WILLIAM ALABLASTERS SEVEN MOTVIES.  
removed and confuted by John Racster.  
Meliùs est claudicare in via quam currere extra viam. Agust.  
 a snake coiled around a cross with hands shaking below  
AT LONDON, Printed by Peter Short for Andrew Wise dwelling in Paules Church-yard at the sign of the angel. 1598.   

A book OF THE SEVEN PLANETS, OR, seven wandring motives, of William Alablasters wit, Retrograded or removed, by John Racster.  
Meliùs est claudicare in via quam currere extra viam. August.  
 crest with a book and the sun 
VERITAS TVA ET VSQVE AD NUBES   
AT LONDON, Printed by Peter Short for Andrew Wise, dwelling in Paules Church-yard at the sign of the angel. 1598.   

 blazon or coat of arms 
HONI SOYT QVY MAL Y PENSE    

To the Right Honourable, Robert earl of Essex and Ewe, earl Marshall of England, Viscount Hereford and Bourgcher, lord Ferrers of Chartley, Bourgcher, and love in: and knight of the most noble order of the Garter: Master of her majesties Horse, and of the Ordinance: chancellor of the university of Cambridge, and one of her highnesse most honourable privy counsel.  
THe occurrents of three questions, being first answered from the mouth of their native causes, I hope( Right honourable) that my poor pains shal find this rich favour, that the truth yielding itself to be their client, your honour will vouchsafe to become their Patron. And because the language of al questions is not alike; some demanding, some commanding, some objecting, some upbraiding, some complaining, some controlling, some one way, some another, I will set down their several tunes, and tones as they spake unto me. The first questions complaint( grieved to be dislodged before fully settled vpon the taste of discontentment) is: what necessity causeth the remove of these motives? The cause answereth, the hurt& danger accompanying them. The hurt is manifest: for as in the body the increase of proud flesh is the decay of the sound: So the spirit of popery( fed with vain wanderings, and wandring vanities of many of our wanton wits wanting grace) as it in the growth of pride winneth ground in the body of this land: so the wholesome doctrine of true religion is turned tenant out of doors, to the great hurt of the whole realm, and the utter undoing of many. And therefore small need there is of these motives, when we ourselves many of us, helped that way by our own corruption, move already down the hil to our destruction. But rather great necessity haue wee to remove thē, and to stay our steps before the break-necke of truth and true religion befall unto vs. again, as the hurt is manifest, so is the danger evident: For as a stumbling block unto the blind, so these motives crossing the way of the simplo, will cause them to stumble and fall. Besides this, the change of Common-wealths is observed by the learned to come, not from fortune; for that is idle and profane: nor from any fatal period or revolution of the stars; for that is but an astronomical fancy: neither yet wholly from the manners of men and their dispositions; for that is but a philosophical conjecture: But especially, it beginneth with the change of religion; for that is a theological rule. And it is noted by many of note, that there seldom hath been either with us, or else where in Christendom, any alteration of government, but some notorious heretics, or schismatics haue gone before, as signs and tokens of troubles already begun in the Church, and imminent dangers eftsoons ensuing vpon the Commonwealth. And therefore very necessary it is for the preservation of the peace of both states, to remove the fuel of these flames, and to stop the gap or fill up the breach whereat the enemy laboureth to get in unto vs. This complaint of discontent ended and answered, the expostulation of unkindness in the second question rubbeth yet harder vpon me. Admit it bee needful to remove these motives: yet what need I of all other to take the matter so heinously, and to busy myself more then needs? my answer. First it was not meet for any of our stronger champions, to enter the lists against so weak an enemy: for so he might get greater credit by being overcome, then we glory by overcoming: the aduersaries mouth being still full of lies in their own praise, with the open throat of vain glory crying out, that their punies were able to hold plea with our ancients. Secondly, inter minores theologos,( if the author be not quoted amiss) myself in many respects as fit as any to answer this quarrel. 
Westminster. Cambridge. Trinity Coll. D. Still now B. of Bath and wells.  For the same school bread us both, the same university nourced us both, the same college maintained us both, the same master preferred us both, the same roof, nay the same bed sometimes contained us both. every one whereof( as it is the lot of bankerupts to drown others in their decay) haue lost something by his fall. The school saith, I haue lost my hope of him; the university saith, I haue made shipwreck of my favour in him; the college faith, I haue cast away my maintenance vpon him; the master saith, I haue preferred preferment to discredit by him; the lodging saith his room, the bed saieth his ease was evilly bestowed. For the recovery of which losses, if my slender gifts may any way comfort them, I thought it my duty in the behalf of the school, university, college, master, and the rest, to make some show of them to the view of the world: that it may perceive and judge( apt enough otherwise to judge amiss) that all birds be not black because the crow is so: neither all of the same school, university, and college, be popish, because some one proveth to bee a papist. But the objection of the third question presseth me worse then both the rest. Say it bee a matter convenient that these motives should be surprised before they go any further; and the action as fit for me as another: yet how can I without the hand of presumption present so small a work to so great a parsonage?  
I confess( most noble earl) that I am at a loss, and know not herein what to answer: Onely that honourable disposition, which I haue always observed in your Lordship, to receive as your guests all that in the way of virtue and truth travell towards their journeys end of true happiness, hath caused me an unknown traveler to make thus bold with your Honor: which boldness of love, rather then love of boldness, if at this time it may bee accepted without offence, I will pass my word for it, it shal never hereafter attempt the like, without further warrant of welcome from your Lordship. You favoured alabaster whiles alabaster without spot: O let the same goodness in favour descend unto him that hateth his spots, but loveth him. The mother of us both, the university, once dignified, I had almost said deified with your presence, hath committed herself unto your patronage: marvel not therefore( Right honourable) though we her sons run together with our mother under the safeguard of your wings. The father of all, even the God of mercy, bless your Lordship and honourable family unto the worlds end.  
Your honours ever most humbly devoted, John RACSTER.   

Ad Academicos& suos salutem Longam, Epistolam breuem, mittit. I.R.  
LVdunt quidam, qui nos ludos faciunt, male feriati homines: Academiam in delphinum mutatam, in motu tantum quietem capere. 
tertul. de virg. vel.  Nae tu( motor) magnum malae rei aedificans ad perniciem exemplum praebuisti, quod veteres scandalum dixerunt. Nostis vero vos( doctissimi viri) quod vt nec in acie nec in vita, multo minùs in fide licebit, iniussu summi imperatoris stationem relinquere. Verumtamen sicut in humano ita& civili corpore,& morbi sunt& remedia iis adhibenda: Cumque tota quorumcūque remediorum vis, adeoque medicina omnis duobus hisce consumatur: restitutione amissi,& expulsione superflui: vestrum erit( Academici) si quid in Academia deperditum sit restaurare, si quid supersit adhuc amoliri. valet optimi optimè.   

Ad lectorem Epigramma Authoris.  
Pro captu lectoris habent sua fata libelli.  

IF Lippus red my books, they bleare-eyde be:  
If lynx, all spots, such eiesight haue those beasts.  
One sees too much, another cannot see;  
Mens tastes of wits, be diverse, as of feasts.    

THE FIRST MOTIVE.  
AS the moist and unstable bodies because they are unbounded in themselves, never cease from motion until they bee stayed in some other body which hath stay in itself: so the understanding, unquiet by nature, passeth through all forms of opinions until he resolve his assent vpon some principle that standeth onely vpon his own ground. 

The remove.  
THe rise of this first motive( which seemeth to me banked vpon his similitude) expressly setteth out, 
{αβγδ}. ( though much I think against his will) the true causes not onely of this, but also of all the rest of his motives: which be( as here you may see) an unstable body, an understanding unquiet, nature without grace, and opinion void of ground. For as for that principle of Romish exposition of the scripture, which onely,( as he saith) standeth vpon his own ground, their two balifes, Corruptor stilus, a corrupt style, and Adulter sensus, an adulterous sense, haue both mortgaged and forfeited many yeares ago; as I do not doubt, but I shall easily make known by plain evidence when I come to that point.    

The motive.  THerefore when the question of truth in controversy of Faith is turned too and froe, in the thronge of so many particular quarrels, it is best to go aside, and single out the two grand originals, and foundations from the which all the other factions arise, that by taking the just estimate of the strength of either, our iudgement may lean to the stronger part. 

The remove.  
THis counsel though it bear the face of good regard; yet hath it the hart of rash attempt. Truth may bee tried, but faith must not be provoked. For the trial 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 circumspect;& when there is controversy of faith, it is best to bee constant. What rashness then is it in a matter of faith to go aside, whereby both faith and the truth be forsaken? Take the one of these without the other( I mean) the former without the latter, and I do not greatly mislike the counsel. Where truth is to be tried by itself without any prejudice to faith in any question onely of truth, without controversy of faith, it is best to go aside, and to single out the main points& chief ground work of the question, that the naked truth may bee known, without al colour of deceit. But if thou makest any controversy of faith; whilst thou doubtest of faith, thou hast no faith: And then cometh the adversary and spying thee naked, and disarmed of the shield of faith striketh thee home on the head, either with some dangerous error, or damnable heresy. He that in skirmish knoweth not on which side to hold his shield, whilst he is yet a debating which side is best, he is suddenly strooken with the dart, and so he loseth his life; so likewise is it in the spiritual warfare, he that maketh controversy how to hold the shield of faith, whilst he yet doubteth, the devill letteth fly one of his fiery darts, wherewith he is strooken to the heart; and so he loseth his soul. It is not good to bee so busy vpon every occasion with our eyes, least we put them out at the last: the eye of the soul is faith,& therfore not good ever and anon to trouble it with controversies, least we clean put it out in the end. Wherefore my iudgement is clean contrary to this of the moter: What controversies soever arise, it is best for us to keep in the way of faith, not starting aside like a broken bow,( as saith the psalm) Nor stepping aside as our first parentes did, when they had eaten the forbidden fruit, whose fact we justify, when we, in matters of faith, go aside, hiding ourselves thereby from the face and presence of God. But it is our best, to do the best we can to prevent al doubting. And if that cannot be, but wee must needs, as men, doubt, yet not to make factions of doubts, singling out( as chief champions of despair, the chiefest doubts, that wee may bee singular in our infirmities. But when any controversy of faith, which is doubt, doth arise, our practise must bee prayer, Lord I beleeue, help my unbelief, and our comfort must bee the cross of Christ: Not running to any rules of reason, which is to shallow to reach, much less 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.    

The motive.  AL particular controversies in themselves stand vpon their yea and nay, but unto us require proof; which proof is linked by reason, which reason is chiefly grounded vpon scripture, which scripture is authorized not in the letter, but in the sense, because it is doubtful in the variety of apprehensions; some leading, others drawing, many writhing their text to their several factions: The question is at last removed from the text to the interpreter, from the scripture, unto the men. So that a mind studious of truth, is now come to his last care to determine of the worth, merit,& authority of those that are the expositors. 

The remove.  
HEre the Moter either shooteth above compass or sure I spy not his arrow. What logic I pray you call you this? All particular controversies in themselves: I had always thought that in the things themselves there is no controversy, neither yet in the propositions themselves is there any probability. But every proposition in itself is either simply true, or simply false; but unto us who like night-rauens behold the light of the truth, things be made controversies, and propositions become probable; not because they are so in themselves, but because we think them so: neither by reason that their causes bee doubtful; but because we doubt of their causes, this causeth both yea and nay in the same matter, and this requireth proof on both sides.  
Without this there is no controversy, neither needeth there any proof without this. And therfore I could easily persuade myself though I knew no more by him, the penner hereof, to be a papist, in that, in regard of his prentisage in popery, he may not presume to works of supererogation, he acquainteth himself in the mean time with words of the like quality. The like absurdity followeth in the next words where he saith that poofe is linked by reason: For if proof be that, which the Philosopher in his Rhetorickes calleth {αβγδ}, then is it the link of many reasons, and is indeed in the true nature thereof nothing else, but the very reason of that whose proof it is: and so consequently where he saith that proof is linked by reason, the words 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 climb to the authority of the bishop of Rome, which is the sphere that giveth motion to al his motives.  
But let us come to the pitch of his purpose; which proof saith he is linked by reason: which reason is chiefly grounded vpon the scripture: which scripture is authorised not in the letter, but in the sense: here is the top of his ladder or climax: and on the top of this ladder he placeth his Romish, falsely called catholic, expositors.  
whom I doubt not with less ado, in the sequel of this tractate to displace. In the mean time let us consider his cunning in making his ladder. The scripture is authorised not in the letter but in the sense. behold his boldness; saint paul in the second chapter to the Rom. and in the second epistle and third chapter to the Corin. speaketh otherwise; For he maketh the opposition between the letter and the spirit: but our adversary is wiser then the apostle, and he maketh the opposition between the letter and the sense; leaving out in great wisdom the spirit, because he knew it would mar all their markets; as being that which the church of Rome, of all other churches, meddleth least with. Neither, I am afraid, doth the spirit love to communicate much with them. But howsoever he forgetteth himself, wee must challenge unto the spirit his vpper place and dignity: which is, to authorize the word of God. In the word of man bee Sensus humani, human sense that giveth credit unto it: but in the word of God, there is Spiritus Dei, the spirit of God that authorizeth it. And look what sense is to the word of man, the same is the spirit to the word of God. And surely they make but base account of the word of God that censure it in the sense: putting no difference between the word of God, and the word of man; nay it seemeth they prefer the word of man before the word of God, when they place the whole authority thereof in the sense, and the sense itself and credit thereof in the expositors, which be indeed the butts that the moter shooteth at in this place. For thus he concludeth. The question at last is removed from the text to the interpreter, from the scripture unto men. Very badly, beleeue me is it removed, and it is long of themselves. For were it that they did attribute all to the spirit as we do, and not instead of the Apostle his spirit, bring in their sense, that they themselves might haue some authority over the word of God, because they think they haue some sense: there needed no remove from text to interpreter, from the scripture unto men. But the same spirit that writeth the scripture should judge of the scripture: and where that judge was not to be found, that not to bee accounted scripture. Which may very well be done& easily be found out by conference of places: in that the spirit is one and the same in all places, always alike, like itself always,& never differing in any point from itself. And therfore where there is any difference in substance of doctrine, there must needs bee a differing spirit, whereby that place that thus differeth from some one, or many places of the canonical scripture, and known word of God: may justly be suspected to be the word of man. And as for the diversity of exposition, according to the variety of factions in religion,( which the moter justly taxeth, with leading, drawing, and writhing the word of God to serve their own turn) it is not the outward show, merit or worth of the expositors, but the inward working of the spirit of God, that doth resolve the mind studious of the truth, being first sanctified by prayer and prepared by humility. For what saith our saviour Christ speaking of the same spirit in the gospel? He shal lead you into all truth. And therefore he onely is the competent judge: neither ought we to rely vpon any mans iudgement, besides this: because every man will bring something of his own, howsoever, it may be he is instructed in some points by this spirit. The heathen Philosopher knew this, that mans iudgment is tempered with the hand of his affection: and therefore he especially commendeth those laws, that leave least to the will, and discretion of the judge. And so likewise as that lawe, so is that religion most sound, that referreth al to the written word of God; leaving least in the power and hand of mans iudgment: wherefore that I may conclude this point, and answer him in all points, I will make a truer gradation, I hope, then he hath done.  
All controversies in the world stand vpon their yea& nay, but unto us require proof, which proof is limited by faith, which faith is grounded wholly vpon the scripture, which scripture is authorised 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 beg at the hands of his heavenly Father, that he would give him such a portion of his spirit, that his spirit may expound the scripture, that the scripture may confirm faith, that faith may rectify reason, that reason may reform our iudgments in all controversies whatsoever, that we never either mistake error, or mislike the truth. debt Deus.    

