we are still vnited and will be yet more more nearlie our Concord in GOD and His Trueth growing as your Vnitie in Evill shall be broken off the will of GOD being fulfilled in all the worke of Antichrist's deceit justlie vpon the Worlde for contempt of His Trueth And thus Philomathes your Assumption where-by you denye vs anie such Vnitie as of necessitie is requyred in the Church of CHRIST for keeping justlie that Account is false And no lesse false is it al-so in that what you would robbe vs of you doe appropriate to Rome which can not bee truelie praysed for anie Vnitie except that which before I mentioned out of the seaventeenth Chapter of the REVELATION which is the onlie Vnitie proper vnto her and accordinglie there fore-tolde of her For other-wayes shee hath fallen away foulie both from the Head and the Foundation and can never bee sayde to haue keeped Vnitie with the true Bodie other-wayes than the accressing Sore or Apostume in the Bodie but not of it may bee sayde to bee one with the Bodie And your Man bewrayeth verie well howe poorelie provyded hee is of anie sure probation of his Vnitie when for all Argument where-by to evince an Vnion in one LORD one Fayth one Hope one Baptisme and one true and sanctifying Spirit hee is not ashamed impudentlie to take that which is the verie mayne poynt in question Whither I pray you did his Poëticke Furie transport him when without blushing to sustayne his Assumption on which all the lyfe of his Cause depended hee brought this onlie and goodlie Argument That Church onlie keepeth Vnitie in all poynts which cleaveth to the Pope But the Church of Rome onelie cleaveth to the Pope There-fore the Church of Rome onlie keepeth Vnitie in all poynts The Proposition of this his Demonstration he prooveth by this That the Keyes of the Kingdome of Heavē were given to Peter But the Pope is Peter's Successour Ergo doe you requyre mee Philomathes to make anie aunswere to these your Man his Raveries Or if hee had beene set of verie purpose to play the Praevaricator in the Cause which hee pleadeth could hee more ridiculouslie I will not say haue reasoned but raved Wee neyther deny nor envy your Church her Vnitie with the Pope al-be-it in christian Compassion wee pittie it But wee deny your Mischiefe to haue anie Vnion eyther with the Head Foundation or Bodie except as a Sore in it but not of it And to cleare yet farder the falsehood of your Man's mayne Assumption of Vnitie That the Church of Rome keepeth Vnitie in all poynts and how vayne hee is in vaunting there-of if your Poet had as carefullie picked out the Partialities of his Romish Church even in this their damnable and cursed conspiracie as hee hath with a perverse mynde and poysonable Eye pryed in our Distractions What great matter of Insulting hath hee or anie of his profession against our Churches for any Division betwixt vs and these whom they doe call LVTHERIANS If he were as powerfull a Peace-maker as he prooveth an impertinent Pratler he might haue found at Home to worke vpon not only great Dissentions but even as bitter and materiall Digladiations as anie is amongst vs. When al our Controversie amongst our selues about the manner of Presence and participation of CHRIST in the sacred Supper is duelie weighed what shall bee found there-in comparable to the manyfolde Debates amongst your Schoolemen about the manner of their prodigious TRANSSVBSTANTIATION whence as from an horrible Hydra so manie monstruouslie diverse Heads haue sprung vp in their Schooles as never will bee reconciled till Fyre from Heaven burne vp all that intoxicated Bodie When your Poët shall put at one the Scotists and Thomists the Franciscanes and Domicians the Schoole-men and the Canonists their other Clergie and the Iesuists when Blacke-well and Bellarmine shall accord vpon that mayne Poynt of the Pope's Supremacie which to belieue and that both In temporalibus spiritualibus is de necessitate salutis that is Necessarie to Salvation sayeth the one partie then might hee with the more credite praesume to taxe our Distractions Loripedem rectus derideat Aethiopem albus Now then your Man's Proposition of his mayne Syllogisme of VNITIE beeing sophisticall and his Assumption clearlie false he will hardlie I trow vpon such Antecedents conclude well that the