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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20949	The Iesuites shifts, and euasions; or, his deportment in controuersies of religion. Or, A treatise, wherein the causes are examined why Mr. Arnoux the Iesuite, refuseth to answere to seauenteene questions propounded by the ministers of the church of Paris Wherein also the treatise of fiue euasions which he hath added to the examination of our confession, is likewise examined and answered: by Peter Du Moulin.; Fuites et évasions du Sieur Arnoux. English	Du Moulin, Pierre, 1568-1658.	1624 (1624)	STC 7328; ESTC S111074	27,667	44

ninth Articles are true wee reiect the Limbus patrum which is said to bee emptie these 1600. yeeres and the Apocriphall bookes 10 It is false that we say that we must confesse our sinnes onely to God We must confesse them to the Church and to our Pastors and to our neighbours whom wee haue offended 11 To take the word iustifie in that sense which our Aduersaries take it for regeneration and sanctification It is false that we say that faith onely iustifieth For a Christian is regenerated by all Christian vertues But if by being iustified they vnderstand absolued and esteemed to be righteous before the iudiciall seate of God which is the sense wherein the Scripture ordinarily taketh the word iustifie in that sense we say that faith voide of workes cannot iustifie vs but that faith accompanied with workes onely hath the vertue to iustifie vs for that among Christian vertues faith onely hath that propertie To apprehend the benefit of our Lord Iesus Christ 12 It is false that we simply say without exception that when the fault is remitted the punishment also is remitted We speake that of satisfactory and vindicatiue punishments but not of chastning punishments which serue to amend and instrust the sinner in time to come Those punishments are sufferable with the remission of sinnes 13 It is false that we say that God hath created men to be damned Caluin saith not so and if hee had said so wee are not bound to beleeue it 14 It is false that we say that euery one of vs hath not an Angell to be his guardian Our Churches haue not defined any thing touching that point Whether God imployeth an Angell for the guarding of diuers persons or many Angels for the guarding of one man It is a thing which wee leaue to the Counsell of God 15 The fifteenth Article is true we honour Saints and set them before vs for an example and aspire to their beatitude but we call not vpon them 16 It is false and slanderous that we say that God thrusteth vs forward and constraineth vs to sinne that doctrine is horrible and diuelish Caluin to whom they impute this doctrine neuer said it but taught the contrary and although he had said it yet our confession of the faith in the seauenth Article protesteth the contrary in these words saying Not that God is the Author of euill or that the fault can be imputed vnto him seeing that his will is the soueraigne and the infallible rule of all doctrine and equitie 17 It is false that we say that the Scripture is easie to bee vnderstood and that the vnderstanding thereof is giuen vnto all men In it there are obscure prophesies and difficult places We say that in the Scriptures there are sufficient euident and cleare places which are instructions vnto vs for saluation and that in things which are plaine and manifest in the Scriptures and which haue no neede of interpretation all that which is necessary for our saluation is contayned 18 It is false that we say that to preach the Word of God there needes no ordinary nor extraordinary calling I haue made a booke expresly to proue the contrary 19 It is false that we say that we must beleeue nothing but that which is written We say that we must not receiue any doctrine as necessary to saluation that is not contained in the holy Scriptures 20 It is false that we say that God hath not giuen power to the Church to remit sinnes faithfull Pastors haue that power but their pardon is conditionall so the party be a repentant sinner which is not certanely knowne but to God onely Therefore their iudgement must of force be conditionall As the holy Scripture saith that Pastors saue soules because God vseth their ministry to saue them so it saith that Pastors pardon sinnes because God vseth their meanes to pardon them 21 It is false that our Churches haue made any definition touching this point that all sinnes are mortall It belongeth not to criminals and sinners to determine what punishment euery sinne they commit deserueth Onely we reiect that distinction which is made betweene mortall and veniall sinnes that is pardonable because those sinnes which are called mortall are pardonable in those that conuert and amend their liues and those sinnes that are called veniall are mortall when men perseuere