sylly-iesticall method conclude vs all to be infidels but he cannot find a medium to inforce that conclusion therefore as Ixion lying with a cloud in stead of Iuno begot a Centaure neyther man nor beast so his malice breeding with a conceit in steed of learning brings forth Syllogismes neyther sound nor acute his arte beeing not sufficient to shape him a Logician nor his subtilty sharp inough to make him a Sophister So that his methode is as one of their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once spake in a like case Take it among you and this it is Whosoeuer relieth his faith vpon the ministers credite and fidelitie is an Infidell hath no faith at all But all Protestantes in England ignorant of the Greeke and Hebrue tongues relie their faith vppon the ministeâ—s credite Ergo All those in Englande ignoraunt of the Greeke aud Hebrue tongues hâ—ae no faith at all Answere It is verie base Logicke where the argument may bee returned vpon the replier as the Maior here may the Papistes beeing bound to relie their faith vpon the meere authoritie of the Church without deniall or triall which therefore they call fidem implicitam a faith inuolued and folded within the Church beleefe And it is verie meane Sophistrie where there is mendatium manifestum as in the Minor is euident and a ridiculous syllogisme where according to the prouerbe aliud Leucon aliud portat illius Asinus The propositioÌ„ to be proued being that all Protestants ignorant of the Greeke and Latine tongues are infidels his conclusion inferring this is that all ignoraunt of the Greeke and Hebrew tongues are infidels as if the Latin and Hebrew were all one idiom But bee it as it is the Maior was cut off by mee in the precedent article the summe whereof is that where faith is there cannot be infidelitie The Minor is there also answered by his owne assumption for if we builde our faith vpon our owne exposition as there hee saieth then this is false that we relie our faith vpon the ministers credite which here he assumeth and therfore a briefe answere might be that of Epimenides in S. Paule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretikes are euer liers and Mendacem Oporâ—et esse memorem that prouerbe in Quintilian But let vs view his proofes The Maior is manifest because they themselues confesse that euery man may erre and doth erre neyther haue they any warrant why the Ministers do not erre since they constantly doe defend that whole generall Councels yea the vniuersall Catholike church may erre and hath erred Aunsweare We deny the argumeÌ„t the force wherof is that they which belieue men that may erre are Infidels For not to dispute with the Schoolemen whether the Infideâ—itie of Heretikes or Pagans is the worse a knowne trueth resisted aggrauating the sinne against the conscience more then against him which knowes it not yet Saint Augustine makes this difference betweene an heretike and him that beleeues an heretike The first begets or followes an errour pertinaciously either for primacie or glorie but haeretico credens is onely caried away imaginatione veritatis so this mistaking a falshood for a truth is Satans mockerie in his angelical illusion not the parties infidelitie in crediting a sinister perswaswasion For learners caried away by their teachers though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying in ambush to seduce them Ephes. 4. in their assent are not Infidels the Apostle calling this leuitie a credulitie childish not infidelitie which is euer peeuish and therefore Aquinas saith that the teachers and masters of the Church failing in any truth diuine non praeiudicant fidei simplicium doe no way preiudice the faith of the vnlearned quieos rectam fidem habere credunt who still suppose that they will teach them nothing but truth And is it any monster of opinion either in Caluin or Luther to say that eyther men in seuerall or councels in assembly or church in generall may erre did not Dauid in an hasty passion and S. Paul with due premeditation say the same All men are lyars For councels they said not so much as Naz. who denied his presence at any Councel because he saw as he said neither good end nor happy issue of any of them nor more then their owne men who affirme that the senteÌ„ce of any councell is but as aliue mans testament ambulatoria that is alterable at the pleasure either of Pope or succeeding couÌ„cell Yea they we confesse with S. Augustine that religious Councels haue saluberrimam authoritatem their soueraigne authoritie yet not absolute integritie because as he elsewhere noteth the later haue oft times controled the former not in circumstances accidentall as Martin the Mar-testament in his Rhemish annotations would shake it oft but in essentiall points capitall eueÌ„ touching the Pope his triple crowne two councels crossing each other about the primacie and supremacie of the Romish Bishop other for baptising of heretikes for Priestes marriage for worshipping of Images for distinctions of bookes Canonicall and Apocrypha for humane traditions all matters of high controuersie And as for the Church erring the Reader may obserue how this Pamphleter shewing himselfe more busie then intelligent takes vpon him to epitomize those controuersies which he cannot anatomize for first we do not say that the vniuersall Catholike Church may erre because that parte triumphant in heauen hath no spotte in her for manners nor wrinckle for doctrine but is euery way glorious and perfect Ephes 5. maâ—ry that which is heere militant on earth being but marching on to perfectioÌ„ Heb. 6. going from strength to strength Psalm 84 cannot as yet sound out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and triumphant song of victory against all errours vntill shee come to that day of perfection as Salomon cals it Prou. 4. 18 and Dauid calling the Saintes generationem quâ—rentium Psal. 24. 6. and the Apostle viâ—tores trauailers Heb. 11. 14. whose perfectioÌ„ at the best ius bt a iourny ambulatoria per fidem non per aspectum walking by faith not by sight 2. Cor. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 14. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 12 in inquisition not acquisition tending and attending to that absolutenesse both for knowledge life but not attayning it no not then wheÌ„ they come to Paule his consummaui cursum 2. Tim. 4. therefore argue them subiect to errours fatales noÌ„ lethales such as follow the nature of man continually not such as separate from God finally this sore trauaile is layd vpon men to humble them therby Secondly if a man in this question of erring should aske this companion beeing himselfe both errans and erro a wanderer in true religion and a runnagate from his natiue countrie what difference between these two positions The generall Councels may erre and The Church may erre The learneder Papistes
