THe rise of this first motiue ( whiche seemeth to me banked vpon his similitude ) expresly setteth out , {αβγδ} . ( though much I thinke against his will ) the true causes not onely of this , but also of all the rest of his motiues : which be ( as here you may see ) an vnstable body , an vnderstanding vnquiet , nature without grace , and opinion voide of grounde . For as for that principle of Romish exposition of the scripture , which onely , ( as he saith ) standeth vpon his owne grounde , their two balifes , Corruptor stilus , a corrupt stile , and Adulter sensus , an adulterous sence , haue both morgaged and forfeited many yeares agoe ; as I doe not doubte , but I shall easely make knowne by plaine euidence when I come to that pointe .

THis counsell though it beare the face of good regarde ; yet hath it the hart of rash attempte . Truth may bee tried , but faith must not be prouoked . For the triall of truth maketh it perfect : but the doubting in faith , taketh away the strength of faith . And therefore when there is question of truth , it is good to be circumspecte ; & when there is controuersie of faith , it is best to bee constante . What rashnesse then is it in a matter of faith to go aside , wherby both faith and the truth be forsaken ? Take the one of these without the other ( I meane ) the former without the latter , and I do not greatly mislike the counsell . Where truth is to be tryed by it selfe without any preiudice to faith in any question onely of truth , without controuersie of faith , it is best to goe aside , and to single out the maine points & cheefe ground worke of the question , that the naked truth may bee knowne , without al colour of deceit . But if thou makest any controuersy of faith ; whilst thou doubtest of faith , thou hast no faith : And then commeth the aduersary and spying thee naked , and disarmed of the shield of faith striketh thee home on the heade , either with some dangerous errour , or damnable heresie . He that in skirmish knoweth not on which side to hold his shield , whilest he is yet a debating which side is best , he is sodainely stroken with the darte , and so he loseth his life ; so likewise is it in the spirituall warfare , hee that maketh controuersie how to holde the shield of faith , whilest hee yet doubteth , the deuill letteth flie one of his fiery dartes , wherewith he is stroken to the harte ; and so he loseth his soule . It is not good to bee so busie vpon euery occasion with our eyes , least we put them out at the last : the eye of the soule is faith , & therfore not good euer and anone to trouble it with controuersies , least we cleane put it out in the end . Wherefore my iudgement is cleane contrary to this of the moter : What controuersies soeuer arise , it is best for vs to keep in the way of faith , not starting aside like a broken bowe , ( as saith the Psalme ) Nor stepping aside as our first parentes did , when they had eaten the forbidden fruite , whose facte we iustifie , when we , in matters of faith , goe aside , hyding our selues thereby from the face and presence of God . But it is our best , to doe the best we can to preuent al doubting . And if that cannot be , but wee must needes , as men , doubte , yet not to make factions of doubts , singling out ( as cheefe champions of despaire , the cheefest doubts , that wee may bee singular in our infirmities . But when any controuersie of faith , which is doubte , doth arise , our practise must bee prayer , Lord I beleeue , helpe my vnbeleefe , and our comfort must bee the crosse of Christ : Not running to any rules of reason , which is to shallow to reach , much lesse to rule faith . And therefore as one faith of the lawe , so say I of faith . Fide semel data ex ea non de ea est disputandum . Hast thou faith ? then from thence dispute what is reason , not from reason dispute what is faith .

HEre the Moter eyther shooteth aboue compasse or sure I spie not his arrow . What logicke I pray you call you this ? All particular controuersies in themselues : I had alwaies thought that in the thinges themselues there is no controuersie , neither yet in the propositions themselues is there any probabilitie . But euery proposition in it selfe is eyther simply true , or simply false ; but vnto vs who like night-rauens behold the light of the truth , things be made controuersies , and propositions become probable ; not because they are so in themselues , but because we thinke them so : neither by reason that their causes bee doubtfull ; but because we doubt of their causes , this causeth both yea and nay in the same matter , and this requireth proofe on both sides .

