrite on â— â— c. 1. l. 2. cont Donatistas op 363. Ireneus reckeneth the Popes of Rome from sainct Peter vnto Eleutherius Optatus vnto Damasus sainct Austin vnto Anastasius Sand li de vi sib mon. others goe farther and doctour Sanders our countriman bringeth the succession of our Popes Bishops Ceremonies and religion vnto Pius Quintus tyme Genebrard hath doone the like vnto Gregorie the thirtenth his tyme Gen. in Chronol Baron in Annal. and Cardinal Baronius in nine tomes all-ready set forthe hathe most exactly set dovvne the practise of our religion vnto Ludouicus Pius of Fraunce And if our Church aggree vvith the primatiue Churche if our faythe vary not from the ancient faythe if our pastours be descended from the Apostles and their schollers as all histories and monuments do beare vvitnesse then must our Church needs be the true Church bicause it aggreeth vvith the originall and is conformable to the primatiue Church vvhich as it vvas neerest vnto Christe his disciples and vvas persequuted and honoured for the true Churche so vvas it likest to bee the true Churche vnlesse vve vvill saye that Christ and his Apostles neuer planted a true Church This succession vvas counted allvvayes a marke of the true Churche vvhich in our Creed vve profess Symb. 〈…〉 vvhen vve beleeue in the Apostolicall Churche to vvit that vvhich is by succession deriued from the Apostles plaÌ„ted by them and the vvant of it vvas allvvayes esteemed a note to knovve
intended conclusion vvhich I maye doe vvith as muche breuitie as facilitie For if God bee the autour of all sinne then if vvee maye gather vvhat the tree is by the frute hee is of a malitious nature as is before proued and if hee commaund vs impossibilities and punishe vs vvith Hell fyer for not fullfilling them then is hee vnreasonable cruel and barbarous And if vvee once make this conceit of God as vvee must needes if vvee beleeue the aduersaries opinioÌ„ then must our hartes of necessitie bee cold in religion and vvorship of God For vvho can bee induced to vvorship loue and honour such a God in vvhome is nothing vvhich is amiable nothing vvorthy honour vvel may vvee feare him for his crueltie but loue him and honour him from the harte vve can not And so religion fallethe The third Chapter shevveth that in contempte of the Churches authoritie they bring all religion in contempte IT is a maxime and almost an article of faithe receued amoÌ„gest the reformers that the true Churche vvhich once vvas hathe erred grosselye in no lesser matters then faithe iustification merit freevvil vvorkes satisfaction purgatorie prayer to Sainctes vvorship of images nuÌ„ber and vertue of Sacramentes Sacrifice such like Yea they confess that the Romain Church vvas once the true Church but thy adde vvith all that aftervvardes it erred grossely and fell sovvlye novv of the Church of Christ is become the Synagogue of the deuil This is the cause vvhy vvhen vvee vrge the authoritie of the ancient and present Churche for the proofe of the reall presence free vvill prayer to saintes sacrifice of the Masse they ansvvere vs that the Church vvas but a congregation of men vvhich hathe erred in these and other matters And therfore Luther careth not for a thousand Churches and Caluin Beza and others despise all the Councelles and ancient fathers as appearethe by their vvordes vvhich are related in the first booke and the third and fourth chapter So that vppon the bare authoritie of the Churche they vvill not hange their faithe as they saye least they hange their soules bicause the Churche as it maye bee deceued so it maye deceue I demaund of theÌ„ therfore vvhat assuraunce they haue of scripture and by vvhat meanes they come to the knovvledge of it A Catholique vvould say that he beleeuethe these bookes to bee the vvorde of god bicause the Catholike Church vvhich is it the piller of truthe vvhich by the sonne of God vvas promised a spirit vvhich should teach her all veritie 10.14.15 l. on t epist fund c. â— hath cuer so beleened and defined Vvherfore saint Austine sayeth that hee vvould not beleeue the ghospel vnlesse the Churches authoritie mâ—ued him not that the Church maketh scriptures or giueth them their truthe and veritie for that they haue of God vvho vvas the indighter of them but bicause vvee can not knovv vvhich is Scripture vvhich is not but by the voice of the Church to vvhich only in this matter the ancient fathers vvere vvont to harken as Ireneus l. 2 c 2 3. 