to the bread videlicet shed for many in remissionem peecatorum for remission of sinnes and so making them demi-saintes are more guiltie of annihilating this article of the Communion of Saints then we which exclude none and giue the whole But to conclude if the real and carnall presence of Christ be the onely cause of the Saintes vnion vnto him and their communion among themselues what then doth S. Augustine meane when he saith that in receiuing of the sacrameÌ„t some do eate panem domini and other some panem dominum if it be bread then it is not transubstantiated into his bodie if some do eate the bread of the Lord other the bread the Lord what makes the difference if it be his bodie really then is it alike to all for Christes bodie cannot bee changed if to some it be bread and to others Christ the difference is in the receiuer not in the sacrament summarilie in the holy supper there is sacramentum res sacramenti the first the twoo elementes the second Christ himselfe they are tasted with the mouth and chewed in the teeth this must haue as Basil calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the inward man which is faith The sacrament is receiued by some to life by others to perdition but the thing it selfe Omni homini ad vitam nulli ad mortem saith S. Austen If therfore Christ be there carnally present then indefinitely quicunque eius particeps fuerit whosoeuer good or bad shall participate eateth vndoubtedly his owne saluation and so becomes one with Christ a consequent necessary but most impious Seondly they deny the Communion of the church militant triumphant by exclaming against inuocatioÌ„ of Saints by which holy exercise those blessed Saintes in heauen and wee in earth communicate wee by prayer glorifiing them and they by meditation obtayning our requests Aunsweare This distinction of saintes into militant and triumphant we allow that there is but one tribe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them both wee acknowlege Eph. 3. We on earth sub pellibus lying in campe vnder sold pay fighting as souldiers 2. Tim. 2. the celestiall in rest and glory hauing coronam repositam impositam 2. Tim. 4 the crowne laid vp for theÌ„ put vpon them raigning as kinges Apo. 1. That communion with them wee maintaine which the primitiue church allowed both by imitation of their vertues in our conuersation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by celebration of their praises in panegyricall orations by the example of the Apostle Heb. 11 in reuolution of their annuall memories at solemne feastes authorized by the church We detest the Cainans and Eunomians for contemning the Saintes departed accounting a liuing dog better then a dead lion Eccles. 9. with S. Augustine we honor them charitate non seruitute hauing receiued prohibition to be seruants of meÌ„ 1. Cor. 7 with loue not feare in admiration of their liues not adoration of their images nec templa sicut dijs sed memorias vt hominibus dicamus saith Austen we reare not temples vnto them as Gods but record their memories as of holy meÌ„ there being a difference betweene sepulchra aedificare Math. 23 simalâ—chracolere betwene dignifieng them as Saints by celebration Deifieng them as Gods by inuocation this combâ—ning of heauen and earth together by prayer to them being rather a mutinous rebellion and conspiracy against God then a mutuall communion or societie of saintes grounded vpon an heathenish superstition the chiefe authors beeing Plato and Apuleius who formed mediators Doemonicall and Heroicall both those spiritual essences which they call Doemones and the soules departed which they called Heroes as the popish clergie Angels and Saintes continued by supposed aparitions of walking ghostes and miracles wrought at martyrs monumentes and confirmed by some ambiguous irresolutions of a few fathers for whether they procure vs any good euen Origen makes it a question thinkes it not to bee chartulae mysterium a written veritie but an vnknowne secrete and they which were that way in such affections most passionate slaked their heat in this case with a Si or a Qnasi as S. Basil with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianz. as I thinke am perswaded not resolued by the scholemen what their knowledge or their power is whether their knowledge be matutina or vespertina and whether they procure vs any good either impetratiuè by mediation of their prayers or interpretatiuè by valuation of their merits No where euen by the confessioÌ„ of Eckius authorized in scripture by any example or precept not in the old testament because the people were to prone to Idolatrie as in the Calfe was seene the saints were theÌ„ in Limbo not glorified not in the new least the Gentils couerted shold returne and worship men for Gods as the Lycaonians did Paul and Barnabas Act. 14. not in the writinges or preachinges of the Euangelists and Apostles least they might be suspected of arrogancy as purueyors of their owne prayses in proclayming themselus an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a future glory among meÌ„ after their decease this saith Eckius although both Duraeus will needes fetch it from the very crosse of Christ in this manner Our Sauiour in his passion cried out Eli Eli and the people thought hee had called for Elias ergo Inuocation of Saintes was vsed among the Iewes and this pamphletor as you see wil haue it an article of faith which caÌ„not be whether we look vnto the matter of faith which is the word or the obiect of faith which is Christ. For nothing may bee an article of faith which is not squired by the rule of faith the scripture Neither is prayer to be made vnto any but on whome we beleeue Rom. 10. no Christian dare say that wee must beleeue in Saintes It was said of Cesar that in the renewing Pompey his statues which were ruinated he erected his owne here it is contrary for this gloriâ—eng of the Saintes is the disparagement of the whole Trinitie of God the father beeing the principall obiect of our prayers by his owne precept Psal. 50 Call vpon mee by Christes auaunt to Sathan Math. 4 Eisoli him only thou shalt serue by his soueraigntie of place beeing our king of olde Psal. 74. 12. nec benè cum socijs regna-manent saith the Poet. Of the Sonne beeing the vnus mediator the alone mediator betweene God and man 1. Tim. 2. 5. the still suruiuing priest making intercession for vs Heb. 7. 25 without whome there is no accesse vnto the Father Ioh. 14. who onely as Ambrose saith hath that double office of a mediatour imperare vt deus visitare vt homo as man compassionating our infirmities Heb. 2 as God supplying our wants as man dying for our sinnes as