therein till they die and that contempt and finall obstinacy is added to the transgression 22 The 22. Article is true We doe not presume that wee can merit before God and if thereupon we should be asked whether we cannot merit by the grace of God I answere that the same grace is it which hindereth vs from meriting For for that cause our good workes are not meritorious because they proceed from the grace of God It is no merit to receiue grace 23 It is false that we say that it is impossible to keepe the commandements of God though God doth helpe vs. When it is the will of God to make a man perfect and without sinne no man can hinder it nor limit any rules to the efficacie of his Spirit 24 It is most false that we say that God doth not reward good workes 25 It is false that we hold for a most assured thing that the Saints haue equall glory in heauen That is no Article necessary to saluation we condemne no man for that opinion but suffer euery man to conceiue thereof as hee thinketh it most probable But the Pope which giueth a degree of glory vnto some men aboue the vulgar Saints is bound to maintaine that inequalitie 26 It is false that we say that we must not vse the imposition of hands which the Apostles vsed in Samaria and in Ephesus Whosoeuer hath the vertue by imposition of hands to conferre the same miraculous graces and the gift of tongues which the Apostles conferred shall doe well to vse that ceremony 27 It is false that we say That the precept to annoynt the sicke with oyle whereof S. Iames speaketh ought not to be practised in the Church Wee know that not onely the Apostles but also their disciples after them did profitably vse the same for healing of the sicke Whosoeuer can by that vnction doe the like miraculous effects shall doe well to vse the same ceremony 28 Lastly it is false that our Churches beleeue and teach that prayer for the dead was not anciently in vse Wee say that the first ages whose examples should serue vs for a Law vsed it not and that God did not ordaine it Touching the Machabees it concernes vs nothing to know whether that as then they prayed for the dead For although the bookes of the Machabees are full of fables and that the same history is to be suspected yet although it were true our Religion is not ruled by the Iewes actions but by the commandement of God as also that prayer for the dead whereof wee speake is made with a reference to the resurrection and not to draw soules out of Purgatory The indifferent Reader will consider with what people wee haue to doe seeing that of the 28. Articles wherein they comprehend our Religion there are but foure which truely and without calumniation doe represent our doctrine and what hope is there to end our Controuersies by the Word of God seeing that they binde vs by the Word of God to proue those things which we beleeue not How should they faithfully propound our beleefe to their people when they disguise it vnto vs Put the case that our Religion were as full of errors as it is holy iust and true why doe they insteed of seeking to draw vs out of errours goe about to drowne vs therein why doe they study to make vs worse insteed of amending or bettering vs or doe they thinke that wee haue forgotten our Religion and that wee must be forc't to come to them to learne it Wee are vsed in the like manner by the Bishop of Luzon in his booke that he hath made against our Epistle dedicated to the King In the tenth page hee reduceth our Religion into twelue Articles which he hath forged out of some places of our Authors which he hath clipt and which doe not say that which he would haue them to say which we take for a iustification of our cause seeing that no man dares encounter with vs face to face nor come directly to vs but all of them take a wrong course and goe by-as way and discharge not their choller against our Religion but against another which they haue forged at their pleasures FINIS

rules not thinking thereon being insensibly thrust into them by the force of reason Whosoeuer will haue no consequences produced abolisheth all common sense and all vse of reason which onely consisteth therein The rules of Lodgique are no Articles of faith but instruments to mannage all knowledge by order and certainty and by consequence also matters of Diuinitie CHAP. VI. The third Euasion THe third Euasion which Master Arnoux saith we vse is that we serue our turnes with the circle in this that we proue those things to be Scripture by our particular spirit and proue that particular spirit by the Scripture Which is false and slanderous We leaue that particular spirit to mad men none of vs makes our selues Iudges of the Scriptures That is the Popes and his Prelates property who being assembled boast that they pronounce Iudgement touching points of faith and beleeue they cannot erre And our Aduersaries say that euery