The motive.  THe catholic part for the strength of their interpretation, allege the iudgement of the Church, the definition of councils, the consent of Fathers, the harmony of churches, the practise of al ages, and the rule of apostolical tradition, left by succession as the light through the heauens. 

The remove.  
having, as he thought, brought the matter to a good pass, by bringing all controversies, proofs, reasons, yea and the scripture itself under the tuition of the expositors: he laboureth in this place all that he may, to show the Romish( whom he vainly calleth catholic) part, to be the onely lawful heires of sound interpretation; which show of his is bravely set out with six pagents. First, as of most worth, cometh in on the expositors side, the iudgment of the church: in the second place marcheth the definition of councils: thirdly to colour the matter better, the consent of fathers: fourthly the harmony of churches: fiftly the practise of all ages; and lastly the rule of apostolical tradition. Surely a brave show: but you must understand, that when he hath all said, he hath al done: for he bringeth no proof for any thing that he saith: and therefore we will do him that favour to set down some proofs for him.   

The first pageant.  
THat which is allowed by the church of Rome, is approved 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 approved in the iudgment of the church. What though the heretics jewel, Whitakers, Reynoldes, Stephanus, 
Vir illa Steph.  and Fox do show the Pope Joan was an whore, pope Hildebrand a conjuror,& Honorius condemned for an heretic: Though the head of the church be an heretic, yet the church cannot err. What though Thomas be against Scotus, and Scotus against Thomas, Soto bee on neither side, Bellarmine on all sides, and Caietaine against all? Though every member of the church be out of the way, yet the church itself cannot step aside. Wee catholics carry our church in our bosom. For mine own parte, I neither hold what Thomas holdeth, nor what Scotus, neither hold I with Soto, cajetan, Bellarmine, or any one or other papist whatsoever: but what the church holdeth that hold I: If the question be what the church holdeth, I am as able to determine of it as another. This is no mere fiction, but the true substance of this sect, which I myself haue heard from some of their mouths that think themselves no cast-away catholics, even from the very man that standeth so stiffly in this place vpon the iudgment of the church, if I be not much deceived.  

The Apendix.  
but if by the iudgment of the church he meaneth the true church; then this is the censure thereof between the Apostles& their succeeding interpreters. The Apostles were the indoubted authentical scribes of the holy Ghost; and therfore their writings are no otherwise to be accounted of, but as the infallible oracles of God. But their succeeders, and interpreters haue no other commission but to teach that which is sealed and delivered unto us in holy writ: and thereupon the church concludeth this, as a maxim or axiom not to be denied: That no succeeder or interpreter may forge, or coin any new doctrine or opinion, but shall cleave simply to that doctrine, unto which God hath brought all without exception to subiection: which who dare say the Romish expositors do not?  
When they pick purgatory out of Peters purse, and Peter pence out of others purses: make that a prayer, which the angel maketh a salutation: call that caconical, which is contrary in some points to the canonical scripture: every Pope after the mint was once up, adding some new devise of his own, which Prauá solertiá, by the evil wittinesse of some of their interpreters must needs find countenance in the word of God. Which being once made as a fit shoo for the popes foot, yet seeming too little under the title of the writer, it is set vpon the last of the iudgement of that church to make it seem greater.    

The second pageant and the discovery thereof.  
THe decree of a council is the act of Christ: where two or three are gathered together in my name, there am I in the midst of them. Mat. 18.20. But the Popish interpreters haue the decrees of councils, as of the second Nicene,& second Ephesine, and such like, for their warrant: and therefore their exposition must needs bee good, as flowing from the fountain of goodness, God himself. I assure you a brave pageant but yet too full of colours, take some of the colours away, and you shall see the truth. The decree of a council that is squared according to Christ his rule: that is, in nomine meo, gathered together and working in the name of Christ, and for the glory of Christ, is directed by Christ.  
But not all councils whatsoever. Not ahab his council of four hundred men: for the president of that council was Satan, a lying spirit in the mouth of all the prophets. Not the council of the high priestes and pharisees, which in outward show carried the same gloss that the popish councils do. For this council was held against Christ: but those councils only which contain nothing but the true, pure, and natural interpretation of the scripture: which the holy fathers in a spiritual wisdom, to break the power of the enemies of the church, fitted unto their own times. Such were those councils of old, the first Nicene Synod, the council of Constantinople, the first Ephesine& Calcedon council, and such like. And not those latter councils, wherein the wolves killed the lambs, for troubling the water which they themselves had corrupted. The first and the best be for us, and the last and the worst bee for them; which to let go many other) this one instance will manifest unto vs. above nine hundred yeares ago the synod of Constantinople decreed images placed in churches to be overthrown, and broken down; this is for us: A little after that, the council of Nicene, decreed to restore them again, and this is for them: which both Augustine and Epiphanius condemn as the next part to idolatry: which pair of councils may be paraleled by two others; we allow of the council of Calcedon, wherein Eutiches his heresy was condemned. They commended the second Ephesine council wherein it was confirmed. Now let them brag of their councils who can show most good coming from them. The badges of their councils be idolatry and heresy: but those councils that stand for us can be taxed with no impiety: And yet forsooth he braueth us with the definition of councils: which if he mean the good and general councils, then is it but a flourish, neither dareth he be tried by them: but if he mean the bad and the provincial synods, then harpeth he all vpon one string, and saith no more then before he said. For they make those councils to be the very image and lively pattern of the church. And what then I pray you can the definition of councils be else, but the iudgement of the church according to his meaning? Neither is it greatly material what those synods do define, for they are nothing else, but the Pope his voice which he ruleth high or low at his pleasure: neither is there any true born Christian that will take his oath, much less build his faith vpon the bare word of the Pope, without warrant from the word of God.   

The third pageant with the discovery thereof.  
THe consent of the fathers give great credit unto the writings of any man, in that they carry both the countenance of Antiquity& the maintenance of verity.  
But the Romish impostors, expositors I should say, haue the consent of the fathers: as father Peter, aliás Lombard, father Thomas, aliás Aquine, father Robert, aliás Bellarmine, and such like. And therfore who can deny but their writings bee orthodoxal. The truth is, there is no man can deny but that they haue a whole calendar of these sainctes; matching the superstitious Gods of their Heathenish forefathers, with their own Idolatrous sainctes. But which of the fathers indeed did ever follow their fancies, or fancy their followers? Where did Ambrose give his consent that those words of our saviour Christ: Tues Petrus: thou art Peter, &c. to bee ment of Peters chair at Rome, and of the bishop that sitteth vpon that chair, and of the dignity and superiority of that bishop; 
The council at Aquilaia.  when he himself in an universal council held in Italy did sit down first himself without any mention or regard of the bishop of Rome or of his chair? 
Li 3. Epist. 76. Lib. 4. Epist. ad Eulol.  Where doth saint Gregory fancy the followers of that folly? when he himself with might and main exclameth in many places against the name, and title of an universal bishop? calling it a profane nay a sacrilegious name, the forerunner of Antichrist, and the invention of the divell, who despising the society and fellowship of Angels, would needs be singular, though it were but in absurdity.  
Whose apes they are who are apt to despise others in the novelty& affectation of singularity. Let him show if he can where Augustine, Chrysostom, Basil, nazianzen, Cyprian, justin Martyr, Athanasius, Epiphanius, Tertullian, or any of the Fathers favoured any of their interpretations, as touching the real presence in the Lords supper. The invocation of Saints, prayer for the dead, or any such trumpery: and then I will hold their religion to be, Satis autoratam consensus patrocinio.   

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

The fift pageant discovered.  
THe practise of all ages hath been to pervert the truth,& to hinder the gospel by false interpretation. In our saviour Christ his time satan himself wrested this writ to his own sense.  
In the Apostles times, among the Epistles of Paul some things are hard to be understood, which they that are unlearned and unstable, pervert as they do also other scriptures, unto their own destruction, saith saint Peter. 2 of Peter 3.16. Not long after in the primitive church Ebion and Cerinthus heretics of that time did the like: after them Donatus, novatus, Arius and the rest: and now at this time, and a long time since the papists haue played their parts in apish, childish and ridiculous interpretations, as well practised as any of the rest. And thus he may prove his pageant, that it hath been the practise of all ages to work in the mystery of iniquity, as well as theirs; as the Apostle paul witnesseth: thus they may pled their custom, and to say the truth wee cannot deny it them; for they haue as much to show 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 custom, for a custom maketh a good thing never better, but it maketh a bad thing much the worse:& this is the cause why the latter is still the worse age. And because he speaketh of al ages, I will divide the ages of the world into three, which is the least all that may be: not following the division of rabbi Elias in the fatal period of every two thousand yeares, 
dvo millia inane, dvo millia lex, dvo millia evangelium.  making a change, and the end at the last: but according to our best divines, numbering by persons, not dividing by numbers the three ages of the world. From Adam to moses is accounted the first age of the world; from Moyses to Christ the second age of the world; and from Christ unto the end of the world the last. From Adam to moses, and from Moyses unto Christ is set down in holy writ. Let us now search what hath been the practise in this last age of the world of all ages of men.  
For every age of the world containeth many ages of men. First therefore( as I told you) even in the Apostles times, the mystery of iniquity begon to be put in practise: for even then Ebion and Cerinthus, as I told you, Simon Magus, Basilides, and Nicolas begon to set abroach their damnable heresies. After the Apostles ages there arose yet more malicious& wicked men then these, as martion, Manes, Marcus Magius, Valentius and many others. But in this our age this practise groweth every day worse& worse: For now the devill himself, who was bound in the bottomless 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 kingdom decreaseth by the hastening of the coming of Christ; so his malice increaseth, and he doth more vex and trouble the church: which cruelty of his that wee may the better discover, it will not be amiss to set down unto you five alterations of church states in this last age of the world. The first,( that you may know how evil strove still to prevent good in the birthright of this world) 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 flourishing 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 even until the losing of satan, which was about the thousand year after Christ. Fourthly followeth the time of Antichrist, or the desolation of the church, wherein the purity of doctrine, and sincerity of life, was almost clean extinguished, especially in the daies of Gregory the seventh called Hildebrand, and Innocentius the third amongst the prelates and heads of the church: the time wherein Antichrist had thus his full swinge, was for the space of four hundred yeares: From Pope Boniface the third, to the time of Wicklife and John hus. Fiftly the reformation, and purging of the church of God: which reformation being hide with the prophets in the time of Elias in caues of Christian mens hearts, by the space of four hundred yeares, about some three hundred yeares since ventured 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 seven hundred yeares or thereabouts,& 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 form of doctrine and discipline, which was fain to be recovered by reformation; and thereupon our religion is called and accounted a reformation, which is nothing else but a recovery of the former form. Which form of Religion was taught by the Apostles, sealed with the blood of saints in the time of persecution, and practised in the flourishing time of the church, long before the world ever heard of popery, but onely in the mystery of Antichrist.   

The sixth pageant apostolical tradition.  
THe church of Rome maketh two services of the truth: there be scriptae, written truths, and they bee in the scripture: there bee non scriptae, unwritten truths, and they be their traditions, to speak of all traditions would run us all out of breath. The chief of all is apostolical tradition, the rule whereof is sure some virtue left by Peter in the Popes chair: which remaineth yet vnworne out( though delivered from hand to hand by every Pope) unto his succeeder. By the benefit of which virtue the Pope granteth warrant of the truth, as iustices do with us of the peace. By which warrants as the natural light in the firmament the highest heaven, passeth through the sphere of fixed stars, and the seven spheres of the planets, and so cometh unto us: So the light of the truth issueth from the pope, as the primum mobile, unto the fixed seats, spheres, I should say, of Cardinals and Bishops, and from them unto the wandring planets of their writers and interpreters. And this I take the Moter meaneth by the rule of apostolical tradition, left by succession as the light through the heauens.    