Arrians who measured the church by multitude not qualine saith Nazianz. But let the church speak for her selfe I am blacke ye daughters of Ierusalem Let Sâ— Iohn describe her a woman fled into a desert Let stories hieroglyphically depaint her Noas arke Abrahams progenie Iobs familie Eliahs complaint Nabuchodonosers furnace the Apostles latent with the doores shut the Christians couchant when their liues were sought the priuate Liturgie in the time of Traiane and those antelucani hymni which Pliny mentioneth But admit that successiue continuance and conspicuous amplitude were the true notes of the church yet neither maketh this for Rome which hath had her many eclipses Duraeus confesseth that from the time of S. Peter til the inuestiture of Pope Syluester the Bishops of that sea had no certayne place of aboade but were inforced to performe their holy rites in cryptis coetibus piorum in corners and priuate assemblies of the godly so Ciruetus Doracensis that the Eucharist was offered occultè sine pompa and before the Nicene councell the church of Rome was little regarded as Pius the secoÌ„d witnesseth Neither againe would this Catholikes argument follow it being no sound conclusion in Logike to reason from a locally scited Synagogue to a church vniuersally diffused that because the Iewes haue had a congregation visible therefore it is to be preferred before Christs church dispersed In deede visible it hath bene but miserable seene and scorned acknowledged but detested Orbis ludibrium opprobrium in so much that some stories record and trauailers report that those places into which they are remaunded carry with theÌ„ such a noysome strong smell as may be compared to the remainders of Sodome destroyed But haue not the Protestantes particular churches beene as conspicuous as Rome it selfe View Denmarke Polonia Boeme Russia Germany Flaunders Scotland and principally Albion truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 England I meaneâ— so splendently appearing these 60. yeares together onely a quinquenniall Eclyps dreadfull and bloudie excepted that the glory thereof hath inraged Sathan and his complices with furious discontentments the beautie allured straungers from farre desiring to approache it that they might say with Dauid Sicuti audiuimus Sic vidimus we with him Sic videntes admirati sunt yet still he goeth on Which is the onely path to lead men into Atheisme as though Christ were not as yet come into the world whose admirable promises are not accomplished whose assistance hath failed in preseruinge his church vnto the worldes ende whose presence was absent many yeares before the finall consummation consequently they open the gap to al Machiuellians who say that our Sauiour was one of the deceiuers of the world promising so much concerning his Church and performing so little Answere Cytharoedus Ridiculus chorda qui semper oberrat eâdem Where a man makes his shadow his combatant or appointeth his enemie his weapon the victorie is easie still he supposeth that weegraunt the church must bee visible or els this his second Corollary must be true wherein he would conclude that the inuisibilitie of Christes church is the gap to Atheâ—sme 1. denying the certainetie of Christes first comming 2. the accomplishment of his promises 3. the assistance of his protection 4. the presence of his power The coÌ„trary were true Fortake the proportion of the body by the head his first aduent being altogether in obscuritie his conception reuealed onely to his mother his birth made knowne to a few shepeheardes his lodging allotted in a cratch in accompt so base that he was reputed as Bernard speaketh pro despicatissimo vernaculo immò vermiculo his inward glorie so great that the prophesie was verified Speciosus prae filiis hominuÌ„ in outward shew so meane that Esay his description was fullfilled In quos nec species nec decor which was the Iewes stumbling blocke who admitted no good out of Galilee and Nazareth and the disciples scandall who still expected his Imperiall Diademe so his body the Church begun in a few not known to the world or if known persecuted euen as her head Christ quem viderunt oderunt His second comming shall bee maiesticall and the church triumphant shal be conspicuous therefore this argument inuerted is the sounder videlicet The state of the body being proportionable to the apparition of the head ascertayneth to the world his first comming but the inuisibilitie of the Church militant on earth is proportionable to Christ his personall appearance in his first aduent ergo it ascertaineth that he is already come So for the second scilicet The accomplishment of his promises The more â— Catholike the church the more those promises by Christ warranted by Esay prophecied by this Pamphleter alleadged are in trueth accomplished and our new Romaniâ—â—es dealing with the church as the olde Romanes with their Goddesse Victoria clipping her winges and chayning her to Rome do both faâ—sifie the Prophete prediction and pâ—nion too straightly the large donaâ—ue of Christ. The prophecy was That the church gate should be open continually that the riches of the Gentiles and their kinges might be brought in and the nations standing out should perish Therefore to restraine this vniuersall subiection to Iewry alone as the Apostles once ignorantly supposed and the Iewes afterward arrogantly contended or to Rome which all her champions haue so challenged were to abridge most presumptuously those bountifull promises which Dauid prophecied that Egipt Babylon Tyre Aethiope and Palestina should be borne in her and to her and that redemption which the Elders confessed with ioy out of euery tribe nation and kingdome for the church is not gathered ex vna gente sed ex vniuersis mundi partibus reges paritura saith Austen not of one people but of all the partes of the world bringing foorth kings which shold be as Esay prophecied Foster Fathers and Queenes to be nursing mothers to the church preresembled in those three kings or sages which came from farre to do personall homage vnto her head and king at Bethleem and long before that in S. Austens opinion prefigured in the Queene of Saba her long iourney to Salomon And albeit in the primitiue nonage of the church this promise of kinges allegiaunce thereunto was not so fully à ccomplished because in those dayes that prophesie of our Sauiour was rather verified You shall be brought before kings for my names sake by them to be persecuted euen to death The best of the kings for a long time reaching but to king Agrippa his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slender inclination to religion And the firstâ—king christened that euer we read of Lucius the k. of Englandâ— which was 180. yeares after Christ and Alexander Seuerus the I. Emperour qui bené de Christianis sentire coepit which was 230. yeares after yet