Without this there is no controuersie , neither needeth there any proofe without this . And therfore I could easely perswade my selfe though I knewe no more by him , the penner hereof , to be a papist , in that , in regard of his prentisage in popery , hee may not presume to workes of supererogation , hee acquainteth himselfe in the meane time with wordes of the like qualitie . The like absurditie followeth in the next wordes where hee saith that poofe is lincked by reason : For if proofe be that , which the Philosopher in his Rhetorickes calleth {αβγδ} , then is it the linke of many reasons , and is indeede in the true nature thereof nothing else , but the very reason of that whose proofe it is : and so consequently where hee saith that proofe is linked by reason , the wordes sound as if he had said : reason is linked by reason . But the reason that he thus linked reason , was to make a gradation or ladder , that he might at last clime to the authoritie of the bishoppe of Rome , which is the sphere that giueth motion to al his motiues .

But let vs come to the pitch of his purpose ; which proofe saith hee is linked by reason : which reason is cheefly grounded vpon the scripture : which scripture is authorized not in the letter , but in the sence : here is the toppe of his ladder or climax : and on the toppe of this ladder hee placeth his Romish , falsely called catholicke , expositours .

Whome I doubt not with lesse adoe , in the sequell of this tractate to displace . In the meane time let vs consider his cunning in making his ladder . The scripture is authorized not in the letter but in the sence . Beholde his boldnes ; saint Paule in the second chapter to the Rom. and in the second epistle and third chapter to the Corin . speaketh otherwise ; For hee maketh the opposition betweene the letter and the spirit : but our aduersary is wiser then the apostle , and he maketh the opposition between the letter and the sense ; leauing out in greate wisdome the spirit , because he knewe it would marre all their markets ; as being that which the church of Rome , of all other churches , medleth least with . Neither , I am afraid , doth the spirit loue to communicate much with them . But howsoeuer he forgetteth himselfe , wee must challenge vnto the spirit his vpper place and dignitie : which is , to authorize the worde of God . In the worde of man bee Sensus humani , humane sence that giueth credit vnto it : but in the worde of God , there is Spiritus Dei , the spirite of God that authorizeth it . And looke what sence is to the word of man , the same is the spirit to the worde of God . And surely they make but base account of the worde of God that censure it in the sense : putting no difference betweene the worde of God , and the worde of man ; naye it seemeth they preferre the worde of man before the worde of God , when they place the whole authoritie thereof in the sence , and the sence it selfe and credit thereof in the expositours , which be indeed the buts that the moter shooteth at in this place . For thus hee concludeth . The question at last is remoued from the text to the interpretour , from the scripture vnto men . Very badly , beleeue me is it remoued , and it is long of themselues . For were it that they did attribute all to the spirit as we do , and not insteade of the Apostle his spirite , bring in their sence , that they themselues might haue some authoritie ouer the worde of God , because they thinke they haue some sense : there needed no remoue from text to interpretour , from the scripture vnto men . But the same spirit that writeth the scripture shoulde iudge of the scripture : and where that iudge was not to be found , that not to bee accounted scripture . Which may very well be done & easely be found out by conference of places : in that the spirite is one and the same in all places , alwaies alike , like it selfe alwaies , & neuer differing in any point from it selfe . And therfore where there is any difference in substance of doctrine , there must needes bee a differing spirite , whereby that place that thus differeth from some one , or many places of the canonicall scripture , and knowne word of God : may iustly be suspected to be the worde of man . And as for the diuersitie of exposition , according to the varietie of factions in religion , ( which the moter iustly taxeth , with leading , drawing , and writhing the worde of God to serue their owne turne ) it is not the outward shewe , merit or worth of the expositours , but the inward working of the spirite of God , that doth resolue the mind studious of the truth , being first sanctified by praier and prepared by humility . For what saith our sauior Christ speaking of the same spirit in the gospel ? He shal leade you into all truth . And therefore he onely is the competent iudge : neither ought we to rely vpon any mans iudgement , besides this : because euery man will bring somthing of his owne , howsoeuer , it may be he is instructed in some pointes by this spirite . The heathen Philosopher knew this , that mans iudgment is tempered with the hand of his affection : and therefore hee especially commendeth those lawes , that leaue least to the will , and discretion of the iudge . And so likewise as that lawe , so is that religion most sound , that referreth al to the written word of God ; leauing least in the power and hand of mans iudgment : wherefore that I may conclude this point , and aunswere him in all pointes , I will make a truer gradation , I hope , then hee hath done .

