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<DATE>2014-03-04</DATE>
<RESPSTMT>
<NAME>Anne Simpson</NAME>
<RESP>MURP</RESP>
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<STC T="S">20601.5</STC>
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<BIBNO T="umi">99837996</BIBNO>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1">
<P>WILLIAM ALABLASTERS SEVEN MOTVIES.</P>
<P>Remoued and confuted by <HI>John Rac&s;ter.</HI></P>
<P><HI>Meli&ugrave;s est claudicare in via quam currere extra viam.</HI> Agu&s;t.</P>
<P><FIGURE>
<FIGDESC>a snake coiled around a cross with hands shaking below</FIGDESC>
</FIGURE></P>
<P>AT LONDON, Printed by <HI>Peter Short</HI> for <HI>Andrew Wi&s;e</HI> dwelling in Paules Church-yard at the &s;igne of the Angell. 1598.</P>
</DIV1>
<DIV1 TYPE="title page">
<PB REF="2" MS="y">
<PB REF="2">
<P>A BOOKE OF THE SE|VEN PLANETS, <HI>OR,</HI> Seuen wandring Motiues, of <HI>William Alabla&s;ters wit,</HI> Retrograded or remoued, by <HI>John Rac&s;ter.</HI></P>
<P><HI>Meli&ugrave;s e&s;t claudicare in via quam currere extra viam.</HI> Augu&s;t.</P>
<P><FIGURE>
<FIGDESC>crest with a book and the sun</FIGDESC>
<P>VERITAS TVA ET VSQVE AD NUBES</P>
</FIGURE></P>
<P>AT LONDON, Printed by <HI>Peter Short</HI> for <HI>Andrew Wi&s;e,</HI> dwelling in Paules Church-yard at the &s;igne of the Angell. 1598.</P>
</DIV1>
<DIV1 TYPE="frontispiece">
<PB REF="3" MS="y">
<P><FIGURE>
<FIGDESC>blazon or coat of arms</FIGDESC>
<P>HONI SOYT QVY MAL Y PENSE</P>
</FIGURE></P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="3">
<HEAD>To the Right Honourable, <HI>Robert</HI> Earle of <HI>E&s;&s;ex</HI> and <HI>Ewe,</HI> Earle Mar&s;hall of England, Vi&s;count Hereford and Bourgcher, Lorde Ferrers of Chartley, Bourgcher, and Loue in: and knight of the mo&s;t noble order of the Garter: Ma&s;ter of her Maie&s;ties Hor&s;e, and of the Ordinance: Chancelor of the Vniuer&s;ity of Cambridge, and one of her highne&s;&s;e mo&s;t honorable priuy Coun&s;ell.</HEAD>
<P>_THe occurrents of three que|&s;tions, beeing fir&s;t aun&s;wered from the mouth of their natiue cau&s;es, I hope (Right Honorable) that my poore paines &s;hal finde this rich fa|uour, that the truth yeelding it &s;elfe to be their clyent, your honour will vouch&s;afe to become their Patron. And becau&s;e the language of al que&s;tions is not alike; &s;ome demanding, &s;ome commanding, &s;ome obiecting, &s;ome vpbrai|ding, &s;ome complaining, &s;ome controuling, &s;ome one way, &s;ome another, I will &s;et down their &s;eueral tunes, and tones as they &s;pake vnto me. The fir&s;t que&s;tions complaint (grieued to be di&s;lodged before fully &s;etled vpon the ta&s;t of di&s;contentment) is:
<MILESTONE N="1"> what nece&s;sitie cau&s;eth the Remoue of the&s;e motiues? The cau&s;e aun|&s;wereth, the hurt &amp; danger accompanying them. The hurt is manife&s;t: for as in the bodie the increa&s;e of proud fle&s;h is the decay of the &s;ounde: So the &s;pirit of
<PB REF="4">popery (fed with vaine wandrings, and wandring va|nities of many of our wanton wits wanting grace) as it in the grouth of pride winneth ground in the body of this land: &s;o the whole&s;ome doctrine of true religion is turned tenant out of dores, to the great hurt of the whole realme, and the vtter vndoing of many. And therefore &s;mall need there is of the&s;e Motiues, when we our &s;elues many of vs, helped that way by our own corruption, moue already down the hil to our de&s;truc|tion. But rather great nece&s;sity haue wee to remoue the~, and to &s;tay our &s;teps before y^e break-necke of truth and true religion befall vnto vs. Againe, as the hurt is manife&s;t, &s;o is the daunger euident: For as a &s;tumbling blocke vnto the blinde, &s;o the&s;e Motiues cro&s;sing the way of the &s;imple, will cau&s;e them to &s;tumble and fall. Be&s;ides this, the change of Common-wealths is ob|&s;erued by the learned to come, not from fortune; for that is idle and prophane: nor from any fatall periode or reuolution of the &s;tars; for that is but an a&s;tronomi|call fancy: neither yet wholy from the maners of men and their di&s;po&s;itions; for that is but a philo&s;ophicall coniecture: But e&s;pecially, it beginneth with y^e change of religion; for that is a theologicall rule. And it is no|ted by many of note, that there &s;ildome hath beene ei|ther with vs, or el&s;e where in Chri&s;tendom, any altera|tion of gouernment, but &s;ome notorious hereticks, or &s;chi&s;matickes haue gone before, as &s;ignes and tokens of troubles already begun in the Church, and immi|nent dangers eft&s;oones in&s;uing vpon the Common|wealth. And therefore very nece&s;&s;ary it is for the pre|&s;eruation of the peace of both &s;tates, to remooue the fewell of the&s;e flames, and to &s;top the gap or fill vp the breach whereat the enemy laboreth to get in vnto vs.
<PB REF="4">This complaint of di&s;content ended and aun&s;wered, the expo&s;tulation of vnkindnes in the &s;econd que&s;tion rubbeth yet harder vpon me.
<MILESTONE N="2"> Admit it bee needfull to remoue the&s;e Motiues: yet what need I of all other to take the matter &s;o haynou&s;ly, and to bu&s;ie my &s;elfe more then needes? my an&s;were. Fir&s;t it was not meet for any of our &s;tronger champions, to enter the li&s;tes again&s;t &s;o weak an enemy: for &s;o he might get greater credit by being ouercome, then we glory by ouercom|ming: the aduer&s;aries mouth beeing &s;till full of lies in their owne prai&s;e, with the open throat of vaine glory crying out, that their punies were able to hould plea with our ancients. Secondly, <HI>inter minores theologos,</HI> (if the authour be not quoted ami&s;&s;e) my &s;elfe in many re&s;pects as fit as any to an&s;were this quarrell.
<NOTE PLACE="marg">We&s;tmin&s;ter. Cambridge. Trinity Coll. D. <HI>Still</HI> now B. of Bath and Welles.</NOTE> For the &s;ame &s;choole bred vs both, y^e &s;ame Vniuer&s;ity nourced vs both, the &s;ame colledge maintained vs both, y^e &s;ame ma&s;ter preferred vs both, the &s;ame roofe, nay the &s;ame bed &s;omtimes contained vs both. Euery one wherof (as it is the lot of bankerupts to drowne others in their decay) haue lo&s;t &s;omthing by his fal. The &s;chool &s;aith, I haue lo&s;t my hope of him; the Vniuer&s;ity &s;aith, I haue made &s;hipwracke of my fauour in him; the colledge faith, I haue ca&s;t away my maintenance vpon him; the mai&s;ter &s;aith, I haue preferred preferment to di&s;credit by him; the lodging &s;aith his roome, the bed &s;aieth his ea&s;e was euilly be&s;towed. For the recouery of which lo&s;&s;es, if my &s;lender gifts may any way comfort them, I thought it my duty in the behalfe of the &s;choole, V|niuer&s;itie, colledge, ma&s;ter, and the re&s;t, to make &s;ome &s;hewe of them to the view of the worlde: that it may perceiue and iudge (apt enough otherwi&s;e to iudge a|mi&s;&s;e) that all birdes be not blacke becau&s;e the Crowe
<PB REF="5">is &s;o: neither all of the &s;ame &s;choole, Vniuer&s;ity, and colledge, be popi&s;h, becau&s;e &s;ome one proueth to bee a papi&s;t. But the obiection of the thirde que&s;tion pre&s;|&s;eth me wor&s;e then both the re&s;t. Say it bee a matter conuenient that the&s;e motiues &s;hould be &s;urpri&s;ed be|fore they go any further; and the action as fit for me as another:
<MILESTONE N="3"> yet how can I without the hand of pre&s;ump|tion pre&s;ent &s;o &s;mall a worke to &s;o great a per&s;onage?</P>
<P>I confe&s;&s;e (mo&s;t noble Earle) that I am at a lo&s;&s;e, and know not herein what to an&s;were: Onely that ho|norable di&s;po&s;ition, which I haue alwaies ob&s;erued in your Lord&s;hip, to receiue as your gue&s;ts all that in the way of vertue and truth trauell towardes their iournies end of true happine&s;&s;e, hath cau&s;ed me an vnknowne traueller to make thus bold with your Honor: which boldene&s;&s;e of loue, rather then loue of boldene&s;&s;e, if at this time it may bee accepted without offence, I will pa&s;&s;e my word for it, it &s;hal neuer hereafter attempt the like, without further warrant of welcome from your Lord&s;hip. You fauored <HI>Alabla&s;ter</HI> whiles alabla&s;ter without &s;pot: O let the &s;ame goodne&s;&s;e in fauour de|&s;cend vnto him that hateth his &s;pots, but loueth him. The mother of vs both, the Vniuer&s;ity, once dignified, I had almo&s;t &s;aid deified with your pre&s;ence, hath com+mitted her &s;elfe vnto your patronage: maruaile not therefore (Right Honorable) though we her &s;ons run together with our mother vnder the &s;afegarde of your wings. The father of all, euen the God of mercy, ble&s;&s;e your Lord&s;hip and honorable familie vnto the worlds ende.</P>
<CLOSER><SIGNED>Your honours euer mo&s;t humblie deuoted, <HI>IOHN RACSTER.</HI></SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="letter">
<PB REF="5">
<HEAD>Ad Academicos &amp; &s;uos &s;alutem <HI>Longam, Epi&s;tolam breuem, mittit.</HI> I.R.</HEAD>
<P><HI>LVdunt quidam, qui nos ludos faciunt, male feriati ho|mines: Academiam in delphinum mutatam, in motu tantum quietem capere.</HI>
<NOTE PLACE="marg">Tertull. de virg. vel.</NOTE> <HI>Nae tu (motor) magnum ma|lae rei aedificans ad pernicie~ exemplum praebui&s;ti, quod ve|teres &s;candalum dixerunt. No&s;tis vero vos (docti&s;simi viri) quod vt nec in acie nec in vita, multo min&ugrave;s in fide licebit, iniu&s;&s;u &s;ummi imperatoris &s;tationem relinquere. Verumtamen &s;icut in humano ita &amp; ciuili corpore, &amp; morbi &s;unt &amp; remedia ijs adhibenda: Cumque tota quo|rumcu~&abque; remediorum vis, adeo&abque; medicina omnis duobus hi&s;ce con&s;umatur: re&s;titutione ami&s;si, &amp; expul&s;ione &s;u|perflui: vestrum erit (Academici) &s;i quid in Academia de|perditum &s;it re&s;taurare, &s;i quid &s;uper&s;it adhuc amoliri. Valete optimi optim&egrave;.</HI></P>
</DIV1>
<DIV1 TYPE="author to the reader">
<HEAD>Ad lectorem Epigramma Authoris.</HEAD>
<HEAD TYPE="sub">Pro captu lectoris habent &s;ua fata libelli.</HEAD>
<LG>
<L>IF <HI>Lippus</HI> read my bookes, they bleare-eyde be:</L>
<L>If <HI>Linx,</HI> all &s;pots, &s;uch eie&s;ight haue tho&s;e bea&s;ts.</L>
<L>One &s;ees too much, another cannot &s;ee;</L>
<L>Mens ta&s;ts of wits, be diuer&s;e, as of fea&s;ts.</L>
</LG>
</DIV1>
</FRONT>
<BODY>
<DIV1 N="1" TYPE="part">
<PB REF="6">
<PB REF="6">
<HEAD>THE FIRST MOTIVE.</HEAD>
<DIV2 TYPE="motive">
<Q><HI>_AS the moy&s;t and vnstable bodies becau&s;e they are vnbounded in them&s;elues, ne|uer cea&s;e from motion vntill they bee stayed in &s;ome other body which hath &s;tay in it &s;elfe: &s;o the vnder&s;tanding, vnquiet by nature, pa&s;seth through all formes of opi|nions vntill he re&s;olue his a&s;&s;ent vpon &s;ome principle that standeth onely vpon his owne ground.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remoue.</HEAD>
<P>_THe ri&s;e of this fir&s;t motiue (whiche &s;ee|meth to me banked vpon his &s;imilitude) expre&s;ly &s;etteth out,
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> (though much I thinke again&s;t his will) the true cau&s;es not onely of this, but al&s;o of all the re&s;t of his motiues: which be (as here you may &s;ee) an vn&s;table body, an vnder&s;tanding vnquiet, nature without grace, and opinion voide of grounde. For as for that principle of Romi&s;h expo&s;ition of the &s;cripture, which onely, (as he &s;aith) &s;tandeth vpon his owne
<PB REF="7">grounde, their two balifes, <HI>Corruptor stilus,</HI> a cor|rupt &s;tile, and <HI>Adulter &s;en&s;us,</HI> an adulterous &s;ence, haue both morgaged and forfeited many yeares agoe; as I doe not doubte, but I &s;hall ea&s;ely make knowne by plaine euidence when I come to that pointe.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>THerefore when the que&s;tion of truth in contro|uer&s;ie of Faith is turned too and froe, in the thronge of &s;o many particular quarrelles, it is be&s;t to go a&s;ide, and &s;ingle out the two grand originals, and foundations from the which all the other factions a|ri&s;e, that by taking the iu&s;t estimate of the &s;trength of either, our iudgement may leane to the &s;tronger part.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remoue.</HEAD>
<P>THis coun&s;ell though it beare the face of good regarde; yet hath it the hart of ra&s;h attempte. Truth may bee tried, but faith mu&s;t not be prouo|ked. For the triall of truth maketh it perfect: but the doubting in faith, taketh away the &s;trength of faith. And therefore when there is que&s;tion of truth, it is good to be circum&s;pecte; &amp; when there is controuer&s;ie of faith, it is be&s;t to bee con&s;tante. What ra&s;hne&s;&s;e then is it in a matter of faith to go a&s;ide, wherby both faith and the truth be for&s;aken? Take the one of the&s;e without the other (I meane) the former without the latter, and I do not greatly
<PB REF="7">mi&s;like the coun&s;ell. Where truth is to be tryed by it &s;elfe without any preiudice to faith in any que&s;tion onely of truth, without controuer&s;ie of faith, it is be&s;t to goe a&s;ide, and to &s;ingle out the maine points &amp; cheefe ground worke of the que|&s;tion, that the naked truth may bee knowne, with|out al colour of deceit. But if thou make&s;t any con|trouer&s;y of faith; whil&s;t thou doubte&s;t of faith, thou ha&s;t no faith: And then commeth the aduer&s;ary and &s;pying thee naked, and di&s;armed of the &s;hield of faith &s;triketh thee home on the heade, either with &s;ome dangerous errour, or damnable here&s;ie. He that in skirmi&s;h knoweth not on which &s;ide to hold his &s;hield, while&s;t he is yet a debating which &s;ide is be&s;t, he is &s;odainely &s;troken with the darte, and &s;o he lo&s;eth his life; &s;o likewi&s;e is it in the &s;pi|rituall warfare, hee that maketh controuer&s;ie how to holde the &s;hield of faith, while&s;t hee yet doub|teth, the deuill letteth flie one of his fiery dartes, wherewith he is &s;troken to the harte; and &s;o he lo|&s;eth his &s;oule. It is not good to bee &s;o bu&s;ie vpon euery occa&s;ion with our eyes, lea&s;t we put them out at the la&s;t: the eye of the &s;oule is faith, &amp; ther|fore not good euer and anone to trouble it with controuer&s;ies, lea&s;t we cleane put it out in the end. Wherefore my iudgement is cleane contrary to this of y^e moter: What controuer&s;ies &s;oeuer ari&s;e, it is be&s;t for vs to keep in the way of faith, not &s;tar|ting a&s;ide like a broken bowe, (as &s;aith the P&s;alme) Nor &s;tepping a&s;ide as our fir&s;t parentes did, when they had eaten the forbidden fruite, who&s;e facte
<PB REF="8">we iu&s;tifie, when we, in matters of faith, goe a&s;ide, hyding our &s;elues thereby from the face and pre|&s;ence of God. But it is our be&s;t, to doe the be&s;t we can to preuent al doubting. And if that cannot be, but wee mu&s;t needes, as men, doubte, yet not to make factions of doubts, &s;ingling out (as cheefe champions of de&s;paire, the cheefe&s;t doubts, that wee may bee &s;ingular in our infirmities. But when any controuer&s;ie of faith, which is doubte, doth ari&s;e, our practi&s;e mu&s;t bee prayer, Lord I beleeue, helpe my vnbeleefe, and our comfort mu&s;t bee the cro&s;&s;e of Chri&s;t: Not running to any rules of rea&s;on, which is to &s;hallow to reach, much le&s;&s;e to rule faith. And therefore as one faith of the lawe, &s;o &s;ay I of faith. <HI>Fide &s;emel data ex ea non de ea est di&s;putandum.</HI> Ha&s;t thou faith? then from thence di&s;pute what is rea&s;on, not from rea&s;on di|&s;pute what is faith.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>AL particular controuer&s;ies in them&s;elues &s;tand vpon their yea and nay, but vnto vs require proofe; which proofe is linked by rea&s;on, which rea&s;on is cheefly grounded vpon &s;cripture, which &s;cripture is authori&s;ed not in the letter, but in the &s;ence, becau&s;e it is doubtfull in the variety of apprehen&s;ions; &s;ome leading, others drawing, many writhing their text to their &s;euerall factions: The question is at la&s;t remo|ued from the text to the interpretor, from the &s;crip|ture, vnto the men. So that a mind &s;tudious of truth,
<PB REF="8">is now come to his la&s;t care to determine of the worth, merit, &amp; authoritie of tho&s;e that are the expo&s;itours.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remoue.</HEAD>
<P>HEre the Moter eyther &s;hooteth aboue com|pa&s;&s;e or &s;ure I &s;pie not his arrow. What lo|gicke I pray you call you this? All particular con|trouer&s;ies in them&s;elues: I had alwaies thought that in the thinges them&s;elues there is no contro|uer&s;ie, neither yet in the propo&s;itions them&s;elues is there any probabilitie. But euery propo&s;ition in it &s;elfe is eyther &s;imply true, or &s;imply fal&s;e; but vnto vs who like night-rauens behold the light of the truth, things be made controuer&s;ies, and pro|po&s;itions become probable; not becau&s;e they are &s;o in them&s;elues, but becau&s;e we thinke them &s;o: neither by rea&s;on that their cau&s;es bee doubtfull; but becau&s;e we doubt of their cau&s;es, this cau&s;eth both yea and nay in the &s;ame matter, and this re|quireth proofe on both &s;ides.</P>