The motive.  THe Protestants bring forth the several founders of their sects, Luther, Caluin, Melancthon, & others of that strain, whose exposition they cleave unto. 

The remove.  
THe Protestants are greatly beholding unto the Moter, for mustering of their men without their charges: but yet he must ask pardon of their grand captain Iesus Christ, whom no doubt he hath grievously offended, for making those men founders of the Protestantes, who were but his under officers, and at the best but his lieutenants; and therefore he hath surely done Christ great injury 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 behoveth us and the whole church to give God infinite thanks, for those singular instruments whereby his truth is conveyed unto vs. Neither see I any thing in the zealous spirit of Luther, nor in the learned writings of Caluin, nor in the sincere life& doctrine of Melancthon, which the adversary may justly despise. And yet do wee not so receive these men for our guides, that wee make them our gods: believing them presently whatsoever they say, because they say it, and cannot say amiss, though they err less then the pope doth: they haue not this credit with vs.  
But whatsoever they prove by manifest demonstration out of the word, that am I bold to beleeue. For then hear I not Luther, Caluin,& Melancthon speak unto me: but the spirit of God by the mouth of Luther, Caluin and Melancthon, for they be but the instruments of that spirit. Thus having bestowed his liberality vpon the church of Rome in giuing them more then they know ever how to deserve: and playing the niggard with the church of God in denying them that which of duty they ought to haue had; he cometh at last to compare his own conceits together, for as for the things he talketh of, he speaketh of either, as though he knew neither.    

The motive.  LAy this in the balance& weigh together the spouse of Christ, with Luther, Caluin, Melancthon, ecumenical councils, with private opinions. The reverent& learned fathers with Arius, Aetius Vigilantius: men always in their time burned for heretics. The harmony of Churches with the jarring of conventicles, of them that are in as great brawl with themselves as with the catholics. The uniform practise of 1500. yeares with the often change of others. The tradition of the Apostles with the dregs of heretics. 

The remove.  
IF at any time heretofore, much more at this time the old proverb is verified: Comparisons be odious. For surely this is a most odious and detestable comparison: not so much in the comparison itself,( though that also bee a shameful thing to compare Christ with antichrist, the church of God with the church of Rome, a modest matron with a shameless whore) as in the privileged lies, and authorized slanders that he bringeth. I call them privileged lies, in that it seemeth the Pope hath made a privilege for any of his to lie on his behalf: and again authorized slanders, for that by the same authority there is commission granted to slander us at their pleasure: with what face can he call that the spouse of Christ, that runneth a whoring after every saint? what show of ecumenical councils, whose center is the Pope and circumference his pomp? what Fathers can he show, but onely the children of the father of falsehood? what harmony call you that, where al is out of tune? what uniform practise, what apostolical tradition, where the Apostle is the stale to practise the Popes trade? On the otherside, forsooth wee haue no lectorer but Luther, no doctor but Caluin, no master but Melancthon. Our common conclusions be private opinions, our consent is jarring, our constancy is change, our doctrine is dregs.  
If Luther, Caluin, and Melancthon, be our only masters, then who taught Wicklife& John hus, before their time? Nay, who taught the Christians in the primitive Church? for they differ not at all from them: the only difference is between you and them, by denying you all those points, which haue been known both by the time, the occasion, and person; when, vpon what occasion, and by whom they haue been brought in since the primitive church. If common be private, and conclusions opinions; if consent be jarring,& constancy change; if councils be conventicles and doctrine dregs: then truth is falsehood, and good is bad. For the further proof of every one of these points, I will expect the return of the Moter, which will, I know be, not without some pause: for at this time I know he hath run himself out of breath. now let us see his golden Epiphonema, which he useth after this goodly manner in the next words.    

The motive.  now let any man( though ouerballanced by affection) consider with himself whether of these should be believed in expounding the scriptures, and consequently in the truth of the controversies which relieth vpon the sense. 

The remove  
AS he that goeth a coursing when he hath found his game letteth slip with this encouragement, Now: So the nimble moter, coursing in his kind, thinking belike his game to bee up, useth the same word of encouragement, Now: but as if the bussard be blind, and in stead of an hare letteth slip at a broke bush, his words be but wind, and his course is but lost. So fareth it with the moter blinded in his affection, in stead of fear and flying; finding constancy and perseverance shall know his words to bee but wind, and his course to be lost.     

THE SECOND MOTIVE.  
THE mysteries of religion do so far exceed the narrow straites of our understanding, that because they cannot be comprehended by reason: God hath therefore appointed Faith to entertain them, which faith is built vpon divine and unfallible authority, the mind yielding obedience in stead of discourse, and receiving indifferently the truth of doctrine, vpon the credit and affiance of the teacher. 

The remove.  
A Good beginning maketh a good end: that is true, where a good workman in a good intent not hindered otherwise, taketh the matter in hand. But where either the workman is hindered in his proceedings, or meaneth no true dealing, or is not his crafts master; there the beginning may be indifferent, the middle worse, and the end worst of all. What ever the matter be, the beginning of this motive is not to be misliked, the middle not to be liked, and the end not to bee, but misliked: whether his art was not good, or his faith not good, or his lucke not good, that know I not. But sure I think his purpose was to frame this motive according to that form of syllogism, which is the worst of the four, called by the Philosopher {αβγδ}, making a theological proposition to led an heretical conclusion: by little and little encroaching with falseshoode vpon the truth, as the night stealeth upon the day. And therfore the best way to try his truth, is to trace him in the tract of his own tractate.  
The mysteries of religion are out of the reach of reason: which is the reason that God hath given unto his a larger hand of faith to apprehend them. Which faith, layeth the foundation Christ, in the authority of divine and infallible truth, by yielding the mind believing without doubt, and obedient without discourse. Hitherto as I think we go together. But where further he saith: And receiving indifferently the truth of doctrine, vpon the credit and affiance of the teacher. Here wee leave him though he did bear us company all the way before, that he might at the least bring us unto this. 
acts. 28.11  The men of Berea though they had as good a teacher as ever came to Rome, yet are they commended as more noble men, then the men of Thessalonica in that they had not such confidence in their teachers, but that they would search the scriptures daily, whether those things were so. Here was the credite that they gave unto their teachers which also is commended, to examine his word by the word of God: placing their chief affiance, not in the minister, but in the author of the word of God. For whosoever will believe al teachers shall be of all religions: but he only shall be of the true religion that relieth wholly vpon the word of God: and therefore this only, saith S. hilary, is the rule of faith. Dicit Dominus, dicit Apostolus, the Lord saith it, the Apostle saith it; which is a thousand times of more weight and worth, then Dicit papa, dicit concilium, the Pope saith it, the council saith it, which is their rule of faith. Wherefore, that we may join issues with the adversary, wee will come to the next point.    

The motive.  THerefore that religion which doth not stay the assent of the scholar, and irrefragable authority in al matters of faith, hath neither merit of belief in itself nor others. 

The remove.  
YOu will get much by this match: the authority that stayeth our faith stoppeth all controversies in faith, 
gardener at his death.  and winneth the absolute assent of the schollers unto it, is so irrefragable, that the hardiest on your side haue been constrained in the end to consent, and to confess the same; though the politic practise of their aspiring mindes made other show in their life time; which policy against conscience prevaileth likewise with the Moter in his discourse following.    

The motive.  but such is the discipline of the protestants, that they afford their schollers no other but human and mutable authority, whereby to beleeue the number and dignity of the scriptures, with the sense and interpretation of them, in which consisteth the sum of al religion. 

The remove.  
but here the moter speaketh clean against his own conscience. For he cannot bee ignorant that wee approve of the number and dignity of scriptures, with the sense and interpretation, according to the testimony of the spirit, the analogy of faith, and the correspondency or consanguinity of doctrine of those that be canonical, with the difference and diversity of the others. First the testimony of the spirit teacheth to know the number, and to beleeue the dignity of the scriptures. First in that the spirit of God registreth all those as canonical, which either Christ or his disciples do avouch as general proofs, or draw any direct consequence, not meaning those particular proofs, which by obliqne reference as the wrtings of heathen men are mentioned in the holy scriptures: and thus can I show you by express places, al the books that our church holdeth caconical, and not any other, that I remember, avouched by the holy ghost as authentical proof for any point. Secondly the testimony of Iesus is the spirit of prophesy, as saith the spirit of God in the 19. of the Reuela. 10. and therefore those books of holy writ, that either prophesy or bear witness of Iesus; they haue the testimony of the spirit that they are the word of God: which is one way to know both the number and the dignity of the scriptures. again; the Analogy; of faith is another way by which wee reckon, and make reckoning of scriptures. Those books of holy writ that teach Christ and nothing contrary to the analogy of faith, those we make reckoning of as canonical; those that be otherwise we reject as apocrypha. And this analogy of faith is no mutable, but a most sufficient direction to those that haue true faith. If therefore the Papists mislike this rule of analogy of faith, it is a doubt they do misdoubt they haue true faith. Thirdly, one scripture compared by another, doth show which is scripture: the word is like the words of Christ who spake with authority and not as the pharisees. So is there in the word of God, such an assurance and a majesty which is not to be found in the word of man. I will give you a taste of both kinds in the conclusion of two books. The last of John the two last verses. This is the disciple that testifieth of these things,& wrote these things, and we know his testimony to be true. now there are also many other things which Iesus did, the which if they should be written every one, I suppose the world could not contain the books that should be written. What an assurance is here? we know his testimony is true: what a majesty? the world is too little for it. On the other side, read the last of the second of maccabees and the last verse save one. If I haue don well,& as the story required, it is the thing that I desired; but if I haue spoken slenderly, it is that I could. What a weakness is here? he knew not whether he had done well or no. If I haue done well, &c. and what a baseness? It is all that I could. In like sort, if you compare other places of other books canonical and apocrypha, you shall find that the word of God is all sincere sine ceramel, hony without wax, truth without toys. But the word of man, say it hath a little hony, some truth, yet if you look into it with a single eye you shall find much wax, many ridiculous toys of human inventions. And therefore the comparison of scripture is a right touchstone of scripture. Wherefore if the testimony of the spirit, the analogy of faith, and the conformity of the word of God bee constant and divine: then is our belief warranted with more sufficient, and divine authority, then that that dependeth upon the church, and is pinned to the Pope his sleeve. For that may bee like our lawe; which is( as they say) so mutable, that that which hath been lawe in one chief iustices time, is no lawe in anothers: So may that which hath been scripture in one Popes time, bee no scripture in anothers; or that which hath been none, may be when it pleaseth the Pope. And thus you see my reasons on our behalf, now let us see his reasons against vs.    

The motive.  FOr they affirm the authority of the church and ministry, of whom their followers receive both the sacred scriptures and their expositors, be human and such as may go aside into error& sometimes do. So that of necessity whosoever standeth in the integrity of their opinion, either haue no faith at al, or else onely human and errand. For they that haue a possible impotency of erring in one point of faith, what assurance can they make of distinction, that they do not err in all. 

The remove.  
WEe say indeed that our ministers be men, and that all Christians, which be the church militant, be no Gods, though nearest in the favor of God. wherefore considering our nature, 
Can. 1.4 Can. 5.2 Can. 5.3 Can. 5.6  we aclowledge with the spouse of Christ in the Canticles our own blackness, drowsiness, nakedness, slothfulness& error. But look unto the spouse of Christ: grace from him giveth us, and the whole church of Christ, beauty, clothing, watchfulness and truth. And therfore the case standeth thus: while the church looketh vpon Christ, and harkneth unto his voice, she cannot err; for in him is all truth, his word is truth itself. But wee must know that, as there it is, the church sometime sleepeth, and her spouse standeth without knocking and calling unto her. But because her clothes bee off, she is loathe to put them on again: because her feet are washed she excuseth herself, for fear of defiling them in coming to let him in: Then putteth he in his hand, that is, sheweth his kindness and liberality unto her, at the hole of the door, that is, at that parte of the heart that lieth open to his grace: Then openeth she the door, but then he is gone and past; because her heart was gone when he did speak: therefore is he gone when she openeth. I sought him but could not find him. Then wandereth the church and erreth, she is taken by the watch and hardly entreated until she find him again: and then she is safe and erreth not.  
This then is the truth that the protestantes hold in this point. In any matter necessary unto salvation the church cannot finally err: but it is not long of her own wisdom, but because renouncing all her own wisdom, she giveth herself, wholly to be taught by the spirit of God, according unto his word to know and aclowledge her spouse. But yet sometimes forgetting herself, in too much remenbring herself neglecteth her love: by whose departure she may and doth err in some matters. This the church of God holdeth: but it seemeth by the moter, the church of Rome holdeth the clean contrary, in that he addeth immediately the contrary practise of their church: when he saith.    

The motive.  
COntrary the catholics avouching the inflexible truth of the church as the voice of Christ,& direction of the spirit, doth stay the mindes of the faithful from doubt and wavering. But the other making an head from the body of the church are rightly punished, both with belief in errors and unbelief in truth.  