particular person of the Church of Rome doth certainly discerne the true Church which spirit or particular iudgement is meere blindnesse seeing that the poore people haue no other proofe to know that the Church of Rome is the true Church then onely the witnesse that the same Church giueth of itselfe Touching the circle if any serue their turnes therewith it is our aduersaries for they ground the authoritie of the Scripture vpon the testimony of the Church and yet ground the authoritie of the Church vpon testimonies of the Scripture as one that hauing placed the walles of a house vpon the foundation afterward should place the foundation vpon the walles When we aske them how they know that wee must beleeue the bookes of the new Testament They answere and say because the Church saith it and ordaines it to be so and when we say that how know you that wee must beleeue the Church because say they that the bookes of the New Testament say so and ordaine it to be so for there it is written Tell it vnto the Church c. Certainely as often as they alledge the Scriptures to ground and authorize their Church they ouerthrow that which they will haue men to beleeue which is that the authority of the Scripture is grounded vpon the authority of the Church And thereby are tyed to rowle the circle as Diogenes is to his tub and ouerturne their owne wits by this circulation But when we aske one of them and say how know you that your Church teacheth the true Doctrine or how know you that it is conformable to the ancient Church There they are at a stay and the circle rowles no more and so they are dumbe by necessity For how shall they know the true Doctrine seeing the rule of the true Doctrine which is the holy Scripture is hidden from them And how should they know whether their Church is conformable to the ancient Church seeing it is not knowne but by an infinite number of Greeke and Latine Bookes which the people vnderstand not Then the people must know that the Church of Rome teacheth the true Doctrine onely because those that teach it say so which is to belieue at hazard and to haue a humane Religion grounded vpon coniectures without the Word of God and to allow a man to be a witnesse and a Iudge in his owne cause Therefore Master Arnoux giueth markes to know the true Church without speaking of the holy Scriptures Pag. 119. which are all false First The consent of the people But there are a greater number of the people that disagree with the Church of Rome than those that agree therewith And Iesus Christ saith that broad is the way that leadeth to destruction Math. 7.13.14 and many there be which goe in thereat because straite is the gate and narrow is the way which leadeth vnto life and few there be that finde it Then he addeth the testimony of Martyrs a false marke for there shall neuer be any Martyrs found that died for calling vpon Saints or for Transubstantiation or for Purgatory They suffered death for the doctrine of the Gospell for the which our poore Churches haue suffered so many martyrdomes by meanes of the Church of Rome which suffereth no more but maketh martyrs suffer For a third marke he placeth the authority of the Fathers But the Fathers are contrary to the Doctrine of the Romish Church the people cannot looke into them And Master Arnoux speaketh by heare-say for in his Booke he alledgeth but foure or fiue places out of the Fathers which are not found to be false and corrupted For a fourth marke hee puts the eminence of the Doctrine I thinke that by the eminence hee vnderstandeth the excellency which consisteth in purity and conformity to the Word of God Without proofe to say that the Church of Rome hath the purity of Doctrine it is without proofe to pre-suppose that which is in question To the contrary we haue proued against Master Arnoux that Poperie is a heape of errours and a corruption of Christianitie And how should the people know that purity of Doctrine seeing they hide the rule of purity which is the holy Scriptures from them For the last marke hee se●teth succession neuer interrupted It he vnderstandeth a succession of doctrine wee deny it if he vnderstandeth a succession of chaires without Doctrine that succession is nothing Many other Churches also which condemne the Church of Rome haue their succession and that ancienter than the Romane And schismes haue often broken the succession of the Romish Bishopricke And how can the people know any thing touching this succession which cannot be learned but by reading of infinite Histories and Greeke and Latine Authors that haue written for the space of one thousand sixe hundred yeares CHAP. VII The fourth Euasion THe aduersary noteth another Euasion wherewith wee serue our turnes as he saith which is to produce diuers places of Scripture one with another whereof the one serueth to interpret the other For example he