<P>Without this there is no controuer&s;ie, neither needeth there any proofe without this. And ther|fore I could ea&s;ely per&s;wade my &s;elfe though I knewe no more by him, the penner hereof, to be a papi&s;t, in that, in regard of his prenti&s;age in pope|ry, hee may not pre&s;ume to workes of &s;uperero|gation, hee acquainteth him&s;elfe in the meane time with wordes of the like qualitie. The like ab&s;urditie followeth in the next wordes where hee &s;aith that poofe is lincked by rea&s;on: For if
<PB REF="9">proofe be that, which the Philo&s;opher in his Rhe|torickes calleth <GAP DESC="foreign">, then is it the linke of ma|ny rea&s;ons, and is indeede in the true nature there|of nothing el&s;e, but the very rea&s;on of that who&s;e proofe it is: and &s;o con&s;equently where hee &s;aith that proofe is linked by rea&s;on, the wordes &s;ound as if he had &s;aid: rea&s;on is linked by rea&s;on. But the rea&s;on that he thus linked rea&s;on, was to make a gradation or ladder, that he might at la&s;t clime to the authoritie of the bi&s;hoppe of Rome, which is the &s;phere that giueth motion to al his motiues.</P>
<P>But let vs come to the pitch of his purpo&s;e; which proofe &s;aith hee is linked by rea&s;on: which rea&s;on is cheefly grounded vpon the &s;cripture: which &s;cripture is authorized not in the letter, but in the &s;ence: here is the toppe of his ladder or cli|max: and on the toppe of this ladder hee placeth his Romi&s;h, fal&s;ely called catholicke, expo&s;itours.</P>
<P>Whome I doubt not with le&s;&s;e adoe, in the &s;equell of this tractate to di&s;place. In the meane time let vs con&s;ider his cunning in making his lad|der. The &s;cripture is authorized not in the letter but in the &s;ence. Beholde his boldnes; &s;aint <HI>Paule</HI> in the &s;econd chapter to the Rom. and in the &s;e|cond epi&s;tle and third chapter to the Corin. &s;pea|keth otherwi&s;e; For hee maketh the oppo&s;ition betweene the letter and the &s;pirit: but our aduer|&s;ary is wi&s;er then the apo&s;tle, and he maketh the oppo&s;ition between the letter and the &s;en&s;e; lea|uing out in greate wi&s;dome the &s;pirit, becau&s;e he knewe it would marre all their markets; as being
<PB REF="9">that which the church of Rome, of all other chur|ches, medleth lea&s;t with. Neither, I am afraid, doth the &s;pirit loue to communicate much with them. But how&s;oeuer he forgetteth him&s;elfe, wee mu&s;t challenge vnto the &s;pirit his vpper place and dig|nitie: which is, to authorize the worde of God. In the worde of man bee <HI>Sen&s;us humani,</HI> humane &s;ence that giueth credit vnto it: but in the worde of God, there is <HI>Spiritus Dei,</HI> the &s;pirite of God that authorizeth it. And looke what &s;ence is to the word of man, the &s;ame is the &s;pirit to the worde of God. And &s;urely they make but ba&s;e account of the worde of God that cen&s;ure it in the &s;en&s;e: put|ting no difference betweene the worde of God, and the worde of man; naye it &s;eemeth they pre|ferre the worde of man before the worde of God, when they place the whole authoritie thereof in the &s;ence, and the &s;ence it &s;elfe and credit thereof in the expo&s;itours, which be indeed the buts that the moter &s;hooteth at in this place. For thus hee concludeth. The que&s;tion at la&s;t is remoued from the text to the interpretour, from the &s;cripture vn|to men. Very badly, beleeue me is it remoued, and it is long of them&s;elues. For were it that they did attribute all to the &s;pirit as we do, and not in&s;teade of the Apo&s;tle his &s;pirite, bring in their &s;ence, that they them&s;elues might haue &s;ome authoritie ouer the worde of God, becau&s;e they thinke they haue &s;ome &s;en&s;e: there needed no remoue from text to interpretour, from the &s;cripture vnto men. But the &s;ame &s;pirit that writeth the &s;cripture &s;houlde
<PB REF="10">iudge of the &s;cripture: and where y^t iudge was not to be found, that not to bee accounted &s;cripture. Which may very well be done &amp; ea&s;ely be found out by conference of places: in that the &s;pirite is one and the &s;ame in all places, alwaies alike, like it &s;elfe alwaies, &amp; neuer differing in any point from it &s;elfe. And therfore where there is any difference in &s;ub&s;tance of doctrine, there mu&s;t needes bee a differing &s;pirite, whereby that place that thus dif|fereth from &s;ome one, or many places of the ca|nonicall &s;cripture, and knowne word of God: may iu&s;tly be &s;u&s;pected to be the worde of man. And as for the diuer&s;itie of expo&s;ition, according to the varietie of factions in religion, (which the moter iu&s;tly taxeth, with leading, drawing, and writhing the worde of God to &s;erue their owne turne) it is not the outward &s;hewe, merit or worth of the ex|po&s;itours, but the inward working of the &s;pirite of God, that doth re&s;olue the mind &s;tudious of the truth, being fir&s;t &s;anctified by praier and prepared by humility. For what &s;aith our &s;auior Chri&s;t &s;pea|king of the &s;ame &s;pirit in the go&s;pel? He &s;hal leade you into all truth. And therefore he onely is the competent iudge: neither ought we to rely vpon any mans iudgement, be&s;ides this: becau&s;e euery man will bring &s;omthing of his owne, how&s;oeuer, it may be he is in&s;tructed in &s;ome pointes by this &s;pirite. The heathen Philo&s;opher knew this, that mans iudgment is tempered with the hand of his affection: and therefore hee e&s;pecially commen|deth tho&s;e lawes, that leaue lea&s;t to the will, and
<PB N="5" REF="10">di&s;cretion of the iudge. And &s;o likewi&s;e as that lawe, &s;o is that religion mo&s;t &s;ound, that referreth al to the written word of God; leauing lea&s;t in the power and hand of mans iudgment: wherefore that I may con|clude this point, and aun&s;were him in all pointes, I will make a truer gradation, I hope, then hee hath done.</P>
<P>All controuer&s;ies in the world &s;tand vpon their yea &amp; nay, but vnto vs require proofe, which proofe is limited by faith, which faith is grounded wholy vpon the &s;cripture, which &s;cripture is authorized not in the letter but in the &s;pirit.</P>
<P>So that a mind &s;tudious of the truth is now to come to his la&s;t labour, to begge at the hands of his heauenly Father, that he would giue him &s;uch a por|tion of his &s;pirite, that his &s;pirite may expounde the &s;cripture, that the &s;cripture may confirme faith, that faith may rectifie rea&s;on, that rea&s;on may reforme our iudgments in all controuer&s;ies what&s;oeuer, that we neuer either mi&s;take errour, or mi&s;like the truth. <HI>Det Deus.</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>THe catholick part for the &s;trength of their interpre+tation, alledge the iudgement of the Church, the definition of councels, the con&s;ent of Fathers, the har|mony of churches, the practi&s;e of al ages, and the rule of Apo&s;tolicall tradition, left by &s;ucces&s;ion as the light thorough the heauens.</HI></Q>
<DIV3 TYPE="remove">
<PB REF="11">
<HEAD>The remoue.</HEAD>
<P>HAuing, as he thought, brought the matter to a good pa&s;&s;e, by bringing all co~trouer&s;ies, proofs, rea&s;ons, yea and the &s;cripture it &s;elfe vnder the tuiti|on of the expo&s;itours: he laboureth in this place all that he may, to &s;hew the Romi&s;h (whom he vainly calleth catholick) part, to be the onely lawfull heires of &s;ound interpretation; which &s;hew of his is brauely &s;et out with &s;ix pagents. Fir&s;t, as of mo&s;t worth, com+meth in on the expo&s;itors &s;ide, the iudgment of the church: in the &s;econd place marcheth the definition of councels: thirdly to colour the matter better, the con&s;ent of fathers: fourthly y^e harmony of churches: fiftly the practi&s;e of all ages; and la&s;tly the rule of A|po&s;tolicall tradition. Surely a braue &s;hewe: but you mu&s;t vnder&s;tand, that when he hath all &s;aid, he hath al done: for he bringeth no proofe for any thing that he &s;aith: and therefore we will do him that fauour to &s;et downe &s;ome proofes for him.</P>
</DIV3>
<DIV3 N="1" TYPE="pageant">
<HEAD>The fir&s;t pagent.</HEAD>
<P>THat which is allowed by the church of Rome, is approued in the iudgment of the church, (for he meaneth nothing by the church but the church of Rome, which is the church <GAP DESC="foreign">, the eminent church) but the romi&s;h expo&s;ition is allowed by the church of Rome: therefore the Romi&s;h expo&s;ition is approued in the iudgment of the church. What though the heretickes Iewell, Whitakers, Rey|noldes,
<PB N="6" REF="11">Stephanus,
<NOTE PLACE="marg">Vir illa Steph.</NOTE> and Fox do &s;hew y^e Pope Ioane was an whore, pope Hildebrand a coniurer, &amp; Hono+rius condemned for an heriticke: Though the head of the church be an heretick, yet the church cannot erre. What though Thomas be again&s;t Scotus, and Scotus again&s;t Thomas, Soto bee on neyther &s;ide, Bellarmine on all &s;ides, and Caietaine again&s;t all? Though euery member of the church be out of the way, yet the church it &s;elfe cannot &s;tep a&s;ide. Wee catholickes cary our church in our bo&s;ome. For mine owne parte, I neither hould what Thomas houldeth, nor what Scotus, neither hould I with So|to, Caietane, Bellarmine, or any one or other papi&s;t what&s;oeuer: but what the church holdeth that hold I: If the que&s;tion be what the church holdeth, I am as able to determin of it as another. This is no meere fiction, but the true &s;ub&s;tance of this &s;ecte, which I my &s;elfe haue heard from &s;ome of their mouths that think them&s;elues no ca&s;t-away catholickes, euen fro~ the very man y^t &s;tandeth &s;o &s;tifly in this place vpon y^e iudgment of the church, if I be not much deceiued.</P>
<DIV4 TYPE="appendix">
<HEAD>The Apendix.</HEAD>
<P>BVt if by the iudgment of the church he meaneth the true church; then this is the cen&s;ure thereof betweene the Apo&s;tles &amp; their &s;ucceeding interpre|tours. The Apo&s;tles were the indoubted authentical &s;cribes of the holy Gho&s;t; and therfore their writings are no otherwi&s;e to be accounted of, but as the infal|lible oracles of God. But their &s;ucceeders, and inter|pretours haue no other commi&s;&s;ion but to teach that which is &s;ealed and deliuered vnto vs in holy
<PB REF="12">writ: and thereupon the church concludeth this, as a maxime or axiome not to be denied: That no &s;uc|ceeder or interpretor may forge, or coyne any newe doctrine or opinion, but &s;hall cleaue &s;imply to that doctrine, vnto which God hath brought all without exception to &s;ubiection: which who dare &s;ay the Romi&s;h expo&s;itours do not?</P>
<P>When they picke purgatory out of Peters pur&s;e, and Peter pence out of others pur&s;es: make that a praier, which the angell maketh a &s;alutation: cal that canonical, which is contrary in &s;ome points to y^e ca|nonicall &s;cripture: euery Pope after the minte was once vp, adding &s;ome new deui&s;e of his owne, which <HI>Prau&aacute; &s;olerti&aacute;,</HI> by the euill wittine&s;&s;e of &s;ome of their interpretours mu&s;t needes find countenance in the word of God. Which being once made as a fit &s;hoo for the popes foote, yet &s;eeming too litle vnder the title of the writer, it is &s;et vpon the la&s;t of the iudge|ment of that church to make it &s;eeme greater.</P>
</DIV4>
</DIV3>
<DIV3 N="2" TYPE="pageant">
<HEAD>The &s;econd pageant and the di&s;couery thereof.</HEAD>
<P>THe decree of a councell is the acte of Chri&s;t: where two or three are gathered togither in my name, there am I in the mide&s;t of them. <HI>Mat. 18.20.</HI> But the Popi&s;h interpretours haue the decrees of councels, as of the &s;econd Nicene, &amp; &s;econd Ephe|&s;ine, and &s;uch like, for their warrant: and therefore their expo&s;ition mu&s;t needes bee good, as flowing from the fountaine of goodne&s;&s;e, God him&s;elfe. I a&s;|&s;ure you a braue pagent but yet too full of colours, take &s;ome of the colours away, and you &s;hall &s;ee the
<PB N="7" REF="12">truth. The decree of a councel that is &s;quared accor|ding to Chri&s;t his rule: that is, <HI>in nomine meo,</HI> gathe|red togither and working in the name of Chri&s;t, and for the glory of Chri&s;t, is directed by Chri&s;t.</P>
<P>But not all councels what&s;oeuer. Not Achab his councell of fowre hundred men: for the pre&s;ident of that councell was Satan, a lyeng &s;pirit in the mouth of all the prophets. Not the councell of the high prie&s;tes and phari&s;ies, which in outward &s;hewe car|ried the &s;ame glo&s;&s;e that the popi&s;h councels doe. For this councell was held again&s;t Chri&s;t: but tho&s;e councels only which containe nothing but the true, pure, and naturall interpretation of the &s;cripture: which the holy fathers in a &s;pirituall wi&s;edome, to breake the power of the enimies of the church, fitted vnto their owne times. Such were tho&s;e councels of olde, the fir&s;t Nicene Synod, the councell of Con|&s;tantinople, the fir&s;t Ephe&s;ine &amp; Calcedon councel, and &s;uch like. And not tho&s;e latter councels, wherin the wolues killed the lambes, for troubling the wa|ter which they them&s;elues had corrupted. The fir&s;t and the be&s;t be for vs, and the la&s;t and the wor&s;t bee for them; which to let goe many other) this one in|&s;tance will manife&s;t vnto vs. Aboue nine hundred yeares agoe the Synode of Con&s;tantinople decreed images placed in churches to be ouerthrowne, and broken downe; this is for vs: A little after that, the councel of Nicene, decreede to re&s;tore them againe, and this is for them: which both Augu&s;tine and E|piphanius condemne as the next part to Idolatrie: which paire of councels may be paraleled by two o|thers; we allow of the councell of Calcedon, wherin
<PB REF="13">Eutiches his here&s;ie was condemned. They com|mended the &s;econd Ephe&s;ine councel wherin it was confirmed. Now let them brag of their councels who can &s;hew mo&s;t good co~ming from them. The badges of their councels be idolatry and here&s;ie: but tho&s;e councels that &s;tand for vs can be taxed with no impietie: And yet for&s;ooth hee braueth vs with the definition of councels: which if he meane the good and generall councels, then is it but a flori&s;h, neither dareth he be tried by them: but if he meane the bad and the prouinciall Synodes, then harpeth he all vp|on one &s;tring, and &s;aith no more then before he &s;aid. For they make tho&s;e councels to be the very image and liuely paterne of the church. And what then I pray you can the definition of councels be el&s;e, but the iudgement of the church according to his mea|ning? Neither is it greatly materiall what tho&s;e Sy|nodes do define, for they are nothing el&s;e, but the Pope his voice which hee ruleth high or lowe at his plea&s;ure: neither is there any true born Chri&s;tian that will take his othe, much le&s;&s;e build his faith vp|on the bare worde of the Pope, without warrant from the worde of God.</P>
</DIV3>
<DIV3 N="3" TYPE="pageant">
<HEAD>The third pagent with the di&s;co|uery thereof.</HEAD>
<P>THe con&s;ent of the fathers giue great credit vnto the writinges of any man, in that they cary both the countenance of Antiquity &amp; the maintenance of verity.</P>
<PB N="8" REF="13">
<P>But the Romi&s;h impo&s;tors, expo&s;itours I &s;hould &s;ay, haue the con&s;ent of the fathers: as father Peter, ali&aacute;s Lombard, father Thomas, ali&aacute;s Aquine, father Robert, ali&aacute;s Bellarmine, and &s;uch like. And therfore who can deny but their writings bee orthodoxall. The truth is, there is no man can deny but that they haue a whole calender of the&s;e &s;ainctes; matching the &s;uper&s;titious Gods of their Heatheni&s;h forefa|thers, with their owne Idolatrous &s;ainctes. But which of y^e fathers indeed did euer follow their fan|cies, or fancy their followers? Where did Ambro&s;e giue his con&s;ent that tho&s;e wordes of our Sauiour Chri&s;t: <HI>Tues Petrus:</HI> thou art Peter, &amp;c. to bee ment of Peters chaire at Rome, and of the bi&s;hop that &s;it|teth vpon that chaire, and of the dignity and &s;upe|riority of that bi&s;hop;
<NOTE PLACE="marg">The coun|cell at A|quilaia.</NOTE> when hee him&s;elfe in an vni|uer&s;all councell held in Italy did &s;it downe fir&s;t him|&s;elfe without any mention or regarde of the bi&s;hop of Rome or of his chaire?