respect of one head Christ so a policie Aristocraticall administred by select gouernours no pompous synagogue aspectable in grosse to mortall eies because God onely knoweth all that are his 2. Tim. 2. for he is not a lew which is one outward Rom. 2. neither are all Israell which are of Israell Rom. 9 not as Noahs familie with a Shem and a Cham or as his Arke with a crow and a doue though this bee true in visible particular churches where are some straglers not yet called some weakelinges not fully confirmed some hypocrites not easely discerned some wicked ones not to bee auoided but as Clem. Alex. defines it au elect company into which are gathered the faithfull and iust predestinate by God beefore the worldes creation for this cause called an holy assembly while millitant on earth holy in affection when triumphant in heauen holy in perfection in both states holy by Christes imputation This is the harmony of our profession and the true sence of this article which euen Aquine their Angelicall doctor conâ—â—meth concluding that infidels are not members of the Catholike church whereof Christ is the head in acte but inpossibilitie noâ— so neither except they be predestinate to life before the worlds foundation and all their Catechistes insinuate so much in making the Catholike church and the communion of saintes all one article But heare his reason of our deniall Because Catholike is vniuersall a profound note so the Church of Christ which we are bound to beleeue must bee vniuersall for all time comprehending all ages and vniuersall for place comprehending all nations but that Church which the Protestantes beleeue was interrupted all the ages beetwixt the Apostles and Luther which was 1400. yeares or in very deede was neuer seene before Luthers dayes therefore that Church they beleeue cannot be Catholike Aunsweare A fit aunsweare to this would cause the reader crie out with that prouerb Date mihi peluim this tedious iteration rather prouoking a vomit then edging the appetite it being the full scope of his first article where he receiued his aunsweare therfore since he requestes breuitie heere onely obserue in this phrase interrupted either his blasphemous vntrueth if he meane of the existence of the Catholike church which wee beleue to bee perpetuall for the head neuer wanted his bodie nor the Sunne his beames nor the bridegroome his spouse nor Christ his church but as Irenaeus obserueth ab initio assistens plasmati suo filius reuelat omnibus patrem it begunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first foundation and shall not ende 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the finall dissolution of the worlde The church beefore Christ incarnate and this since he was glorified being one the same coÌ„sanguinitate doctrinae saith Tertullian or els his Caiphas-like veritie speaking the trueth against his will if hee meane that the glorious conspicuitie or sincere professioÌ„ of the Catholike church was of long interrupted for that is true in the olde testament by the worldes deluge the Aegyptian bondage the Idole groues and the Babilonish captiuitie in the new at the aduent of Christ by the worlds blindnesse the Phariseis pride the Iewes obstinacie and the deuils malice after his ascent by that threefold persecution which S. Augustine mentioneth violent by tyrantes fraudulent by hypocrites and heretikes both those together after the eleuation of Antichrist But if interrupted after Christ and his Apostles then was it begun by him and continued by them and that is it which Cyprian said we oft repeate we neither seeke nor reke what was doone ante nos before vs but what he commands to be done which was ante omnia beefore all times and aboue all men therfore that church which had the fouÌ„dation by Christ the source by the Prophets and Apostles the frame and iointes by the Scriptures we beleeue in that article to bee continually Catholike alwayes extant not alwayes radiant euery where dispersed elsewhere distressed pergit nebulo still he goes on Neither is it vniuersall in place beeing contayned within the narrow bounds of England which is accompted but as a corner of the world For the Lutherans in Germany the Hugonots in Fraâ—nce and the Guiues in Flaunders detest there religioÌ„ almost as much as the Catholikes neither will they ioine issue with theÌ„ in diuers especiall poiÌ„ts And therefore the Protestants church which they beeleeue can no more bee Catholike and vniuersall theÌ„ England the vniuersall world or KeÌ„t the Kingdom of England or a pruned bough a wheate tree or a dead finger a man or a rotten tooth the whole head Aunsweare Medusaes ill fauoured countenance turned men into stones and such brasen-faced ignorance would make any man astonished Who euer said except the Romane proctors for their Babylon that a particular congregation was the Catholike church we haue cried it at the crosse and recorded it in our bookes that as the golden candlesticke was multiplied into many braunches Exod. 25 and Aarons rod burgened into many blossomes Nomb. 17. so Christes church was parceled into many particuler churches among which this of England to the fretting despight of Romish rennagates the famous renowne of our Soueraigne and the eternall glory of his name God hath selected as among all flowers the Lilly among all fowles the Doue of all trees the Cedar of all the nations Iudea of all the mountaines this Zion to be a sanctuarie for his chosen an oracle for his woord an habitation for himselfe howsoeuer this viperous scorner in contempt calles it a corner of the world a nooke it is in deede