Church of Rome is the onlie true Church of CHRIST Philadelphus You haue admitted the Church of Rome an VNITIE but such as where-in they haue neyther anie matter of Glorying and are but even scarse well vnited in that same sacrilegious Societie Who are vnited onlie but in Evill And scarselie well are in that same compacted Lesse may they glorie than their Guyde the Devill Whose Kingdome is not in it selfe distracted Killers and Rogues are in a Course contracted That Concord onlie comes to bee commended When vncorrupt Companions vncoacted For Trueth and truelie are to-gether bended In Unitie which is not thus defyned Fiends Robbers Killers may bee close combyned Philomathes As Eubulus in doing his best to take from our Poët the prayse of a deepe Divine so I perceiue Philadelphus that you mynde not to permit him the Monopolie of the MVSES But now it resteth to speake of the Note of HOLINESSE and I much muze Eubulus if as of all the former so you will affirme of this al-so That it is no proper Marke For I am sure that to nothing vnder Heaven doeth the propertie of HOLINESSE conveane but to the Church of CHRIST onlie And agayne according to the Law you alleadged of Propers that what-so-ever Men are holie they must bee of the Church of CHRIST for Holinesse becommeth His House Philadelphus The Prophet ELISHA beeing consulted by great Personages and vpon great Poynts called for a Minstrell And mine Advyse were Eubulus before you aunswere to this Marke of HOLINESSE that even for refreshing of our Spirites a little 〈◊〉 heare their Man's Melodie vpon that poynt Eriphilus As your Myndes are mistuned you may perhaps finde your selues nor greatlie cheared there-with For how-so-ever Eubulus lyke a slipperie Eele by subtilties of Distinctions hath slidden thorow all our preceeding Marks yet as Philomathes hath rightlie sayde I hope HOLYNESSE is such a sure one as you can not deny except you would once and in this one Poynt prooue true Men even to professe your selues a prophane Companie Eubulus What-so-ever a propertie wee shall finde HOLINESSE to bee yet Eriphilus I take bitter Passion to bee no proper Poynt of it And therefore what-so-ever your Man's Musicke might worke in vs yet shall it not incontinentlie come praesentlie in place for mitigating of your owne Cholericke Motions by some greater Sympathie which perhaps it shall finde in you than it can waken vp in our as you call them mistuned Myndes Therefore Philomathes bring out your Cure quicklie for succouring of your Companion Philomathes In-deede the consideration of HOLINESSE would requyre a calme Constitution And these are our Man's Verses there-of
hee hath so bewitched the miscarried fansie of Philadelphus that hee maketh no small account of his fellowship yea even my Lord his Father and my Ladie his Mother carrie him no lesse reverence and loue than if he were forsooth a person of some worth Philomathes And is this indeede Eubulus verilie I am glad I haue the occasion to see him for hee hath the report of a discreet Gentle-man and that hee hath some good Gift in teaching and I haue much longed to heare him Eriphilus What! Philomathes doe you account it a lawfull thing to heare anie of these Heretickes This Eubulus I tell you is an Oratour and can perswade foolish people to wiene much of him And I will not denie but he hath some piece of prudent and faire Carriage but Catholickes ought so much the more to shunne his fellowship lest they bee deceived with Showes Philomathes Verelie Eriphilus I can not altogether allow of your judgement in this for al-be-it I mislike their Church yet I haue heard some of their Preachers speake both powerfullie and holilie so as I can not denie but I haue beene some-times both instructed and edified by them And if wee will lay aside Passion and Praejudice wee must acknowledge that there bee some of them who are both excellentlie learned and exemplarlie holie men And thus much haue I gained by hearing of them that certainlie I perceiue our Writers to lay against them manie vnjust imputations so to make their doctrine odious as if they did maintaine things where-of I haue often heard them teach the contrarie And for mee I never can approoue that a good Cause be defended with Calumnies Eriphilus To speake plainlie to you Philomathes I