saith that wee expound these words This is my body by this place I am the Vine wherein hee slandereth vs. We know well that these words I am the Vine are not the exposition of these words This is my body Wee note not those places I am the Vine I am the dore This cup is the Couenant The rocke was Christ to interpret these words This is my body but to shew that whosoeuer will alwaies take the words of the holy Scripture literally and leaue these interpretations whereby the Scripture expresseth it selfe should often fall into great absurdities and to shew that ordinarily the Scripture nameth the signes and Sacraments by the names of that which they represent CHAP. VIII The fift Euasion THe fift Euasion which Master Arnoux imputeth vnto vs is a Chaos of confused calumniations He saith that we attribute things to the Church of Rome which shee beleeueth not That we charge the Popes with injuries That wee reiect the originall Text of the Scripture that is the Hebrew and the Greeke

Iesus Christ himselfe planted as also seeing that the rest of the Apostles hauing left no successors in their Apostles charge why should Saint Peter onely haue one in his Did Iesus Christ euer declare that Saint Peter onely among the Apostles should haue a successor in his charge of Apostle or did Saint Peter euer declare that the Bishop of Rome should be his successour in quality of the head of the vniuersall Church Where is there any one word of this succession vsed in the Word of God As also that the heresies * Leo the second complaineth of Honorius his Predecessor for that by his heresie he had defiled the seat of Rome In the action 18. of the 6. Councell of diuers Popes acknowledged by the Popes themselues and the schismes which haue rent that Seate and which often times haue bin the meanes that of diuers Antipopes contending for the same the wickedest and the most vniust of them intruding himselfe hath carried it away haue partly broken the line of this imaginary succession for to what purpose doth it serue to shew a list of mens names in a picture from Saint Peter to our time if they shew not that the second of them taught as the first did and the third as the second and so by degrees Many hereticall Churches in that manner produce their succession and are nothing the better for that for a succession of a chaire without succession of Doctrine is rather an expulsion than a succession Pag. 120. J●nius lib. ● cap 3. But M●ster Arnoux saith that learned Irenius saith that it is altogether necessary that euery Church should resort and ioyne vnto that of Rome wherein the chiefe Principalitie reci●●● But M●ster Arnoux hauing not in all his Booke alledge● an● place that is not either cut short or falsified would not at the end of his booke begin to alledge them truely For first he addeth this word adherer which is not in Irenius and the word conuenire he translateth resorting whereas it signifieth to land or to come from diuers places into one place And to these two falshoods Master Arnoux addeth a notable corruption of the sense for Irenius by this chiefe Principalitie vnderstandeth the power of the City of Rome because of the emperiall Seate and not of the supremacie of the Bishop or of his Church for that Christians from all Churches arriued at or came to Rome because of the Emperours Seate and of the Senate where they had some affaires to be dispatched As if I should say that from all the Churches of France they come to Paris because the Kings soueraigne Court is there Then we must translate Irenius in this mannner To this Church * Ad hanc Ecclesiam propter potentiam pr ncip●l●atem nece●s● est omnem co●uen●i Ecclesiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Churches must necessarily come because of the soueraigne power which is the emperiall power Vpon the same reason the councell of Antiochia in the ninth Canon groundeth the superioritie of the Bishops of great Townes because saith that Councell that all those that haue any businesse come to the Metropolitane City ●or that cau●e it hath beene ordained that the Bishops thereof should haue preheminence of honour Therefore the Church of Alexandria went before Antiochia although the Church of Antiochia was ancienter and founded as it is said by Saint Peter because that among the Cities of the Romish Empire Alexandria according to ciuill order was the second City after Rome and was before Antiochia The 17. Canon of the Councell of Calcidonia speaketh expresly thereof where it is ordained that the order of Ecclesiasticall Dioces should be accommodated according to ciuill and publique forme For conclusion our aduersary immitating as he saith the example of Saint Augustine referreth vs to the Fathers that are not partiall in this cause I maruell why hee doth not rather referre vs to the Word of God which is not partiall no more than the