<NOTE PLACE="marg">Li 3. Epi&s;t. 76. Lib. 4. E|pi&s;t. ad Eulol.</NOTE> Where doth &s;aint Gre|gory fancy the followers of that folly? when hee him&s;elfe with might and maine exclameth in many places again&s;t the name, and title of an vniuer&s;all bi|&s;hop? calling it a prophane nay a &s;acrilegious name, the forerunner of Antichri&s;t, and the inuention of the diuell, who de&s;pi&s;ing the &s;ociety and felow&s;hip of Angels, would needes be &s;ingular, though it were but in ab&s;urditie.</P>
<P>Who&s;e apes they are who are apt to de&s;pi&s;e others in the nouelty &amp; affectation of &s;ingularity. Let him &s;hew if he can where Augu&s;tine, Chry&s;o&s;tom, Ba&s;il, Nazianzene, Cyprian, Iu&s;tin Martyr, Athana|&s;ius, Epiphanius, Tertullian, or any of the Fathers
<PB REF="14">fauored any of their interpretations, as touching the reall pre&s;ence in the Lords &s;upper. The inuocation of Saints, praier for the dead, or any &s;uch trumpery: and then I will hold their religion to be, <HI>Satis auto|ratam con&s;en&s;us patrocinio.</HI></P>
</DIV3>
<DIV3 N="4" TYPE="pageant">
<HEAD>The fourth Pagent, <HI>Har|mony of Churches.</HI></HEAD>
<P>THe harmony of Churches con&s;orting in fal&s;e religion, is the con&s;piracy of theeues robbing God of his honour.</P>
</DIV3>
<DIV3 N="5" TYPE="pageant">
<HEAD>The fift Pagent di&s;couered.</HEAD>
<P>THe practi&s;e of all ages hath beene to peruert the truth, &amp; to hinder the go&s;pell by fal&s;e interpre|tation. In our Sauiour Chri&s;t his time &s;atan him&s;elfe wre&s;ted this writ to his own &s;en&s;e.</P>
<P>In the Apo&s;tles times, among the Epi&s;tles of <HI>Paul</HI> &s;ome things are harde to be vnder&s;tood, which they that are vnlearned and vn&s;table, peruert as they doe al&s;o other &s;criptures, vnto their owne de&s;truction, &s;aith &s;aint <HI>Peter. 2</HI> of <HI>Peter 3.16.</HI> Not long after in the primitiue church <HI>Ebion</HI> and <HI>Cerinthus</HI> hereticks of that time did the like: after them <HI>Donatus, Noua|tus, Arius</HI> and the re&s;t: and nowe at this time, and a long time &s;ince the papi&s;ts haue plaied their parts in api&s;h, childi&s;h and ridiculous interpretations, as wel practi&s;ed as any of the re&s;t. And thus he may proue his pagent, that it hath beene the practi&s;e of all ages to worke in the my&s;tery of iniquity, as wel as theirs; as the Apo&s;tle <HI>Paule</HI> witne&s;&s;eth: thus they may plead
<PB N="9" REF="14">their cu&s;tome, and to &s;ay the truth wee cannot deny it them; for they haue as much to &s;hew for it as any, and can pre&s;cribe as long time as any out of the me|mory of man, which &s;ome &s;ay, is good in lawe. But yet I would not haue them brag too much of their cu&s;tome, for a cu&s;tome maketh a good thing neuer better, but it maketh a bad thing much the wor&s;e: &amp; this is the cau&s;e why the latter is &s;till the wor&s;er age. And bicau&s;e he &s;peaketh of al ages, I will deuide the ages of the world into three, which is the lea&s;te all that may be: not following the diui&s;ion of Rabby E|lias in y^e fatall period of euery two thou&s;and yeares,
<NOTE PLACE="marg">Duo millia ina|ne, duo millia lex, duo millia euangelium.</NOTE> making a change, and the end at the la&s;t: but accor|ding to our be&s;t diuines, numbring by per&s;ons, not diuiding by numbers the three ages of the worlde. From Adam to Moi&s;es is accounted the fir&s;t age of the worlde; from Moy&s;es to Chri&s;t the &s;econd age of the worlde; and from Chri&s;t vnto the end of the worlde the la&s;t. From Adam to Moi&s;es, and from Moy&s;es vnto Chri&s;t is &s;et downe in holy writte. Let vs now &s;earch what hath beene the practi&s;e in this la&s;t age of the world of all ages of men.</P>
<P>For euery age of the world containeth many ages of men. Fir&s;t therefore (as I tolde you) euen in the Apo&s;tles times, the my&s;tery of iniquitie begon to be put in practi&s;e: for euen then Ebion and Cerinthus, as I tolde you, Simon Magus, Ba&s;ilides, and Nicolas begon to &s;et abroach their damnable here&s;ies. After the Apo&s;tles ages there aro&s;e yet more malitious &amp; wicked men then the&s;e, as Marcion, Manes, Marcus Magius, Valentius and many others. But in this our age this practi&s;e groweth euery day wor&s;e &amp; wor&s;e:
<PB REF="15">For now the deuill him&s;elfe, who was bound in the bottomle&s;&s;e pit for a thou&s;and yeares after Chri&s;t: <HI>Reuela. 20.3.</HI> the time of his impri&s;onment being ex|pired, is now let loo&s;e and come into the world. And as his kingdome decrea&s;eth by the ha&s;tening of the comming of Chri&s;t; &s;o his malice increa&s;eth, and he doth more vex and trouble the church: which cruel|tie of his that wee may the better di&s;couer, it wil not be ami&s;&s;e to &s;et downe vnto you fiue alterations of church &s;tates in this la&s;t age of the world. The fir&s;t, (that you may know how euill &s;troue &s;till to preuent good in the birthright of this worlde) was the time of &s;uffering or per&s;ecution of the church, contain|ing the martyrdom of the &s;aints in the ten per&s;ecu|tions, which continued from the Apo&s;tles three hundreth yeres. And then came in the flori&s;hing time of the church, which containeth other 300. yeers. Then thirdly followed the declining, or back|&s;liding time of the church, which comprehendeth other 300. yeares euen vntill the loo&s;ing of Sathan, which was about the thou&s;and yeare after Chri&s;t. Fourthly followeth the time of Antichri&s;t, or the de|&s;olation of the church, wherin the puritie of doctrin, and &s;incerity of life, was almo&s;t clean extingui&s;hed, e&s;pecially in the daies of Gregory the &s;euenth called Hildebrand, and Innocentius the third among&s;t the prelates and heades of the church: the time wherin Antichri&s;t had thus his ful &s;winge, was for the &s;pace of foure hundred yeares: From Pope Boniface the thirde, to the time of Wicklife and Iohn Hu&s;&s;e. Fiftly the reformation, and purging of the church of God: which reformation beeing hid with the
<PB N="10" REF="15">prophets in the time of Elias in caues of Chri&s;tian mens hearts, by the &s;pace of fower hundred yeares, about &s;ome three hundred yeares &s;ince ventred a|broad into the world, was viewed, liked, &amp; allowed of all the louers of the truth. Now then if you would know the birth of popery: it was a breeding a long time in proud and ambitious minds: but the full age from the birth thereof is &s;euen hundred yeares or therabouts, &amp; not 1500. yeares as the moter would haue it. For before that time there was no Pope, no popi&s;h doctrine nor di&s;cipline: but the &s;ame forme of doctrine and di&s;cipline, which was faine to be re|couered by reformation; and thereupon our religi|on is called and accounted a reformation, which is nothing el&s;e but a recouery of the former forme. Which forme of Religion was taught by the A|po&s;tles, &s;ealed with the bloud of &s;aints in the time of per&s;ecution, and practi&s;ed in the flori&s;hing time of the church, long before the world euer heard of po|pery, but onely in the my&s;tery of Antichri&s;t.</P>
</DIV3>
<DIV3 N="6" TYPE="pageant">
<HEAD>The &s;ixt pagent Apo&s;to|licall tradition.</HEAD>
<P>THe church of Rome maketh two &s;eruices of the truth: there be <HI>&s;criptae,</HI> written truthes, and they bee in the &s;cripture: there bee <HI>non &s;criptae,</HI> vnwritten truthes, and they be their traditions, to &s;peake of all traditions would run vs all out of breath. The chiefe of all is apo&s;tolicall tradition, the rule wherof is &s;ure &s;ome vertue left by Peter in the Popes chaire: which remaineth yet vnworne out (though deliuered from
<PB REF="16">hand to hand by euery Pope) vnto his &s;ucceeder. By the benefit of which vertue the Pope granteth war|rant of the truth, as iu&s;tices do with vs of the peace. By which warrants as the naturall light in the firma|ment the heighe&s;t heauen, pa&s;&s;eth thorough the &s;phere of fixed &s;tars, and the &s;euen &s;pheres of the pla|nets, and &s;o co~meth vnto vs: So the light of the truth i&s;&s;ueth from the pope, as the <HI>primum mobile,</HI> vnto the fixed &s;eats, &s;pheres, I &s;hould &s;ay, of Cardinals and Bi|&s;hops, and from them vnto the wandring planets of their writers and interpretors. And this I take the Moter meaneth by the rule of apo&s;tolicall tradition, left by &s;ucce&s;&s;ion as the light through the heauens.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>THe Prote&s;tants bring forth the &s;euerall founders of their &s;ects,</HI> Luther, Caluin, Mela~cthon, <HI>&amp; others of that &s;traine, who&s;e expo&s;ition they cleaue vnto.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>THe Prote&s;tants are greatly beholding vnto the Moter, for mu&s;tering of their men without their charges: but yet he mu&s;t aske pardon of their grand captaine Ie&s;us Chri&s;t, whom no doubt he hath grie|uou&s;ly offended, for making tho&s;e men founders of the Prote&s;tantes, who were but his vnder officers, and at the be&s;t but his lieutenants; and therefore hee hath &s;urely done Chri&s;t great iniury in taking his of|fice from him: for he only is our founder, and the re&s;t be but ma&s;ter builders. And yet &s;urely in my opinio~,
<PB N="12" REF="16">it behooueth vs and the whole church to giue God infinite thanks, for tho&s;e &s;ingular in&s;truments wher|by his truth is conuaied vnto vs. Neither &s;ee I anie thing in the zealous &s;pirit of <HI>Luther,</HI> nor in the lear|ned writings of <HI>Caluin,</HI> nor in the &s;incere life &amp; doc|trine of <HI>Melancthon,</HI> which the aduer&s;ary may iu&s;tly de&s;pi&s;e. And yet doe wee not &s;o receiue the&s;e men for our guides, that wee make them our gods: beleeuing them pre&s;ently what&s;oeuer they &s;ay, be|cau&s;e they &s;ay it, and cannot &s;ay ami&s;&s;e, though they erre le&s;&s;e then the pope doth: they haue not this cre|dit with vs.</P>
<P>But what&s;oeuer they prooue by manife&s;t demon|&s;tration out of the word, that am I bolde to beleeue. For then heare I not <HI>Luther, Caluin,</HI> &amp; <HI>Melancthon</HI> &s;peake vnto me: but the &s;pirit of God by the mouth of <HI>Luther, Caluin</HI> and <HI>Melancthon,</HI> for they be but the in&s;truments of that &s;pirit. Thus hauing be&s;towed his liberality vpon the church of Rome in giuing them more then they know euer how to de&s;erue: and play|ing the niggard with the church of God in denying them that which of duty they ought to haue had; he commeth at la&s;t to compare his owne conceipts to|gether, for as for the thinges he talketh of, hee &s;pea|keth of either, as though he knew neither.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>LAy this in the ballance &amp; waigh together the &s;pou&s;e of Chri&s;t, with</HI> Luther, Caluin, Melancthon, <HI>oecu|menical cou~cels, with priuate opinions. The reuerent &amp; learned fathers with</HI> Arius, Aetius Vigilantius: <HI>men
<PB N="12" REF="17">alwaies in their time burned for heretickes. The har|mony of Churches with the iarring of conuenticles, of them that are in as great brawle with them&s;elues as with the catholickes. The vniforme practi&s;e of 1500. yeares with the often change of others. The tradition of the Apo&s;tles with the dregs of hereticks.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>IF at any time heretofore, much more at this time the old prouerbe is verified: <HI>Compari&s;ons be odious.</HI> For &s;urely this is a mo&s;t odious and dete&s;table com|pari&s;on: not &s;o much in the compari&s;on it &s;elfe, (though that al&s;o bee a &s;hamefull thing to compare Chri&s;t with antichri&s;t, the church of God with the church of Rome, a mode&s;t matrone with a &s;hameles whore) as in the priuiledged lies, and authori&s;ed &s;lan|ders that he bringeth. I call them priuiledged lyes, in that it &s;eemeth the Pope hath made a priuiledge for any of his to lye on his behalfe: and againe autho|ri&s;ed &s;landers, for that by the &s;ame authority there is commi&s;sion granted to &s;lander vs at their plea&s;ure: with what face can he call that the &s;pou&s;e of Chri&s;t, that runneth a whoring after euery &s;aint? what &s;hew of oecumenicall councels, who&s;e center is the Pope and circumference his pompe? what Fathers can he &s;hewe, but onely the children of the father of fal&s;e|hoode? what harmony call you that, where al is out of tune? what vniforme practi&s;e, what Apo&s;tolicall tradition, where the Apo&s;tle is the &s;tale to practi&s;e the Popes trade? On the other&s;ide, for&s;ooth wee haue no lectorer but <HI>Luther,</HI> no doctor but <HI>Caluin,</HI>
<PB REF="17">no mai&s;ter but <HI>Melancthon.</HI> Our common conclu&s;i|ons be priuate opinions, our con&s;ent is iarring, our con&s;tancy is change, our doctrine is dregs.</P>
<P>If <HI>Luther, Caluin,</HI> and <HI>Melancthon,</HI> be our onelie ma&s;ters, then who taught <HI>Wicklife</HI> &amp; <HI>Iohn Hu&s;se,</HI> be|fore their time? Nay, who taught the Chri&s;tians in the primitiue Church? for they differ not at all from them: the only difference is between you and them, by denying you all tho&s;e pointes, which haue beene knowne both by the time, the occa&s;ion, and per&s;on; when, vpon what occa&s;ion, and by whom they haue been brought in &s;ince the primatiue church. If com|mon be priuate, and conclu&s;ions opinions; if con&s;ent be iarring, &amp; con&s;tancy change; if councels be con|uenticles and doctrine dregs: then truth is fal&s;hood, and good is bad. For the further proofe of euery one of the&s;e points, I will expect the returne of the Mo|ter, which wil, I knowe be, not without &s;ome pau&s;e: for at this time I know hee hath runne him&s;elfe out of breath. Nowe let vs &s;ee his golden <HI>Epiphonema,</HI> which he v&s;eth after this goodly manner in the next wordes.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>NOwe let any man (though ouerballanced by affecti|on) con&s;ider with him&s;elfe whether of the&s;e &s;hould be beleeued in expounding the &s;criptures, and con&s;e|quently in the truth of the controuer&s;ies which relyeth vpon the &s;en&s;e.</HI></Q>
<DIV3 TYPE="remove">
<PB REF="18">
<HEAD>The remoue</HEAD>
<P>AS he that goeth a cour&s;ing when he hath found his game letteth &s;lip with this incouragement, Now: So the nimble moter, cour&s;ing in his kinde, thinking belike his game to bee vp, v&s;eth the &s;ame worde of incouragement, Now: but as if the bu&s;&s;ard be blind, and in &s;teed of an hare letteth &s;lip at a brake bu&s;h, his wordes be but wind, and his cour&s;e is but lo&s;t. So fareth it with the moter blinded in his affec|tion, in &s;teade of feare and flying; finding con&s;tancy and per&s;euerance &s;hall know his wordes to bee but wind, and his cour&s;e to be lo&s;t.</P>
</DIV3>
</DIV2>
</DIV1>
<DIV1 N="2" TYPE="part">
<HEAD>THE SECOND MOTIVE.</HEAD>
<DIV2 TYPE="motive">
<Q><HI>THE my&s;teries of religion doe &s;o far exceede the narrowe straites of our vnder&s;tanding, that be|cau&s;e they cannot be comprehended by rea&s;on: God hath therefore appointed Faith to entertaine them, which faith is built vpon diuine and vnfallible authori|tie, the minde yeelding obedience in steade of di&s;cour&s;e, and receiuing indifferently the truth of doctrine, vpon the credit and affiance of the teacher.</HI></Q>
<DIV3 TYPE="remove">
<PB N="13" REF="18">
<HEAD>The remoue.</HEAD>
<P>A Good beginning maketh a good ende: that is true, where a good workeman in a good intent not hindered otherwi&s;e, taketh the matter in hand. But where either the workeman is hindered in his proceedinges, or meaneth no true dealing, or is not his crafts mai&s;ter; there the beginning may be indif|ferent, the middle wor&s;e, and the ende wor&s;t of all. What euer the matter be, the beginning of this mo|tiue is not to be mi&s;liked, the middle not to be liked, and the ende not to bee, but mi&s;liked: whether his art was not good, or his faith not good, or his lucke not good, that know I not. But &s;ure I thinke his pur|po&s;e was to frame this motiue according to that forme of &s;yllogi&s;me, which is the wor&s;t of the foure, called by y^e Philo&s;opher <GAP DESC="foreign">, making a the|ologicall propo&s;ition to lead an hereticall conclu&s;i|on: by little and little incroching with fal&s;e&s;hoode vpon the truth, as the night &s;tealeth vppon the day. And therfore the be&s;t way to try his truth, is to trace him in the tracte of his own tractate.</P>
<P>The my&s;teries of religion are out of the reach of rea&s;on: which is the rea&s;on that God hath giuen vn|to his a larger hande of faith to apprehende them. Which faith, laieth the foundation Chri&s;t, in the authoritie of diuine and infallible truth, by yeelding the minde beleeuing without doubt, and obedient without di&s;cour&s;e. Hitherto as I thinke we go toge|ther. But where further he &s;aith: And receiuing in|differently the truth of doctrine, vpon the credit and
<PB REF="19">affiance of the teacher. Here wee leaue him though he did beare vs company all the way before, that he might at the lea&s;t bring vs vnto this.
<NOTE PLACE="marg">Actes. 28.11</NOTE> The men of Berea though they had as good a teacher as euer came to Rome, yet are they commended as more noble men, then the men of The&s;&s;alonica in that they had not &s;uch confidence in their teachers, but that they would &s;earch the &s;criptures daily, whether tho&s;e things were &s;o. Here was the credite that they gaue vnto their teachers which al&s;o is co~mended, to examin his word by the word of God: placing their chiefe affiance, not in the mini&s;ter, but in the author of the word of God. For who&s;oeuer wil belieue al tea+chers &s;hall be of all religions: but he only &s;hall be of the true religion that relyeth wholy vpon the worde of God: and therefore this only, &s;aith <HI>S. Hillary,</HI> is the rule of faith. <HI>Dicit Dominus, dicit Apo&s;tolus,</HI> the Lord &s;aith it, y^e Apo&s;tle &s;aith it; which is a thou&s;and times of more waight and worth, then <HI>Dicit papa, dicit con|cilium,</HI> the Pope &s;aith it, the councell &s;aith it, which is their rule of faith. Wherefore, that we may ioyne i&s;&s;ues with the aduer&s;ary, wee will come to the next point.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>THerefore that religion which doth not &s;tay the a&s;|&s;ent of the &s;choller, and irrefragable authority in al matters of faith, hath neither merit of beliefe in it &s;elfe nor others.</HI></Q>
<DIV3 TYPE="remove">
<PB N="14" REF="19">
<HEAD>The remooue.</HEAD>
<P>YOu wil get much by this match: the authority that &s;taieth our faith &s;toppeth all controuer&s;ies in faith,
<NOTE PLACE="marg">Gardiner at his death.</NOTE> and winneth the ab&s;olute a&s;&s;ent of the &s;chol|lers vnto it, is &s;o irrefragable, that the hardie&s;t on your &s;ide haue beene con&s;trained in the end to con|&s;ent, and to confe&s;&s;e the &s;ame; though the politicke practi&s;e of their a&s;piring mindes made other &s;hew in their life time; which policy again&s;t con&s;cience pre|uaileth likewi&s;e with the Moter in his di&s;cour&s;e fol|lowing.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>BVt &s;uch is the di&s;cipline of the protestants, that they affoord their &s;chollers no other but humane and mu|table authority, whereby to beleeue the number and dignitie of the &s;criptures, with the &s;ence and interpre|tation of them, in which con&s;i&s;teth the &s;um of al religio~.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>BVt here the moter &s;peaketh clean again&s;t his own con&s;cience. For he cannot bee ignorant that wee approoue of the number and dignity of &s;criptures, with the &s;en&s;e and interpretation, according to the te&s;timony of the &s;pirit, the analogy of faith, and the corre&s;pondency or con&s;anguinity of doctrine of tho&s;e that be canonicall, with the difference and di|uer&s;ity of the others. Fir&s;t the te&s;timony of the &s;pirit teacheth to knowe the number, and to beleeue the
<PB REF="20">dignity of the &s;criptures. Fir&s;t in that the &s;pirit of God regi&s;treth all tho&s;e as canonicall, which either Chri&s;t or his di&s;ciples do auouch as general proofes, or drawe any directe con&s;equence, not meaning tho&s;e particular proofes, which by oblique reference as the wrtings of heathen men are mentioned in the holy &s;criptures: and thus can I &s;hew you by expre&s;&s;e places, al the bookes that our church holdeth cano|nical, and not any other, that I remember, auouched by the holy gho&s;t as autentical proofe for any point. Secondly the te&s;timony of Ie&s;us is the &s;pirit of pro|phe&s;ie, as &s;aith the &s;pirit of God in the 19. of the <HI>Re|uela.</HI> 10. and therefore tho&s;e bookes of holie writ, that either prophe&s;ie or beare witne&s;&s;e of Ie&s;us; they haue the te&s;timony of the &s;pirit that they are the word of God: which is one way to knowe both the number and the dignity of the &s;criptures. Againe; the Analogy; of faith is another way by which wee reckon, and make reckoning of &s;criptures. Tho&s;e bookes of holy writ that teach Chri&s;t and nothing contray to the analogy of faith, tho&s;e we make rec|koning of as canonicall; tho&s;e that be otherwi&s;e we reiect as apocripha. And this analogy of faith is no mutable, but a mo&s;t &s;ufficie~t directio~ to tho&s;e y^t haue true faith. If therefore the Papi&s;ts mi&s;like this rule of analogy of faith, it is a doubt they do mi&s;doubt they haue true faith. Thirdly, one &s;cripture compared by another, doth &s;hew which is &s;cripture: the worde is like the words of Chri&s;t who &s;pake with authority and not as the Phari&s;ies. So is there in the worde of God, &s;uch an a&s;&s;urance and a maie&s;ty which is not to be found in the word of man. I wil giue you a ta&s;te
<PB N="15" REF="20">of both kinds in the conclu&s;ion of two bookes. The la&s;t of <HI>Iohn</HI> the two la&s;t ver&s;es. This is the di&s;ciple that te&s;tifieth of the&s;e things, &amp; wrote the&s;e thinges, and we knowe his te&s;timony to be true. Nowe there are al&s;o many other thinges which Ie&s;us did, the which if they &s;hould be written euery one, I &s;uppo&s;e the world could not containe the books that &s;hould be written. What an a&s;&s;urance is here? we know his te&s;timony is true: what a maie&s;ty? the world is too little for it. On the other &s;ide, reade the la&s;t of the &s;e|cond of <HI>Machabees</HI> and the la&s;t ver&s;e &s;aue one. If I haue don wel, &amp; as the &s;tory required, it is the thing that I de&s;ired; but if I haue &s;poken &s;lenderly, it is that I could. What a weakene&s;&s;e is here? hee knewe not whether he had done wel or no. If I haue done wel, &amp;c. and what a ba&s;ene&s;&s;e? It is all that I coulde. In like &s;ort, if you compare other places of other books canonicall and apocripha, you &s;hall finde that the word of God is all &s;incere <HI>&s;ine ceramel,</HI> hony with|out waxe, truth without toies. But the word of man, &s;ay it hath a little hony, &s;ome truth, yet if you looke into it with a &s;ingle eie you &s;hall finde much waxe, many ridiculous toies of humane inuentions. And therefore the co~pari&s;on of &s;cripture is a right touch|&s;tone of &s;cripture. Wherefore if the te&s;timony of the &s;pirit, the analogy of faith, and the conformitie of the word of God bee con&s;tant and diuine: then is our beliefe warranted with more &s;ufficient, and di|uine authority, then that that dependeth vppon the church, and is pinned to the Pope his &s;leeue. For that may bee like our lawe; which is (as they &s;ay) &s;o mutable, that that which hath bin lawe in one chiefe