The remove.  
THis I take the moter meaneth by the inflexible truth of the church: That seeing the church is governed by the spirit of God, it may safely walk where it list without the word; whither soever it goeth it cannot either speak or think any thing but the truth. And therfore if it determine any thing, either without or besides the word of God, it is no otherwise to be accounted, then a most certain and undoubted oracle of God. This therfore is the difference between them and vs. They place the authority of the church without the word: but wee will haue it so knit, coupled, and tied unto the word, that it cannot be separated or divorced from it. For this is the discipline of a well ordered, both house& school, that the spouse,& disciple of Christ should submit herself unto the will and word of her husband and master: when as if she doth what shee list herself, without any commission from Christ, then is shee like those good huswiues that command their husbands our of doors. And if this bee their dealing, it is no marvel though the church of Rome holdeth so much of our Lady: for so some say, those houses do, where the wives bear away the bucklers. I, but forfooth saith the Moter, this taketh away all doubt and wavering. It is true indeed, as in those houses where the seruants seek to please their mistris, not caring howe they displease their master. But as those evil disposed seruants, for their too much love to the one, are thought often times in the iudgement of the world, to play false with the other: So is it with those seruants of Christ, that had rather please the church then Christ, it cannot bee but both they, and their church be adulterous in the iudgement of the lord. Yea, but she hath commission from Christ, in that she h●th the direction of the spirit: John. 14.20. The spirit w●ich I will sand from my father, shall bring you into all truth. But you must understand that this commission is not without the limitation, of Quae dixi vobis, which  told you: shall teach you all things, and bring all thiges into your remembrance which I  told you. Yea, b●t the decree of the church is the very voice of Christ why then let her use the words of Christ, and we will ●eleeue her. For that voice only is directed by the sp●it of God, that speaketh the word of God. W●ich case S. Chrysostome setteth down clearly were he saith. Multi Spiritum sanctum iactant: said qui ●opria loquuntur falsò illum praetendunt: Many do boast of the holy Ghost, but they do but make a false pretence of him, that speak of themselves. In the end of this motive, he chargeth us for making a head from the body of the church: but we may more justly challenge thē for making two heads on the body of the church. For Christ will bee one head whether they will or no: And the Pope shall bee the other, whether Christ will or no, or else they will be no church, which I easily beleeue. But our belief is error, and our unbelief truth. poor soul, thy unbelief in our belief, and thy belief of our unbelief, is thine error in truth, and the truth of thine error.     

THE THIRD MOTIVE.  
THE infinite ways of errors draw themselves in their original into two heads, opinion and affection which( as two cankers) breed the one in the vndestanding, the other in the will: for our iudgement is asiest deceived, by those things we esteem truest, and or inclination by what we love best. 

The remove  
IT is a rule in Philosophy, that, nihilagit exti sphaeram actiuitatis sua, Nothing by nature can workwithout the circuit of his own shop or workehouse. The fishes cannot fly, as birds in the air: neither can ●●e birds swim, as the fishes within the water. And there●●re it was prettily said of a learned lawyer of this land v●● a noble warrior, when he was as loud and lusty in t●● Star-chamber as he used to be in the field: Sir remember yourself, We are not now in your element: The like may I say unto the Moter, striving to bee as fine in philosophy as he useth to bee in philology: Sir wee are not now in your element. And therefore no marvel though you so much mistake yourself. For who ever( that ever had any taste of philosophy) would make opinion and affection the two heads of error? when as every error is nothing else but a false opinion. But if you would know the original of false opinion, then may you make these two heads, and fountains thereof: Fancy, and affection: For fancy doth so print his marks in the understanding, that it fashioneth it; and affection setteth so sharp an edge upon the will, that it is formed thereby: by both which means opinion is engendered: which opinion is, as the marks bee, true or false, and as the edge is, good or bad. Which marks, if they bee not suited in the substance of the things; which edge if it bee not answered in the qualities of the objects, they breed two answering and misled iudgemntes, which bee errors and false opinions. For even the will itself, whose object is, verum bonum, the true good: though it bee lead by the good, yet is it tried by the truth. And where the object to the affection seemeth to be good, if in continuance of time it prove not truly so to be, the want of truth in the good causeth, 
Voluntas est extensus intelloctus ad habendum velfaciendum aliquid.  the will enlarged understanding, to err in iudgement, mistaking the apparent for the true good, which is nothing else but a false opinion of the good: And therefore we use to say, not without warrant of the truth: if we conceive well of a man whom experience proveth otherwise, or if we think hardly of any who sheweth the contrary in his dealing; we had a false opinion of the man. If we love one, we haue( we say) a good opinion of the man; if we hate any we haue a bad opinion: which opinion either good or bad, being by contrary experience found otherwise, our opinion was false, and our error manifest; and therefore is affection rather the father then the fellow of opinion. And yet bee neither affection nor opinion simply and at all times cankers. 
{αβγδ}. 2.  For opinion as it is oftentimes false, so it is sometimes true: and if he make a true opinion the author of error, that is an error; if false opinion, that is false: For false opinion is error; and nothing is or can be cause or author of itself.  
And as for affection, it is neither good nor evil, but as it is used. If it bee bridled with reason, and used with moderation, the worst affection is good: if without reason it runneth at random, the best is bad. The trial of an affection is all in the wearing. indeed it may cause a false opinion helped by fancy, or by straining of itself; As fancy may do the like by help of affection, or by the strength of itself. So that wee will now venture to make a division of errors, ranging them into three rows, 1. The Errors of fancy, 2. Errors of affection. 3. errors both of fancy and affection, of which kind, is the error of the Moter in this place: which moveth him thus to hammer the two diverse causes of the matter and efficient together. It is the counsel of fancy, and the current of his own affections, and no other thing, as the sequel will declare.    

The motive.  THere is nothing of more manifest presumption then the truth of the scriptures, nor fuller of desire then security of happiness; therefore these two being left unlimited, the one of canonical exposition, the other with necessity of means, are a direct method of indirect consequence. 

The remove  
TO make good his division, he would fain give instances, and pattern out his two errors with two practices or examples. But how he can bring manifest presumption, to error in opinion, or security of happiness, to error of affection, it passeth my understanding: But yet that he would fain do, as I perceive by him, by leaving them unlimited on our parte. As thus, the manifest presumption of the truth of the scripture is left unlimited by them in wanting caconical exposition; the security of happiness in having necessity of means. So that if we want we err, if we haue we err: whether we want or haue still we err. But we will answer him in all points when we come to his particular objections. In the mean time for his obscurity; fear to be understood is an argument of distrust.    

The motive.  such is the practise of the later religion, they teach that nothing is to be credited, but what is warranted in holy books, and give not infallible rules of interpretation, but such as at last must be overruled by private opinion: for conference of places, propriety of phrase, acceptions of words, can make no other conclusion then every ones conceit will afford. So that of an infallible proposition, and arbitrary assumption, must needs ensue a dangerous conclusion, though not ever in the matter which is concluded, yet always in the manner of concluding. 

The remove.  
IN the beginning of this speech I thought he had spoken of themselves: for he nameth the later religion, which no doubt is theirs: which I could prove by very sufficient arguments: but that I am partly of Tertullian his mind, 
De virginibus velandis c. 1.  that Haereseis non tam novit as, quam veritas reuincit. Heresies are not so soon confuted for being new, as for being not true. And therefore leaving this let us examine the rest of this period; which more truly toucheth us, and cometh nearer to the matter. They teach, saith he, that nothing is to be credited, but what is warranted in holy books: I assure you a shrewd objection. Why then the Popes Legenda aurea, his legend of lies, is nothing worth with us, but to stop mustard pots? A sore matter, when such a saint as the Pope, shall beate his head for his own benefit, to devise masses, indulgences, trentals, pardones,& purgatory, and you will not beleeue him, beleeue me your are to blame. You are but a young man, master A. I hope his holinesse will pardon us without a pardon, for holding with holy books. From whence hath he Peters keys, paul his sword, Christ his wooden cross, and his own triple golden crown, and his monks monthly shaven crownes? Hath he them not by warrant out of holy books? It standeth with his holinesse: I know he hath: or else is he shamefully belied. What though Antichrist bee mentioned in the Bible? I hope you do not think the Pope to be him? What though in holy books the whore of babylon be much like the Pope of Rome, and her beast like the city of Rome, and the seven heads of her beast, as like as may be the seven hills of Rome, 
revel. 17.  as also the Angel expoundeth it? Yet welfare your canonical exposition that shifteth all these to another shore; and blindeth the eyes of the simplo with devout ignorance& ignorant deuoutnesse, making them beleeue, that their only way to see, is to shut their eyes. But we are taught by another spirit to make the word of God, a light unto our feet, and a lantern unto our paths. And this causeth us to bee so simplo, as neither to say nor do any thing, neither yet to approve of any sayings or doings, without warrant from this word being thoroughly persuaded of this, that who so walketh without this light, stumbleth; and who traveleth without this lantern, falleth. This were well, if you would set down some infallible rules of interpretation. Shall a man make a rule for a rule, or set up a candle in the sun-shine? The word of God of itself, unto itself is a rule: what rule then keep you for a rule? Would you haue lead for gold, or the leaden rule of mans invention, for the golden rule of divine inspiration? But the truth is, he speaketh according to the very fashion of their church: it is nothing with them if every word bee not a rule, squaring the word of God according to their word; when their word should be conformed according to the word of God. 
Ribera in prophe●as minores.  I lighted of late vpon one of their interpreters, who setteth down an hundred, thirty and three rules for the exposition of the scripture: whereof scarce three of them be to any great purpose. Our men make the onely means to compass the meaning of the holy Ghost, to be the knowledge of the tongues& artes sanctified by the spirit of God: being furnished with which helps our trust in God is, either in the analogical, or anagogical, historical, or moral interpretation, in one of these four to find out the true and native meaning of most places in the book of God. Neither be these expositions by these means accompilshed, to be accounted the conceits of private men: but rather the counsel of the true vicar general of Christ, 
Marlorate.  which is the holy Ghost. For as the writing of the Septuagintes, being so many men differing in so few words, were known to be directed by the finger of God: So the consenting of many of our writers, jumping, and joining together without jar in one exposition,( as in our ecclesiastical exposition appeareth) doth certify our consciences of the direction of the holy Ghost. Now what he meaneth by an infallible proposition, an arbitrary assumption, and a dangerous conclusion, I know not: unless he would haue the church of Rome alone to frame the maior, the minor, and conclusion: which if he could once bring to pass, all the world should be papists.    

The motive.  IN like manner they promise security of salvation, without respect of repentance and works, which are inevitable consequences, if all be true that they teach. So that he which hath faith, needeth no more to care for good works, then they that haue drunken a sound purgation, for going to the stool. 

The remove.  
WE will not be angry with these slanders, least wee should seem to aclowledge them, but contemning them they will wear out of themselves. But yet let me tell you this: wee do promise no security of salvation, for it is out of our power, but Christ promiseth it: whosoever believeth in me though he were dead, yet shall he live: he that believeth in me shal not perish, but haue life everlasting: So that it is Christ and not us that you repined at, in grudging at our security. Which security nevertheless wee teach not void of works and repentance, for that were sottish: but without doubt or wavering, for that is truest. Faith, the seal of this security, can no more bee without repentance then the sun without light, or the fire without heat. Faith the cause, repentance the effect: Faith the three, repentance the fruit: faith goeth before, repentance cometh after; after I say, not in succession of time, but in the order of causes. According to that rule of S. Paul: Quicquid non est ex fide peccatum est: whatsoever is not of faith, is sin; even repentance itself not ex fide, not coming of faith, is sin. This ex fide, out of faith, argueth a priority of faith: why then you will say, he that hath faith, may live without care; for repentance cometh with it. I, but yet you must know, that where faith and repentance be, there must needs bee care. For the first of the seven affections of repentance, in the second to the Corin. 7.11. is, great care. So that our security is not sine cura item, go without care, as the etymology seemeth to imply. For being waked by repentance from the sin of security, not to be secure bringeth us the next way to security of salvation. Thus is our security, not carnal but spiritual; not without care, but full of care. For where there is true faith, there is true repentance; and where is true repentance, there is a great care, not only to eschew evil, but to do good. As touching that beastly similitude wherewith he windeth up this point, it is not worth the naming. he that toucheth pitch shall bee defiled therewith. It only serveth to set out unto us, as dung doth the stable, where dwelleth an vnclean spirit.    

The motive.  THese are the two fallacies whereupon Luther built his rebellion, and wherein all the heresies of our time conspire, though otherwise at difference with themselves: for there can be no fitter baits to beguile simplo men, then opinion; and sensual men, then ease: because every one lieth open to decay in his own vices. 

The remove.  
YOu speak but by hearsay: for this can I say: you never had, much less ever read al Luther, that you can judge thus thoroughly of him. Such be his fallacies, that all the sophistry of the sea of Rome, either in his time, or since, could never bee able to answer them. And because you talk of baits, let us compare our baits together, that wee may see which are the best fishers of men. You bait for simplo men with ignorance: but we bait for ignorant men with knowledge. Your baits for sensual men, be indulgences: but our bait for carnal men is care. Now let the world judge whether we or you flatter ourselves most in our own vices, and decay soonest in our own flatteries.     

THE fourth MOTIVE.  
AMongst many lodestones, that which hath the pre-eminence of virtue in proportionable distance, winneth the Iron from al the rest: So Christ being lifted up in the abasing of his passion, promised by his attractive virtue, to draw unto his service, all men from al religions For what rebellion of nature cannot he pacify, unto the unity of Faith, when he pleaseth to come within compass, that hath united human nature into Gods hypostatical union? Therefore to gather up the effect as a thread, to lead to the cause, the greatest multitude in consent of communion among the diverse parcels and rents of those that bear the livery of Christ his name is a sufficient demonstration of the true and natural loadstone, which must of necessity draw more unto it then the rest, because it effecteth by his own virtue, when all the rest work only by the touch thereof. 