All controuersies in the world stand vpon their yea & nay , but vnto vs require proofe , which proofe is limited by faith , which faith is grounded wholy vpon the scripture , which scripture is authorized not in the letter but in the spirit .

So that a mind studious of the truth is now to come to his last labour , to begge at the hands of his heauenly Father , that he would giue him such a portion of his spirite , that his spirite may expounde the scripture , that the scripture may confirme faith , that faith may rectifie reason , that reason may reforme our iudgments in all controuersies whatsoeuer , that we neuer either mistake errour , or mislike the truth . Det Deus .

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 {αβγδ} , the eminent church ) but the romish exposition is allowed by the church of Rome : therefore the Romish exposition is approued in the iudgment of the church . What though the heretickes Iewell , Whitakers , Reynoldes , Stephanus , Vir illa Steph . and Fox do shew the Pope Ioane was an whore , pope Hildebrand a coniurer , & Honorius condemned for an heriticke : Though the head of the church be an heretick , yet the church cannot erre . What though Thomas be against Scotus , and Scotus against Thomas , Soto bee on neyther side , Bellarmine on all sides , and Caietaine against all ? Though euery member of the church be out of the way , yet the church it selfe cannot step aside . Wee catholickes cary our church in our bosome . For mine owne parte , I neither hould what Thomas houldeth , nor what Scotus , neither hould I with Soto , Caietane , Bellarmine , or any one or other papist whatsoeuer : but what the church holdeth that hold I : If the question be what the church holdeth , I am as able to determin of it as another . This is no meere fiction , but the true substance of this secte , which I my selfe haue heard from some of their mouths that think themselues no cast-away catholickes , euen from the very man that standeth so stifly in this place vpon the iudgment of the church , if I be not much deceiued .

THe decree of a councell is the acte of Christ : where two or three are gathered togither in my name , there am I in the midest of them . Mat . 18.20 . But the Popish interpretours haue the decrees of councels , as of the second Nicene , & second Ephesine , and such like , for their warrant : and therefore their exposition must needes bee good , as flowing from the fountaine of goodnesse , God himselfe . I assure you a braue pagent but yet too full of colours , take some of the colours away , and you shall see the truth . The decree of a councel that is squared according to Christ his rule : that is , in nomine meo , gathered togither and working in the name of Christ , and for the glory of Christ , is directed by Christ .

But not all councels whatsoeuer . Not Achab his councell of fowre hundred men : for the president of that councell was Satan , a lyeng spirit in the mouth of all the prophets . Not the councell of the high priestes and pharisies , which in outward shewe carried the same glosse that the popish councels doe . For this councell was held against Christ : but those councels only which containe nothing but the true , pure , and naturall interpretation of the scripture : which the holy fathers in a spirituall wisedome , to breake the power of the enimies of the church , fitted vnto their owne times . Such were those councels of olde , the first Nicene Synod , the councell of Constantinople , the first Ephesine & Calcedon councel , and such like . And not those latter councels , wherin the wolues killed the lambes , for troubling the water which they themselues had corrupted . The first and the best be for vs , and the last and the worst bee for them ; which to let goe many other ) this one instance will manifest vnto vs. Aboue nine hundred yeares agoe the Synode of Constantinople 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 restore them againe , and this is for them : which both Augustine and Epiphanius condemne as the next part to Idolatrie : which paire of councels may be paraleled by two others ; we allow of the councell of Calcedon , wherin Eutiches his heresie was condemned . They commended the second Ephesine councel wherin it was confirmed . Now let them brag of their councels who can shew most good comming from them . The badges of their councels be idolatry and heresie : but those councels that stand for vs can be taxed with no impietie : And yet forsooth hee braueth vs with the definition of councels : which if he meane the good and generall councels , then is it but a florish , neither dareth he be tried by them : but if he meane the bad and the prouinciall Synodes , then harpeth he all vpon one string , and saith no more then before he said . For they make those councels to be the very image and liuely paterne of the church . And what then I pray you can the definition of councels be else , but the iudgement of the church according to his meaning ? Neither is it greatly materiall what those Synodes do define , for they are nothing else , but the Pope his voice which hee ruleth high or lowe at his pleasure : neither is there any true born Christian that will take his othe , much lesse build his faith vpon the bare worde of the Pope , without warrant from the worde of God .