<PB REF="21">iu&s;tices time, is no lawe in anothers: So may that which hath beene &s;cripture in one Popes time, bee no &s;cripture in anothers; or that which hath beene none, may be when it plea&s;eth the Pope. And thus you &s;ee my rea&s;ons on our behalfe, nowe let vs &s;ee his rea&s;ons again&s;t vs.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>FOr they affirme the authoritie of the church and mi|ni&s;tery, of whom their followers receiue both the &s;a|cred &s;criptures and their expo&s;itours, be humane and &s;uch as may go a&s;ide into errour &amp; &s;ometimes do. So that of neces&s;itie who&s;oeuer &s;tandeth in the integritie of their opinion, eyther haue no faith at al, or el&s;e onely hu|mane and errant. For they that haue a pos&s;ible impoten|cy of erring in one point of faith, what a&s;&s;urance can they make of di&s;tinction, that they do not erre in all.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remoue.</HEAD>
<P>WEe &s;ay indeede that our mini&s;ters be men, and that all Chri&s;tians, which be the church mili|tant, be no Gods, though neere&s;t in y^e fauor of God. Wherfore con&s;idering our nature,
<NOTE PLACE="marg">Can. 1.4 Can. 5.2 Can. 5.3 Can. 5.6</NOTE> we acknowledge with the &s;pou&s;e of Chri&s;t in the Canticles our owne blackne&s;&s;e, drow&s;ine&s;&s;e, nakedne&s;&s;e, &s;loathfulne&s;&s;e &amp; errour. But looke vnto the &s;pou&s;e of Chri&s;t: grace from him giueth vs, and the whole church of Chri&s;t, beauty, cloathing, watchfulnes and truth. And ther|fore the ca&s;e &s;tandeth thus: while the church loo|keth vpon Chri&s;t, and harkneth vnto his voyce, &s;he
<PB N="16" REF="21">cannot erre; for in him is all truth, his worde is truth it &s;elfe. But wee mu&s;t know that, as there it is, the church &s;omtime &s;leepeth, and her &s;pou&s;e &s;tandeth without knocking and calling vnto her. But becau&s;e her cloathes bee off, &s;he is loath to put them on a|gaine: becau&s;e her feet are wa&s;hed &s;he excu&s;eth her &s;elfe, for feare of defiling them in comming to let him in: Then putteth he in his hand, that is, &s;heweth his kindene&s;&s;e and liberalitie vnto her, at the hole of the doore, that is, at that parte of the heart that lieth open to his grace: Then openeth &s;he the doore, but then he is gone and pa&s;t; becau&s;e her harte was gone when he did &s;peake: therefore is he gone when &s;he openeth. I &s;ought him but could not find him. Then wandereth the church and erreth, &s;he is taken by the watch and hardly intreated vntil &s;he find him again: and then &s;he is &s;afe and erreth not.</P>
<P>This then is the truth that the prote&s;tantes holde in this point. In any matter nece&s;&s;ary vnto &s;aluation the church cannot finally erre: but it is not long of her owne wi&s;dome, but becau&s;e renouncing all her own wi&s;dom, &s;he giueth her&s;elfe, wholy to be taught by the &s;pirit of God, according vnto his word to know and acknowledge her &s;pou&s;e. But yet &s;ome|times forgetting her &s;elfe, in too much remenbring her&s;elfe neglecteth her loue: by who&s;e departure &s;he may and doth erre in &s;ome matters. This the church of God holdeth: but it &s;eemeth by the mo|ter, y^e church of Rome holdeth the cleane contrary, in that he addeth immediatly the contrary practi&s;e of their church: when he &s;aith.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<PB REF="22">
<HEAD>The motiue.</HEAD>
<P><HI>COntrary the Catholickes auouching the inflexible truth of the church as the voice of Chri&s;t, &amp; directi+on of the &s;pirit, doth &s;tay the mindes of the faithful from doubt and wauering. But the other making an head from the body of the church are rightly puni&s;hed, both with beleefe in errours and vnbeleefe in truth.</HI></P>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>THis I take the moter meaneth by the inflexible truth of the church: That &s;eeing the church is gouerned by the &s;pirit of God, it may &s;afely walke where it li&s;t without the worde; whither &s;oeuer it goeth it cannot eyther &s;peake or thinke any thing but the truth. And therfore if it determine any thing, eyther without or be&s;ides the word of God, it is no otherwi&s;e to be accounted, then a mo&s;t certaine and vndoubted oracle of God. This therfore is the diffe|rence betweene them and vs. They place the autho|ritie of the church without the worde: but wee will haue it &s;o knit, coupled, and tyed vnto the worde, that it cannot be &s;eparated or diuorced from it. For this is the di&s;cipline of a wel ordered, both hou&s;e &amp; &s;choole, that the &s;pou&s;e, &amp; di&s;ciple of Chri&s;t &s;hould &s;ubmit her &s;elfe vnto the will and worde of her hu&s;|band and mai&s;ter: when as if &s;he doth what &s;hee li&s;t her &s;elfe, without any commi&s;&s;ion from Chri&s;t, then is &s;hee like tho&s;e good hu&s;wiues that commaunde their husbandes our of doores. And if this bee their dealing, it is no maruaile though the church of
<PB N="17" REF="22">Rome holdeth &s;o much of our Lady: for &s;o &s;ome &s;ay, tho&s;e hou&s;es do, where the wiues beare away y^e buck|lers. I, but forfooth &s;aith the Moter, this taketh away all doubt and wauering. It is true indeed, as in tho&s;e hou|&s;es where the &s;eruants &s;eeke to plea&s;e their mi&s;tris, not caring howe they di&s;plea&s;e their mai&s;ter. But as tho&s;e euill di&s;po&s;ed &s;eruants, for their too much loue to the one, are thought often times in the iudgement of the worlde, to play fal&s;e with the other: So is it with tho&s;e &s;eruants of Chri&s;t, that had rather plea&s;e the church then Chri&s;t, it cannot bee but both they, and their church be adulterous in the iudgement of the Lorde. Yea, but &s;he hath commi&s;&s;ion from Chri&s;t, in that &s;he h<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">th the direction of the &s;pirit: <HI>Iohn. 14.20.</HI> The &s;pirit w<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ich I will &s;end from my father, &s;hall bring you into all t<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">uth. But you mu&s;t vnder&s;tand that this commi&s;si|on is not without the limitation, of <HI>Quae dixi vobis,</HI> which told you: &s;hall teach you all thinges, and bring all thiges into your remembrance which I told you. Yea, b<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">t the decree of the church is the very voyce of Chri&s;t why then let her v&s;e the wordes of Chri&s;t, and we will <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">eleeue her. For that voice only is directed by the &s;p<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">it of God, that &s;peaketh the worde of God. W<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ich ca&s;e S. Chry&s;o&s;tome &s;etteth downe clearelie were he &s;aith. <HI>Multi Spiritum &s;anctum iactant: &s;ed qui <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">opria loquu~tur fal&s;&ograve; illum praetendunt:</HI> Many do boa&s;t of the holy Gho&s;t, but they doe but make a fal&s;e pre|tence of him, that &s;peake of them&s;elues. In the end of this Motiue, he chargeth vs for making a head from y^e body of the church: but we may more iu&s;tly chalenge the~ for making two heads on the body of the church. For Chri&s;t will bee one head whether they will or no: And the Pope &s;hall bee the other, whether Chri&s;t will
<PB REF="23">or no, or el&s;e they will be no church, which I ea&s;ily be|leeue. But our beliefe is error, and our vnbeliefe truth. Poore &s;oule, thy vnbeliefe in our beliefe, and thy be|liefe of our vnbeliefe, is thine errour in truth, and the truth of thine error.</P>
</DIV3>
</DIV2>
</DIV1>
<DIV1 N="3" TYPE="part">
<HEAD>THE THIRD MOTIVE.</HEAD>
<DIV2 TYPE="motive">
<Q><HI>THE infinite waies of errours drawe them&s;elues in their originall into two heads, opinion and affection which (as two cankers) breed the one in the vnde|&s;tanding, the other in the will: for our iudgement is a&s;i|e&s;t deceiued, by tho&s;e things we e&s;teeme true&s;t, and or in|clination by what we loue be&s;t.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remoue</HEAD>
<P>IT is a rule in Philo&s;ophy, that, <HI>nihilagit exti &s;phaera~ actiuitatis &s;ua,</HI> Nothing by nature can workwithout the circuit of his own &s;hop or workehou&s;e. The fi&s;hes cannot flie, as birdes in the ayre: neither can <GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">e birds &s;wim, as the fi&s;hes within the water. And there<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">re it was pretily &s;aid of a learned lawyer of this land v<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters"> a noble warrier, when hee was as loude and lu&s;ty in t<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters"> Star-chamber as he v&s;ed to be in the field: Sir remem|ber your &s;elfe, We are not now in your element: The like may I &s;ay vnto the Moter, &s;triuing to bee as fine in philo&s;ophy as he v&s;eth to bee in philology: Sir wee are not now in your element. And therefore no maruaile though you &s;o much mi&s;take your &s;elfe. For who euer (that euer had any ta&s;t of philo&s;ophy) would make o|pinion
<PB N="18" REF="23">and affection the two heads of errour? when as euery error is nothing el&s;e but a fal&s;e opinion. But if you would know the originall of fal&s;e opinion, then may you make the&s;e two heads, and fountaines there|of: Fancy, and affection: For fancy doth &s;o print his markes in the vnder&s;tanding, that it fa&s;hioneth it; and affection &s;etteth &s;o &s;harpe an edge vppon the will, that it is formed thereby: by both which meanes opi|nion is ingendered: which opinion is, as the markes bee, true or fal&s;e, and as the edge is, good or bad. Which markes, if they bee not &s;uted in the &s;ub|&s;taunce of the thinges; which edge if it bee not aun|&s;wered in the qualities of the obiectes, they breed two vvandring and mi&s;led iudgemntes, vvhich bee errours and fal&s;e opinions. For euen the vvil it &s;elfe, who&s;e ob|iect is, <HI>verum bonum,</HI> the true good: though it bee led by the good, yet is it tried by the truth. And vvhere the obiect to the affection &s;eemeth to be good, if in conti|nuance of time it proue not truly &s;o to be, the vvant of truth in the good cau&s;eth,
<NOTE PLACE="marg">Voluntas est exten&s;us intel|loctus ad ha|bendum velfa|ciendum aliquid.</NOTE> the vvil inlarged vnder&s;tan|ding, to erre in iudgement, mi&s;taking the apparent for the true good, which is nothing el&s;e but a fal&s;e opini|on of the good: And therefore we v&s;e to &s;ay, not with|out warrant of the truth: if vve conceiue vvel of a man whom experience proueth otherwi&s;e, or if vvee thinke hardly of any vvho &s;heweth the contrary in his dea|ling; vve had a fal&s;e opinion of the man. If vvee loue one, vve haue (vve &s;ay) a good opinion of the man; if vve hate any vve haue a bad opinion: vvhich opinion either good or bad, beeing by contrarie experience found otherwi&s;e, our opinion vvas fal&s;e, and our error manife&s;t; and therefore is affection rather the father then the fellovv of opinion. And yet bee neither affec|tion
<PB REF="24">nor opinion &s;imply and at all times cankers.
<NOTE PLACE="marg"><GAP DESC="foreign">. 2.</NOTE> For opinion as it is oftentimes fal&s;e, &s;o it is &s;ometimes true: and if hee make a true opinion the authour of errour, that is an errour; if fal&s;e opinion, that is fal&s;e: For fal&s;e opinion is error; and nothing is or can be cau&s;e or au|thour of it &s;elfe.</P>
<P>And as for affection, it is neither good nor euill, but as it is v&s;ed. If it bee bridled with rea&s;on, and v&s;ed with moderation, y^e wor&s;t affection is good: if without rea|&s;on it runneth at randome, the be&s;t is bad. The triall of an affection is all in the wearing. Indeede it may cau&s;e a fal&s;e opinion helped by fancy, or by &s;training of it &s;elfe; As fancy may do the like by helpe of affection, or by the &s;trength of it &s;elfe. So that wee will now ven|ture to make a diui&s;ion of errours, ranging them into three rowes, 1. The Errors of fancy, 2. Errors of affec|tion. 3. Errours both of fancy and affection, of which kinde, is the errour of the Moter in this place: which moueth him thus to hammer the two diuer&s;e cau&s;es of the matter and efficient together. It is the coun&s;ell of fancie, and the current of his own affections, and no other thing, as the &s;equell will declare.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>THere is nothing of more manife&s;t pre&s;umption then the truth of the &s;criptures, nor fuller of de&s;ire then &s;e|curity of happines; therefore the&s;e two being left vnlimi|ted, the one of canonicall expo&s;ition, the other with ne|ce&s;&s;itie of meanes, are a direct methode of indirecte con|&s;equence.</HI></Q>
<DIV3 TYPE="remove">
<PB N="19" REF="24">
<HEAD>The remoue</HEAD>
<P>TO make good his diui&s;ion, he would faine giue in|&s;tances, and pattern out his two errours with two practi&s;es or examples. But how he can bring manife&s;t pre&s;umption, to errour in opinion, or &s;ecuritie of hap|pine&s;&s;e, to errour of affection, it pa&s;&s;eth my vnder&s;tan|ding: But yet that he would faine doe, as I perceiue by him, by leauing them vnlimited on our parte. As thus, the manife&s;t pre&s;umption of the truth of the &s;cripture is left vnlimited by them in wanting canonical expo|&s;ition; the &s;ecuritie of happine&s;&s;e in hauing nece&s;&s;ity of meanes. So that if we want we erre, if we haue we erre: whether we want or haue &s;till we erre. But we will an|&s;were him in all pointes when we come to his parti|cular obiections. In the meane time for his ob&s;curity; feare to be vnder&s;toode is an argument of di&s;tru&s;t.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>SVch is the practi&s;e of the later religion, they teach that nothing is to be credited, but what is warranted in holy bookes, and giue not infallible rules of interpretation, but &s;uch as at la&s;t mu&s;t be ouerruled by priuate opinion: for con|ference of places, propriety of phra&s;e, acceptions of wordes, can make no other conclu&s;ion then euery ones conceit wil aforde. So that of an infallible propo&s;ition, and arbitrary a&s;&s;umption, must needes in&s;ue a dangerous conclu&s;ion, though not euer in the matter which is concluded, yet al|waies in the manner of concluding.</HI></Q>
<DIV3 TYPE="remove">
<PB REF="25">
<HEAD>The remooue.</HEAD>
<P>IN the beginning of this &s;peech I thought he had &s;po+ken of them&s;elues: for he nameth the later religion, which no doubt is theirs: which I could prooue by ve|ry &s;ufficient arguments: but that I am partly of <HI>Tertul|lian</HI> his mind,
<NOTE PLACE="marg"><HI>De virginibus velandis c.</HI> 1.</NOTE> that <HI>Haere&s;eis non tam nouit as, quam veri|tas reuincit.</HI> Here&s;ies are not &s;o &s;oone confuted for be|ing newe, as for being not true. And therefore leauing this let vs examine the re&s;t of this period; which more truely toucheth vs, and commeth nearer to the mat|ter. They teach, &s;aith he, that nothing is to be credited, but what is warranted in holy bookes: I a&s;&s;ure you a &s;hrewde obiection. Why then the Popes <HI>Legenda au|rea,</HI> his legend of lyes, is nothing worth with vs, but to &s;top mu&s;tard pots? A &s;ore matter, when &s;uch a &s;aint as the Pope, &s;hall beate his head for his owne benefit, to deui&s;e ma&s;&s;es, indulgences, trentals, pardones, &amp; pur|gatory, and you will not beleeue him, beleeue me your are to blame. You are but a young man, mai&s;ter A. I hope his holine&s;&s;e will pardon vs without a pardon, for holding with holy bookes. From whence hath he Peters keyes, Paule his &s;worde, Chri&s;t his wooden cro&s;&s;e, and his owne triple golden crowne, and his monkes monethly &s;hauen crownes? Hath hee them not by warrant out of holy bookes? It &s;tandeth with his holine&s;&s;e: I knowe hee hath: or el&s;e is he &s;hamefully be|lyed. What though Antichri&s;t bee mentioned in the Bible? I hope you do not thinke the Pope to be him? What though in holy bookes the whore of Babilon be much like the Pope of Rome, and her bea&s;t like the city of Rome, and the &s;euen heades of her bea&s;t, as like
<PB N="20" REF="25">as may be the &s;eauen hilles of Rome,
<NOTE PLACE="marg">Reuel. 17.</NOTE> as al&s;o the Angel expoundeth it? Yet welfare your canonicall expo&s;iti|on that &s;hifteth all the&s;e to another &s;hore; and blindeth the eyes of the &s;imple with deuout ignorance &amp; igno|rant deuoutne&s;&s;e, making them beleeue, that their on|ly way to &s;ee, is to &s;hut their eyes. But we are taught by another &s;pirit to make the worde of God, a light vnto our feet, and a lanterne vnto our pathes. And this cau|&s;eth vs to bee &s;o &s;imple, as neither to &s;ay nor doe any thing, neither yet to approue of any &s;ayings or doings, without warrant from this word being throughly per|&s;waded of this, that who &s;o walketh without this light, &s;tumbleth; and who trauelleth without this lanterne, falleth. This were well, if you would &s;et downe &s;ome infallible rules of interpretation. Shall a man make a rule for a rule, or &s;et vp a candle in the &s;un-&s;hine? The worde of God of it &s;elfe, vnto it &s;elfe is a rule: what rule then keepe you for a rule? Would you haue leade for golde, or the leaden rule of mans inuention, for the golden rule of diuine in&s;piration? But the truth is, hee &s;peaketh according to the very fa&s;hio~ of their church: it is nothing with them if euery worde bee not a rule, &s;quaring the word of God according to their worde; when their word &s;hould be conformed according to y^e word of God.
<NOTE PLACE="marg">Ribera in pro|phe<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">as minores.</NOTE> I lighted of late vpon one of their inter|pretours, who &s;etteth downe an hundred, thirty and three rules for the expo&s;ition of the &s;cripture: wherof &s;carce three of them be to any great purpo&s;e. Our men make the onely meanes to compa&s;&s;e the meaning of the holy Gho&s;t, to be the knowledge of the tongues &amp; artes &s;anctified by the &s;pirit of God: being furni&s;hed with which helpes our tru&s;t in God is, eyther in the A|nalogicall, or anagogicall, hi&s;toricall, or morall inter|pretation,
<PB REF="26">in one of the&s;e fower to find out the true and natiue meaning of mo&s;t places in the booke of God. Neither be the&s;e expo&s;itions by the&s;e meanes accom|pil&s;hed, to be accounted the conceits of priuate men: but rather the coun&s;ell of the true vicar generall of Chri&s;t,
<NOTE PLACE="marg">Marlorate.</NOTE> which is the holy Gho&s;t. For as the writing of the Septuagintes, being &s;o many men differing in &s;o fewe wordes, were knowne to be directed by the fin|ger of God: So the con&s;enting of many of our writers, iumping, and ioyning togither without iarre in one expo&s;ition, (as in our eccle&s;ia&s;ticall expo&s;ition appea|reth) doth certifie our con&s;ciences of the direction of the holy Gho&s;t. Now what he meaneth by an infalli|ble propo&s;ition, an arbitrary a&s;&s;umption, and a dange|rous conclu&s;ion, I know not: vnle&s;&s;e he would haue the church of Rome alone to frame the maior, the minor, and conclu&s;ion: which if he could once bring to pa&s;&s;e, all the world &s;hould be papi&s;tes.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>IN like manner they promi&s;e &s;ecurity of &s;aluation, with|out re&s;pect of repentance and workes, which are ineuita|ble con&s;equences, if all be true that they teach. So that hee which hath faith, needeth no more to care for good works, then they that haue dronken a &s;ound purgation, for going to the &s;toole.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>WE will not be angry with the&s;e &s;landers, lea&s;t wee &s;hould &s;eeme to acknowledge them, but con|temning them they will weare out of them&s;elues. But yet let me tell you this: wee do promi&s;e no &s;ecuritie of
<PB N="21" REF="26">&s;aluation, for it is out of our power, but Chri&s;t promi|&s;eth it: who&s;oeuer beleeueth in me though hee were dead, yet &s;hall he liue: he that beleeueth in me &s;hal not peri&s;h, but haue life euerla&s;ting: So that it is Chri&s;t and not vs that you repine at, in grudging at our &s;ecuritie. Which &s;ecuritie neuerthele&s;&s;e wee teach not voide of works and repentance, for that were &s;otti&s;h: but with|out doubt or wauering, for that is true&s;t. Faith, the &s;eale of this &s;ecurity, can no more bee without repentance then the &s;unne without light, or the fire without heate. Faith the cau&s;e, repentance the effect: Faith the Tree, repentance the fruit: faith goeth before, repentance commeth after; after I &s;ay, not in &s;ucce&s;sion of time, but in the order of cau&s;es. According to that rule of S. Paul: <HI>Quicquid non est ex fide peccatum e&s;t:</HI> what&s;oeuer is not of faith, is &s;inne; euen repentance it &s;elfe not <HI>ex fi|de,</HI> not comming of faith, is &s;inne. This <HI>ex fide,</HI> out of faith, argueth a priority of faith: why then you will &s;ay, he that hath faith, may liue without care; for repen|tance commeth with it. I, but yet you mu&s;t know, that where faith and repentance be, there mu&s;t needes bee care. For the fir&s;t of the &s;euen affections of repen|tance, in the &s;econd to the Corin. 7.11. is, great care. So that our &s;ecurity is not <HI>&s;ine cura ite,</HI> goe without care, as the etimology &s;eemeth to implie. For being wa+ked by repentance from the &s;inne of &s;ecurity, not to be &s;ecure bringeth vs the next way to &s;ecurity of &s;aluati|on. Thus is our &s;ecurity, not carnall but &s;pirituall; not without care, but full of care. For where there is true faith, there is true repentance; and where is true repen|tance, there is a great care, not only to e&s;chew euil, but to do good. As touching that bea&s;tly &s;imilitude wher|with he windeth vp this point, it is not worth the na|ming.