but such an one as Aegina to Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eiesore thereof so is this to Rome the hartsoare thereof Why Bethleem was the smallest among the thousands of Iâ—dah Mich. 5. yet the sonne of righteousnes sprong theÌ„ce and the glorious starre directed thether Math. 2. The Iewes an handfull in comparison of the other nations and yet in Iury was God knowne his name was great in Israell Psal. 76. a diamond of true lustre though set in brasse is of more accompt value then a counterfaite byrall or a Portingall perle fastened in golde Wee feare not the Lions paw the Spanish crueltie much lesse the scratch of a strumpet the Libellers of Rome the braine of a Fox the schismes of hypocrites wee contemne As for this visible church of ours we accâ—mpt it as the arke of Gods presence not beleeue it as an article of our faith it is the Romish opinion and it was well placed among the extrauagantes as a position extrauagant from all learning reason and diuinitie that a particular Synagogue should be the Catholike church that a filthy sincke should be the holy church yet such a citie is Rome and such is the diuinitie of the Popish clergie and therefore wee conclude this article with a Syllogisme inuerted vpon this
impairing of Christes dignitie in preferring any aboue him is to make no Christ Now heare and tremble Iohn Baptist receiued the word of repentance from the Lord Christ but S. Frauncis receiued it from the Lord also quod plus est a Papa and which is more from the Pope Adde another betweene Christ Dominike The diuiding Christs soueraigntie with another is to make no Christ for hee will all or none because both his father hath giuen him the whole world for his possession and himselfe challengeth it Omnis potestas mihi data And therefore is he called the Lord of Lords but say they Christ indede is Lord absolutè authoritatiu◠by absolute commission but Dominike is Lord possessiuè by actuall possession yea by the ingenuous cōfession of one of their owne schollers till the time of Pius Quintus which is not aboue 50. yeares since Iesus Christ had bene banished out of Rome but that Pope thē brought him backe againe So then to giue this fellow his shortest and best aunsweare this position argues him to bee maliciously mad for a man beeing a member of that Synagogue thus execrably opinionated and knowing in his conscience the contrary to this his accusation in our Church both by our positions doctrinall our profession practicall and the worldes testimoniall thus paradoxically in the entrance of his booke to articulate Non Sani esse hominis nō sanus iuret Orestes as the Poet saith and Ierome applies it yet least hee should seeme mad without a reason thus he frames one For if they haue thē the world was with out them for 1000. yeares as they them selues must needes confesse videlicet Al that time their Church was eclipsed for 1500. as we will proue by the testimony of all records of antiquity as Histories Councels monuments of auncient Fathers Aunsweare Dum breuis esse labor at absurdus fit He promised vs syllogismes wee will shape one for him If the Protestantes haue Faith Hope Religion Christ c. then the worlde for 1000. yeares wanted them but the worlde wanted them not ergò they haue them not A fish of three dayes keeping and the consequent of this Maior may goe together for stinking new it hauing bene a stale obiectiō made by Haman against the Iewes by the Pagans against S. Paul by Celsus against Christ by the world against the Gospell by the Tyrants against Christians and by the whole cluster of Pseudocatholicall scriblers against vs that our Church and profession is but of yesterdayes breed But I aunsweare briefly euen as Aemilius Scaurus answeared Varius his accuser Varius dicit Scaurus negat vtri creditis They obiect it we deny it and not deny it onely but demōstrate the contrary that we worship the same God acknowledge the same Christ professe the same faith haue the same hope which the Patriarkes before the Law the Prophetes vnder Moses the Apostles vnder our Sauiour and the Primitiue Christians vnder the Gospell syncerely kept and professed for 110. yeres after the Ascention of Christ as Hegesippus obserued for 600. yeares after him in the soundest churches were continued by the learned Fathers were defended This challenge hath bene sounded the gauntlet cast out some one hath taken it vp and like Virgill his wolfe caudamque remulcens turnd his backe with disgrace and yet this namelesse and shamelesse Catholike thinkes to carry it away with an Hypotheticall proposition in a three halfepenny pamphlet and so hee might if he could make that good which he saith and confirme it first by our owne confession and secondly by the testimony of all ages For the first let it bee supposed that wee must needes confesse our Church to bee eclipsed yet this confession is their confutation For if our church for 1000. yeares was eclipsed then it followeth it was extant and that we had one though a little one a small flocke a few names and this is all we desire that which they so mainly deny especially Stapletō Cāpian Duraeus frō whom this libeller hath gleaned those handfuls of his for as the Sunne though it be placed in a tabernacle in the heauēs that both the light and heate thereof might be seene felt ouer the whole earth yet somtimes by clouds it is enueloped by mists fogged oft times by eclipses obscured and once euery 24. houres by the earthes shadow which is the night à bandoned yet still as Dauid speaketh both like a Giant he continues his course and force naturall like a gallant bridegrome kepes his brightnesse and glory though not alwayes visibly yet substantially So Christes church though euen from the Apostles time thorough the mystery of iniquitie and the mistes of impietie and the eclipses of Apostacie and the darkenesse of ignorance it was obscured and as it were vnder the earth in caues and holes and rockes and desertes saith the Apostle yet still she kept her course inuisibly but effectually which makes it saith Austen non vt nulla sit sed vt parum gloriosa Not that it wanted her glory at any time For glorious things are spoken of thee thou Cittie of God But the kings daughter being all glorious within it was not alwaies aspectable to fleshly eyes But might it please this challenger to set downe some inforcement of our confession We say for our Church that is for our profession with Egesippus that it remayned a pure and immaculate Virgine till the Apostles were