thinke you are little from halting betwixt two and I can not account him a true Catholicke who will either heare or in anie thing approoue such Heretickes or will so much as once call in question what-so-ever the Church enjoyneth Philomathes I will beare with you to judge of mee as you please but I both am a true Catholicke and doe reverence the Church yet without light indifferentlie to embrace all things I thinke it not onelie brutish but also vnlawfull for Christians who haue to try what they holde And verilie saving the judgement of holie Church that opinion of implicite Faith hath both much disgraced the Catholicke Cause and hath made our Doctrine to bee suspected of maniâ—… But it is high time for vs to salute these Gentle-men CHAPTER II. Philomathes GOD saue you Masters Philadelphus GOD saue you Philomathes and you Eriphilus Doe your Effaires lye this way Eriphilus This same is our way and though it were not yet wee had reason to offer you the duetie of Convoy so as if it bee not displeasant vnto you wee will for a space keepe you companie Philadelphus Your companie is to vs verie acceptable Eriphilus But I pray you good Sir was it not the Minister Theriomachus who a little hence did part from you Philadelphus You haue judged rightlie Eriphilus And how falleth it for all his Clergie that now in almost halfe a yeare hee cannot finde an Answere to one Sheete of Paper which yet hee received with no small presumption that how-so-ever Pitch was defiling yet hee reâ—…mbled an hote Tongs which could contract no Contagion there-by Philadelphus By what Logicke will you inferre Eriphilus because hee hath made no Answere there-to that therefore hee could finde none to giue it Know you not that by the holie Ghost His owne Testimonie it is some-times foolishnesse to make answere And yet how are you bolde to affirme hee hath not answered it Haue you heard all the Conference hee ever had with the partie-presenter of that Sheete of Paper since the time hee received it Hee hath written nothing there-to you will say But from the defect of a written Answere to conclude of no answere at all it is an halting argumentation And haâ—… honest men thinke you who are busied in their publicke Callings nothing else a-doe but to waste time and travell in intertaining Plea with Contentions and ydle humours vpon everie pievish Pamphlet put out by them of thinges a thousand times refuted To answere ought is but a labour bootlesse When curious Questions are in pryde proposed On Soules fore-stall'd all travell tane is fruitlesse For Light is but to lowlie myndes exposed Manie protest them vprightlie disposed Singlie to search and receiue Institution Who yet keepe that with-in their Breastes inclosed Which barreth out all better Resolution Who with him-selfe concludes sine counsell craveth According to his Idoles hee receiveth Philomathes You haue set downe in your Sonnet a most certaine trueth For my selfe I protest I ever abhorred all contention and bitternesse in disputing And who for anie other ende maintaine Argument but in an vpright and calme care to finde out Trueth they are both displeasant to others and vnprofitable to themselues But seeing that Eriphilus hath casten in this matter and wee haue so convenient occasion of Eubulus companie and the time shall bee so well spent I would intreat Eubulus that if hee hath ought to answere to these Questions hee will vouchsafe to speake it and this I protest I require in vprightnesse because I doe thinke there bee diverse of them to which hardlie shall hee finde anie good answere Eubulus I never refused to conferre calmlie with anie but I hate contention and if you Philomathes jumpe with mee in this humour I will obey your request the more gladlie and I hope our Conference shall not bee altogether fruitlesse Haue you then these Questions by you and if not I can perhaps supplie your want Philomathes I haue them heere and will reade them to yoâ—… in order yet I am glad that you haue alreadie seene them for you may answere the more resolutelie to each This then is the Inscription A proper new Ballad where-in is contained Catholicke Questions to the Protestant Eriphilus I perceiue that you are alreadie acquainted with it How say you then Philadelphus is it not indeede a proper Ballad