<PB REF="27">Hee that toucheth pitch &s;hall bee defiled there|with. It only &s;erueth to &s;et out vnto vs, as doung doth the &s;table, where dwelleth an vnclean &s;pirit.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>THe&s;e are the two fallacies whereupon</HI> Luther <HI>builte his rebellion, and wherein all the here&s;ies of our time con&s;pire, though otherwi&s;e at difference with them&s;elues: for there can be no fitter baites to beguile &s;imple men, then opinion; and &s;en&s;ual men, then ea&s;e: becau&s;e euery one lieth open to decay in his own vices.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>YOu &s;peake but by heare&s;ay: for this can I &s;ay: you neuer had, much le&s;&s;e euer red al Luther, that you can iudge thus throughly of him. Such be his fallacies, that all the &s;ophi&s;try of the &s;ea of Rome, either in his time, or &s;ince, could neuer bee able to aun&s;were them. And becau&s;e you talke of baites, let vs compare our baites together, that wee may &s;ee which are the be&s;t fi&s;hers of men. You baite for &s;imple men with igno|rance: but we baite for ignorant men with knowledge. Your baites for &s;en&s;uall men, be indulgences: but our baite for carnall men is care. Now let the world iudge whether we or you flatter our &s;elues mo&s;t in our owne vices, and decay &s;oone&s;t in our own flatteries.</P>
</DIV3>
</DIV2>
</DIV1>
<DIV1 N="4" TYPE="part">
<HEAD>THE FOVRTH MOTIVE.</HEAD>
<DIV2 TYPE="motive">
<Q><HI>AMong&s;t many load&s;tones, that which hath the pree|mine~ce of vertue in proportionable di&s;tance, winneth
<PB N="21" REF="27">the Iron fro~ al the re&s;t: So Chri&s;t being lifted vp in the a|ba&s;ing of his pa&s;sion, promi&s;ed by his attractiue virtue, to draw vnto his &s;eruice, all men from al religions For what rebellion of nature cannot hee pacifie, vnto the vnity of Faith, when he plea&s;eth to come within compa&s;&s;e, that hath vnited humane nature into Gods hypo&s;taticall vni|on? Therefore to gather vp the effect as a threed, to leade to the cau&s;e, the greate&s;t multitude in con&s;ent of commu|nion among the diuer&s;e parcels and rentes of tho&s;e that beare the liuery of Chri&s;t his name is a &s;ufficient demon|&s;tration of the true and naturall loade&s;tone, which mu&s;t of nece&s;&s;itie drawe more vnto it then the re&s;t, becau&s;e it effecteth by his owne virtue, when all the re&s;t worke on|lie by the touch thereof.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remoue</HEAD>
<P>IT is a worlde to &s;ee, <HI>quam ingenio&s;a nequitia,</HI> what a wit wickedne&s;&s;e hath:
<NOTE PLACE="marg">Mahomets tombe of Iron drawn vp by a load&s;tone and hanging in the ayre.</NOTE> a &s;trange deui&s;e to drawe on a &s;trong delu&s;ion. Howbeit, if this be all they haue to &s;hewe: the deui&s;e of the loade&s;tone built Mahomets tombe before their temple; and the argument of mul|titude is more viewable in the churches of Turky, then of Italy. Chri&s;t is the load&s;tone, but all mettall is not Iron, that is, con&s;tant in affliction and firme in faith. More leade that beareth euery &s;tampe, and tinne that windeth euery way, and copre&s;&s;e that carieth diuer&s;e colours, then iron: &s;ome are too gro&s;&s;e to be drawn as lead, and &s;ome againe are too fine to be drawne, as &s;il|uer and gold: &s;o that as mo&s;t mettals cannot be drawn of the load&s;tone; &s;o mo&s;t men will not be drawne vnto Chri&s;t. Why then doth he promi&s;e to drawe all vnto him? whom he meant by that all I take it he telleth vs:
<PB REF="28"><HI>Iohn. 3.15.</HI> who&s;oeuer beleeueth in him he will drawe him vnto him, y^t he &s;hal not peri&s;h but haue life euerla|&s;ting; or el&s;e as the co~mon an&s;were is, <HI>genera &s;inguloru~,</HI> not <HI>&s;ingula generum,</HI> of all &s;orts &s;ome, not all and &s;ome: As the moter would haue it all men from al religions. Why then do they wrangle with vs? vvee are of their religion; why do we reiect the Iewes? they are of ours: vvhy do the Iewes contemne the Turks? they are al of one religion. If it be true that he &s;aith that Chri&s;t hath drawn all men from all religions vnto his &s;eruice: why doth he labour to di&s;tingui&s;h the true from the fal&s;e by multitude, when there is no difference at al? But indeed there is a difference, &amp; if you vvill needs make it in the nu~ber, it is in the paucity, &amp; not in the multitude: For that is Chri&s;t his own marke vvherby he knoweth his flocke. <HI>Luke 12.32. pu&s;illa grex:</HI> Little flocke. Feare not little flocke, for it is your fathers plea&s;ure to giue you a kingdome. And the Moter &s;aith.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>THis populous inheritance, of &s;uch as profe&s;&s;e the com|munion of his doctrine, was giuen him as a royalty in the</HI> 2. <HI>P&s;alme. And after his re&s;urrection he &s;ent his Apo|&s;tles to take po&s;&s;e&s;&s;ion of the dowry of his church, from Hie|ru&s;alem vnto the ends of the world, and the prophets who from their heigh tower of &s;peculation might ouerlooke more then the compa&s;&s;e of 2000. yeares, and therfore took the draught of Chri&s;t his kingdome, could perceiue no &s;igne more glorious and vi&s;ible, then a multitude reaching from the Ea&s;te to the We&s;t, and &s;preading ouer the earth. And yet for the &s;traights of the throng putting vp &s;upplica+tion to the church, to &s;end &s;ome colones &amp; to enlarge their habitation.</HI> Angu&s;tus e&s;t mihi, fac &s;patiu~ mihi vt habite~.</Q>
<DIV3 TYPE="remove">
<PB N="23" REF="28">
<HEAD>The motiue.</HEAD>
<P>HEre the moter would faine intrench his multi|tude, in the behalfe of their church within the &s;afe garde of three places of &s;cripture: but all in vaine. For fir&s;t for his fir&s;t place the &s;econd P&s;alme and 8. ver&s;e, &amp; the beginning of the ver&s;e, there is, as in many other places, mention made of the vocation &amp; calling of the heathen: which was fulfilled by the mini&s;try of the A|po&s;tles, but e&s;pecially by <HI>Paule,</HI> who thereupon is cal|led <HI>doctor gentium,</HI> the teacher or doctor of the gen|tiles; but there is no mention in that place of many or fewe. But yet hee to whom the offer in that place is made &s;aith Mathew 22. Many are called, but fewe are cho&s;en; whereout we may ob&s;erue two kinds of chur|ches, with their two &s;ortes of congregations. There is the called church, and there is the cho&s;en church; and their congregations bee many, and fewe. The called church hath many in the congregation, but the cho|&s;en church but fewe. You will be called the church, or the called church, therefore is your congregation ma|ny; but we are the cho&s;en church, therefore is our con|gregation, fewe; that the &s;cripture might bee fulfilled. And as for the latter part of that &s;ame ver&s;e: where the vttermo&s;t parts of y^e earth, which are not &s;o populous as the middle, are promi&s;ed as a po&s;&s;e&s;&s;io~ vnto Chri&s;t, that is nothing vnto them, but it is much vnto vs who are &s;aid euen by the poet to be vttermo&s;t of all people. <HI>Et penitus toto remotos orbe Britannos.</HI> And therefore the Pope placed the Archbi&s;hop of Canterbury at his right toe, <HI>Tanqua~ alterius orbis papam:</HI> as he &s;aid, As it were a Pope of an other world. So that his fir&s;t place
<PB REF="29">affordeth nothing but the calling of the heathen, wher in we haue as great a &s;hare as any, in that we are parte of the vttermo&s;t partes of the earth.</P>
<P>The &s;econd place is the 28 of Mathew, or 16 of Marke as I take it. And it is as well applied, as it was by frier Francis, ali&aacute;s &s;aint Francis, who (bicau&s;e our &s;a|uiour Chri&s;t in that place giueth in charge to his di&s;ci|ples, to go out into all the world &amp; preach the Go&s;pel to euery creature) went to the &s;ea &s;ide, and preached to the fi&s;hes, and into the wilderne&s;&s;e and woodes, pre|ching the go&s;pell vnto the bea&s;tes and birdes. The like threede of con&s;equence the moter draweth out of the &s;ame place; that becau&s;e after his re&s;urrection he &s;en|deth his di&s;ciples to teach all nations, and to preach vnto all creatures, therfore the greate&s;t companie is greate&s;t liklihoode, to be the true church; framing his argument affirmatiue; which the Apo&s;tle maketh ne|gatiue, Rom. 10. <HI>Sed non omnes:</HI> But all haue not o|beied the go&s;pell. And by a &s;peach borrowed from the prophet E&s;ayaes intimating that eyther fewe or none beleeue as they ought. Lord, &s;aith he, who hath belee|ued our report? and therefore either fewe or none in compari&s;on, be the note of the true church.</P>
<P>The third place which bordereth neare&s;t vpon their ground, (though of another nature) is in y^e 49. of E&s;ay 20. <HI>Angu&s;tus e&s;t mihi locus, fac &s;patium mihi vt habite~.</HI> The children of thy barrenne&s;&s;e &s;hall &s;ay again in thine eares,
<NOTE PLACE="marg">Straitned in her &s;elfe, not inlarged be|yond others.</NOTE> the place is &s;traite for me, giue place to mee that I may dwel. Where the church is not compared with other congregations, but with it &s;elfe. In regard of the former de&s;olations, per&s;ecutions, and afflictions, the church was barren, and without children: but there is a time of deliuerance there prophe&s;ied and promi&s;ed,
<PB N="23" REF="29">after which the Church &s;o increa&s;eth and multiplieth, that &s;he exceedeth the narrownes of her own breadth, and ouerreacheth y^e &s;hortnes of her own length. And therfore although <HI>fac mihi locum</HI> giue me place, &s;hew|eth that &s;he is &s;traitned in her &s;elf; yet notwith&s;tanding <HI>Angu&s;tus e&s;t locus,</HI> the place is &s;traight: argueth no exce&s;siue breadth in compari&s;on of other places. Wherefore all that that place affordeth is a compari|&s;on of times in the &s;ame church; and not a compari&s;on of churches at the &s;ame time. And in my opinion con|&s;idering the &s;tate of the church of Engla~d what it hath beene, and what nowe it is; there is not in all the Scrip|ture, a more pregnant place, to confirme the con&s;ci|ence in this pointe in the truth of our religion, then this is being applied with the antecede~ts. Thy builders make ha&s;t; thy de&s;troyers and they that made thee wa&s;t are departed from thee, &amp;c. <HI>lege, intellige, collige.</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>And becau&s;e by diuine di&s;pen&s;ation there were &s;ome &s;editions and factions to &s;pring in his kingdom.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>This &s;auoureth much of Machiauel, to &s;ay, &s;editions come by diuine di&s;pen&s;ation, is as if the mai&s;ter of the hou&s;e &s;houlde &s;owe di&s;corde among&s;t his &s;er|uauntes, thereby to vnder&s;tande the dealing of both factions. But he proceedeth.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>THat it might not breed admiration in the newe &s;ub|iects by the nouelty or distraction of doubt, if the new
<PB REF="30">parte might by number be mi&s;taken. Therefore Christ &amp; his Apo&s;tles haue both foretold there &s;hould bee hereti|ques, and branded them alwaies by the note of paucitie to be di&s;tingui&s;hed from the generall multitude. For they &s;hall come vnder the &s;tile of &s;mall and thinne numbers &amp; priuiledged places. There is Chri&s;t among the Caluini&s;tes in Geneua. There is Christ among the Lutherans in Ger|many. In the de&s;art for a thou&s;and yeares &s;ince Phocas. In &s;ome &s;ecret of concealed doctrine, &s;ince the Apostles time. But beleeue them not, for not al, or the mo&s;t part &s;hall be apostate, but &s;ome, not many, but &s;uch as in compare of the whole multitude, &s;hal be as errant planets in re&s;pect of the fixed &s;tarres.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The motiue.</HEAD>
<P>HAuing &s;poken for them&s;elues, he would fain now &s;peake again&s;t vs. Which he thinketh he doth by taxing of fewe, &s;mall, and thin numbers, as not fit for the &s;eruice of the great King: and yet we reade in the reuelation that the mo&s;t part of the world waite vpon the whore of Babilon: and the fewer or &s;maller number wor&s;hipped the Lambe of God. We are fewe, as that number that enter in at the &s;traite gate, walke in the narrow way, and find euerla&s;ting life. But we are not fewe, as tho&s;e famous infamous heretickes, which came like great plagues one or two in an age. Engla~d, Scotland, Germany, Geneua, Denmarke, and a great part of France no contemned number, though wee contend not in number. There is Chri&s;t among the Caluini&s;tes at Geneua, why not? a great deale &s;ooner then at Rome; where there be the two infallible &s;ignes of his pre&s;ence, the preaching of the worde, and right v&s;e of the &s;acraments. There is Chri&s;t in the de&s;arte:
<PB N="25" REF="30">not vnlike; when the church was there, for the &s;pace of &s;eauen hundred yeares or thereabouts, euen all the time of Antichri&s;t his cheefe &s;trength and tyranny. And this I take to be meant by the time, and times, &amp; halfe a time: <HI>Reue.</HI> 12:14: But to the woman, which is the church, were giuen two wings of a great Eagle, y^t &s;he might fly into the wilderne&s;&s;e, into her place where &s;he is nouri&s;hed for a time, and times, and halfe a time, from the pre&s;ence of the &s;erpent.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>THerefore this argument from the multitude of com|municants in the &s;ame faith, promi&s;ed by God, fore&s;een by the Prophets, confirmed by the Apo&s;tles, was esteemed of &s;o &s;ufficient proofe, by the primitiue co~manders of Chri&s;t his church: that they v&s;ed it alwaies again&s;t the hereticks: &amp; oftentimes when they were to encou~ter they would bra~+di&s;h this &s;word, as deadly &amp; vnauoidable, to amaze and yet not &s;trike with it.</HI> Poteram omnes propo&s;itionum tua|rum riuulos, vno eccle&s;iae &s;ole &s;iccare. <HI>For the experi|ment whereof if we turne ouer the &s;ucce&s;&s;io~ of hi&s;tories age by age, we &s;hal find that when any here&s;ie was at the high|e&s;t floud, it was not comparable to the ebbe of catholickes, no not in the torrent and inundation of the</HI> Arians <HI>by</HI> A|thana&s;ius <HI>te&s;timony. Therfore we may pre&s;ume the euent of that prophe&s;ie which hath &s;o equally proceeded hitherto, and v&s;ed for a weapon again&s;t the heretickes of our time, which hath bin &s;o ofte~ died in the bloud of their ance&s;tors, and followe our fathers herein which &s;o happily followed others.</HI> Deo gratias.</Q>
<DIV3 TYPE="remove">
<PB REF="31">
<HEAD>The remoue</HEAD>
<P>HE that in Logicke concludeth vvithout a <HI>medium,</HI> reckoneth at his Inne without his oa&s;te: both which the Moter doeth in this place. Fir&s;t his argu|ment wanteth a <HI>medium:</HI> for a multitude is not a fit <HI>medium</HI> to proue a church. But <HI>multitudo credentium,</HI> a multitude of them that beleeue, argueth the church: but that is forgot all this while. Secondly, he reckoneth without his oa&s;te: for hauing wre&s;ted three places of &s;cripture, to his own purpo&s;e, though contrary to rea|&s;on: he maketh reckoning of them in this recapitula|tion or &s;core of his proofes, promi&s;ed by God, fore&s;een by the Prophets, confirmed by the Apo&s;tles: But aske the Apo&s;tles, the Prophets, and God him&s;elfe, &amp; they vvill all, as one confe&s;&s;e, they knowe no &s;uch &s;igne, or made no &s;uch &s;core, as &s;euerally in their places wee made enquirie of. Yea, but the primitiue church v&s;ed it alwaies again&s;t heretickes as a deadly and vnauoida|ble &s;word. But yet it was but a flori&s;h of theirs, &s;aith the Moter, they brandi&s;hed it to amaze, but did not &s;trike with it. What need I an&s;were him when he an&s;wereth him&s;elfe? they v&s;ed it as deadly, and yet did neuer &s;trike with it: if they did not &s;trike with it, how knewe they it to bee deadly? If they knewe it to bee deadly, why did they not &s;trike with it? They &s;aide perhaps as the Moter &s;aieth in this, <HI>Poteram,</HI> &amp;c. I coulde doe this, dry vp all your riuers of argumentes, with the &s;unne of the church. No, no, they were learned and godly men, and did both know, and acknowledge, that the true church con&s;i&s;teth not in outward &s;hew but in inwarde &s;ub&s;tance: not in multitude of men, but in the truth of God: not in the name of catholikes, but in the nature of Chri&s;tians.</P>
</DIV3>
</DIV2>
</DIV1>
<DIV1 N="5" TYPE="part">
<PB N="26" REF="31">
<HEAD>THE FIFTH MOTIVE.</HEAD>
<DIV2 TYPE="motive">
<Q><HI>THis new &s;tamp of religion, which</HI> Luther <HI>&amp; his mi|ni&s;ters boa&s;t of to bee reformed according to the an|cient coine, cannot auoid the de&s;ert of counterfait.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remoue.</HEAD>
<P>THis is the paradox or po&s;ition which this motiue holdeth, to vvhich we an&s;were affirmatiuely: <HI>Re|&s;pondetur quod pote&s;t:</HI> we an&s;were, it can defend it &s;elfe from the &s;launder of counterfait. Nowe let vs &s;ee his cunning in prouing the contrary, though the manner of bringing in his po&s;ition be out of frame, but we will not &s;tand vpon words. <HI>His rea&s;on.</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>BEcau&s;e &s;o generall a reformation, and re&s;titution of the primitiue church neither can be, neither was to be ex|pected.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remoue.</HEAD>
<P>WHerein he &s;eemeth by way of conce&s;&s;ion to gra~t, that indeed the doctrine and di&s;cipline of the pri|mitiue church was wholy corrupted and depraued by them both in matter of doctrine, and di&s;cipline of ma|ners. But their hope vvas, that &s;o generall a reformati|on and re&s;titution could not be, and therefore grieued them the more becau&s;e it was not expected: wherein I vvould faine &s;hew you their blindne&s;&s;e, and their im|piety. Their blindne&s;&s;e, in that they would not &s;ee that
<PB REF="32">God can do all things, hee can re&s;tore in a moment of time, y^t which ma~ hath corrupted in a millio~ of yeers, and that either with, or without means. Their impiety, in that they delighted in their rottennes, without loo|king for recouery; thinking of God, becau&s;e the~&s;elues were &s;o, as carele&s;&s;e of his church. But he maketh &s;hew of &s;ome rea&s;on in the words following, vvhich maketh me make the more ha&s;te.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>FOr although the wor&s;hip of adulterous religion haue &s;uffered many changes, either by the admiratio~ of &s;ome man of extraordinary accoumpt, or the intimation of ora|cles, or the ambition of &s;uper&s;titious, or inua&s;ion of neigh|bours, or change of gouernement, the &s;tate alwaies fa&s;hio|ning religion, the fitte&s;t con&s;equence of policy: yet in the true religion in&s;tituted by God him&s;elfe, the diuine ordi|nance hath made onely two memorable varieties, not by condemning the former, but by preferring the latter, not in difference of &s;ub&s;tance but perfection: not by retracti|on as in change of their coun&s;ell, but adding of timely ac|ce&s;&s;e. The fir&s;t was from the law of nature, to the &s;ub|iection of the law written. The &s;econd from the &s;euerity of the lawe, vnto the obedience of the Go&s;pell (Chri&s;t be|ing the &s;umme of al, but with difference.) For in the &s;tate of nature hee was di&s;cerned a farre off as a bodie. In the lawe hee was di&s;tingui&s;hed nearer as a man: In the Go&s;|pell he is &s;eene face to face: Both the&s;e changes were re|&s;titutions of the former, but with &s;ome perfection. For</HI> Moy&s;es <HI>re&s;tored the decalogue, &s;acrifice, wor&s;hip of one God, circumci&s;ion, tenthes, Saboathes, and &s;uch like, which were in the &s;tate of nature but arbitrarie for har|monie.
<PB N="27" REF="32">In the Go&s;pell Chri&s;t re&s;tored the interpretati|on of the lawe which was corrupted, and the three great partes of religion. Iustification by faith, which was ex|amplified in Abraham. The &s;acrifice of him&s;elfe, which was figured in I&s;aacke, and in the Pa&s;cha. The my&s;terie of bapti&s;me, which was in&s;tituted in the deluge and redde &s;ea, and the Euchari&s;t which was acted by Melchi&s;e|deche.</HI></Q>
<P><HI>For like as when Thamar the daughter in lawe of Iuda brought forth her twinnes, Zaram and Phares, Zaram fir&s;t put forth his hande, and the midwife tyed a red threed a|bout it, and he pulled it in againe, and his brother Phares was borne before him: So the &s;acramentes of the Go&s;pell, which are bound about with the red threed of Chri&s;t his pa&s;sion, did fir&s;t &s;hew their hand in Abraham, and Mel|chi&s;edech, but the &s;acraments of the Iewes were borne be|fore them.</HI></P>
<P><HI>So that the&s;e two bee not changes but re&s;titutions, and the&s;e are two earthquakes, rege&s;tred in the Scripture, prophecied of before, expected by the Church, brought in with prodigious &s;ignes, confirmed by the vi&s;ible pre|&s;ence of God in miracles. And one more we expect which &s;hall change all thinges temporall, into eternall, at the ende of the worlde.</HI></P>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>THe policy of nature in things without rea&s;on, di&s;|couereth the rea&s;on, of the policy of this bauking the bu&s;h, where the ne&s;t is, a &s;hort complaining:
<NOTE PLACE="marg">The Lapwing.</NOTE> but where it is not, much adoe, as if there it were. Woulde you find his ne&s;t? then take him at the fir&s;t and &s;hor|re&s;t, and let his longe&s;t and la&s;t alone. The fir&s;t change
<PB REF="33">of adulterous religion came, &s;aith he, by the admirati|on of &s;ome man of extraordinary account: &amp; was not this the fir&s;t &s;tep to popery? when &s;ome bi&s;hoppes of y^t account in Rome were aduanced to the familiarity, and frend&s;hip of the emperours, <HI>Theodo&s;ius,</HI> and <HI>Con|&s;tantine,</HI> and &s;uch like: this gaue the fir&s;t occa&s;ion of popery. After that, that which he &s;peaketh of, the am|bition of the &s;upe&s;titious increa&s;ed it: For after the bi|&s;hop was once thus aduanced to the frend&s;hip of Em|perours, then mu&s;t the emperor take his crowne from the bi&s;hop and no other.