The remove  
IT is a world to see, quam ingeniosa nequitia, what a wit wickedness hath: 
Mahomets tomb of Iron drawn up by a loadstone and hanging in the air.  a strange devise to draw on a strong delusion. Howbeit, if this be all they haue to show: the devise of the loadstone built Mahomets tomb before their temple; and the argument of multitude is more viewable in the churches of turkey, then of Italy. Christ is the loadstone, but all mettall is not Iron, that is, constant in affliction and firm in faith. More lead that beareth every stamp, and tin that windeth every way, and copresse that carrieth diverse colours, then iron: some are too gross to be drawn as led, and some again are too fine to be drawn, as silver and gold: so that as most metals cannot be drawn of the loadstone; so most men will not be drawn unto Christ. Why then doth he promise to draw all unto him? whom he meant by that all I take it he telleth us: John. 3.15. whosoever believeth in him he will draw him unto him, that he shal not perish but haue life everlasting; or else as the common answer is, genera singulorum, not singula generum, of all sorts some, not all and some: As the moter would haue it all men from al religions. Why then do they wrangle with us? we are of their religion; why do we reject the Iewes? they are of ours: why do the Iewes contemn the Turks? they are al of one religion. If it be true that he saith that Christ hath drawn all men from all religions unto his service: why doth he labour to distinguish the true from the false by multitude, when there is no difference at al? But indeed there is a difference,& if you will needs make it in the number, it is in the paucity,& not in the multitude: For that is Christ his own mark tendency he knoweth his flock. Luke 12.32. pusilla grex: Little flock. fear not little flock, for it is your fathers pleasure to give you a kingdom. And the Moter saith.    

The motive.  THis populous inheritance, of such as profess the communion of his doctrine, was given him as a royalty in the 2. psalm. And after his resurrection he sent his Apostles to take possession of the dowry of his church, from jerusalem unto the ends of the world, and the prophets who from their heigh tower of speculation might overlook more then the compass of 2000. yeares, and therfore took the draft of Christ his kingdom, could perceive no sign more glorious and visible, then a multitude reaching from the east to the West, and spreading over the earth. And yet for the straights of the throng putting up supplication to the church, to sand some colones& to enlarge their habitation. Angustus est mihi, fac spatium mihi vt habitem. 

The motive.  
HEre the moter would fain entrench his multitude, in the behalf of their church within the safe guard of three places of scripture: but all in vain. For first for his first place the second psalm and 8. verse,& the beginning of the verse, there is, as in many other places, mention made of the vocation& calling of the heathen: which was fulfilled by the ministry of the Apostles, but especially by paul, who thereupon is called doctor gentium, the teacher or doctor of the gentiles; but there is no mention in that place of many or few. But yet he to whom the offer in that place is made saith matthew 22. Many are called, but few are chosen; whereout we may observe two kinds of churches, with their two sorts of congregations. There is the called church, and there is the chosen church; and their congregations bee many, and few. The called church hath many in the congregation, but the chosen church but few. You will be called the church, or the called church, therefore is your congregation many; but we are the chosen church, therefore is our congregation, few; that the scripture might bee fulfilled. And as for the latter part of that same verse: where the uttermost parts of the earth, which are not so populous as the middle, are promised as a possession unto Christ, that is nothing unto them, but it is much unto us who are said even by the poet to be uttermost of all people. Et penitus toto remotos orb Britannos. And therefore the Pope placed the Archbishop of Canterbury at his right to, Tanquā alterius orbis papam: as he said, As it were a Pope of an other world. So that his first place affordeth nothing but the calling of the heathen, where in we haue as great a share as any, in that we are parte of the uttermost partes of the earth.  
The second place is the 28 of matthew, or 16 of mark as I take it. And it is as well applied, as it was by friar Francis, aliás saint Francis, who( because our saviour Christ in that place giveth in charge to his disciples, to go out into all the world& preach the Gospel to every creature) went to the sea side, and preached to the fishes, and into the wilderness and woods, preaching the gospel unto the beasts and birds. The like thread of consequence the moter draweth out of the same place; that because after his resurrection he sendeth his disciples to teach all nations, and to preach unto all creatures, therfore the greatest company is greatest liklihoode, to be the true church; framing his argument affirmative; which the Apostle maketh negative, Rom. 10. said non omnes: But all haue not obeyed the gospel. And by a speech borrowed from the prophet Esayaes intimating that either few or none beleeue as they ought. Lord, saith he, who hath believed our report? and therefore either few or none in comparison, be the note of the true church.  
The third place which bordereth nearest vpon their ground,( though of another nature) is in the 49. of Esay 20. Angustus est mihi locus, fac spatium mihi vt habitem. The children of thy barrenness shall say again in thine ears, 
Straitned in herself, not enlarged beyond others.  the place is straite for me, give place to me that I may dwell. Where the church is not compared with other congregations, but with itself. In regard of the former desolations, persecutions, and afflictions, the church was barren, and without children: but there is a time of deliverance there prophesied and promised, after which the Church so increaseth and multiplieth, that she exceedeth the narrownes of her own breadth, and ouerreacheth the shortness of her own length. And therfore although fac mihi locum give me place, sheweth that she is straitned in her self; yet notwithstanding Angustus est locus, the place is strait: argueth no excessive breadth in comparison of other places. Wherefore all that that place affordeth is a comparison of times in the same church; and not a comparison of churches at the same time. And in my opinion considering the state of the church of England what it hath been, and what now it is; there is not in all the Scripture, a more pregnant place, to confirm the conscience in this point in the truth of our religion, then this is being applied with the antecedents. Thy builders make hast; thy destroyers and they that made thee wast are departed from thee, &c. lege, intellige, collige.    

The motive.  And because by divine dispensation there were some seditions and factions to spring in his kingdom. 

The remove.  
This savoureth much of Machiauel, to say, seditions come by divine dispensation, is as if the master of the house should sow discord amongst his servants, thereby to understand the dealing of both factions. But he proceedeth.    

The motive.  THat it might not breed admiration in the new subiects by the novelty or distraction of doubt, if the new parte might by number be mistaken. Therefore Christ& his Apostles haue both foretold there should bee heretics, and branded them always by the note of paucity to be distinguished from the general multitude. For they shall come under the style of small and thin numbers& privileged places. There is Christ among the calvinists in Geneua. There is Christ among the Lutherans in Germany. In the desert for a thousand yeares since Phocas. In some secret of concealed doctrine, since the Apostles time. But beleeue them not, for not al, or the most part shall be apostate, but some, not many, but such as in compare of the whole multitude, shal be as errand planets in respect of the fixed stars. 

The motive.  
having spoken for themselves, he would fain now speak against vs. Which he thinketh he doth by taxing of few, small, and thin numbers, as not fit for the service of the great King: and yet we read in the revelation that the most part of the world wait vpon the whore of babylon: and the fewer or smaller number worshipped the lamb of God. We are few, as that number that enter in at the straite gate, walk in the narrow way, and find everlasting life. But we are not few, as those famous infamous heretics, which came like great plagues one or two in an age. England, Scotland, Germany, Geneua, denmark, and a great part of France no contemned number, though wee contend not in number. There is Christ among the calvinists at Geneua, why not? a great deal sooner then at Rome; where there be the two infallible signs of his presence, the preaching of the word, and right use of the sacraments. There is Christ in the desert: not unlike; when the church was there, for the space of seven hundred yeares or thereabouts, even all the time of Antichrist his chief strength and tyranny. And this I take to be meant by the time, and times,& half a time: Reue. 12: 14: But to the woman, which is the church, were given two wings of a great Eagle, that she might fly into the wilderness, into her place where she is nourished for a time, and times, and half a time, from the presence of the serpent.    

The motive.  THerefore this argument from the multitude of communicants in the same faith, promised by God, foreseen by the Prophets, confirmed by the Apostles, was esteemed of so sufficient proof, by the primitive commanders of Christ his church: that they used it always against the heretics:& oftentimes when they were to encounter they would brandish this sword, as deadly& vnauoidable, to amaze and yet not strike with it. Poteram omnes propositionum tuarum riuulos, uno ecclesiae sole siccare. For the experiment whereof if we turn over the succession of histories age by age, we shal find that when any heresy was at the highest flood, it was not comparable to the ebb of catholics, no not in the torrent and inundation of the Arians by Athanasius testimony. Therfore we may presume the event of that prophesy which hath so equally proceeded hitherto, and used for a weapon against the heretics of our time, which hath been so often died in the blood of their ancestors, and follow our fathers herein which so happily followed others. Deo gratias. 

The remove  
HE that in logic concludeth without a medium, reckoneth at his inn without his oaste: both which the Moter doth in this place. First his argument wanteth a medium: for a multitude is not a fit medium to prove a church. But multitudo credentium, a multitude of them that beleeue, argueth the church: but that is forgot all this while. Secondly, he reckoneth without his oaste: for having wrested three places of scripture, to his own purpose, though contrary to reason: he maketh reckoning of them in this recapitulation or score of his proofs, promised by God, foreseen by the Prophets, confirmed by the Apostles: But ask the Apostles, the Prophets, and God himself,& they will all, as one confess, they know no such sign, or made no such score, as severally in their places wee made enquiry of. Yea, but the primitive church used it always against heretics as a deadly and vnauoidable sword. But yet it was but a flourish of theirs, saith the Moter, they brandished it to amaze, but did not strike with it. What need I answer him when he answereth himself? they used it as deadly, and yet did never strike with it: if they did not strike with it, how knew they it to bee deadly? If they knew it to bee deadly, why did they not strike with it? They said perhaps as the Moter saieth in this, Poteram, &c. I could do this, dry up all your riuers of arguments, with the sun of the church. No, no, they were learned and godly men, and did both know, and aclowledge, that the true church consisteth not in outward show but in inward substance: not in multitude of men, but in the truth of God: not in the name of catholics, but in the nature of Christians.     

THE FIFTH MOTIVE.  
THis new stamp of religion, which Luther & his ministers boast of to bee reformed according to the ancient coin, cannot avoid the desert of counterfeit. 

The remove.  
THis is the paradox or position which this motive holdeth, to which we answer affirmatively: Respondetur quod potest: we answer, it can defend itself from the slander of counterfeit. now let us see his cunning in proving the contrary, though the manner of bringing in his position be out of frame, but we will not stand vpon words. His reason.    

The motive.  BEcause so general a reformation, and restitution of the primitive church neither can be, neither was to be expected. 

The remove.  
WHerein he seemeth by way of concession to grant, that indeed the doctrine and discipline of the primitive church was wholly corrupted and depraved by them both in matter of doctrine, and discipline of manners. But their hope was, that so general a reformation and restitution could not be, and therefore grieved them the more because it was not expected: wherein I would fain show you their blindness, and their impiety. Their blindness, in that they would not see that God can do all things, he can restore in a moment of time, that which man hath corrupted in a million of yeers, and that either with, or without means. Their impiety, in that they delighted in their rottenness, without looking for recovery; thinking of God, because themselves were so, as careless of his church. But he maketh show of some reason in the words following, which maketh me make the more hast.    

The motive.  FOr although the worship of adulterous religion haue suffered many changes, either by the admiration of some man of extraordinary account, or the intimation of oracles, or the ambition of superstitious, or invasion of neighbours, or change of government, the state always fashioning religion, the fittest consequence of policy: yet in the true religion instituted by God himself, the divine ordinance hath made onely two memorable varieties, not by condemning the former, but by preferring the latter, not in difference of substance but perfection: not by retraction as in change of their counsel, but adding of timely access. The first was from the law of nature, to the subiection of the law written. The second from the severity of the lawe, unto the obedience of the gospel( Christ being the sum of al, but with difference.) For in the state of nature he was discerned a far off as a body. In the lawe he was distinguished nearer as a man: In the gospel he is seen face to face: Both these changes were restitutions of the former, but with some perfection. For Moyses restored the decalogue, sacrifice, worship of one God, circumcision, tenths, Saboathes, and such like, which were in the state of nature but arbitrary for harmony. In the gospel Christ restored the interpretation of the lawe which was corrupted, and the three great partes of religion. justification by faith, which was examplified in Abraham. The sacrifice of himself, which was figured in isaac, and in the Pascha. The mystery of baptism, which was instituted in the deluge and red sea, and the Eucharist which was acted by Melchisedeche. 
For like as when Thamar the daughter in lawe of Iuda brought forth her twins, Zaram and Phares, Zaram first put forth his hand, and the midwife tied a read thread about it, and he pulled it in again, and his brother Phares was born before him: So the sacramentes of the gospel, which are bound about with the read thread of Christ his passion, did first show their hand in Abraham, and Melchisedech, but the sacraments of the Iewes were born before them.  
So that these two bee not changes but restitutions, and these are two earthquakes, registered in the Scripture, prophesied of before, expected by the Church, brought in with prodigious signs, confirmed by the visible presence of God in miracles. And one more we expect which shall change all things temporal, into eternal, at the end of the world.  

The remove.  
THe policy of nature in things without reason, discovereth the reason, of the policy of this bauking the bush, where the nest is, a short complaining: 
The Lapwing.  but where it is not, much ado, as if there it were. would you find his nest? then take him at the first and shorrest, and let his longest and last alone. The first change of adulterous religion came, saith he, by the admiration of some man of extraordinary account:& was not this the first step to popery? when some bishops of that account in Rome were advanced to the familiarity, and friendship of the emperours, Theodosius, and Constantine, and such like: this gave the first occasion of popery. After that, that which he speaketh of, the ambition of the supestitious increased it: For after the bishop was once thus advanced to the friendship of Emperours, then must the emperor take his crown from the bishop and no other. — Sumit quo dante coronam: &c. After this ambition, followed invasion. The ambition of the superstitious to give the crown, turned to the invasion of neighbours to get the crown. After the emperour had made him his neighbour in placing him next unto him, presently he grew ambitious, to give him his crown, and then traitorous to take his crown from him. After invasion of neighbours, succeeded the change of gouermente; The Emperour of Rome into the Pope of Rome, the empire into the popedom: which is as great change of government as may be. And lastly see how they fashion religion, the fittest consequence of policy. For the authority of the Pope, it is the policy of their religion, to make the popes supremacy, the religion of their policy. For the Popes purse is purgatory, and pardons: for his pleasure stews& strumpets: for their doctrine neither school divinity, nor preaching divinity, but politic divinity beareth all the sway. So that to find their nest go no further then the adulterous religion, which he speaketh of first: and there, or no where you may find these unclean birds. For all the rest of his talk is nothing else but to draw you from this place least you should perceive them. What then say you to the rest of his discourse? Nothing but what hath been said of old; Sine controuersia sapit: he is witty and learned therein, but to no purpose, clean besides the controversy.    