Philadelhpus How proper his Ballad is let poëts judge Out of my little skill I may boldlie affirme that for anie either grace it bringeth to his Arte or credite to his Cause hee might right well haue contented him-selfe to speake in Prose but his forme is good aneugh for his matter and hee is I warrand you no worse Poët than hee prooveth evidentlie a weake Divine Reason and Ryme if sweetlie they bee sembled Implant in Men the pleasanter Impression Quicke Arguments with Eloquence enaembled Draw contrare Myndes more quicklie to Confession But of true Fayth if vnder false Profession Songs bee made Syropes but to sweeten Errours Prudence will spye and keepe of Trueth possession Vnsnar'd with Syrens or yet tost with Terrours But that 's soone seene which wants both Sause Season Your raving Man hath neither Ryme nor Reason Eriphilus It is by evincing Syllogismes I trow and not by invectiue Sonnets Philadelphus that
evince the Esse and you denye the Posse to cleare the certayntie of both But I see whither you tende for you come now to vnder-proppe your declyning CONTINVANCE vvith as weake a Warrand of VISIBILITIE vvhich is your Man's next Marke which I haue all-readie so marred with that which hath bene sayd to CONTINVANCE as I shall haue but small a doe to hogh the Proppe that so both may tumble downe in the Dust to-gether Eriphilus I pray you Philomathes goe forward to the Marke of VISIBILITIE vvhich in the Continuance of the Church commeth most fitlie to bee considered And this Marke shall best cleare our Church and make Eubulus to bee seene in all his Subtilties For so shall a Church bee found to haue continued if shee hath continued visible And you will perceiue Eubulus so pintched with this Note as he will vanish away in his Invisibilitie and will giue vs a Church continuing for-sooth a thousand yeares by miere imagination Eubulus If I did so farre distrust our Cause Eriphilus as that I would there-fore seeke to escape by Subtilties why would I haue suffered my selfe and that vnnecessarilie to bee drawne a-side by you to so ydle a Disputation about that where-of it is shame for anie resolved Christian once to make question For how-so-ever that for Philomathes better satisfaction I was and am contented to deale thus yet what a senselesse thing in effect is this That the Trueth of GOD so clearlie revealed and which by anie having Spirituall Eyes is as easilie discerned from Errour as Light is from Darknesse for Man's vayne humour should bee put to this forme and Rule of Tryall That except it may bee cleared where and with whome it hath visiblie continued wee will prowdlie and rebelliouslie reject it Which is no lesse yea much more both ridiculous and vnjust than if the Sunne long lapped vp vnder Clowdes and there-after breaking foorth brightlie should therefore by Dolts bee denyed to bee the true Sunne and that it were but some Counterfeyâ—… and never-before-seene Comet Because for-sooth their weake Eyes had not continuallie perceived all the particular progresse of it VVhereas in anie true Sparkle of a Godlie and Christian Disposition and right Spirituall Wisdome wee should thus reason This is evidentlie the Trueth of GOD and there-fore how-so-ever it hath not appeared to continue or keepe place yet I am certayne that it hath never all-to-gether fayled from amongst GOD His Children An dt his is Haeresie There-fore howe great place so-ever it hath had or how long so-ever it hath borne swey even in the Holie Citie and Court of the Temple yet it is clearlie to bee casten out And in the beginning of our Dispute I layde such Groundes of the Evidencie and Sufficiencie of Holie Scripture for full Resolution in these Poyntes as I might well anough haue excused my selfe from diverting thus vaynlie with you to these Questions eyther of Continuance or Visibilitie if I were in anie such perill by your Praerogatiues in them as you praesume But this cleareth you Eriphilus that you are now come to your strongest piece for anie feare where-of I will not yet so farre vanish as you wiene But even dismasking your Man of this vayne and so-much-vaunted-of Visard of Visibilitie I will GOD willing show him in discerning of GOD His Church to bee visiblie blynde and will not giue you a Church by imagination but continuing all-wayes reallie