ancient Doctors are and which speaketh with another manner of authority and much more that he referreth the people to the reading of the Greeke and Latine Fathers whose workes are infinite to be read and the vnderstanding of them obscure and which hee knoweth the common people vnderstand not and that out of their workes there are not many places alledged whereupon there is not some question made touching the sense and the interpretation of them And I am much more abasht that he referreth the people to the reading of the Fathers to be resolued in Religion seeing there is not one of the Fathers which the Doctors of the Romish Church doe not censure and often times reproue them For they make themselues Iudges of the Fathers in stead of receiuing the Fathers for Iudges In their bookes of Controuersies you shall see nothing but diuers opinions of the Fathers wherof they choose those whom they please and reiect the rest and many times reiect them all to establish their owne opinions Now to shew that the reason why they referre the common people to the reading of the Fathers is not because the Fathers fauour them but onely to shun the holy Scriptures which they feare and to leade the mindes of the common-people through a way wherein they can neither see nor know any thing I would gladly know whether our aduersaries receiue the Fathers for Iudges in all our Controuersies if they receiued them not for Iudges but in certain poynts why not also in others but if they receiue them for Iudges in all things then they must enter into the lists and let some of them shew vs in the Fathers these seauenteene poynts wherunto hauing beene so often times prest and vrged they are yet to answere 1 For I say and maintaine it that they cannot shew that any ancient Church euer celebrated the Eucharist without communicants as they ordinarily doe in the Church of Rome and many times also without any assistants 2 They cannot shew that any ancient Church kept the people from the communion of the cup. 3 Or that in any ancient Church publique Seruice and the reading of the holy Scriptures was done in a language not vnderstood by the people 4 Or that any ancient Church did forbid or hinder the people from reading of the holy Scripture which is by no meanes permitted without speciall priuiledge in these countries where the Pope is absolutely obayed 5 Or that in any ancient Church they made Images of God and representation of the Trinity in stone or in picture 6 Neither can they shew vs that in any ancient Church the people haue been taught to pray without vnderstanding what they say and to be Barbarians to themselues 7 Or that any ancient Church hath done any seruice to the Images of creatures as kissing clothing kneeling before them or offering vnto them 8 Or that the ancient Church did beleeue that the Virgin Mary is crowned Queene of Heauen and Lady of the World as she is painted in all the

the interpretation which we giue to a place in the Scripture be drawne out of the Scripture it selfe it is not we that are the interpreters but God himselfe interpreteth For example when to haue the vnderstanding of these words This is my Body wee expound the word This by the bread which I breake and these words my Body by the remembrance of my Body we are not the interpreters but the Apostle S. Paul and Iesus Christ himselfe which giue vs this interpretation So when the Apostle to the Hebrewes 13.16 saith for with such sacrifices God is well pleased We deny that those sacrifices whereof he speaketh are masses and say that he speaketh of doing good and of Christian liberalitie and proue it by the same verse where he saith But to doe good and to communicate forget not for with such sacrifices God is well pleased But in Mr. Arnoux iudgement such expositions are not allowable if I bring him not another place of Scripture that saith that the same interpretation is true and that this place ought to be expounded by that place So it is requisite that some of the bookes of the Scripture should be commentaries vpon the other bookes and that in the Scripture there should be a Commentary vpon the Psalmes and another vpon the Prophets that should expound euery verse seuerally and that should say that such and such a verse ought thus to bee interpreted but seeing there are no such Commentaries in the Scriptures it appeareth that Mr. Arnoux hath no other intent but to inquire absurd and impossible things of vs and so neuer to haue the Scripture to be interpreted by the Scripture and thereby to impeach and hinder all instruction For example of our That is to say Mr. Arnoux produceth the 2. verse of the 16. Psalme where word for word according to the Hebrew It is My goodnesse extendeth not to thee And wee say that thereby Dauid acknowledgeth that the good which he doth is no benefit vnto God and that God hath no need thereof