taken from the earth and so had still continued if the Suruiuers and Successours so tearmed had remembred our Sauiours caueat of the Pharisees leauen humane inuentions or Saint Paules premonition of aliud Euangelium vncertaine traditions or that councell which Vegetius giues to common souldiers ne palustribus aquis vtantur to kepe themselues to the pure fountaine of the Scriptures without blending or corruption and by that first church we desire to haue ours examined thinking the neerer the purer whereas some of them shunning this touchstone stick not to say that the church euen in the Apostles time was but rude and vnsound in many preceptes of doctrine for exāple one sets downe an instance of Priestes marriage And for our particular English church as auncient euery day and as Christian euery way as the Romane a primor dio Euangelii saith Polidore and therefore by Faber called Semen Apostolicum being planted and watered either by Paul the Apostle of the Gentiles or by Ioseph of Arimathea as Theodoret witnesseth And for the integritie thereof one of their owne auerres that from the time of Eleutherius Bishop of Rome anno 177. of Christ Christianitas inter eos nunquam defecit And least you should thinke this Christianitie to be the Romish Religion first remember the difference of our obseruation of Easter from them kept according to the custome of the Eastern
church which for long after would not stoope any way to the Romane Bishop secondly the opposition which was made against the Monke Austen forced vpon our land as a Legate and lastly that which Platina writeth that Gregory his course which he tooke by the ministery of this his Apostle was not fidei dogma integrè tractare sed eius integritatem adulterare His second presumption is the testimony of Histories Fathers Councels for 1500. yeares This is but the cracke of an elder pipe and as the poore man said of his sow when he sheard here is great crie little wooll he might affecting such breuitie haue more shortly said we will proue it by the Pope For they equalling the Fathers with Scriptures and preferring Councels before the Fathers amounting the Pope aboue Councels in saying that the sentence of the Pope in rebus fidei is penitus definitiua but of the Councels definitionis ambulatoriae all the proofes he can bring must be from the Oracle of the Popes brest and yet there he will faile for euen their owne Popes will crosse theÌ„ Iulius the Pope for the immersion of the bread at the CoÌ„munion Clement the Pope in the challenge of both swordes Leo the Pope for their reiteration of Masses and Gelasius the Pope for their halfe Communion As for antiquitie we request it our iudg so it be that which Ignatius appealeth vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antique doctrine of Christ. For histories none rather then those written by his finger which is the Ancient of dayes For Fathers none sooner then him whome Iustine calleth Patrem Patrum that is S. Paul For Councels none more earnestly theÌ„ the consent sentence of the Synode of the Apostles And let him promise vs not to deale as Apelliconis tineae with Aristotles books to bring vs moath-eaten Fathers and counterfaite Councels mutilated depraued corrupted falsified as Clement serued Theodoret and Pighius S. Austen and the Louanistes Origen their Index expurgatorius all the monumentes of antiquitie and his challenge shall be aunsweared but he did well to take a day say we will prooue it for hetherto as great men as he haue fayled in it and till he performe it we will expect him Meanewhile let him take the aduice with him which Archidamus gaue to his foole-hardie sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to bring more strength or lesse rage for challenging without valour argues more rage then courage But vpon these â—premisses imagined not proued presumed not graÌ„ted he inferreth two corollaries proportionable first that we countenance Iudaisme secondly that we induce and support Atheisme as followeth Whereby it plainly appeareth that the Synagogue of the Iewes was more constant in continuance and more ample for place then the Church of Christ for they haue had their Synagogue visible in diuers countries euer since Christes death and passion euen vntill this day Answere Iron sharpneth iron saith Salomon and one absurditie drawes on another If constancie in the same state and visibilitie in outward apparance were the indiuisible and essentiall markes of Christes Church there might be some shew of these consequentes but for the first it hath often bene shewed that the Church is in scriptures and Fathers resembled to the Moone which howbeit nourished with earthly vapours is lightned from the Sunne and the neerer the brighter yet by the interposition of the earth hath her often eclipses so the Church of God for the bulk and greatnesse thereof consisteth of men liuing on earth but illumined by the Son of righteousnesse shining with his graces sanctified by his spirit and therfore by the Fathers defined Coetus fidelium electorum and also confirmed in the Catechisme decreed by the Councell of Trent and published by Pius Quintus yet the opposition of the earth both their owne earthly meÌ„bers which they carry about theÌ„ the lusts concupiscence which are within them subiect theÌ„ to many imperfections as the Moone is neuer without spots that they cannot continue the same tenor of sanctitie in the same vigour and of earthly men also either the tyranny or the superstition or the ignorance of the world or some or all obscuring it Constant it is for durance whether wee looke backward or forward Backward hauing her beginning in paradise founded not onely vpon the Apostles but the Prophets and therefore by Dauid called Congregatio ab initio For ex quo sancti vocaÌ„tur est Eâ—clesia in terris saith S. Austen Forward ad consummationeÌ„ seculi Matth. 28. therefore by the Prophet intituled Requies domini in sempiternum Psal. 131. properly resembled to a vine Psal. 80 the more it is pruned the further it spreadeth herein differing because the vine if it bleed it dieth but the churches bleeding is her breeding Constant for assurance both of his protection of her saluation beeing predestinate in Gods prescience sealed with the indelible character of his election Nouit Dominus qui sunt sui accompanied with his graces whose gifts and calling are without recalling guarded by his power for nenio rapiet eas de manibus meis regarded by his prouideÌ„ce stray they may as sheepe perish they cannot ascertained of his fauour louing them to the ende whome he once begins to loue assisted by his spirite which beeing semen 〈◊〉 1. Ioh. 3. 