and visible though not to Mules Philomathes Verilie you make mee though not to vanish yet to wonder at a little That you confesse the true Church to haue beene all-wayes visible and will make me wonder yet more if you performe what you promise For I ever imagined that all your Defence in this Poynt had beene to clayme vnto the Invisibilitie of the Church But you haue sharpened mine Appetite to heare you of this Matter Thus then our Poet speaketh of this Marke CHAPTER V. VISIBLE THis is another Marke most cleare The Church of God must still appeare As a Citie vpon an Hill Shyne and continue still As a light on a Candle-sticke Such is the Church Catholicke Our Saviour sayeth If one offend And will not bee ruled by his Friend Tell the Church without delay And if hee will not then obey Doe thou esteeme such a man An Heathen or a Publicane Is not this the Church where-in wee see Two hundreth Bishops thirtie three To haue succeeded each other Since the tyme of Saynct Peter Shew mee this Marke in you And I will say your Fayth is true If it bee not the Church of Rome Then will I bee converted soone Eubulus This is your Man's third Marke and which you haue brought to beare vp your decaying CONTINVANCE But I say Philomathes that no more can VISIBILITIE bee a proper Marke of the Church than could CONTINVANCE for it is a common accident of all visible creatures So as al-be-it I should yeelde as much of Visibilitie as I confessed of Continuance yet would it but serue for a Negatiue Conclusion agaynst others but for no Affirmatiue Demonstration of your owne Church And thus still thorow all your Man's mayne Proposition prooveth vayne Philomathes I must confesse that Visibilitie no more than Continuance is a proper Note of the Church For you haue clearlie evinced it Yet as out of our Man I framed an Argument before vpon Continuance so nowe I will from Visibilitie even a common Accident as you call it conclude not onlie negatiuelie agaynst your Church but affirmatiuelie of the Church of Rome And I reason thus The Church of CHRIST is al-wayes visible But for manie Ages no Church was visible but the Church of Rome There-fore the Church of Rome is the onlie Church of CHRIST Eubulus Such an affirmatiue Conclusion jumpe as was your former vpon CONTINVANCE by a deceiving consequence vpon the presumed Defectes of others Which as it beguiled you in your CONTINVANCE so will it fayle you here also for it is the verie same And as I so over-threw your Argument from CONTINVANCE that you were fayne to flee to Visibilitie for succour so will I make now the weaknesse of this your Reason from Visibilitie not only visible but even palpable also Where-in yet I will not waste tyme to show how ridiculouslie vainlie and impertinentlie hee laboureth to prooue the Proposition of this his Syllogisme That hath beene oftener showed than hee hath syllables in his Proper Ballad neyther will I insist to expose his follie in bringing bare personall Succession and not that which all orthodox Fathers call the principall and proper succession and but of one particular Church as if it had fayled in all other Churches for stablishing of his Assumption What is true Succession and who are true Successours and how vnjustlie eyther are appropriated or attributed to Rome I haue cleared else-where I come to the point it selfe whereof al-be-it I haue alreadie written at such length as I might bee well excused to referre you
true Religion is not onlie buried but al-so lost Which after that perfect Sacrifice which CHRIST offered once for all offereth still Expiatorie Sacrifices for Sinne Which devyseth Sacramentes of their owne which they haue not received from the LORD Which superstitiouslie keepe Dayes and Tymes Which set vp Saynctes departed and erect Images to bee worshipped with Religious Adoration Who glorying of Fathers and Martyres are them-selues Persecuters and Murderers of the Sayncts That Companie can not bee the Church of CHRIST but is vndoubtedlie The Antichristian Synagogue But such is the Church of Rome There-fore the Church of Rome is not the true Church of CHRIST but is The Antichristian Synagogue Now as your Man 's stout Asseveration of holie Service Ceremonies Sacrifice Sacraments Dayes c. will not exeeme your Church from the Stayne of this Conclusion