<Q>&mdash;<HI>Sumit quo dante coronam: &amp;c.</HI></Q> After this ambition, followed inua&s;ion. The ambition of the &s;uper&s;titious to giue the crowne, turned to the inua&s;ion of neighbours to get the crowne. After the emperour had made him his neighbour in placing him next vnto him, pre&s;ently hee grewe ambitious, to giue him his crowne, and then traiterous to take his crowne from him. After inua&s;ion of neyghbours, &s;uc|ceeded the change of gouermente; The Emperour of Rome into the Pope of Rome, the empire into the popedome: which is as great change of gouerment as may be. And la&s;tly &s;ee how they fa&s;hion religion, the fitte&s;t con&s;equence of policy. For the authority of the Pope, it is the policy of their religion, to make the popes &s;upremacy, the religion of their policy. For the Popes pur&s;e is purgatory, and pardons: for his plea&s;ure &s;tewes &amp; &s;trumpets: for their doctrine neither &s;choole diuinity, nor preaching diuinitie, but politique diuini|tie beareth all the &s;way. So that to find their ne&s;t go no further then the adulterous religion, which he &s;pea|keth of fir&s;t: and there, or no where you may find the&s;e vncleane birdes. For all the re&s;t of his talke is nothing
<PB N="28" REF="33">el&s;e but to drawe you from this place lea&s;t you &s;hould perceiue them. What then &s;ay you to the re&s;t of his di&s;cour&s;e? Nothing but what hath beene &s;aid of olde; <HI>Sine controuer&s;ia &s;apit:</HI> he is witty and learned therein, but to no purpo&s;e, cleane be&s;ides the controuer&s;ie.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>BE&s;ides the&s;e neither the &s;cripture me~tioneth any more, neither the iudgment of the church &amp; fathers did ex|pect other.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The motiue.</HEAD>
<P>IT is not well done therefore of the church of Rome to bring in another, adding as it plea&s;e them to the word of Chri&s;t, with a greater change therof, then the lawe written brought to the law of nature, or the Go&s;|pell of Chri&s;t vnto the lawe written. For the latter of tho&s;e is the ripening of the former. But this la&s;t of theirs exceeding the highe&s;t degree of ripene&s;&s;e, what is it but rottenne&s;&s;e?</P>
<P>If you deny the matter: the ca&s;e is plaine. For if you accounte that for one, which was but from the not writte~ law vnto the law written: then may you as ea&s;e|ly reckon that for another, which is from the written Go&s;pel vnto the not written go&s;pel traditions I mean, which you e&s;teeme as true as the go&s;pell). And &s;ure, I think, if a book were written of your not written truth, it would ri&s;e to a greater volume then the go&s;pell of Chri&s;t, and epi&s;tles of the Apo&s;tles. And therefore this is one addition, or, if you will, re&s;titution, more then the &s;cripture mentioneth, the church of God al|loweth, or the fathers did euer expect.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<PB REF="34">
<HEAD>The motiue.</HEAD>
<Q><HI>FOr what prophe&s;ie eyther in the old te&s;tament or in the newe made way for this reformation, after 1000. or 1500 yeares? What prodigious &s;ignes gaue the world war|ning of Luthers comming? which of the creatures out of cour&s;e gaue attendance at his birth? with what extraordi|nary power was he guarded? with what miracles was his doctrine graced? That a religion venerable for age, cer|taine for &s;ucces&s;ion, comely for order, admirable for vni|tie, approued by experience, allowed by prouidence, confir|med by miracles, rooted in &s;o many kingdomes, that neuer was doubted of but by heretickes, neuer &s;aw change but by her enimies, &s;hould vpon one mans and &s;uch a mans credit, and authoritie without greater cau&s;e, without any cau&s;e, fly the worlde and leaue her kingdome and royaltie at the di&s;po&s;e of one Apo&s;tata and Monke and an ince&s;tuous monke.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>ALl prophetes both in the newe and in the olde te&s;tament make way for this reformation. For as euery fal&s;ehood maketh away the truth, &s;o euery truth maketh way for the truth. But you perhaps would haue &s;ome particular places. Fir&s;t in the old te&s;tament the corruption of your religion is &s;et out in the tearms of the abhomination of de&s;olation &s;poken of by Da|niel the prophet: Dan. 9.27. And the reformation of our religion in the whole cour&s;e of the 49 of I&s;ayah, vnder the titles of reparation from ruine, recouery fro~ barrenne&s;&s;e and deliuerance from captiuitie. Againe in the newe te&s;tament the 17 of the Reuelation, both your abhomination and our reformation is &s;o clearely
<PB N="29" REF="34">prophi&s;ied, that though we were &s;purblind we need no &s;pectacles to make the truth &s;eeme greater. Fir&s;t in the 3.4.5.6. ver&s;es, the whore of Babilon is &s;o liuely pain|ted out in her &s;eat, attire, riches &amp; qualities, that who hath any iudgment in colours, may ea&s;ily &s;ee it to bee the picture of the Pope of Rome. Secondly the fall of Kingdomes and corruption of religion in the interpre|tation is &s;et out. And ten hornes which thou &s;awe&s;t are ten kinges which yet haue not receiued a kingdome
<NOTE PLACE="marg">a Sub imperato|re Romano.</NOTE>, but &s;hall receiue power as kinges
<NOTE PLACE="marg">b Cum pontifice Roman<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">.</NOTE> at one hower with the bea&s;t. The&s;e haue one mind, and &s;hall giue their power and authoritie to the bea&s;t. The&s;e &s;hall fight with the Lambe, &amp; the Lambe &s;hall ouercome them. &amp;c. 12:13:14: ver&s;. The application of which explica|tion would &s;et out vnto vs, both the number and con|dition of tho&s;e kinges, who were but as kings, becau&s;e they had giuen their power and authoritie to the pope of Rome. Thirdly the recouery of the kinges and the reformation of religion in the 16 and 17 ver&s;. And the ten hornes which thou &s;awe&s;t vpon the bea&s;t, are they that &s;hall hate the whore, and &s;hall make her de&s;olate and naked, and &s;hall eate her fle&s;h, and burne her with fire. For God hath put in their hartes to fulfill his will, &amp; to do with one con&s;ent for to giue their kingdomes vnto the bea&s;t vntill the wordes of God bee fulfilled: what can be more plain for reformation? Fir&s;t he &s;aith the ten kinges &s;halbe with the bea&s;t, and fight with the Lambe: and then afterwards, hee &s;aith, they &s;hall bee with the lambe, and fight with the bea&s;t: that is, as it is there expounded, they &s;hall with one con&s;ent giue their kingdomes vnto the bea&s;t, vntill the wordes of God be fulfilled: &amp; then God putteth into their minds to fulfill his will. Which being happily begon by &s;ome
<PB REF="35">of tho&s;e kinges, God grant the other may take exam|ple by them and &s;peedily may do the like. I might here &s;hew that he hath out-dated the age of Popedome: but his ab&s;urdity in the next point is greater. <HI>Iudaei &s;igna pe|tunt:</HI>
<NOTE PLACE="marg">1. Cor. 2.</NOTE> The Iewes require &s;ignes, &s;aith the Apo&s;tle. The moter is become a Iewe, he will not beleeue the truth, vnle&s;&s;e it be confirmed with &s;ignes &amp; wonders. Why, Luther did not preach him&s;elfe, neither did he teach a|ny new doctrine, but what had beene from the begin|ning, that he needed any &s;ignes. The miracles of chri&s;t and his Apo&s;tles confirme his doctrine and our faith: for him onely teacheth he, and in him onely do we be|leeue. Neither the errour of the ancient, nor the &s;uc|ce&s;&s;ion of ambition, nor the order of &s;uper&s;tition, nor vnity in malice, nor experience in craft, neither naugh tie prouidence, nor lieng miracles, neither yet v&s;urped authoritie ouer many kingdomes, without warrant ey|ther from the lawe of God, or lawe of man, &s;hal win vs from our Chri&s;t to your Antichri&s;t; from the lambe of God, to the whore of Babilon; from the &s;incerity of re|formation, to the abhomination of de&s;olation. Thus Luther moued, and thus &s;tand we. <HI>Deo grtias.</HI></P>
</DIV3>
</DIV2>
</DIV1>
<DIV1 N="6" TYPE="part">
<HEAD>THE SIXT MOTIVE.</HEAD>
<DIV2 TYPE="motive">
<Q><HI>AS the cau&s;e is the patterne of the effects, vpon which ground &s;aint Paule from the vnitie of Gods church buildeth the vnity of Faith: &s;o may we go backwards from the difference of effects to deny the affinitie of the cau&s;e, and from the impo&s;sibilitie of vnion in faith, take awaie the po&s;sibilitie of dependance from God.</HI></Q>
<DIV3 TYPE="remove">
<PB N="30" REF="35">
<HEAD>The remoue</HEAD>
<P>IT is an argument that the mi&s;tris is blinde who is led by her maides:
<NOTE PLACE="marg">Blind diuinity</NOTE> what thinke you then of their diuini|ty, borrowing all their light from humanity? The fir&s;t in this motiue is Philo&s;ophy, and after her commeth in diuinity treading in her &s;teps.</P>
<P>Fir&s;t <HI>Aristotle,</HI> and then <HI>Paule:</HI> and vppon <HI>Ari&s;totles</HI> ground commeth in <HI>Paul;</HI> as who would &s;ay, <HI>Paul</HI> hath purcha&s;ed a plot of <HI>Aristotle</HI> to builde vpon. Chri&s;t &s;aith that his church is built vpon his own rocke: but the Moter &s;aith that <HI>Paule</HI> builte their Church vppon <HI>Aristotles</HI> grounde. If they haue no better euidence then this, I doubt their title is not good. For be&s;ides that the Philo&s;opher neuer had the ground, whereon the church &s;tandeth in fee farme: the Apo&s;tle neuer bargained with the Philo&s;opher. And be&s;ides both the&s;e, I am afraide, hee hath forged the deedes both of the philo&s;opher and Apo&s;tle, to &s;erue his owne turne. Fir&s;t for the philo&s;opher; I do not remember that hee &s;ayth the cau&s;e is <GAP DESC="foreign">, or <GAP DESC="foreign">, the forme, patterne, or example of the effect. But <HI>Qualis cau&s;a talis effectus:</HI> Such as the cau&s;e is &s;uch is the ef|fect. And yet euen this al&s;o is not to bee vnder&s;toode of all cau&s;es at all times. Not of the finall, for the intent of a man may be good, and yet his action euill, as hee that doth euill that good may come thereof. Not of the efficient; for y^e carpenter is nothing like his hou&s;e. And the double heate of the vpper and lower regions of the ayre, by the compa&s;sing of the contrary to it,
<NOTE PLACE="marg">Per antiperi|<GAP DESC="illegible" RESP="MURP" EXTENT="1+ letters">a&s;in.</NOTE> cau&s;e the cold of the middle region, where the clouds be. Not of the material and formal cau&s;es; for the mat|ter
<PB REF="36">and forme be the effect: and nothing is like it &s;elfe, but euery thing is it &s;elfe. Onely this principle is to be vnder&s;tood of the proper effect of the &s;ole or &s;olitarie cau&s;e: And therefore the nice pointes of curious philo|&s;ophy can lay downe no certaine ground for &s;ound di|uinitie. Secondly for the Apo&s;tle: I maruaile where we may find that place of Paule, where, vpon the former Philo&s;ophicall ground, he buildeth the vnity of faith from the vnitie of Gods church? There be two kindes of blindne&s;&s;e, &s;aith Tertullian, <HI>non vident quae &s;unt,</HI> when men &s;ee not tho&s;e things that be, they are blind: <HI>Videre videantur quae non &s;unt,</HI>
<NOTE PLACE="marg"><HI>Apologeti. cap.</HI> 9. Ephe. 4.5.</NOTE> and when men &s;eeme to &s;ee tho&s;e thinges that are not, they are blind al&s;o. Paule buildeth the vnity of faith vpon Chri&s;t onely, &amp; that he cannot &s;ee: &amp; &s;o he is blind. He buildeth it not vpon the vnity of the church which he &s;eemeth to &s;ee: And thus as &s;aith the &s;ame author, <HI>Duae &s;pecies caecita|tis facile concurrunt.</HI> He is doubly blind, which may ea|&s;ely bee; for in the next wordes hee &s;aith, <HI>they may goe backwardes,</HI> as true it is, blind men do, as &s;oone as for|wardes; but his meaning is as his wordes be, <HI>From the difference of effects to deny the affinitie of cau&s;es:</HI> And yet the &s;elfe &s;ame &s;un, hardeneth the clay, and &s;oftneth the waxe; being one and the &s;ame cau&s;e not onely of diffe|rent but al&s;o of contrary effectes: but yet the rule hol|deth in his cau&s;es and effectes; And from the impo&s;si|bilitie of vnion in fayth take away the po&s;sibilitie of dependency from God. Indeede true it is which Ter|tullian &s;aith, <HI>Cui veritas comperta &s;ine deo, cui Deus cog|nitus &s;ine Chri&s;to, cui Chri&s;tus exploratus &s;ine &s;piritu &s;ancto, cui &s;piritus &s;anctus accommodatus &s;ine fidei &s;acra|mento?</HI> To whome is the truth opened without God, to whom is God knowne without Chri&s;t, to whom is
<PB N="31" REF="36">Chri&s;t made manife&s;t without the holy Gho&s;t, to who~ is the holy Gho&s;t giuen without y^e &s;acrament of faith? So that this is the gradation of faith: where is the &s;a|crament of faith there is the holy Gho&s;t, where is the holy Gho&s;t there is Chri&s;t, where is Chri&s;t there is God. From whence we may al&s;o drawe the line of de|pendency from God: God in Chri&s;t by the holy Gho&s;t through faith, combineth the faithfull into one my&s;ti|call body which is the church, and draweth it vnto him&s;elfe to be vnited vnto Chri&s;t the heade. Where|fore hauing the &s;acrament of faith, which is a &s;uffici|ent vnion, wee haue the holy Gho&s;t, wee haue Chri&s;t, and by him effectuall dependency from God. As I will prooue in the next period, where hee labou|reth to inforce the contrary, for that is the proper place of argument. Onely in this place I do but point the finger at it; as a note of ob&s;eruation that here is the verticall point that this motiue in the height therof climeth vnto.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>SVch is the religion of the prote&s;tantes which hath no certaine principle of vnity, and therefore lacketh the cogni&s;ance whereby true religion is knowne: for where there is not an infallible authority, which doth iudge and decide controuer&s;ies by remouing al occa&s;ions of doubt, and reply, and vnto which ab&s;olute obedience is tyed: there mu&s;t needes be variety of iudgements and opinions, which cannot be tyed in one knot; for al vnity in particulars, pre|ceedeth from the vinty of &s;ome cau&s;e wherein all agree.</HI></Q>
<DIV3 TYPE="remove">
<PB REF="37">
<HEAD>The remooue.</HEAD>
<P>THe prote&s;tants religion hath both the law of faith, <HI>lex fidei, articuli fidei,</HI> &s;aith <HI>Tertullia~,</HI> and the com|mandement of loue: A newe commandement giue I vnto you, that you loue one another &s;aith our &s;auiour Chri&s;t: both the&s;e the prote&s;tantes haue: as may bee proued by their con&s;tancy in per&s;ecution, and con&s;ent in reformation: and therefore they want not that cer|taine principle of vnitie, whereby, as by a cogni&s;ance true religion is knowne. And as for that authoritie he &s;peaketh of: we mu&s;t knowe, that there is <HI>Rex,</HI> or <HI>iudex inter nos,</HI> a king or iudge among&s;t vs, who&s;e go|uernment is outwardely to bee &s;eene among&s;t vs: and there is <HI>Rex intra nos,</HI> a king within vs, who&s;e kingdom is to be felt within vs in our hearts. Againe, the king or iudge that is <HI>inter nos,</HI> among vs, diuideth his power in <HI>ciuilem &amp; eccle&s;ia&s;ticam,</HI> into ciuill and eccle&s;ia&s;ticall gouernement. But neither of the&s;e Chri&s;t accepteth of. For Chri&s;t hee &s;ubmitted him&s;elfe to the ciuill au|thoritie, when hee paied tribute vnto <HI>Cae&s;ar:</HI> and then to the eccle&s;ia&s;ticall, when he was brought before the high Prie&s;ts: and iointly he putteth them both backe, where hee &s;aith to him, that would haue had him bid his brother diuide his inheritance with him, <HI>Quis con|&s;tituit me iudicem inter vos?</HI> who made me a iudge a|mong you? And yet by the confe&s;sion of the very hea|then Chri&s;t was borne a king:
<NOTE PLACE="marg">Luke. 2.2</NOTE> <HI>vbi e&s;t ille qui natus e&s;t rex Iudaeorum?</HI> where is hee, &s;aie the wi&s;e men, which is borne the king of the Iewes? And by the &s;uper&s;crip|tion of Pilate him&s;elfe Chri&s;t died a king: Ie&s;us of Na|zareth king of the Iewes.
<NOTE PLACE="marg">Iohn. 19.19</NOTE> Now then will you know the
<PB N="32" REF="37">authority which maketh Chri&s;tians? It is not <HI>regnum inter nos,</HI> a kingdome among&s;t vs; for my kingdome is not of this world (&s;aith Chri&s;t:) But it is <HI>regnum intra nos;</HI> the kingdome within vs, which is of greater au|thoritie then that among vs.