The motive.  BEsides these neither the scripture mentioneth any more, neither the iudgment of the church& fathers did expect other. 

The motive.  
IT is not well done therefore of the church of Rome to bring in another, adding as it please them to the word of Christ, with a greater change therof, then the lawe written brought to the law of nature, or the gospel of Christ unto the lawe written. For the latter of those is the ripening of the former. But this last of theirs exceeding the highest degree of ripeness, what is it but rottenness?  
If you deny the matter: the case is plain. For if you account that for one, which was but from the not written law unto the law written: then may you as easily reckon that for another, which is from the written Gospel unto the not written gospel traditions I mean, which you esteem as true as the gospel). And sure, I think, if a book were written of your not written truth, it would rise to a greater volume then the gospel of Christ, and epistles of the Apostles. And therefore this is one addition, or, if you will, restitution, more then the scripture mentioneth, the church of God alloweth, or the fathers did ever expect.    

The motive.  FOr what prophesy either in the old testament or in the new made way for this reformation, after 1000. or 1500 yeares? What prodigious signs gave the world warning of Luthers coming? which of the creatures out of course gave attendance at his birth? with what extraordinary power was he guarded? with what miracles was his doctrine graced? That a religion venerable for age, certain for succession, comely for order, admirable for unity, approved by experience, allowed by providence, confirmed by miracles, rooted in so many kingdoms, that never was doubted of but by heretics, never saw change but by her enemies, should vpon one mans and such a mans credit, and authority without greater cause, without any cause, fly the world and leave her kingdom and royalty at the dispose of one Apostata and monk and an incestuous monk. 

The remove.  
ALl prophetes both in the new and in the old testament make way for this reformation. For as every falsehood maketh away the truth, so every truth maketh way for the truth. But you perhaps would haue some particular places. First in the old testament the corruption of your religion is set out in the terms of the abomination of desolation spoken of by Daniel the prophet: Dan. 9.27. And the reformation of our religion in the whole course of the 49 of Isayah, under the titles of reparation from ruin, recovery from barrenness and deliverance from captivity. again in the new testament the 17 of the revelation, both your abomination and our reformation is so clearly prophisied, that though we were spurblind we need no spectacles to make the truth seem greater. First in the 3.4.5.6. verses, the whore of babylon is so lively painted out in her seat, attire, riches& qualities, that who hath any iudgment in colours, may easily see it to bee the picture of the Pope of Rome. Secondly the fall of kingdoms and corruption of religion in the interpretation is set out. And ten horns which thou sawest are ten kings which yet haue not received a kingdom 
a Sub imperatore Romano. , but shall receive power as kings 
b Cum pontifice Roman●.  at one hour with the beast. These haue one mind, and shall give their power and authority to the beast. These shall fight with the lamb,& the lamb shall overcome them. &c. 12: 13: 14: vers. The application of which explication would set out unto us, both the number and condition of those kings, who were but as kings, because they had given their power and authority to the pope of Rome. Thirdly the recovery of the kings and the reformation of religion in the 16 and 17 vers. And the ten horns which thou sawest vpon the beast, are they that shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hartes to fulfil his will,& to do with one consent for to give their kingdoms unto the beast until the words of God bee fulfilled: what can be more plain for reformation? First he saith the ten kings shalbe with the beast, and fight with the lamb: and then afterwards, he saith, they shall bee with the lamb, and fight with the beast: that is, as it is there expounded, they shall with one consent give their kingdoms unto the beast, until the words of God be fulfilled:& then God putteth into their minds to fulfil his will. Which being happily begon by some of those kings, God grant the other may take example by them and speedily may do the like. I might here show that he hath out-dated the age of popedom: but his absurdity in the next point is greater. judaei signa petunt: 
1. Cor. 2.  The Iewes require signs, saith the Apostle. The moter is become a Iewe, he will not beleeue the truth, unless it be confirmed with signs& wonders. Why, Luther did not preach himself, neither did he teach any new doctrine, but what had been from the beginning, that he needed any signs. The miracles of christ and his Apostles confirm his doctrine and our faith: for him onely teacheth he, and in him onely do we beleeue. Neither the error of the ancient, nor the succession of ambition, nor the order of superstition, nor unity in malice, nor experience in craft, neither naugh tie providence, nor lying miracles, neither yet usurped authority over many kingdoms, without warrant either from the lawe of God, or lawe of man, shal win us from our Christ to your Antichrist; from the lamb of God, to the whore of babylon; from the sincerity of reformation, to the abomination of desolation. Thus Luther moved, and thus stand we. Deo grtias.     

THE sixth MOTIVE.  
AS the cause is the pattern of the effects, vpon which ground saint paul from the unity of Gods church buildeth the unity of Faith: so may we go backward from the difference of effects to deny the affinity of the cause, and from the impossibility of union in faith, take away the possibility of dependence from God. 

The remove  
IT is an argument that the mistris is blind who is lead by her maides: 
Blind divinity  what think you then of their divinity, borrowing all their light from humanity? The first in this motive is Philosophy, and after her cometh in divinity treading in her steps.  
First Aristotle, and then paul: and upon Aristotles ground cometh in Paul; as who would say, Paul hath purchased a plot of Aristotle to build vpon. Christ saith that his church is built vpon his own rock: but the Moter saith that paul built their Church upon Aristotles ground. If they haue no better evidence then this, I doubt their title is not good. For besides that the Philosopher never had the ground, whereon the church standeth in fee farm: the Apostle never bargained with the Philosopher. And besides both these, I am afraid, he hath forged the deeds both of the philosopher and Apostle, to serve his own turn. First for the philosopher; I do not remember that he saith the cause is {αβγδ}, or {αβγδ}, the form, pattern, or example of the effect. But Qualis causa talis effectus: Such as the cause is such is the effect. And yet even this also is not to bee understood of all causes at all times. Not of the final, for the intent of a man may be good, and yet his action evil, as he that doth evil that good may come thereof. Not of the efficient; for the carpenter is nothing like his house. And the double heat of the vpper and lower regions of the air, by the compassing of the contrary to it, 
Per antiperi●… asin.  cause the could of the middle region, where the clouds be. Not of the material and formal causes; for the matter and form be the effect: and nothing is like itself, but every thing is itself. Onely this principle is to be understood of the proper effect of the sole or solitary cause: And therefore the nice points of curious philosophy can lay down no certain ground for sound divinity. Secondly for the Apostle: I marvel where we may find that place of paul, where, vpon the former philosophical ground, he buildeth the unity of faith from the unity of Gods church? There be two kindes of blindness, saith Tertullian, non vident quae sunt, when men see not those things that be, they are blind: Videre videantur quae non sunt, 
Apologeti. cap. 9. Ephe. 4.5.  and when men seem to see those things that are not, they are blind also. paul buildeth the unity of faith vpon Christ onely,& that he cannot see:& so he is blind. He buildeth it not vpon the unity of the church which he seemeth to see: And thus as saith the same author, Duae species caecitatis facile concurrunt. He is doubly blind, which may easily bee; for in the next words he saith, they may go backwards, as true it is, blind men do, as soon as forwards; but his meaning is as his words be, From the difference of effects to deny the affinity of causes: And yet the self same sun, hardeneth the day, and softeneth the wax; being one and the same cause not onely of different but also of contrary effects: but yet the rule holdeth in his causes and effects; And from the impossibility of union in faith take away the possibility of dependency from God. indeed true it is which Tertullian saith, cvi veritas comperta sine deo, cvi Deus cognitus sine Christo, cvi Christus exploratus sine spiritu sancto, cvi spiritus sanctus accommodatus sine fidei sacramento? To whom is the truth opened without God, to whom is God known without Christ, to whom is Christ made manifest without the holy Ghost, to whom is the holy Ghost given without the sacrament of faith? So that this is the gradation of faith: where is the sacrament of faith there is the holy Ghost, where is the holy Ghost there is Christ, where is Christ there is God. From whence we may also draw the line of dependency from God: God in Christ by the holy Ghost through faith, combineth the faithful into one mystical body which is the church, and draweth it unto himself to be united unto Christ the head. Wherefore having the sacrament of faith, which is a sufficient union, wee haue the holy Ghost, wee haue Christ, and by him effectual dependency from God. As I will prove in the next period, where he laboureth to enforce 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 observation that here is the vertical point that this motive in the height therof climbeth unto.    

The motive.  such is the religion of the protestantes which hath no certain principle of unity, and therefore lacketh the cognisance whereby true religion is known: for where there is not an infallible authority, which doth judge and decide controversies by removing al occasions of doubt, and reply, and unto which absolute obedience is tied: there must needs be variety of judgements and opinions, which cannot be tied in one knot; for al unity in particulars, preceedeth from the vinty of some cause wherein all agree. 

The remove.  
THe protestants religion hath both the law of faith, lex fidei, articuli fidei, saith Tertullian, and the commandement of love: A new commandement give I unto you, that you love one another saith our saviour Christ: both these the protestantes haue: as may bee proved by their constancy in persecution, and consent in reformation: and therefore they want not that certain principle of unity, whereby, as by a cognisance true religion is known. And as for that authority he speaketh of: we must know, that there is Rex, or judex inter nos, a king or judge amongst us, whose government is outwardly to bee seen amongst us: and there is Rex intra nos, a king within us, whose kingdom is to be felt within us in our hearts. again, the king or judge that is inter nos, among us, divideth his power in ciuilem& ecclesiasticam, into civil and ecclesiastical government. But neither of these Christ accepteth of. For Christ he submitted himself to the civil authority, when he paid tribute unto Caesar: and then to the ecclesiastical, when he was brought before the high Priests: and jointly he putteth them both back, where he saith to him, that would haue had him bid his brother divide his inheritance with him, Quis constituit me judicem inter vos? who made me a judge among you? And yet by the confession of the very heathen Christ was born a king: 
Luke. 2.2  ubi est ille qui natus est rex judaeorum? where is he, say the wise men, which is born the king of the Iewes? And by the superscription of Pilate himself Christ died a king: Iesus of Nazareth king of the Iewes. 
John. 19.19  Now then will you know the authority which maketh Christians? It is not regnum inter nos, a kingdom amongst us; for my kingdom is not of this world( saith Christ:) But it is regnum intra nos; the kingdom within us, which is of greater authority then that among vs. 
Our authority is greater then the Papists, if theirs were good.  For although mans kingdom be of great force, as being regnum inter nos, a kingdom among us; yet is it outward onely, and not within vs. But the kingdom of God is spiritual, holy, and within vs. And what other authority was there I pray you among the Apostles? Was Peter the Apostles Pope, and yet checked to his face by Paul? what other authority in the primitive church? was there either Pope, or council, but such as was voluntary without call or commandment of any one? And yet all controversies brought to a better pass then the pope can ever bring them unto: because the authority was inward and not outward, in heart and not in words. It is no marvel though men without all religion, haue notwithstanding a care of their actions: for there is lex fraeni for that, mans lawe to bridle them in that case. And politic wise men will go yet further, they will not onely haue an eye unto their hands, but they will haue a care of their tongue also, that it bee not an Hebrew-English tongue, that is Lashon, which in Hebrew signifieth the tongue, and is English for the 'vice of the tongue. And they haue some reason likewise for this: for the law of man an outward government, taketh hold of words as well as of works. But tell me I pray you, if you can, what is the cause why some men haue a respect unto the thoughts of their mindes to restrain and bridle even them also? So that although satan indeuoreth to suggest into them, Cogitationem mali, the thought of an evil thing: yet they will strive so against it, that they will not permit it to be Cogitationem malam, an evil thought( as one of the fathers speaketh.) No other reason can bee rendered hereof, but spiritus dominatur in conscientijs, the spirit of God reigneth in their heartes and consciences, and the sceptre of that kingdom( which is the fear of God) beateth down all sin in them: as with joseph who would not sin, though secretly, and with preferment, because he feared God. There is not, nor ever hath been, that I can red of among us, any positive laws against oaths& ordinary swearing in common talk: And yet wee see and know that there be some men, that be as careful to refrain their tongue from swearing, as to observe any of the princes laws, and will be drawn as soon to kill a man, as to swear an oath: and this is nothing but Christus habitat& dominatur in cord, Christ dwelleth and ruleth in their hearts: and this lawe of Christ in the gospel, swear not at all: neither by heaven, for it is the seat of God: neither by the earth, for it is his foot stool: standeth in as full effect, force and strength with them, as any lawe or statute of any prince whatsoever: this is our dependency from God: this is the authority that ruleth us in our actions, and overruleth us in our opinions and judgements: this is sacramentum fidei, the sacrament of our faith, wherein, according to the old roman Sacramentum militare, sacrament of war, wee give up our names, and take our oaths to be true unto our heavenly king, and as good soldiers, manfully to fight the lords battle: whereby wee are united as many soldiers into one band, having one captain, one Lord, one God, one master and saviour, who is in and over all: hallelujah.    

The motive.  but there is no such infallible authority, the judge of controversies, besides the voice of the church, which the protestants either put altogether to silence, or else obey so far as they please: for the scriptures, whom they haue erected to be iudges, as rebels that put down all iudges, and pretend to be ruled onely by the lawe, which cannot alone supply this place, to take away all occasions of controversies. 