THe consent of the fathers giue great credit vnto the writinges of any man , in that they cary both the countenance of Antiquity & the maintenance of verity .

THe harmony of Churches consorting in false religion , is the conspiracy of theeues robbing God of his honour .

THe practise of all ages hath beene to peruert the truth , & to hinder the gospell by false interpretation . In our Sauiour Christ his time satan himselfe wrested this writ to his own sense .

In the Apostles times , among the Epistles of Paul some things are harde to be vnderstood , which they that are vnlearned and vnstable , peruert as they doe also other scriptures , vnto their owne destruction , saith saint Peter . 2 of Peter 3.16 . Not long after in the primitiue church Ebion and Cerinthus hereticks of that time did the like : after them Donatus , Nouatus , Arius and the rest : and nowe at this time , and a long time since the papists haue plaied their parts in apish , childish and ridiculous interpretations , as wel practised as any of the rest . And thus he may proue his pagent , that it hath beene the practise of all ages to worke in the mystery of iniquity , as wel as theirs ; as the Apostle Paule witnesseth : thus they may plead their custome , and to say the truth wee cannot deny it them ; for they haue as much to shew for it as any , and can prescribe as long time as any out of the memory of man , which some say , is good in lawe . But yet I would not haue them brag too much of their custome , for a custome maketh a good thing neuer better , but it maketh a bad thing much the worse : & this is the cause why the latter is still the worser age . And bicause he speaketh of al ages , I will deuide the ages of the world into three , which is the leaste all that may be : not following the diuision of Rabby Elias in the fatall period of euery two thousand yeares , Duo millia inane , duo millia lex , duo millia euangelium . making a change , and the end at the last : but according to our best diuines , numbring by persons , not diuiding by numbers the three ages of the worlde . From Adam to Moises is accounted the first age of the worlde ; from Moyses to Christ the second age of the worlde ; and from Christ vnto the end of the worlde the last . From Adam to Moises , and from Moyses vnto Christ is set downe in holy writte . Let vs now search what hath beene the practise in this last age of the world of all ages of men .