<NOTE PLACE="marg">Our authority is greater then the Papi&s;ts, if theirs were good.</NOTE> For although mans king|dome be of great force, as beeing <HI>regnum inter nos,</HI> a kingdome among vs; yet is it outwarde onely, and not within vs. But the kingdome of God is &s;piritual, holie, and within vs. And what other authority was there I pray you among the Apo&s;tles? Was Peter the Apo|&s;tles Pope, and yet checked to his face by Paul? what o|ther authority in the primitiue church? was there ey|ther Pope, or councell, but &s;uch as was voluntary with|out call or commaundement of any one? And yet all controuer&s;ies brought to a better pa&s;&s;e then the pope can euer bring them vnto: becau&s;e the authority was inward and not outward, in heart and not in wordes. It is no meruaile though men without all religion, haue notwith&s;tanding a care of their actions: for there is <HI>lex fraeni</HI> for that, mans lawe to bridle them in that ca&s;e. And politicke wi&s;e men will goe yet further, they will not onely haue an eye vnto their handes, but they will haue a care of their tongue al&s;o, that it bee not an Hebrew-Engli&s;h tongue, that is <HI>La&s;hon,</HI> which in He|brew &s;ignifieth the tongue, and is Engli&s;h for the vice of the tongue. And they haue &s;ome rea&s;on likewi&s;e for this: for the law of man an outward gouernement, ta|keth hould of words as well as of works. But tell me I pray you, if you can, what is the cau&s;e why &s;ome men haue a re&s;pect vnto the thoughts of their mindes to re|&s;traine and bridle euen them al&s;o? So that although &s;a|tan indeuoreth to &s;ugge&s;t into them, <HI>Cogitationem ma|li,</HI> the thought of an euill thing: yet they will &s;triue &s;o
<PB REF="38">again&s;t it, that they wil not permit it to be <HI>Cogitationem mala~,</HI> an euill thought (as one of the fathers &s;peaketh.) No other rea&s;on can bee rendred hereof, but <HI>&s;piritus dominatur in con&s;cientijs,</HI> the &s;pirit of God raigneth in their heartes and con&s;ciences, and the &s;cepter of that kingdome (which is the feare of God) beateth downe all &s;inne in them: as with <HI>Io&s;eph</HI> who would not &s;inne, though &s;ecretly, and with preferment, becau&s;e he fea|red God. There is not, nor euer hath beene, that I can read of among vs, any po&s;itiue lawes again&s;t othes &amp; ordinary &s;wearing in common talke: And yet wee &s;ee and know that there be &s;ome men, that be as careful to refraine their tongue from &s;wearing, as to ob&s;erue any of the princes lawes, and will be drawn as &s;oone to kill a man, as to &s;weare an oath: and this is nothing but <HI>Chri&s;tus habitat &amp; dominatur in corde,</HI> Chri&s;t dwelleth and ruleth in their hearts: and this lawe of Chri&s;t in the Go&s;pell, <HI>Sweare not at all: neither by heauen, for it is the &s;eat of God: neither by the earth, for it is his foot &s;toole:</HI> &s;tandeth in as full effect, force and &s;trength with them, as any lawe or &s;tatute of any prince what&s;oeuer: this is our dependency from God: this is the authority that ruleth vs in our actions, and ouerruleth vs in our opi|nions and iudgements: this is <HI>&s;acramentum fidei,</HI> the &s;acrament of our faith, wherein, according to the olde Romane <HI>Sacramentum militare,</HI> &s;acrament of war, wee giue vp our names, and take our oathes to be true vnto our heauenly king, and as good &s;ouldiors, manfullie to fight the Lordes battaile: whereby wee are vnited as many &s;oldiours into one bande, hauing one captaine, one Lord, one God, one mai&s;ter and &s;auiour, who is in and ouer all: <HI>Halleluiah.</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<PB N="33" REF="38">
<HEAD>The motiue.</HEAD>
<Q><HI>BVt there is no &s;uch infallible authority, the iudge of controuer&s;ies, be&s;ides the voice of the church, which the prote&s;tants either put altogether to &s;ilence, or el&s;e obey &s;o far as they plea&s;e: for the &s;criptures, whom they haue e|rected to be iudges, as rebels that put down all iudges, and pretend to be ruled onely by the lawe, which cannot alone &s;upply this place, to take away all occa&s;ions of controuer&s;ies.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remoue.</HEAD>
<P>SHoulde a man beleeue the wife that differeth from her husband? Or &s;houlde a man giue eare vnto her that wrangleth, chideth, and telleth lies of him that &s;hould bee her be&s;t beloued? no more can the prote|&s;tants obey the voice of that church that differeth fro~ Chri&s;t, or de&s;ire to know her plea&s;ure, that careth not to plea&s;e her &s;pou&s;e. As for the &s;criptures, wee knowe them to bee the reuealed will of God; and erected by God, and not by vs, as the onely touch&s;tone to try the truth by. But yet we do not (as the Moter challengeth vs) put down all iudges. For we haue our eccle&s;ia&s;tical iudges, for the di&s;cipline of the church, and our mode|rators in diuinity, for the doctrine of faith; both as di&s;|creet in gouernment, and as learned in iudgement as any they haue. Onely this is the difference betweene theirs and our iudges: They, as tyrants, woulde haue their cen&s;ure aboue the lawe ouer the &s;cripture: wee as &s;ubiectes, iudge out of the lawe by the &s;cripture: And therefore they are more like to outlawes then wee to Rebels.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<PB REF="39">
<HEAD>The motiue.</HEAD>
<Q><HI>ANd if there were no other argument their own irre|conciliable quarrels, in &s;o manifold differences among them&s;elues, might &s;uffice to &s;top their mouthes herein.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remoue</HEAD>
<P>SAy there be &s;ome &s;mall iars in matters of di&s;cipline among vs, doth this ouerthrow our religion? Bee all of yours of one minde? whence then come the diuers names of Thomi&s;ts and Scoti&s;tes, of white and blacke friars? who differ as much in opinions often times as colours. And the Ie&s;uites (who like <HI>Scipio</HI> &s;ubduing <HI>Africa</HI> was called <HI>Africanus,</HI> &s;o tooke they their name) bee as peeui&s;h as any Puritan with vs. But in the doc|trine of faith we go all hand in hand together: and &s;o long as the &s;ub&s;ta~ce of doctrin remaineth, the circum|&s;taunce of di&s;cipline canne make no rent in Chri&s;t his coate <HI>Articuli fidei lex fidei:</HI>
<NOTE PLACE="marg">De virgin ibus velandis:</NOTE> <HI>Hac lege manente caeterae iam di&s;ciplinae &amp; conuer&s;ationis admittunt nouitatem correctionis, operante &s;cilicet &amp; perficiente v&s;&abque; in finem Gratia Dei:</HI> The articles of our faith, be the law of faith: which law remaining other matters of di&s;cipline, and conuer&s;ation do admit the nouelty of correction, the grace of God working and profiting the church vnto the ende, &s;aith <HI>Tertullian.</HI> Which articles, which lawe of faith, all I&s;raell, that is, all the faithfull, carry into the hou&s;e of the Lorde God onely:
<NOTE PLACE="marg">How wee hold the articles of our faith, and how y^e papi&s;ts.</NOTE> vvhich the Phili&s;tins, that is, the &s;uper&s;titious, doe place in the hou&s;e of Idols and images.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<PB N="34" REF="39">
<HEAD>The motiue.</HEAD>
<Q><HI>FOr as diuers parcels of &s;ilke of deeper or lighter ground, dipped by the dyar in the &s;ame liquour, drinke in a &s;eue|rall tincture of colour according to their former varietie: So they that diue in the letter of the holy &s;cripture, accor|ding as their iudgementes are before &s;tained with preiu|dice of one or other opinion; come forth again not in vnity of mindes, but in the &s;ame differences as they went in, more or le&s;&s;e. Or as the miracle of tongues, giuen to the Apostles, when many auditors of diuers languages came to heare them: although the &s;ame men coulde &s;peake no more but one idiome at once: yet the &s;euerall auditours comprehended them as if they had &s;poken in the propriety of their &s;peach: So that when many of diuers languages in religion, come to heare &s;ome one of the Apo&s;tles &s;peaking in the &s;cripture, although the author v&s;e only the voice of the truth, yet euery &s;undry faction, doth conceiue him as &s;peaking in the &s;euerall confu&s;ion of their opinions.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>AS to the bleare eyes the light of one candle,
<NOTE PLACE="marg"><HI>Tertull. cen. Mar. lib.</HI> 1.2,</NOTE> by di|uiding the &s;ight thorough the eyes weakene&s;&s;e, not multiplying the light in the increa&s;e of it &s;elfe, &s;ee|meth many: So to an erroneous iudgment, the truth of one religion (through the manifolde boutes and win|dinges of its own conceit, not by any receit of change in the truth it &s;elfe) &s;eemeth diuers. Sir, your &s;ilke is not good, or your colours not good, or your lucke not good: for no man will buy any that hath but halfe an eye of faith. For you &s;ee in your &s;ilke the difference of
<PB REF="40">the die, commeth from the diuer&s;ity of the grounde. But our ground is one, our doctrin the &s;ame, and ther|fore no colours but one, as the church &s;erueth them out. But if in the wearing of this &s;ilke, in the practi&s;e of this doctrine in our di&s;cipline, there &s;eemeth in &s;ome fewe, &s;ome alteration in the skirtes, or vtmo&s;t partes: they &s;ure bee &s;ome &s;taines through the parties negli|gence, and no variety either in ground or colour (you &s;hall &s;ee) if you &s;ee not the colours of your owne con|ceits. Not many groundes, but one, our catechi&s;mes and in&s;titutions lay downe; not many colours, but one our commentaries, and expo&s;itions vnfould. Take all our catechi&s;mes, (which be many) and you &s;hall finde much variety of inuention, but none of iudgement: many waies in one ground. Take al our commentaries, which bee your colours out of the &s;criptures die: and you &s;hal perceiue &s;ome better glo&s;&s;e in &s;ome, and &s;ome quicker brightne&s;&s;e in others; but <HI>idem e&s;t omnium can|dor,</HI> the light of the truth is alike in all.</P>
<P>I appeale vnto your own con&s;cience, whether there is not more forcing of the &s;criptures both by corrupt tran&s;lations, &amp; adulterous expo&s;itions in your writers then in ours. If you will not &s;peake: that one place, the mother promi&s;e of all Gods promi&s;es, the thirde of <HI>Gene&s;is</HI> and fifteene &s;hal &s;peak for vs. Looke vpon that place, as it is wronged by your expo&s;itours and tran|&s;latours, and looke vppon the re&s;t of the promi&s;es of God, children of the &s;ame parents, like them&s;elues and their parents, and you &s;hall &s;ee, you haue made it with your ridiculous &s;uper&s;titions, neither like it &s;elfe that is the truth, nor like the re&s;t of the promi&s;es, wherof that was the fir&s;t. Read in iudgement, and not in affection your own Rhemi&s;h te&s;tament, and tell me what fonde
<PB N="35" REF="40">tran&s;lations, and what fooli&s;h con&s;equences you finde there. Compare the whole rabble of popi&s;h interpre|tors, <HI>Thomas, Scotus, Lyra, Hugo Cardinalis, Ihon&s;enius, Ribera,</HI> and the re&s;t, with one <HI>Caluin,</HI> or, if that name mi&s;like you, <HI>Mu&s;culus:</HI> if there be not more of the na|tiue, and naturall meaning of the holy gho&s;t in that one, the~ in them al, <HI>&amp; Phillida &s;olus habeto:</HI> And yours only &s;hall be the church. This will I maintaine by ar|gument again&s;t the Moter with the wager of my life and deere&s;t bloud. As for the re&s;t of our expo&s;itours, though there bee di&s;tance &s;ometime in their country, yet no difference in their colour. But as the miracle of tongues hath in one voice many languages, and in ma|ny languages one truth &s;o likewi&s;e bee there for vs, in one word many expo&s;itours; and in many expo&s;itours one religion, and colour of the truth.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>NEither can they comfort them&s;elues with any hope to &s;ee the&s;e diuer&s;e opinions wound vp in one confe&s;&s;ion: for as the vnity in conclu&s;ion in logicke, cannot bee with|out the vnity of the</HI> medium; <HI>&s;o they cannot meet in that middle way which &s;hould bring them in peaceable compo|&s;ition, vnle&s;&s;e they returne to the church; for all graunt there is no way to accompli&s;h it without a councell: but who &s;hall call it when there is none whom they all obey? How many factions &s;hall a&s;&s;emble? out of what &s;ect &s;hal the pre&s;ident be cho&s;en? what number of &s;uffrages &s;hall there be on euery &s;ide? what rule &s;hall bee allowed for the inter|pretation of the &s;criptures? And if al this were by a dreame imagined; yet the authority of the canons, and conclu&s;ions &s;hall not bee &s;o authentical; but that any priuate head may
<PB REF="41">refu&s;e it if in his owne &s;ingularity, he thinke it di&s;agree|ing from the &s;cripture: &s;o de&s;perate is the po&s;sibilitie of v|nion among them that hope, which imagineth impo&s;sible thinges, cannot po&s;sibly imagine it.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>THe langui&s;hing comfort of dry expectation is the onely prop of a broaken &s;tate: but where the &s;tate is whole there is comfort enioying it &s;elfe. One com|fort wee want, the comforte of wanting; another wee haue, the comfort of hauing: that web of conclu&s;iones confe&s;&s;ion is already wouen with vs: and euery one that taketh charge in the church,
<NOTE PLACE="marg"><HI>Anglicana con|fe&s;<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">io.</HI> The booke of articles red by euery par&s;on vpon in&s;tituti|on.</NOTE> doth vnfould euery parcell thereof, making open profe&s;sion of that recei|ued confe&s;sion. And therefore as Tertullian &s;peaketh of the fancy of that heretique <HI>Marcionis deus,</HI> Marci|ons god: &s;o may wee &s;ay of his folly, <HI>eccle&s;ia Motoris,</HI> the moters church is neither needfull nor heedefull, as the meres of middle way to bring vs to peaceable compo&s;ition wherein wee dwell already. Wherfore mi&s;taking his ground, his que&s;tions that follow crie all ayme to a wrong marke. For he taketh this as graun|ted, which wee &s;till denied, that our church is greatly di&s;ordered, and out of frame by rea&s;on of controuer|&s;ies and want of confe&s;sion. And thereupon inferreth: <HI>that all graunt that there is no way to accompli&s;h peacea|ble compo&s;ition without a councell:</HI> when as that councel was called when that booke of articles was compiled. But yet following his folly, hee proceedeth. <HI>But who &s;hall call it when there is none whom they all obey?</HI> If hee meane this of the church of England, hee is no true &s;ubiect: for we all (except papi&s;ts) obey one prince.
<PB N="36" REF="41">If he meane of the whole church of prote&s;tantes, he is no good Chri&s;tian: for we all (except hypocrites) obey one Chri&s;t. And therefore the prince of the countrey, or &s;ome one by commi&s;sion from him, may call a cou~|cell, (as Ambro&s;e did in Italy vnder the emperour) to &s;tint the controuer&s;ies that &s;hall ari&s;e in his domini|ons: whereupon if any fault &s;halbe, euery one amend|ing one, all &s;hall be well; and I do not doubt, but the&s;e nationall councels haue from Chri&s;t the &s;ame obliga|tion for the &s;pirit of truth which the generall haue: <HI>vbicun&abque;:</HI> Yea and if I &s;hould &s;ay more effectuall, I thinke I &s;hould not much ouer&s;hoote my &s;elfe: for Chri&s;t his promi&s;e is <HI>duo aut tres,</HI> to two or three; for if there be many, many times <HI>maior pars vincit melio|rem,</HI> the greater ouercommeth the better parte, as in tho&s;e generall councels &s;omtimes it came to pa&s;&s;e. Whereby I am bold to &s;ay the obligation, <HI>vbicunque,</HI> is as good, if not better, for the prouinciall then gene|rall &s;ynods; &s;o the &s;ame condition be ob&s;erued which is required of both, <HI>in nomine meo,</HI> in my name, &s;aith Chri&s;t. For then Chri&s;t him&s;elfe is pre&s;ident of that councell: <HI>where two or three are gathered togither in my name, there am I in the midde&s;t of them,</HI> which an&s;we|reth to another que&s;tion of the moter; <HI>who &s;hould be the pre&s;ident of our councels?</HI> But fir&s;t he moueth another doubt: <HI>How many factions &s;hall there a&s;&s;emble?</HI> And to put him out of that doubt, not &s;o many as in Italy: where euery head is a faction. For as in a garden of &s;pices, euery thing that in ta&s;te and &s;mell &s;auoureth not of the &s;pice, being &s;eparated by nature, is reiected as a weede:
<NOTE PLACE="marg">Can. 4.16.</NOTE> &s;o in the Church (which is accounted in the &s;cripture as a garden of &s;pices) euery one that in life and doctrine reli&s;heth not of the &s;pirit, being deuided
<PB REF="42">from the truth, is no better then a faction.</P>
<P>So that the members of a &s;pirituall faction be &s;imi|lar like the parts of fier or water, where of euery parcell beareth the name of the whole. Becau&s;e in euery one of this faction, there be many who&s;e fact is one, manie affections, many thoughts, many motions both of the will and vnder&s;tanding, which wholy combine them|&s;elues again&s;t the truth:
<NOTE PLACE="marg">Mark. 5</NOTE> therfore may &s;uch an one imi|tate that foule &s;pirit of the Gaderens, and &s;ay, my name is faction, for wee are many. And fir&s;t for their liues, the Italian figs, their female if not their male &s;twes, their ambitious prelates, and their carnall Cardinals doe &s;hewe of what &s;pirit they bee. And as for their doctrine, read the &s;criptures, read the fathers, and you &s;hall finde that it is not. Reade Wickliffe, Iohn Hu&s;&s;e, Luther, Caluin, Beza, Whitakers, and Iewell, and you &s;hall &s;ee it ought not. Read &s;ome of their own, Caietan and Ferus, and you &s;hall knowe euen by them, manie points need not. Nay reade the con&s;cience of the Mo|ter in the&s;e his writings, and you &s;hal perceiue it was no point of doctrine (for hee toucheth not one in all his motiues that made him to turne his coat: but his only quarrel to vs, is that which Tacitus calleth <HI>complemen|tu~ accu&s;ationis,</HI> the accompli&s;hment of euery accu&s;ati|on, in the tyrannous times of <HI>Tyberius,</HI> to wit, <HI>Crimen mie&s;tatis,</HI> that wee obey not the bi&s;hop of Rome: this moued him not to obey our lawes, not to be obedient vnto our Chri&s;t and his annointed. This is the &s;om of all his motiues, which he might as well haue &s;et down in two words, as in &s;eauen motiues. Let the~ not ther|fore charge vs with factions, wheras y^e whole body of their religion is nothing but faction. And let vs call e|uery thing in his proper name, acknowledging with vs
<PB N="33" REF="42">&s;ome contention for the truth; and with them a great faction again&s;t the truth. There bee yet more doubtes: for hee is full of doubtes. <HI>Out of what &s;ect &s;hall the pre|&s;ident be cho&s;en? What number of &s;uffrages &s;hall bee on e|uery &s;ide? What rule &s;hal be allowed for the interpretation of the &s;criptures?</HI> All the&s;e be carefully prouided in our national &s;ynodes: and why then may they not bee as well ordered and di&s;po&s;ed, if a general councel &s;hould bee called of all prote&s;tants? But all the&s;e doubts doe a|ri&s;e in him from di&s;tru&s;t of the a&s;&s;i&s;tance of Gods &s;pi|rit, and for want of affiance in the promi&s;es of Chri&s;t. But we grounding vpon the worde of God, comming together in the name of Chri&s;t wee make Chri&s;t our pre&s;ident, and his vice-pre&s;ident who plea&s;eth him: for the number of &s;uffrages, we leaue y^t to the direction of the &s;pirit: and the rule of interpretation the analogie of faith. This is &s;uch a dreame, good &s;ir, whereinto if your church could once fall, it would pre&s;ently awake from that &s;uper&s;tition, ambition, and auarice, wherein it hath &s;lept night and day for a long time, and where|in &s;urely the Moter lyeth; for now you &s;hall heare him &s;peake like one that talketh in his &s;leepe, and knoweth not what he &s;peaketh. <HI>So de&s;perate, &s;aith he, is the po&s;si|bility of vnion among them that hope, which imagineth impo&s;sible things, cannot po&s;sibly imagine it.</HI> Heare you him what hee prateth? hope imagineth impo&s;sible thinges. I haue red that hope &s;eeth inui&s;ible thinges, but that it imagineth impo&s;sible things, I neuer either heard or read of &s;uch an hope. What cau&s;e hath it to imagine &s;uch things? why none: then can it not hope. I but it hath good cau&s;e to imagine them: then be they not impo&s;sible. He &s;pitteth fire and water at once. For hope cannot be without good cau&s;e: and impo&s;sibility
<PB REF="43">cannot bee with any cau&s;e. There is both po&s;sibilitie and probability in all hope: el&s;e it is but a ba&s;tard hope.</P>
</DIV3>
</DIV2>
</DIV1>
<DIV1 N="7" TYPE="part">
<HEAD>THE SEAVENTH MOTIVE.</HEAD>
<DIV2 TYPE="motive">
<Q><HI>THe diuine prouidence which as a center indifferntly extendeth it &s;elfe to the vniuer&s;alitie of thinges, hath allowed euery creature a common strength to pre&s;erue his being; &s;uch is in liuele&s;&s;e bodies their place or motion or qualities; in vegetable their in&s;tinct of distingui&s;hing their proper aliment; in bea&s;tes, the iudgment of &s;ence, &amp; priuiledge of nature, and in man an apprehen&s;ion, cen&s;ure and proiect, from the intelligence of &s;en&s;ible occurrents, both in naturall and ciuill bodies.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>THey that defend a bad ca&s;e, mu&s;t pretend a good cau&s;e: many high wordes &s;et on a great face: but the &s;implicitie of the wi&s;e giueth a true grace. As hee that &s;hooteth at the &s;unne though he bee well a&s;&s;ured he &s;hall neuer hit his marke, yet is he &s;ure of this, that he &s;hooteth hygher then hee that aymeth but at a dai|&s;ie: So likewi&s;e the moter pa&s;&s;eth through all the pathes of the prouidence of God, to &s;earch for their church and religion where he knoweth it neuer came nor will, that at the lea&s;t he might be &s;aid to haue ven|tured as farre, and as faire as euer any did. For who e|uer did &s;eeke for darkne&s;&s;e in the light, or for fal&s;ehood in the truth, or for the proui&s;ion of the deuill in the