The remove.  
should a man beleeue the wife that differeth from her husband? Or should a man give ear unto her that wrangleth, chideth, and telleth lies of him that should bee her best beloved? no more can the protestants obey the voice of that church that differeth from Christ, or desire to know her pleasure, that careth not to please her spouse. As for the scriptures, wee know them to bee the revealed will of God; and erected by God, and not by us, as the onely touchstone to try the truth by. But yet we do not( as the Moter challengeth us) put down all iudges. For we haue our ecclesiastical iudges, for the discipline of the church, and our moderators in divinity, for the doctrine of faith; both as discreet in government, and as learned in iudgement as any they haue. Onely this is the difference between theirs and our iudges: They, as tyrants, would haue their censure above the lawe over the scripture: wee as subiectes, judge out of the lawe by the scripture: And therefore they are more like to outlaws then wee to Rebels.    

The motive.  ANd if there were no other argument their own irreconcilable quarrels, in so manifold differences among themselves, might suffice to stop their mouths herein. 

The remove  
SAy there be some small jars in matters of discipline among us, doth this overthrow our religion? Bee all of yours of one mind? whence then come the diuers names of Thomists and Scotistes, of white and black friars? who differ as much in opinions often times as colours. And the Iesuites( who like Scipio subduing Africa was called Africanus, so took they their name) bee as peevish as any Puritan with vs. But in the doctrine of faith we go all hand in hand together: and so long as the substance of doctrine remaineth, the circumstance of discipline can make no rent in Christ his coat Articuli fidei lex fidei: 
De virgin ibus velandis:  Hac lege manente caeterae iam disciplinae& conversationis admittunt nouitatem correctionis, operant scilicet& perficiente vsque in finem Gratia Dei: The articles of our faith, be the law of faith: which law remaining other matters of discipline, and conversation do admit the novelty of correction, the grace of God working and profiting the church unto the end, saith Tertullian. Which articles, which lawe of faith, all Israell, that is, all the faithful, carry into the house of the lord God onely: 
How wee hold the articles of our faith, and how the papists.  which the philistines, that is, the superstitious, do place in the house of Idols and images.    

The motive.  FOr as diuers parcels of silk of deeper or lighter ground, dipped by the dyar in the same liquor, drink in a several tincture of colour according to their former variety: So they that dive in the letter of the holy scripture, according as their judgements are before stained with prejudice of one or other opinion; come forth again not in unity of mindes, but in the same differences as they went in, more or less. Or as the miracle of tongues, given to the Apostles, when many auditors of diuers languages came to hear them: although the same men could speak no more but one idiom at once: yet the several auditors comprehended them as if they had spoken in the propriety of their speech: So that when many of diuers languages in religion, come to hear some one of the Apostles speaking in the scripture, although the author use only the voice of the truth, yet every sundry faction, doth conceive him as speaking in the several confusion of their opinions. 

The remove.  
AS to the blear eyes the light of one candle, 
tertul. cen. Mar. lib. 1.2,  by dividing the sight through the eyes weakness, not multiplying the light in the increase of itself, seemeth many: So to an erroneous iudgment, the truth of one religion( through the manifold boutes and windinges of its own conceit, not by any receipt of change in the truth itself) seemeth diuers. Sir, your silk is not good, or your colours not good, or your lucke not good: for no man will buy any that hath but half an eye of faith. For you see in your silk the difference of the die, cometh from the diversity of the ground. But our ground is one, our doctrine the same, and therfore no colours but one, as the church serveth them out. But if in the wearing of this silk, in the practise of this doctrine in our discipline, there seemeth in some few, some alteration in the skirts, or utmost partes: they sure bee some stains through the parties negligence, and no variety either in ground or colour( you shall see) if you see not the colours of your own conceits. Not many grounds, but one, our catechisms and institutions lay down; not many colours, but one our commentaries, and expositions unfold. Take all our catechisms,( which be many) and you shall find much variety of invention, but none of iudgement: many ways in one ground. Take al our commentaries, which bee your colours out of the scriptures die: and you shal perceive some better gloss in some, and some quicker brightness in others; but idem est omnium candour, the light of the truth is alike in all.  
I appeal unto your own conscience, whether there is not more forcing of the scriptures both by corrupt translations,& adulterous expositions in your writers then in ours. If you will not speak: that one place, the mother promise of all Gods promises, the third of Genesis and fifteen shal speak for vs. look vpon that place, as it is wronged by your expositors and translators, and look upon the rest of the promises of God, children of the same parents, like themselves and their parents, and you shall see, you haue made it with your ridiculous superstitions, neither like itself that is the truth, nor like the rest of the promises, whereof that was the first. red in iudgement, and not in affection your own Rhemish testament, and tell me what fonde translations, and what foolish consequences you find there. Compare the whole rabble of popish interpreters, Thomas, Scotus, Lyra, Hugo Cardinalis, Ihonsenius, Ribera, and the rest, with one Caluin, or, if that name mislike you, Musculus: if there be not more of the native, and natural meaning of the holy ghost in that one, thē in them al, & Phillida solus habeto: And yours only shall be the church. This will I maintain by argument against the Moter with the wager of my life and dearest blood. As for the rest of our expositors, though there bee distance sometime in their country, yet no difference in their colour. But as the miracle of tongues hath in one voice many languages, and in many languages one truth so likewise bee there for us, in one word many expositors; and in many expositors one religion, and colour of the truth.    

The motive.  NEither can they comfort themselves with any hope to see these diverse opinions wound up in one confession: for as the unity in conclusion in logic, cannot bee without the unity of the medium; so they cannot meet in that middle way which should bring them in peaceable composition, unless they return to the church; for all grant there is no way to accomplish it without a council: but who shall call it when there is none whom they all obey? How many factions shall assemble? out of what sect shal the president be chosen? what number of suffrages shall there be on every side? what rule shall bee allowed for the interpretation of the scriptures? And if al this were by a dream imagined; yet the authority of the canons, and conclusions shall not bee so authentical; but that any private head may refuse it if in his own singularity, he think it disagreeing from the scripture: so desperate is the possibility of union among them that hope, which imagineth impossible things, cannot possibly imagine it. 

The remove.  
THe languishing comfort of dry expectation is the onely prop of a broken state: but where the state is whole there is comfort enjoying itself. One comfort wee want, the comfort of wanting; another wee haue, the comfort of having: that web of conclusiones confession is already woven with us: and every one that taketh charge in the church, 
Anglicana confes●io. The book of articles read by every person vpon institution.  doth unfold every parcel thereof, making open profession of that received confession. And therefore as Tertullian speaketh of the fancy of that heretic Marcionis deus, Marcions god: so may wee say of his folly, ecclesia Motoris, the moters church is neither needful nor heedful, as the meres of middle way to bring us to peaceable composition wherein wee dwell already. wherefore mistaking his ground, his questions that follow cry all aim to a wrong mark. For he taketh this as granted, which wee still denied, that our church is greatly disordered, and out of frame by reason of controversies and want of confession. And thereupon infereth: that all grant that there is no way to accomplish peaceable composition without a council: when as that council was called when that book of articles was compiled. But yet following his folly, he proceedeth. But who shall call it when there is none whom they all obey? If he mean this of the church of England, he is no true subject: for we all( except papists) obey one prince. If he mean of the whole church of protestantes, he is no good Christian: for we all( except hypocrites) obey one Christ. And therefore the prince of the country, or some one by commission from him, may call a council,( as Ambrose did in Italy under the emperour) to stint the controversies that shall arise in his dominions: whereupon if any fault shalbe, every one amending one, all shall be well; and I do not doubt, but these national councils haue from Christ the same obligation for the spirit of truth which the general haue: vbicunque: Yea and if I should say more effectual, I think I should not much overshoot myself: for Christ his promise is dvo aut trees, to two or three; for if there be many, many times maior pars vincit meliorem, the greater overcometh the better parte, as in those general councils sometimes it came to pass. Whereby I am bold to say the obligation, ubicunque, is as good, if not better, for the provincial then general synods; so the same condition be observed which is required of both, in nomine meo, in my name, saith Christ. For then Christ himself is president of that council: where two or three are gathered together in my name, there am I in the midst of them, which answereth to another question of the moter; who should be the president of our councils? But first he moveth another doubt: How many factions shall there assemble? And to put him out of that doubt, not so many as in Italy: where every head is a faction. For as in a garden of spices, every thing that in taste and smell savoureth not of the spice, being separated by nature, is rejected as a weed: 
Can. 4.16.  so in the Church( which is accounted in the scripture as a garden of spices) every one that in life and doctrine relisheth not of the spirit, being divided from the truth, is no better then a faction.  
So that the members of a spiritual faction be similar like the parts of fire or water, where of every parcel beareth the name of the whole. Because in every one of this faction, there be many whose fact is one, many affections, many thoughts, many motions both of the will and understanding, which wholly combine themselves against the truth: 
Mark. 5  therfore may such an one imitate that foul spirit of the Gaderens, and say, my name is faction, for wee are many. And first for their lives, the Italian figs, their female if not their male stwes, their ambitious prelates, and their carnal Cardinals do show of what spirit they bee. And as for their doctrine, red the scriptures, red the fathers, and you shall find that it is not. read wickliff, John hus, Luther, Caluin, Beza, Whitakers, and jewel, and you shall see it ought not. red some of their own, Caietan and Ferus, and you shall know even by them, many points need not. Nay read the conscience of the Moter in these his writings, and you shal perceive it was no point of doctrine( for he toucheth not one in all his motives that made him to turn his coat: but his only quarrel to us, is that which Tacitus calleth complementum accusationis, the accomplishment of every accusation, in the tyrannous times of Tyberius, to wit, Crimen miestatis, that wee obey not the bishop of Rome: this moved him not to obey our laws, not to be obedient unto our Christ and his anointed. This is the some of all his motives, which he might as well haue set down in two words, as in seven motives. Let thē not therfore charge us with factions, whereas the whole body of their religion is nothing but faction. And let us call every thing in his proper name, acknowledging with us some contention for the truth; and with them a great faction against the truth. There bee yet more doubts: for he is full of doubts. Out of what sect shall the president be chosen? What number of suffrages shall bee on every side? What rule shal be allowed for the interpretation of the scriptures? All these be carefully provided in our national synods: and why then may they not bee as well ordered and disposed, if a general council should bee called of all protestants? But all these doubts do arise in him from distrust of the assistance of Gods spirit, and for want of affiance in the promises of Christ. But we grounding vpon the word of God, coming together in the name of Christ wee make Christ our president, and his vice-president who pleaseth him: for the number of suffrages, we leave that to the direction of the spirit: and the rule of interpretation the analogy of faith. This is such a dream, good sir, whereinto if your church could once fall, it would presently awake from that superstition, ambition, and avarice, wherein it hath slept night and day for a long time, and wherein surely the Moter lieth; for now you shall hear him speak like one that talketh in his sleep, and knoweth not what he speaketh. So desperate, saith he, is the possibility of union among them that hope, which imagineth impossible things, cannot possibly imagine it. hear you him what he prateth? hope imagineth impossible things. I haue read that hope seeth invisible things, but that it imagineth impossible things, I never either heard or red of such an hope. What cause hath it to imagine such things? why none: then can it not hope. I but it hath good cause to imagine them: then be they not impossible. He spiteth fire and water at once. For hope cannot be without good cause: and impossibility cannot bee with any cause. There is both possibility and probability in all hope: else it is but a bastard hope.     

THE seventh MOTIVE.  
THe divine providence which as a center indifferntly extendeth itself to the universality of things, hath allowed every creature a common strength to preserve his being; such is in lifeless bodies their place or motion or qualities; in vegetable their instinct of distinguishing their proper aliment; in beasts, the iudgment of sense,& privilege of nature, and in man an apprehension, censure and project, from the intelligence of sensible occurrents, both in natural and civil bodies. 

The remove.  
THey that defend a bad case, must pretend a good cause: many high words set on a great face: but the simplicity of the wise giveth a true grace. As he that shooteth at the sun though he bee well assured he shall never hit his mark, yet is he sure of this, that he shooteth higher then he that aimeth but at a daisie: So likewise the moter passeth through all the paths of the providence of God, to search for their church and religion where he knoweth it never came nor will, that at the least he might be said to haue ventured as far, and as faire as ever any did. For who ever did seek for darkness in the light, or for falsehood in the truth, or for the provision of the devill in the providence of God, but with the same mind as he that set Dianaes temple on fire to be famous thereby?  
And yet this is the quest of the moter in this motive, and to this end only maketh'he much of the providence of God, as the sequel will show.    

The motive.  THe same wisdom and bounty which hath been so enlarged to his servants, cannot bee straightened to his children: and therefore it is above all doubt that he hath set down some plain and certain direction in his church, both of discerning of heresies, when they arise, and of auoding the infection of them: Neither hath the holy Ghost failed herein, for because all the dangers of the church were chiefly to come from heretics, he hath drawn in the scripture as in a table the picture of heretics, their apparel, faction, speech, and carriage whereby they might be noted vpon the first appearance. But among all other items, none is oftener given for a mark to discern them then their difference of doctrine, from the former tradition and custom. 