except you try verifie them to be such by that onlie Touch-stone which in anie case you desyre never to bee touched so will his vayne Acclaiming of all the Sayncts Martyres and Virgines contayned in our Kalendar and the pretended canonizing of them much lesse helpe him What they haue beene who are contayned in our Kalendar wee are not much curious to inquyre because wee holde it not for a Register of Sayncts but for a civill Rule where-by to calculate Tymes And I praesume that Ianus Iulius and Augustus are none of the number written in Heaven as perhaps no more are some others vvho are written in the Kalendar vvhose Names yet in civill vse may serue fitlie for Notes of Tymes And I thinke verilie your Poet hath lost both the Yeare of GOD and Dominicall Letter al-so when hee is prooving Religion from the Kalendar which wee esteemed ever should bee cleared from Scripture And hee hath dipped his Mynde so deepelie in this Studie as hee asketh when and where they lived But foolish Man it is neyther the ryme when nor the place where anie Man eyther liveth or dieth that maketh him a Christian. But that third thing in his Question which onlie for all except to multiplie Babling hee should haue asked namelie in what Fayth they lived and died And then wee answere That if they were Saynctes indeede they both lived and died in the same Fayth which wee holde and were even of our Companie which Companie is not defined by Tyme when or place where but by the vnion of what-so-ever persones in what-so-ever place and of what-so-ever tyme in one LORD one Fayth one Spirit on Baptisme c. for all Sayncts are sanctified by the Trueth and Thy Word is Trueth sayeth our Saviour And giving this that all these Sayncts had beene not onlie in the Companie of the Church of Rome then but also that they had beene of her Companie for manie even now are in her Companie which are not of it Come out of her my People sayeth the Spirit and holding one and the same Fayth which Rome at that tyme helde yet as Eubulus hath now more than once tolde you What will anie Prayse or Praerogatiue of Rome then make for Rome now which is not now of the Companie of Rome then but is the Synagogue of Satan where-as Rome of olde was of our Companie Eriphilus What Philadelphus will you make those whom the Church of Rome hath Canonized to bee of your Companie they were Canonized I tell you may Ages before Luther was borne Philadelphus Of their Canonizing Eriphilus I will not now much dispute whether it was farther eyther to their honour who were so Canonized or to theirs who sacrilegiouslie praesume to rob GOD of His proper Honour in making Sayncts or to the reproach and disgrace of both I am certaine that whom GOD hath sanctified hee is and will bee a Saynct though the Pope and all the Conclaue had concluded the contrarie and whom GOD hath not sanctified no power in the Worlde can make holie I say that in this your glorying of Canonizing Saynctes you haue as valide an Argument for the Church of Rome as the building of the Prophets Tombes and garnishing of their Sepulchres was for the Iewes whose Fathers were Murderers of the Prophets and them-selues crucifiers of the LORD of Glorie And our Fayth Eriphilus was not borne with Luther no more than your Heresie was borne with you but our Fayth is the same Fayth where-by all Faythfull in all Ages and Places ever lived as yours is that same deceitfull Illusion which even in the Apostolicke tymes Satan was a-hatching and which having by slow degrees mounted to so monstrous an height is now agayne neare the dead-trach to the Devil 's great displeasure Philomathes If EUBULUS and I shall giue over to you PHILADELPHUS and to ERIPHILUS the reasoning of this Matter I feare wee must provyde vs some-where of long Weapons to goe betwixt you so Satyricke are you and so Cholericke is ERIPHILUS Philadelphus Verilie Philomathes I mynde not to free Eubulus of that Taske where-of hee can much better acquyte him-selfe than I am able and if Eriphilus take my Counsell hee shall beholde you all-so to pleade your part And it is not so much anie Satyricke Speaches of myne as it pleaseth you to call them which haue marred Eriphilus Mirth as Eubulus sad Syllogismes vvhereby hee hath so sacked all your Poët his proper Markes as how-so-ever at first