which ouerthroweth merits Mr. Arnoux reiecteth this interpretation which notwithstanding is the interpretation of his owne Bible which is translated Bonorum meorum non eges thou hast no need of my good deeds This man with a blinde zeale giueth a blow to euery thing and to contradict vs contradicteth himselfe That which Mr. Arnoux addeth that euery one of vs boasteth of a particular Spirit and of a Iudgement sounder then that of the vniuersall Church is a slander none of vs attribute such a spirit vnto our selues such a particular spirit is an vniuersall folly CHAP. V. The second Euasion THe second Euasion wherewith Mr. Arnoux saith wee serue our turnes is that we haue our recourse to consequences which saith he we would not doe if we had a formall place of Scripture And that to confirme our consequences we make Sillogismes the formes whereof proceede from Aristotles forge which cannot binde mens consciences nor strengthen faith All this is the Iesuite Gonters fense which alwaies held his first trade He knew not that a place of Scripture from whence we draw a consequence is neuerthelesse formall when the consequence is plaine and necessary If the Scripture saith For there is no man which sinneth not 2 Chron. 6.36 Is not that a formall place to prooue that the Apostles sinned seeing they were men When the Law of God saith Thou shalt not commit adulterie Is it not a formall place to shew that the Pope doth euill to permit adulterie and yet it followeth by consequence And when the Gospell commandeth euery man to beleeue in Iesus Christ is not that a formall place to prooue that Philip and Anthony ought to beleeue in Iesus Christ and yet that followeth by consequence So when S. Paul Romans 9.19 saith For who hath resisted his will And when Dauid Psal 115.3 saith But our God is in the Heauens he hath done whatsoeuer hee pleased Are not these formall places to prooue that God guideth all things by his prouidence Neuerthelesse the Iesuites will not allow of such proofes and when I say that God guideth all things by his prouidence they say vnto me prooue that by the Scripture and then if I alledge these places out of S. Paul and the Psalmes they reiect them because they containe not the same words and the same syllables but consequences drawne from them by reason Acts 17.3 and 18.28 By this meanes they condemne S. Paul and Apollos who by the Scriptures prooued to the Iewes that Iesus is that Christ although that in those places of the Scripture which they alledged to the Iewes the same words are not therein found but are drawne from them by necessary consequence So S. Peter Acts 10.43 saith To him giue all the Prophets witnesse that through his Name whosoeuer beleeueth in him shall receiue remission of sinnes Which neuerthelesse is not found in the same words but is drawne from thence by consequence So the Fathers in the Counsell of Nice by the Scriptures proue that the Son is consubstantiall with the father and the first Counsell of Ephesus that the Virgin Mary is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deipara These words are not expresly found there but are drawne from them by consequence Gregory de Nazianze in his fift Oration of Diuinitie saith There are things which although they are not named in expresse words yet men gather things which make and prooue them by necessitie Cardinall Iohn de Turre Cremata saith A thing is contayned in the Scripture by these two meanes Summa de Eccles lib. 4. c. 8. either in expresse word as in this sentence Christ was a man or obscurely that is that which followeth by good and necessary consequence of things formally placed on earth as from this proposition Christ was a man therefore it followeth that he had a reasonable soule Peter de Alliaco Cardinall of Cambray saith I say In 1. Sentent Quest 1. art 3. that to speake properly a Theologicall discourse is composed of propositions contained in the Scripture or of those that are drawne from it c. Cardinall Bellarmine in his third Booke of Iustification Cap. 8. saith Nothing can be certaine touching the certainty of faith if it be not immediately contained in the Word of God or drawne from thence by euident and true consequence For it is not faith if it be not grounded vpon the authority of the Word of God and thereof neither Catholickes nor Heretiques make any doubt Then Mr. Arnoux which doubteth thereof by the iudgement of a Cardinall and a Iesuite is no Catholique Where as hee saith that hee would haue no Sillogismes allowed of there is a meanes to content him by speaking with him as with children seeing hee reiecteth the naturall rules of reason which are not Aristotles inuention as he thinketh Zeno Eleates and diuers others before him wrote of that matter a Diog. Laertius in Zenone Eleate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plaine Countrey people vse those