9. dwelleth in them prayeth with them pleadeth for them assured of their glorie one lincke drawing on another for whome he hath predestinate called sanctified he cannot but glorifie This constancie of continuance by succession of time we acknowledge in the churche it beeing Gods generation neuer fayling but not in vnchangeable successe either for state or place being a flock distressed and dispersed ouer the whole earth sometimes so great that we may say to it with Esay dilata locum tentorio tuo sometimes so small that we may 〈◊〉 with the Apostles Domine pauci sunt qui saluantur As for Vâ—sibilitie it is an externall ornament no necessarie argument of Christs church which we are taught to beleue not to behold it is Catholike vniuer sale intelligitur saith Boetius singulare sentitur the winde bloweth where it listeth and wee know not whence it commeth nor whether it goeth but where the spirite is there is the church otherwise this argument would aswell befit Bethel where Ieroboam his calues had more concourse then the Templeat Ierusalem and might iustifie the Ephesians clamour Great is Diana of Ephesus whome all the world worshippeth and serue Turkie as well as Rome their church being as apparant in shew as ceremonius for rites as superstitious in deuotion as glorious in temples and as auncient for succession as the Romish Synagogue since that faithfull citie became an hailot both of them beginning about the time of Phocas anno domini 65 6. And good for the
of the law that it was the writing of his own finger Exo. 32. 2. of all the Prophets as he said to Moyses os tuum sed verba mea their mouth but his wordes Exod. 4. for no prophecie is of priuate motion 2. Pet. 1. 3. of the whole Scripture that euery addition or substraction is hie treason against his maiestie as counterfaiting his Pattents Apoc. 22. 18. and therefore the Fathers expound the first Credo Deum for the vnitie of essence Deo for the veritie of his woord and in Deum for the assurance of his loue Secondly the Creede proues not Baptisme to be a Sacrament yea but Augustin is of opinion that whatsoeuer concernes omne Sacramentum suscipiendum is therein contained S. Hierome thinkes that euen in that one article of the resurrection of the flesh omne Sacramentum Christiani dogmatis concluditurâ— and in trueth the Sacramentes are as I may so speake a reall Creede acting that which the other enacteth performing in deede which in the Symbole we professe in word and are rather seales then articles of faith For Baptisme whether by immersion or aspersion exemplifieth Christes death confirmes that article of remission of sins and the Eucharist presenteth the effusion of his bloud ratifieng that article of his death and passion Summarily for Baptisme S. Augustine concludes omne Sacramentum Baptismi in hoc constat vt credamus resurrectionem corporum remissionem peccatorum nobis a Deo prâ—estanda and so it is reduced to two articles But whether will we reduce or how can we proue by the Creede the presence of Christ by faith in the Eucharist â— Surely much more easily then they which defend his bodily carnall presence for this crosseth both the whole Creede beecause corporall presence must needes bee visible and palpable Luc. 24. 39 and so the obiect of the eie not of faith for fides est eoâ—um quae non vides and speciallyo ne principall article of his ascent into heauen there â—itting at the right hand of his father Wherefore S. Bernard as they write tooke another course for when one of his monkes could not bee perswaded either by the Creede or the word that Christes body should be in the Eucharist really and carnally so forbore a long space the communion at last the good Abbot cals him and I charge thee quoth hee vpon vertue of thy sworne obedience vt mea fide vadas communices and thus not the Apostles Creede but S. Bern. faith must inforce that presence As for the Sacramentall presence by faith it may be reduced to all those articles which acknowledge Christ in his two formes as Paule speaketh for he willeth vs so ofte as wee do celebrate to doe it in remembraunce of him videlicet of him in the forme of a seruant incarnate iudged crucified dead and of him in the forme of God in assurance of his comming to iudge both quick and deade Lastly for the Creede it selfe we are no otherwise tied vnto it then the Fathers who vsed other as well as this both the Nicene which is called Symbolum patruÌ„ Athanasius Creede more large theÌ„ that and S. Basils in words differing from them all We vse it as the epitome of our profession not as the perfect rule of faith which title we appropriate to the written word onely by which all mattere of faith are to be tried and squared as the quadrant stones of Salomons building 1. Reg 6 and conclude with Eusebius that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either the leauing of this rule or abusing it with Hosius as a Lesbian leaden rule hath caused so many ruinous and deformed heapes such heresies and schismes in the church of God But now doubting to preuaile this way he shewes how this rule is cut short by fiue inches Others deny some articles of their Crede also for the Protestantes denie three articles of our Creede and the Puritans fiue Aunsweare This diuision of Protestantes and Puritans as it argueth the bitternesse of his malice so it maketh good that parable of our Sauiour that Gods fielde wiâ—l haue both tares and wheate Math. 13 that position of ours the church militant hath her rebellious members as the perfectest bodie noxious humours that speech of S. Bernard velis nolis habitabit intra fines tuos Iebusoeus the â—ebusite will dwell in the land to be thornes in our sides and prickes in our eies Nomb. 33. yet this is our comfort that we may truely say with S. Ierome Ostendimus tales discipulos non fecimus But this slanderous challenge of our denying some articles of the Creede reueales a conscience seaâ—ed with impudency and a tongue set on fire with hell as Iames speaketh What true Protestantes deny hath hetherto and shall bee still maintained against the whole rout of Pseudocatholikes as for the Puritans if hee meane such as haue made either Corah his separation from vs in contempt of authoritie or a Pharisaicall secession in maiorem puritatis erenium as Bernard speaketh in opinion of greater integritie saying in the spirite of pride Stand