<PB N="38" REF="43">prouidence of God, but with the &s;ame minde as hee that &s;et Dianaes temple on fire to be famous thereby?</P>
<P>And yet this is the que&s;t of the moter in this mo|tiue, and to this end only maketh'he much of the pro|uidence of God, as the &s;equell will &s;hewe.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>THe &s;ame wi&s;edome and bountie which hath beene &s;o enlarged to his &s;eruantes, cannot bee &s;traitened to his children: and therefore it is aboue all doubt that hee hath &s;et downe &s;ome plaine and certaine direction in his church, both of di&s;cerning of here&s;ies, when they ari&s;e, and of auoding the infection of them: Neither hath the holy Gho&s;t failed herein, for becau&s;e all the dangers of the church were cheefly to come from heretickes, hee hath drawne in the &s;cripture as in a table the picture of here|tickes, their apparrell, faction, &s;peach, and carriage where|by they might be noted vpon the fir&s;t appearance. But a|mong all other items, none is oftener giuen for a marke to di&s;cerne them then their difference of doctrine, from the former tradition and cu&s;tome.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remoue.</HEAD>
<P>WIthout all controuer&s;ie the prouidence of God alwaies watcheth, as an eye that at no time &s;lee|peth, and the bountie of God euer giueth as an hand that neuer faileth. And this al&s;o in &s;ome &s;ort wee may grant, that this eye of prouidence is more watchfull ouer man then ouer other creatures, and this hand of bountie more plentifull vnto his children, then vnto his &s;eruants (although the true children and &s;eruants of
<PB REF="44">God differ no more then the two &s;utes of obedience, loue, and feare, being but as the chri&s;tian and &s;urname of the &s;ame thing) for the loue of obedience is feare to di&s;plea&s;e, and the feare to di&s;pea&s;e is loue to obey; the feare of loue maketh the children, &amp; the loue of feare maketh the &s;eruants of the mo&s;t highe&s;t. Further al&s;o we graunt that for the pre&s;eruation of the church and children of God, there is by the holy Gho&s;t &s;et downe not onely <HI>te&s;&s;er a ho&s;pitalis,</HI> the inuiting &s;igne in matters of &s;pirituall commodities, as <HI>Selah</HI> in the p&s;almes; and <GAP DESC="foreign"> he that hath an eare, let him heare in the go&s;pell: but al&s;o <HI>te&s;&s;era hostilis</HI> the fighting &s;igne in matters of danger, as markes in the &s;ea to auoide &s;hipwracke: As Chri&s;t his <HI>cauete,</HI> beware of fal&s;e pro|phets, and the Apo&s;tles his <HI>ab&s;it,</HI> God forbid, &s;o often repeated to call vs from calamitie. By both which &s;ignes it is more then euident that the pre&s;eruation of the church hath (aboue other thinges) both a watch|full eye to keepe it, and a mightie hand to vphold it from falling to vtter confu&s;ion. But herein wee differ, this we deny; that as the liuele&s;&s;e bodies by their place, motion, or qualities; the vegetable dodies by their in|&s;tinct of nature; the bea&s;tes by the iudgement of &s;ence, and man by the excellency of his vnder&s;tanding: &s;o the church by the former tradition &amp; cu&s;tome &s;hould be pre&s;erued in her &s;tate. I confe&s;&s;e the fir&s;t, I deny the former cu&s;tome to be a &s;igne of true religio~. For <HI>primu~</HI> and <HI>optimum conuertuntur,</HI> the fir&s;t, and the be&s;t, the be&s;t and the fir&s;t is all one. In the &s;tate of nature fir&s;t in|nocency, and then corruption; in the &s;tate of grace fir&s;t integritie and then impietie. But as for the former, which in regard of the fir&s;t may bee the latter, digre&s;|&s;ing from the fir&s;t goodne&s;&s;e, as the church of Rome did from the primitiue church, the corruption gathe|red
<PB N="35" REF="44">by cu&s;tome doth no more commend it, then the filth doth y^e &s;ore that long hath fe&s;tered. And as a &s;icke man recouered will not prai&s;e the &s;tate of &s;icknes al|though the former: So religion reformed may not brag of cu&s;tome in corruption, admit it were the for|mer. So that thus y^e ca&s;e &s;tandeth, we differ in doctrine not from the fir&s;t, but from the former cu&s;tome y^t diffe|red from the fir&s;t. And cu&s;tomes plea of prioritie is not good but from the fir&s;t.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>THere &s;hall bee fal&s;e teachers which &s;hall bring in he|re&s;ies. Peter</HI> 1.2.</Q>
<DIV3 TYPE="remove">
<HEAD>The remoue.</HEAD>
<P>HOw this place fitteth his purpo&s;e, I confe&s;&s;e my &s;implicitie I cannot conceiue. For if the bringing in of fal&s;e religion ouer and aboue the true religion be here&s;ie, then is the addition of their tradition here&s;ie. But if the bringing in of the true, by thru&s;ting out of the fal&s;e bee the way of trueth, then is ours no he|re&s;ie. The proofe of both is that triall which both &s;tandeth to. We would haue our religion tried by the word of God, and writinges of the apo&s;tles, which is the onely true, and truly auncient religion; they will be tried by the word of the Pope, and the allowance and approbation of the church of Rome; which is wholy &s;owred with the leauen of y^e Phari&s;ies, th'ambition of y^e prelates: in one word this is the argument. If we did ei|ther ad to or inuert y^e fir&s;t forme of doctrine we would refu&s;e to be tried by it, if they did not they would not refu&s;e. And mark I pray you how he bringeth a rod to beat him&s;elf withal: for read y^e &s;eco~d ver, of y^e &s;ame chap &amp; you &s;hall &s;ee, y^t the multitude which hee alloweth
<PB REF="45">as the <HI>medium</HI> of his argument in the fourth motiue to proue the church, the Apo&s;tle allotteth as a &s;igne to &s;et heretikes out by. But this by the way though &s;om|what out of the way, I thought good to ob&s;erue&punc; His nexte place is.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>IF any man come to you and bring not this doctrine,</HI> Iohn. 2.10.</Q>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>I Hope you take not this ver&s;e for any of the popes ca|nons, neither this doctrine for the doctrine of Anti|chri&s;t, the doctrine of wor&s;hipping of images, inuoca|tion of &s;aints, praier for the dead, ma&s;&s;es, purgatory, or any &s;uch &s;tuffe &s;hipped from hell, &amp; &s;hopped at Rome: But the rule of dependency of places teacheth vs, that by this doctrine is meant nothing but the doctrine of Chri&s;t, whom we acknowledge for our &s;ole mediator, without any merit of ours or helpe of any other, this I|mage of the father we wor&s;hip, this <HI>&s;anctum &s;anctorum</HI> we only cal vpon, there is true purgatory and no where el&s;e. And therefore for the trial of doctrines: Shew me any doctrine, and I will &s;hewe you Chri&s;t his que&s;tion to the phari&s;ies to re&s;olue you in the truth of it. <HI>Cuius e&s;t imago, &amp;c.</HI> who&s;e image and &s;uper&s;cription beareth it? if you &s;ay your doctrine beareth Chri&s;t his image, then giue vnto Chri&s;t tho&s;e thinges that are Chri&s;ts, that is faith, loue, obedience. If you &s;ay it beareth the image of the whore of Babilon the church of Rome, then giue vnto the whore tho&s;e things that belongeth
<PB N="40" REF="45">vnto her, that is, pride, ambition, couetuou&s;ne&s;&s;e, and &s;uper&s;tition, as well you do. He that is pure, let him be pure &s;till, and he that is filthy, let him be filthy &s;till; and by this may be tried who bringeth this doctrine.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue</HEAD>
<Q><HI>ANd the tradition of Corah.</HI> Timo. 1.5. <HI>If any man teach otherwi&s;e then that which you haue heard from the beginning, let it abide in you, fight for the faith once deliuered, keepe the traditions you are taught.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remoue.</HEAD>
<P>THe tradition of Corah was again&s;t the ordinance of God, not the inuentions of men: wickedly re|bellious to the lawfull magi&s;trates of their own nation, and not iu&s;tly re&s;i&s;ting the v&s;urped authority ouer al o|ther nations. Of which authority and y^e doctrin therof (that wee may cut his throat with his owne &s;worde) Chri&s;tes verdict may truely bee giuen; <HI>non erat &s;ic ab initio,</HI> it was not &s;o from the beginning. And therefore both that authority, and the doctrine built thereupon falleth to the grounde, as beeing neither knowne nor heard of fro~ the beginning. The re&s;t of this place deci|phereth out &s;ome hard mi&s;chance: for eyther the au|thor hath mangled the place, or the writer hath mai|med the authour: for there remaineth nothing but a &s;pittle &s;ence, where I leaue it.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<HEAD>The motiue.</HEAD>
<Q><HI>ANd if any will fa&s;hion in his wi&s;hes a plaine and &s;en|&s;ible rule, whereby the thicke&s;t conceits are not able to
<PB REF="46">go betweene truth and the loo&s;e&s;t controuer&s;ies might de|termine any question, there cannot bee a better fancied then this difference of teaching, and innouation of doc|trine, which hee that vnder&s;tandeth not the &s;en&s;e may perceiue by the wordes, the &s;oundes, and contradiction of former opinion. As men that are skilful in mu&s;icall propor|tions, that being acquainted through v&s;e of &s;ong, can ea&s;ily iudge if any change be made therein. By this were all he|re&s;ies apprehended at the fir&s;t, and al&s;o arraigned; So that</HI> Stephanus <HI>bi&s;hop of Rome ouerthewe the decree of the councell of Carthage, for rebapti&s;ing, wherein &s;aint</HI> Cy|prian <HI>was pre&s;ident with his own rule:</HI> Eccle&s;ia dei non habet talem con&s;uetudinem.</Q>
<DIV3 TYPE="remove">
<HEAD>The remooue.</HEAD>
<P>VAriety is good, &s;o it be of good: but variety of euil is the diuels banket. Say me, what variety cal you this? fa&s;hion, fancie, fal&s;hood, conceit, deceit, cu&s;tom, and co&s;enage, which bee the di&s;hes for this &s;eruice. Fir&s;t for fa&s;hion, it is the threedbare fa&s;hion of all ca|tholickes to face their faction with the title of the olde religion: when (as God knoweth) their religion hath not liued, nor continued the age of one man of the old world, neither came, to the age of <HI>Methu&s;elah,</HI> beeing not yet nine hundred yeares ago &s;ince fir&s;t it came to light. When as our religion (which they call newe) hath all one beginning with the beginning of all: wit|ne&s;&s;e the fir&s;t of <HI>Iohn</HI> Epi&s;t and Go&s;pell, <GAP DESC="foreign"> <HI>that which was from the beginning, &amp;c.</HI> that is, the be|ginning, middle, and end of all our doctrine; which is not &s;o with them. Secondly, their olde fa&s;hion is &s;e|conded with a newe fancy; for hee fancieth out a rule
<PB REF="46">which is but a fancy: To wit the difference of teaching, and innouation of doctrine, which indeede &s;peaketh plainly, that either yours or ours is hereticall. But to &s;ay that what&s;oeuer differeth from your tradition is here&s;ie, is the idle worke of fancy, finding no ground in the vnder&s;tanding. On the other &s;ide; if you meane a difference of teaching, and innouation of doctrine, contrary to the Patriarkes, Prophets, di&s;ciples, and A|po&s;tles, of our &s;auiour Chri&s;t, therein appeareth your fal&s;hoode. For wee de&s;ire no other triall then the wri|tings of the Patriarks, prophets, di&s;ciples, &amp; Apo&s;tles, the fathers of all ages moderating the matter in points of greate&s;t difficulty. Fourthly, it is a &s;trange conceite of his to &s;ound the depth of doctrine, by the &s;ound; or to trie religion by the eare onely. This is his conceite, and his deceit is to &s;educe the &s;imple, that hee which vnder&s;tandeth not the &s;ence, &s;aith he, may perceiue by the words, the &s;ounds and contradiction of former o|pinion. O &s;ubtlety, why art thou &s;o &s;imple? O &s;impli|city, why art thou &s;o &s;ubtile? Subtlety thou art to goe about to deceiue the &s;imple with bare wordes and &s;ounds, neither conceiued nor vnder&s;toode, as with a charme to bewitch and amaze them. Simplicity, thou art to men of vnder&s;tanding, that they that vnder&s;tand not the inwarde &s;ence &s;hould iudge by the outwarde &s;ence. As though wordes were any thing, without things but winde, <HI>verba &s;ymbola rerum,</HI> wordes bee the circum&s;tances, thinges the &s;ub&s;taunce; circum&s;tance without &s;ub&s;taunce what make you of that? wordes without thinges what thinke you of this? There is no braine in this; that men that vnder&s;tand not the &s;ence &s;hould be led as by a lanterne-man by the &s;ound. Sixt|ly hee pleadeth cu&s;tome (the continuance to wit of
<PB REF="47">their contagion) as if to anger vs he would &s;hame him|&s;elfe. Tell me, doth cu&s;tome pre&s;cribe as well again&s;t, as without law? Indeede, in ca&s;es of tithes and church priuiledges, the Ciuilian &s;aith: <HI>vbi deficit con&s;uetudo recurrendum e&s;t ad ius commune.</HI> Where cu&s;tome fay|leth we mu&s;t haue recour&s;e to the canon Law: Making law to come in, where cu&s;tome goeth out. But y^e diuine &s;aith in matters both of doctrine and di&s;cipline. <HI>vbi deficit lex recurrendum e&s;t ad con&s;uetudinem:</HI> where the law giueth ouer we mu&s;t looke vnto the cu&s;tom of the church. Where the word of God is &s;ilent (as &s;ome times of purpo&s;e to leaue &s;ome things arbitrary to the church) there the cu&s;tome of the church preuaileth much. Not where there is <HI>&s;criptum e&s;t,</HI> the expre&s;&s;e word of God as a law &amp; rule to ratifie any thing; there to bring in contrary practi&s;e, and to pre&s;cribe that practi&s;e for a cu&s;tome to all po&s;terity, (as you doe in many, nay mo&s;t, nay all pointes controuerted between vs) that is not impiety alone, but impudency. La&s;tly his co&s;enage in &s;hifting of hands giuing one thing for the other. <HI>Eccle&s;ia Dei non habet talem con&s;uetudine~. Eccle|&s;ia dei,</HI> the church of God is one thing, and <HI>Ecele&s;iapa|pae,</HI> the church of the pope is an other thing. In the <HI>ae|quiuocation</HI> of the church con&s;i&s;teth all the co&s;enage of all their fallacies. Still they crie vpon the church; meaning their owne church, but pretending Gods church. But we mu&s;t learne to di&s;tingui&s;h them, and &s;o to an&s;were to his Stephanus obiection. <HI>Eccle&s;ia dei non habet talem con&s;uetudinem,</HI> the church of God hath no &s;uch cu&s;tome; wee acknowledge th' authoritie &s;uffici|ent, and &s;ub&s;cribe thereunto. But the church of Rome is not the church of God; and therefore it is not greatly materiall what cu&s;tome it hath.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="motive">
<PB N="42" REF="47">
<HEAD>The motiue.</HEAD>
<Q><HI>SO</HI> Luther <HI>and</HI> Zwinglius, <HI>and the re&s;t of that crewe were at the fir&s;t appearing branded by this note for heretiques. Neither are they able to proue that either ca|tholicke or heretique did challenge the church of Rome for any of the controuerted questions. When fir&s;t they be|gan to ari&s;e from</HI> Arius, Aerius, Vigilantius, Berengari|us, <HI>and the re&s;t &s;pake again&s;t tho&s;e pointes of doctrine, which wee haue proofe by the aduer&s;aries con&s;ent to haue beene practi&s;ed many ages before in the church. But if they cannot &s;hewe neither in all, nor in one question betweene vs that the repugnance and reiecting of it by any is anci|ent, as the allowance thereof, it is manife&s;t that the latter, not the former, were heretiques which brouhht in al|teration.</HI></Q>
<DIV3 TYPE="remove">
<HEAD>The remoue.</HEAD>
<P>SO &s;hamele&s;&s;e are they in their &s;hameful practi&s;es, that the mi&s;chiefe which their malice hath concei|ued, their vanity will not haue concealed. So <HI>Luther</HI> and <HI>Zuinglius,</HI> men great in learning made &s;o much the greater as they were greatly enuied of them; <HI>and the re&s;t of that crewe,</HI> wordes of di&s;daine come from the hart of pride; <HI>were at the fir&s;t appearing,</HI> that was &s;hort warning, <HI>branded by this note for heretiques:</HI> Let them looke to them&s;elues, who branded them I maruaile? for mee thinketh I &s;ee the marke of the bea&s;t in their right handes and forheades: in their right handes, for they be ful of bloud; in their forheads for they be ful of fal&s;hood. <HI>I but yet none either catholicke or heriticke did
<PB REF="48">challenge the church of Rome for the controuerted que&s;ti|ons;</HI> if they did not it was more for feare of <HI>Pauls</HI> &s;word then <HI>Peters</HI> keyes. And &s;ay they were &s;o cunning iug|lers that none did e&s;pie them as they crept in by little and little with their packe of knauery: yet doth not this therefore excu&s;e them, when as the Apo&s;tle cal|leth the raigne of Antichri&s;t the my&s;terie of iniquitie working &s;ecretlie. And yet not &s;o &s;ecretly but &s;ome haue &s;eene it. Hath not one pope challenged ano|ther? Hath not one papi&s;t charged another? and haue not tho&s;e worthy men of God, <HI>Luther, Cal|uin, Bucer, Peter Martyr, Iewell, Zanchius,</HI> and the re&s;t of Chri&s;ts &s;worne &s;oldiours &s;o torne their coates for the&s;e controuer&s;ies, that their bowelles yet bleede with their wounds? But the&s;e bee but vp&s;tartes: which of the ancient did euer reiecte? Which of the fa|thers did not wholy allowe euery pointe of popery? Fir&s;t for the &s;upremacy of the Pope ouer other bi|&s;hops: the repugnance is as ancient as the beginning therof. Nay before it began at Rome your owne <HI>Gre|gory</HI> condemned it in Con&s;tantinople, <HI>vt &s;upra. Am|bro&s;e, Chry&s;o&s;tome</HI> and <HI>Epiphanius,</HI> no babes: yet the&s;e giue &s;entence with <HI>Gregory</HI> again&s;t the &s;uperioritie &amp; tiranny of one bi&s;hop ouer an other. Which is more odious ouer princes: and yet all their &s;trength is in this. For the name of the church beareth out all their ab&s;ur|dities: &amp; the authority of the Pope doth countenance the church. To come from policy to religion: becau&s;e you challenge allowance from the fathers, where &s;hall you find &s;o much as the name of the Ma&s;&s;e in all the huge Volumes of &s;aint <HI>Augu&s;tine?</HI> your placing of images in the church, and wor&s;hipping of them, was condemned in an auncient generall councell. And to
<PB N="43" REF="48">let many other que&s;tions alone; read bi&s;hop Bil&s;on his booke of the true difference of Chri&s;tian &s;ubiection,
<NOTE PLACE="marg"><HI>Parte</HI> 4. <HI>p.</HI> 776 <HI>Chry. hom.</HI> 43. <HI>in Ihon. Ambro&s;e de ijs qui initiantur my&s;t. cap.</HI> 9 <HI>Aug. de ver. dom in Lu. &s;er.</HI> 33. <HI>Cyprian de caena Leo. di&s;t.</HI> 2. <HI>Athana&s;ius in illud quicunque dixerit verbum. &amp;c. Irenaeus, lib.</HI> 1. <HI>Aug. Cont. Pel. Aug. Cont. Par.</HI></NOTE> and vnchri&s;tian rebellion, and you &s;hall &s;ee all the Fa|thers mar&s;halled by him in &s;uch good order, again&s;t your tran&s;ub&s;tantiation: that the very throng of them maketh &s;uch re&s;i&s;tance, that there is no po&s;&s;ibilitie of pa&s;&s;age that way. <HI>Eutiches</HI> an heretique as all confe&s;&s;e, and yet their tran&s;ub&s;tantiation the very &s;ub&s;tance of his opinion: as hee learnedly proueth. That is a &s;mall matter: they haue a &s;pice of all here&s;ies. The wor&s;hip|ping of the cro&s;&s;e took his beginning as part of <HI>Valen|tine</HI> his here&s;ie. Merit and free will <HI>Pelagian.</HI> Many me|diatours <HI>Parmenion:</HI> and all this is popery. In the <HI>Eu|chari&s;t</HI> they are <HI>Eutichi&s;tes.</HI> In the Cro&s;&s;e <HI>Valentini|ans.</HI> In freewill and merits <HI>Pelagians.</HI> In auouching of many mediatours <HI>Parmenians.</HI> So that to conclude, &s;uch is their religion &s;o fraught with the dregs of all here&s;ies, that what father &s;oeuer writ any thing again&s;t any here&s;ie: hee mu&s;t needes write &s;ome thing again&s;t popery.</P>
</DIV3>
</DIV2>
</DIV1>
<DIV1 TYPE="part">
<HEAD>A MOTION ANEXED TO THE MOTIVES AS I found it in my copy.</HEAD>
<DIV2 TYPE="motive">
<Q><HI>THis (as it is by the Papi&s;tes giuen forth) is the worke of Doctor Alabla&s;ter, a great clarke (as they &s;ay) &amp; an excellent diuine, who (by meanes of priuate conference with a certain &s;eminary prie&s;t, whom in pri&s;on be labored to conuert) was by the &s;ame prie&s;t peruerted, &s;o that of a perfect prote&s;tant, hee is nowe become an ab&s;olute papi&s;t, and is for the &s;ame impri&s;oned.</HI></Q>
<DIV3 TYPE="remove">
<PB REF="49">
<HEAD>The remooue.</HEAD>
<P>IF the&s;e be, as well they may be, the writings of <HI>Willi|am Alablaster,</HI> a yong mai&s;ter of artes, then may they carie &s;ome name of wit but no credit of di&s;|cretion; &s;ome &s;mackering of tongues, but &s;mall ta&s;te of artes; &s;ome rubble of Philology, but fewe grounds of Philo&s;ophy; &s;ome &s;hewe of humanitie, but no &s;ub|&s;tance of Diuinity. And as for the manner of his Apo|&s;tacy or back&s;liding, the prie&s;t him&s;elfe, nay the partie him&s;elfe, nay we our &s;elues know to be farre otherwi&s;e then they woulde faine here beare vs in hande. The prie&s;t confe&s;&s;ed that hee founde him more forwarde, meaning more backwarde, <GAP DESC="foreign"> more for|wardly backward then hee could de&s;ire: He him&s;elfe confe&s;&s;ed, it was a certain ten penny book that helped him to his two penny faith: But wee that know him, know the true cau&s;e to be vnthankfulnes banquetting with lu&s;t and ambition: For hauing alwaies a great deale more then hee de&s;erued, and yet de&s;iring &s;till, much more then he had, growing di&s;content with ful|nes, hee fell at ods with faithfulnes.</P>
</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
<PB REF="49">
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