For euery age of the world containeth many ages of men . First therefore ( as I tolde you ) euen in the Apostles times , the mystery of iniquitie begon to be put in practise : for euen then Ebion and Cerinthus , as I tolde you , Simon Magus , Basilides , and Nicolas begon to set abroach their damnable heresies . After the Apostles ages there arose yet more malitious & wicked men then these , as Marcion , Manes , Marcus Magius , Valentius and many others . But in this our age this practise groweth euery day worse & worse : For now the deuill himselfe , who was bound in the bottomlesse pit for a thousand yeares after Christ : Reuela . 20.3 . the time of his imprisonment being expired , is now let loose and come into the world . And as his kingdome decreaseth by the hastening of the comming of Christ ; so his malice increaseth , and he doth more vex and trouble the church : which crueltie of his that wee may the better discouer , it wil not be amisse to set downe vnto you fiue alterations of church states in this last age of the world . The first , ( that you may know how euill stroue still to preuent good in the birthright of this worlde ) was the time of suffering or persecution of the church , containing the martyrdom of the saints in the ten persecutions , which continued from the Apostles three hundreth yeres . And then came in the florishing time of the church , which containeth other 300. yeers . Then thirdly followed the declining , or backsliding time of the church , which comprehendeth other 300. yeares euen vntill the loosing of Sathan , which was about the thousand yeare after Christ . Fourthly followeth the time of Antichrist , or the desolation of the church , wherin the puritie of doctrin , and sincerity of life , was almost clean extinguished , especially in the daies of Gregory the seuenth called Hildebrand , and Innocentius the third amongst the prelates and heades of the church : the time wherin Antichrist had thus his ful swinge , was for the space of foure hundred yeares : From Pope Boniface the thirde , to the time of Wicklife and Iohn Husse . Fiftly the reformation , and purging of the church of God : which reformation beeing hid with the prophets in the time of Elias in caues of Christian mens hearts , by the space of fower hundred yeares , about some three hundred yeares since ventred abroad into the world , was viewed , liked , & 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 seuen hundred yeares or therabouts , & not 1500. yeares as the moter would haue it . For before that time there was no Pope , no popish doctrine nor discipline : but the same forme of doctrine and discipline , which was faine to be recouered by reformation ; and thereupon our religion is called and accounted a reformation , which is nothing else but a recouery of the former forme . Which forme of Religion was taught by the Apostles , sealed with the bloud of saints in the time of persecution , and practised in the florishing time of the church , long before the world euer heard of popery , but onely in the mystery of Antichrist .

THe church of Rome maketh two seruices of the truth : there be scriptae , written truthes , and they bee in the scripture : there bee non scriptae , vnwritten truthes , and they be their traditions , to speake of all traditions would run vs all out of breath . The chiefe of all is apostolicall tradition , the rule wherof is sure some vertue left by Peter in the Popes chaire : which remaineth yet vnworne out ( though deliuered from hand to hand by euery Pope ) vnto his succeeder . By the benefit of which vertue the Pope granteth warrant of the truth , as iustices do with vs of the peace . By which warrants as the naturall light in the firmament the heighest heauen , passeth thorough the sphere of fixed stars , and the seuen spheres of the planets , and so commeth vnto vs : So the light of the truth issueth from the pope , as the primum mobile , vnto the fixed seats , spheres , I should say , of Cardinals and Bishops , and from them vnto the wandring planets of their writers and interpretors . And this I take the Moter meaneth by the rule of apostolicall tradition , left by succession as the light through the heauens .

THe Protestants are greatly beholding vnto the Moter , for mustering of their men without their charges : but yet he must aske pardon of their grand captaine Iesus Christ , whom no doubt he hath grieuously offended , for making those men founders of the Protestantes , who were but his vnder officers , and at the best but his lieutenants ; and therefore hee hath surely done Christ great iniury in taking his office from him : for he only is our founder , and the rest be but master builders . And yet surely in my opinion , it behooueth vs and the whole church to giue God infinite thanks , for those singular instruments wherby his truth is conuaied vnto vs. Neither see I anie thing in the zealous spirit of Luther , nor in the learned writings of Caluin , nor in the sincere life & doctrine of Melancthon , which the aduersary may iustly despise . And yet doe wee not so receiue these men for our guides , that wee make them our gods : beleeuing them presently whatsoeuer they say , because they say it , and cannot say amisse , though they erre lesse then the pope doth : they haue not this credit with vs.

But whatsoeuer they prooue by manifest demonstration out of the word , that am I bolde to beleeue . For then heare I not Luther , Caluin , & Melancthon speake vnto me : but the spirit of God by the mouth of Luther , Caluin and Melancthon , for they be but the instruments of that spirit . Thus hauing bestowed his liberality vpon the church of Rome in giuing them more then they know euer how to deserue : and playing the niggard with the church of God in denying them that which of duty they ought to haue had ; he commeth at last to compare his owne conceipts together , for as for the thinges he talketh of , hee speaketh of either , as though he knew neither .