The remove.  
WIthout all controversy the providence of God always watcheth, as an eye that at no time sleepeth, and the bounty of God ever giveth as an hand that never faileth. And this also in some sort wee may grant, that this eye of providence is more watchful over man then over other creatures, and this hand of bounty more plentiful unto his children, then unto his seruants( although the true children and seruants of God differ no more then the two suits of obedience, love, and fear, being but as the christian and surname of the same thing) for the love of obedience is fear to displease, and the fear to dispease is love to obey; the fear of love maketh the children,& the love of fear maketh the seruants of the most highest. Further also we grant that for the preservation of the church and children of God, there is by the holy Ghost set down not onely tesser a hospitalis, the inviting sign in matters of spiritual commodities, as Selah in the psalms; and {αβγδ} he that hath an ear, let him hear in the gospel: but also tessera hostilis the fighting sign in matters of danger, as marks in the sea to avoid shipwreck: As Christ his cavete, beware of false prophets, and the Apostles his absit, God forbid, so often repeated to call us from calamity. By both which signs it is more then evident that the preservation of the church hath( above other things) both a watchful eye to keep it, and a mighty hand to uphold it from falling to utter confusion. But herein wee differ, this we deny; that as the lifeless bodies by their place, motion, or qualities; the vegetable dodies by their instinct of nature; the beasts by the iudgement of sense, and man by the excellency of his understanding: so the church by the former tradition& custom should be preserved in her state. I confess the first, I deny the former custom to be a sign of true religion. For primum and optimum conuertuntur, the first, and the best, the best and the first is all one. In the state of nature first innocency, and then corruption; in the state of grace first integrity and then impiety. But as for the former, which in regard of the first may bee the latter, digressing from the first goodness, as the church of Rome did from the primitive church, the corruption gathered by custom doth no more commend it, then the filth doth the sore that long hath festered. And as a sick man recovered will not praise the state of sickness although the former: So religion reformed may not brag of custom in corruption, admit it were the former. So that thus the case standeth, we differ in doctrine not from the first, but from the former custom that differed from the first. And customs plea of priority is not good but from the first.    

The motive.  THere shall bee false teachers which shall bring in heresies. Peter 1.2. 

The remove.  
HOw this place fitteth his purpose, I confess my simplicity I cannot conceive. For if the bringing in of false religion over and above the true religion be heresy, then is the addition of their tradition heresy. But if the bringing in of the true, by thrusting out of the false bee the way of truth, then is ours no heresy. The proof of both is that trial which both standeth to. We would haue our religion tried by the word of God, and writings of the apostles, which is the onely true, and truly ancient religion; they will be tried by the word of the Pope, and the allowance and approbation of the church of Rome; which is wholly soured with the leaven of the pharisees, th'ambition of the prelates: in one word this is the argument. If we did either ad to or invert the first form of doctrine we would refuse to be tried by it, if they did not they would not refuse. And mark I pray you how he bringeth a rod to beat himself withal: for red the second ver, of the same chap& you shall see, that the multitude which he alloweth as the medium of his argument in the fourth motive to prove the church, the Apostle alotteth as a sign to set heretics out by. But this by the way though somewhat out of the way, I thought good to observe▪ His next place is.    

The motive.  IF any man come to you and bring not this doctrine, John. 2.10. 

The remove.  
I Hope you take not this verse for any of the popes canons, neither this doctrine for the doctrine of Antichrist, the doctrine of worshipping of images, invocation of saints, prayer for the dead, masses, purgatory, or any such stuff shipped from hell,& shopped at Rome: But the rule of dependency of places teacheth us, that by this doctrine is meant nothing but the doctrine of Christ, whom we aclowledge for our sole mediator, without any merit of ours or help of any other, this Image of the father we worship, this sanctum sanctorum we only call vpon, there is true purgatory and no where else. And therefore for the trial of doctrines: show me any doctrine, and I will show you Christ his question to the pharisees to resolve you in the truth of it. Cuius est imago, &c. whose image and superscription beareth it? if you say your doctrine beareth Christ his image, then give unto Christ those things that are Christs, that is faith, love, obedience. If you say it beareth the image of the whore of babylon the church of Rome, then give unto the whore those things that belongeth unto her, that is, pride, ambition, couetuousnesse, and superstition, as well you do. He that is pure, let him be pure still, and he that is filthy, let him be filthy still; and by this may be tried who bringeth this doctrine.    

The motive  ANd the tradition of Corah. Timo. 1.5. If any man teach otherwise then that which you haue heard from the beginning, let it abide in you, fight for the faith once delivered, keep the traditions you are taught. 

The remove.  
THe tradition of Corah was against the ordinance of God, not the inventions of men: wickedly rebellious to the lawful magistrates of their own nation, and not justly resisting the usurped authority over al other nations. Of which authority and the doctrine therof( that wee may cut his throat with his own sword) Christes verdict may truly bee given; non erat sic ab initio, it was not so from the beginning. And therefore both that authority, and the doctrine built thereupon falleth to the ground, as being neither known nor heard of from the beginning. The rest of this place deciphereth out some hard mischance: for either the author hath mangled the place, or the writer hath maimed the author: for there remaineth nothing but a spittle sense, where I leave it.    

The motive.  ANd if any will fashion in his wishes a plain and sensible rule, whereby the thickest conceits are not able to go between truth and the losest controversies might determine any question, there cannot bee a better fancied then this difference of teaching, and innovation of doctrine, which he that understandeth not the sense may perceive by the words, the sounds, and contradiction of former opinion. As men that are skilful in musical proportions, that being acquainted through use of song, can easily judge if any change be made therein. By this were all heresies apprehended at the first, and also arraigned; So that Stephanus bishop of Rome ouerthewe the decree of the council of Carthage, for rebaptising, wherein saint Cyprian was president with his own rule: Ecclesia dei non habet talem consuetudinem. 

The remove.  
VAriety is good, so it be of good: but variety of evil is the divels banquet. Say me, what variety call you this? fashion, fancy, falsehood, conceit, deceit, custom, and cozenage, which bee the dishes for this service. First for fashion, it is the threedbare fashion of all catholics to face their faction with the title of the old religion: when( as God knoweth) their religion hath not lived, nor continued the age of one man of the old world, neither came, to the age of Methuselah, being not yet nine hundred yeares ago since first it came to light. When as our religion( which they call new) hath all one beginning with the beginning of all: witness the first of John Epist and gospel, {αβγδ} that which was from the beginning, &c. that is, the beginning, middle, and end of all our doctrine; which is not so with them. Secondly, their old fashion is seconded with a new fancy; for he fancieth out a rule which is but a fancy: To wit the difference of teaching, and innovation of doctrine, which indeed speaketh plainly, that either yours or ours is heretical. But to say that whatsoever differeth from your tradition is heresy, is the idle work of fancy, finding no ground in the understanding. On the other side; if you mean a difference of teaching, and innovation of doctrine, contrary to the Patriarkes, Prophets, disciples, and Apostles, of our saviour Christ, therein appeareth your falsehood. For wee desire no other trial then the writings of the Patriarks, prophets, disciples,& Apostles, the fathers of all ages moderating the matter in points of greatest difficulty. Fourthly, it is a strange conceit of his to sound the depth of doctrine, by the sound; or to try religion by the ear onely. This is his conceit, and his deceit is to seduce the simplo, that he which understandeth not the sense, saith he, may perceive by the words, the sounds and contradiction of former opinion. O subtlety, why art thou so simplo? O simplicity, why art thou so subtle? Subtlety thou art to go about to deceive the simplo with bare words and sounds, neither conceived nor understood, as with a charm to bewitch and amaze them. Simplicity, thou art to men of understanding, that they that understand not the inward sense should judge by the outward sense. As though words were any thing, without things but wind, verba symbola rerum, words bee the circumstances, things the substance; circumstance without substance what make you of that? words without things what think you of this? There is no brain in this; that men that understand not the sense should be lead as by a lanterne-man by the sound. sixthly he pleadeth custom( the continuance to wit of their contagion) as if to anger us he would shane himself. Tell me, doth custom prescribe as well against, as without law? indeed, in cases of tithes and church privileges, the civilian saith: ubi deficit consuetudo recurrendum est ad ius commune. Where custom faileth we must haue recourse to the canon Law: Making law to come in, where custom goeth out. But the divine saith in matters both of doctrine and discipline. ubi deficit lex recurrendum est ad consuetudinem: where the law giveth over we must look unto the custom of the church. Where the word of God is silent( as some times of purpose to leave some things arbitrary to the church) there the custom of the church prevaileth much. Not where there is scriptum est, the express word of God as a law& rule to ratify any thing; there to bring in contrary practise, and to prescribe that practise for a custom to all posterity,( as you do in many, nay most, nay all points controverted between us) that is not impiety alone, but impudence. Lastly his cozenage in shifting of hands giuing one thing for the other. Ecclesia Dei non habet talem consuetudinem. Ecclesia dei, the church of God is one thing, and Ecelesiapapae, the church of the pope is an other thing. In the equivocation of the church consisteth all the cozenage of all their fallacies. Still they cry vpon the church; meaning their own church, but pretending Gods church. But we must learn to distinguish them, and so to answer to his Stephanus objection. Ecclesia dei non habet talem consuetudinem, the church of God hath no such custom; wee aclowledge th' authority sufficient, and subscribe thereunto. But the church of Rome is not the church of God; and therefore it is not greatly material what custom it hath.    

The motive.  SO Luther and Zwinglius, and the rest of that crew were at the first appearing branded by this note for heretics. Neither are they able to prove that either catholic or heretic did challenge the church of Rome for any of the controverted questions. When first they began to arise from Arius, Aerius, Vigilantius, Berengarius, and the rest spake against those points of doctrine, which wee haue proof by the aduersaries consent to haue been practised many ages before in the church. But if they cannot show neither in all, nor in one question between us that the repugnance and rejecting of it by any is ancient, as the allowance thereof, it is manifest that the latter, not the former, were heretics which brouhht in alteration. 

The remove.  
SO shameless are they in their shameful practices, that the mischief which their malice hath conceived, their vanity will not haue concealed. So Luther and Zuinglius, men great in learning made so much the greater as they were greatly envied of them; and the rest of that crew, words of disdain come from the hart of pride; were at the first appearing, that was short warning, branded by this note for heretics: Let them look to themselves, who branded them I marvel? for me thinketh I see the mark of the beast in their right hands and forheades: in their right hands, for they be full of blood; in their foreheads for they be full of falsehood. I but yet none either catholic or heretic did challenge the church of Rome for the controverted questions; if they did not it was more for fear of Pauls sword then Peters keys. And say they were so cunning iuglers that none did espy them as they crept in by little and little with their pack of knavery: yet doth not this therefore excuse them, when as the Apostle calleth the reign of Antichrist the mystery of iniquity working secretly. And yet not so secretly but some haue seen it. Hath not one pope challenged another? Hath not one papist charged another? and haue not those worthy men of God, Luther, Caluin, Bucer, Peter Martyr, jewel, Zanchius, and the rest of Christs sworn soldiers so torn their coats for these controversies, that their bowels yet bleed with their wounds? But these bee but vpstartes: which of the ancient did ever reject? Which of the fathers did not wholly allow every point of popery? First for the supremacy of the Pope over other bishops: the repugnance is as ancient as the beginning therof. Nay before it began at Rome your own Gregory condemned it in Constantinople, vt supra. Ambrose, Chrysostome and Epiphanius, no babes: yet these give sentence with Gregory against the superiority& tyranny of one bishop over an other. Which is more odious over princes: and yet all their strength is in this. For the name of the church beareth out all their absurdities:& the authority of the Pope doth countenance the church. To come from policy to religion: because you challenge allowance from the fathers, where shall you find so much as the name of the mass in all the huge Volumes of saint Augustine? your placing of images in the church, and worshipping of them, was condemned in an ancient general council. And to let many other questions alone; red bishop Bilson his book of the true difference of Christian subiection, 
Parte 4. p. 776 Chry. hom. 43. in john. Ambrose de iis qui initiantur mist. cap. 9 Aug. de ver. dom in Lu. ser. 33. Cyprian de caena lo. dist. 2. Athanasius in illud quicunque dixerit verbum. &c. Irenaeus, lib. 1. Aug. Cont. Pel. Aug. Cont. Par.  and vnchristian rebellion, and you shall see all the Fathers marshaled by him in such good order, against your transubstantiation: that the very throng of them maketh such resistance, that there is no possibility of passage that way. Eutiches an heretic as all confess, and yet their transubstantiation the very substance of his opinion: as he learnedly proveth. That is a small matter: they haue a spice of all heresies. The worshipping of the cross took his beginning as part of Valentine his heresy. Merit and free will Pelagian. Many mediators Parmenion: and all this is popery. In the Eucharist they are Eutichistes. In the cross Valentinians. In free-will and merits Pelagians. In avouching of many mediators Parmenians. So that to conclude, such is their religion so fraught with the dregs of all heresies, that what father soever writ any thing against any heresy: he must needs writ some thing against popery.     

A MOTION annexed TO THE MOTIVES AS I found it in my copy.  
THis( as it is by the papists given forth) is the work of Doctor alabaster, a great clerk( as they say)& an excellent divine, who( by means of private conference with a certain seminary priest, whom in prison be laboured to convert) was by the same priest perverted, so that of a perfect protestant, he is now become an absolute papist, and is for the same imprisoned. 

The remove.  
IF these be, as well they may be, the writings of William alabaster, a young master of artes, then may they carry some name of wit but no credit of discretion; some smackering of tongues, but small taste of artes; some persuasive of Philology, but few grounds of Philosophy; some show of humanity, but no substance of divinity. And as for the manner of his apostasy or backsliding, the priest himself, nay the party himself, nay we ourselves know to be far otherwise then they would fain here bear us in hand. The priest confessed that he found him more forward, meaning more backward, {αβγδ} more forwardly backward then he could desire: He himself confessed, it was a certain ten penny book that helped him to his two penny faith: But wee that know him, know the true cause to be unthankfulness banqueting with lust and ambition: For having always a great deal more then he deserved, and yet desiring still, much more then he had, growing discontent with fullness, he fell at odds with faithfulness.    
FINIS.