4. l prâ—esc de expos Symb. l. 2 c 1. 46. l. 4. c 11. Tertulian sainct Hierom Leo the first and dâ—uers others of vvhom Nicephorus maketh mention Vvherfore the first Toletane Councel in the one and tvventith canoÌ„ accurseth theÌ„ vvho accept of any other Scriptures theÌ„ those vvhich the Catholique Churche receiueth Hee vvould alleage for an argumeÌ„t that Christemade Peter his successour the Pope supreme pastour of the Church and commaunded him to feed his sheep lo. 2. and seing that a principal office of the shepheard is to shevv them suche pasturs as are most holsom for them it perteineth to the â—uprem Pastoure of the Churche to tell vs infallibly vvhich are the true scriptures for vvhen hee declareth vv ch are the true Scripturs he shevves vs our pasture the place vvher vvee are to graze and vvhen hee expoundethe them hee feedethe vs. And seing that the Pope of Rome is this Pastour as is proued in the last chapter of the first booke it follovveth that vvee must receue that for scripture vvhich hee allovveth of as scripture He vvould alleage also the antiquitie of scriptures for a profe of their sinceritie l. 2. cont Ap. 〈…〉 prabar Euangel in Apolog c 19. 20. 24. bicause Moyses vvhoe vvas the vvriter of a great part of the old testament as Iosephus Tertulian and Eusebius affirme by many handred yeares vvas more ancieÌ„t then all the vvritâ—rs of the Romains and Grecians also vv ch therfore deserue great credit reuerence 1 Tuse bicause as Cicero sayeth in his Tusculane questions to Antiquitie noe lesse is devve Hee vvould confirme this argument by another of no lesse efficacie to vvit that these bookes haue beene conserued so many thousand yeares not vvithstaÌ„ding so many captiuities of the Ievves and persecutions of the Christians vvhich argueth that God vvho vvas the Authour of them had a speciall care of them and a vigilant eye vnto them as vnto his ovvn vvord and vvriting Hee might alleage also the coÌ„formitie of those booke vvhich vvere indighted of diuers at diuers tymes and yet haue in them no contrarieties and vvere translated out of Hebrevv into Latin by 70 Interpretours â—nstin orat paroen ad geÌ„â—â—â— diuersely disposed vvho yet not vvithstanding soe aggreed as if all their traÌ„slations had been copied out of one For vvhich causes euen the Gentils Paganes them selues haue borne great respect vnto these vvritinges not daring to mingle them vvith their ê“phane vvritinges bicause as Iosephus and Eusebius affirme some that haue atteÌ„pted it l â—â— Aut. c. 1. â— l. â— praeparâ— â— by the diuine and secret povver haue beene very sharpely and seuerly punished all vv ch is vvarraÌ„ted by historie traditioÌ„ This a Catholike vvould saye vvith great applause and no lesse probabilitie for the authoritie of scripture But vvhat vvould or vvhat could our reformers saye vvould they saye vvith the Catholike that they beleeue them to bee holy scripture bicause the Church sayeth so â—â— Hostâ— l. 3. â—â—nt Brent Luther in deed sayeth that hee in this point beleeuethe the Churche and Pope and good reason hathe hee bicause of vvhoÌ„ did hee receue the scriptures vvhen hee began first to preach his nevv doctrine but of the Romaine Churche vvho cuer had the custody of them euen since the tyme of the Apostles And hovve could he knovve that the ghospel of the Nazarens of sainct Barnabas Euseb l. â— c. 25. and sainct Thomas vvere not as rrue scripture as the ghospel of sainct Matthevve and other Euangelistes but that the Romain Churche allovved of these and not of those For this cause some of them do saye that in this point they must needs beleeue the Pope Romain Church bicause they caÌ„ not in deed haue any probable knovvledge of Scripture but by this meanes as shall appeare by the refutatioÌ„ of all other meanes vvhich they