rejecting my Sonnets hee summoned vs to Syllogismes yet I perceiue him now so surfeyted with them that in a compassion of his Cholericke Passion I will yet vouchsafe him one Sonnet to swadge it where-in hee shall not challenge one Satyricke Syllable Catholicke can not bee to Sense subdued Continuance is but a common Case Things Visible are often-times vnviewed What 's Unitie if it bee not in Grace Hypocrisie some-tyme â—…surpes the place Of Holynesse if true Light bee not Leader Who Flesh for Spirit who Shades for Sooth embrace The more devote more doting they 'r and deader Would'st thou stand stay'd ' gaynst all both Doubts Dangers Follow CHRIST'S Voyce and flee the voyce of Strangers Philomathes I knowe not howe your Sonnet hath wrought on Eriphilus mynde but verilie you haue made your worde good in this That in all your Sonnet there is not one Sarcasticke Syllable all-be-it it bee so full of Sentence as you haue compryzed in a short Summe the Drift of all Eubulus Discourse agaynst our Man's Markes But nowe both the Day and the Way are shortening and wee haue yet one Poynt to passe thorowe namelie of HAERETICKES You haue beene so difficill Eubulus to graunt vs the Title of the true Church and haue so farre set at naught all our Notes as I would gladlie heare how you will cleare your owne Churches from this imputation of HAERESIE which our Man heere at great length layeth agaynst you Eubulus If hee could haue prooved his power in anie thing hee would chiefelie haue imployed it for the credite of his owne Church and Cause Where-in if hee had prevayled hee should with one and the same travell haue
over-throwne vs all-so As accordinglie you see howe in all his alleadged Markes hee laboureth to appropriate them so to Rome and there-vpon to conclude of her That shee is the true Church that there-with all-so by a Consequence in his Conceit cleare anough our Churches as defectiue vvere condemned by him And in-deede if hee could possiblie haue well instructed the one vvee had the lesse place to pleade agaynst the other For Romes Iustification should sufficientlie convince vs lyke as the justifying of our Churches showeth her to bee Satan's Synagogue But if I haue made him to bee seene a weake Souldiour for him-selfe it may well bee praesumed that hee will prooue no great Masteries agaynst vs how-so-ever hee assayleth vs with an Armie of Interrogatours if so bee that by the hudgenesse of the number in common the particular imbecillitie of each severallie might bee supplyed And to manifest this vnto you Philomathes in all his Ryme inscrybed HAERETICKS hee racketh his Ingyne to prooue our Churches to bee haereticall even by this mayne Argument To whome the Notes of Haeretickes doe properlie conveane and in whome manyfolde Defectes are found which can not befall the true Church they must of necessitie bee haereticall But to the Protestant Churches the Notes of Haereticks doe properlie conveane and manyfold Defects which can not befall the true Church There-fore the Protestant Churches are haereticall The Major of this Syllogisme is so clearlie true as it can not bee gayne-sayde Howe hee prooveth his Minor wee will trye GOD vvilling when you haue read vnto vs his Verses there-on And first concerning the first poynt of haereticall properties to which I will first make aunswere and there-after with no great a-doe wee will over-turne all his Interrogatours of those Defectes which hee would father vpon our Churches Philomathes Then take heede howe hee descrybeth you CHAPTER VIII HAERETICKES OVR Saviour warnes vs to haue care Of false Prophets to beware That in His Name should come Not sent yet they would runne Thieues not entring by the Doore That kill and steale and keepe a-store Wolues in Sheepes cloathing To kill Soules and steale the Teaching Thistles Thornes corrupted Ground On whom no good Fruit is found Living after their Lusts truelie Whose god is their owne Bellie Dogges Foxes and Masters of Lies That new Sects will devyse Bringing in Dissention And heape to them-selues Perdition These Markes agree with you More than the Pagane Turke or Ievv For they denye the Name of CHRIST And counterfeyt no Christian Priest Eubulus Stay there Philomathes for in these Verses is the probation of that first poynt of his Assumption whereby the Notes of Haeretickes are affirmed of vs and now I pray you advert a deadlie Demonstration where-by you sayde jestinglie that hee descrybeth vs Those Marks given vs to discerne Haeretickes conveane but to such as professe the Name and Worship of CHRIST But you Protestants professe the Name and Worship of CHRIST Therefore these Markes conveane to you and consequentlie you are Haeretickes Now how Cholericke so-ever you take Eriphilus to bee in this Cause yet I will even admit him Iudge of this sad Syllogisme where-by your Poet will prooue vs Haeretickes Would you allow mee Eriphilus to conclude your Ballader a barking Dog thus Barking can conveane but to living and sensitiue Creatures but your Ballader is a living and sensitiue Creature therefore barking conveaneth to him and consequentlie hee is a Dog Eriphilus Hee is verie skillesse in Logicke who knoweth not that of miere Affirmatiues in the second figure no thing can conclude And you but skornfullie afforge to our Man so senselesse a manner of Argumentation Eubulus I am content Eriphilus it be esteemed so of me if bending there-to all your Skill in Logicke you shall bee able out of your Man's Verses to frame anie other forme of Conclusion than that which you say I haue afforged vnto him This is the summe of his last read Verses Such and such are the Notes of Haeretickes which Notes conveane onlie to Men professing CHRIST for to Iewes Turkes and Paganes who denye His Name they can not bee competent But you Protestantes professe the Name of CHRIST and there-fore c. Philomathes Verilie Eriphilus I feare that both our Skills in Logicke shall hardlie finde out a better forme of our Man's wordes where-in Eubulus hath so opened a chyldish over-sight as I can not find wel a Vayle to cover it Eriphilus At worst it is but a fault in forme which in a well-consisting matter may bee soone mended Eubulus But I pray you good Eriphilus though you had a Syllogisme at your owne shaping will you ever finde matter where-of to make it or vs Haeretickes by it in this that we professe CHRISTIANITIE or putting it even to the Racke will it afforde anie reason where-fore to bynde on vs the Notes of Haeretickes more than on the Church of Rome which professeth the Name Worship of CHRIST all-so Except you will bee allowed to reply as one of your Profession one day disputing with mee of Antichrist when I propounded an Argument where-by I concluded that of the Pope in place of resuming the partes of my Reason aunswered mee confusedlie and confidentlie That finde him out as wee could otherwayes the Pope could not possiblie bee once suspected to bee Antichrist for hee is CHRIST HIS Vicar Shall wee bee counted Haeretickes Eriphilus onelie because it pleaseth your Poet so to call vs To whome these Notes doe most fitlie agree let the rightlie-illuminated judge and Hee will judge one day who judgeth righteouslie and whose is all judgement VVee passe verie little to bee judged by your Man yea wee judge not our selues Philadelphus You are too sharpe sighted Eubulus hee hath thought that vnder the sweetnesse of Poesie such a slippe in Logicke might haue easilie beene concealed Eubulus That might haue beene praesumed of Syrens singing vnto Swyne But to leaue the Man with his owne Logicke I would demaund of you Philomathes why in so long an Enumeration of haereticall Notes hee hath passed over those where-by the holie Ghost witnesseth that Haeretickes and of this tyme may bee moste clearlie knowne And what a Conscience doeth it argue to amasse a number where-of the application may breede but jangling and to keepe silence of the moste notifying Notes of all Philadelphus You still mistake the Man Eubulus Charitie beginneth at ones selfe and accordinglie their Poet is so full of Selfe-loue as hee never mynded to produce ought where-by to praejudge his owne cause Philomathes But what are those Notes Eubulus with the fraudulent omission where-of you doe charge our Man Eubulus I will essay by a more formall Syllogisme than hee framed agaynst vs to leade you both to know them and to acknowledge of them that they so nearlie touch your Romish Church as might make your Man thinke they were no Wares for him to exhibite What Companie teacheth Doctrines of Devils and by Devilish Dealing doe verifie