a part for I am holier then thou Esa 65. Iob his builders in desolate places Iob 15. taking themselues to be the oracles of wisedome Prou. 26. as if the word of God had come onely to them or should proceede from them alone 1. Cor. 14 such as the Puritano-papistâ— Loyala his schollers among them the Iesuites yesterdaies vpstartes who preferre themselues both for diuinitie and puritie farre aboue all the Romish clergie regular secular for these I say as the parents of the blinde man Ioh. 9. aetatem habent let them speake for themselues I meane not to be their aduocate yet as the Poet said Improbé facit qui in alieno libro ingeniosus est it is a leaud part to miscontrue mens writings a diuelish thing to belie them but were it so I doubt not but that wee haue as good authoritie to abridge the Creede of some articles as any of their sideto enlarge it with more which to be lawfull not only their schoolemen dispute and conclude that the Pope de iure may doe it but de facto they haue doone it one of their Popes hauing framed a third article of Transubstantiation annexuit Symbolo saith AlphoÌ„sus hath foisted it into the Creede And now let vs see what articles we denie 1 The first is the Catholike church Credo Ecclesiam sanctam Catholicam I beeleeue the holy Catholike church the which in verie deede they do not beeleeue Aunsweare Which of the Protestantes beleeue it not I am assured that we all professe there is a Catholike church of Christ not a Platonicall vtopia no where extant but a company of Gods chosen euery where scattered not a Cyclopicall anarchy which the Poet describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as an absolute monarchy in
God risen for our iustification Rom. 4. as both God and man sitting at the right hand requesting for vs Rom. 8. 34. Of the Holy Ghost the life breath of our prayeâ—s for we know not what to pray as wee ought but the spirit it selfe maketh request for vs within vs Rom. 8. 26. so that the establishing of prayer to Saintes were to subiect the spirite of God to the deuotion of men for postulare minoris est saith Aquinas it is the inferior his part to sue Wherefore the Apostle concludeth that the searcher of the hearts knoweth the meaning of the spirit qui postulat prosanctis vers 27. for the Saints not to the Saints Briefly whereas euerie prayer must be made in the name of Christ Ioh. 16. the sweetest In nomine we can sing and euerie praier not so made non solùm non delet peccatum sed fit ipsa peccatum saith S. Austen surely the prayer to saintes must needes be sinne because we must not pray to them per Iesum Christum for Christs sake for that were to make him inferiour to them and that is no maruaile in Rome for in their Canon of the masse the greasie priest requestes God the Father that hee would vouchsafe to heare his son Christ as if his orizon were more preualent with God then Christes intercession 3 They denie the Communion of the church militant the soules in Purgatory bereauing them of that Christian charitie which charitable compassion and mercifull pittie requireth and by mutuall affection the members of one bodie helpe one another Aunsweare It must needes prooue syncere religion which frames diuinitie of poetrie and fetcheth Virgils Aeneids into the Apostles creede maketh the Popes kitcheÌ„-stuffe the furnace fuell of Purgatorie an article of faith but heerein is that speech of Tertullian properly instified That Philosophers are the Patriarkes of heretickes This fancie of Purgatorie being imagined first in the dreame of Homer Plato and Virgill vpon a foolish pittie which this melting boweld traytor calleth charitable compassion that those who died in their sins which wer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venial curable though they were not woorthy to flie to heauen immediately yet not so cruelly to bee censured as to be throwne downe into Taâ—arus or Hell the iudge who ballaunced the weight of the Painims sinnes was in exorable Radamanthus but of the Catholike ghostes the indulgent Pope Among the Christians the principall founders thereof either Clem. Alexand. who was so enamored of Philosophy that hee concluded the Grecians might be thereby saued or his scholler Origen of whome it is no maruell he should thinke the soules departed might bee freed from torment sithens hee also helde that euen the damned spirites and Lucifer himselfe should in the ende bee saued The scriptures for this place by their owne confession none or obscure the Fathers in this pointe to themselues contradictorie the greatest patrones among themselues vnresolued first of the place whether in the aire or vnder the earth or the brim of hell Secondly for the scite whether extensiue as a couer ouer hell in latitude or collaterall with hell seuered by a partition in longitude or circular about hell in seuerall celles as the spottes of an apple about the quore Thirdly for the nature of the place to some it shall not be fire but tanquam ignis as it were fire as out of S. Paul they collect to other it shall bee both fire and water as out of the Psalmes they inferre to other it shall bee a lake and no water as they cite Zachary to that purpose Fourthly for the parties tormented the most wil haue them a middle sorte betweene saintes and sinners this fellow as it seemes accomptes them saintes els why brings hee theÌ„ within compasse of this article Therefore we refusing to build vpon sand leaue them to their vnletled coniectures out of the Scriptures acknowledge no Purgatorie but one the bloud of Iesus Christ purging vs from all our sinnes wherein the garments of the saintes are washed white Apoc. 7. no other clensing but that which Aquinas meÌ„tioneth velper gratiam a culpa vel per lumen doctrinae a nescÃentia either froÌ„ the guilt of sinnes by his grace or the drosse of ignorance by his word For which he hath appointed a double fire for doctrine the fire of the spirite 1. Cor. 3. to trie timber from stubble pearles from strawes for the other that which Peter calleth the fierie triall videlicet the afflictions of this life which are as fire to golde as the flaile to corne saith Gregorie But two sortes of vessels of wrath and sauour either for honour or contumelie Rom. 9. sheepe or goates for the right or left hande A double state of saintes which S. Paul resembleth to a gargarment in this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vesture of this flesh in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their inuestiture with immortalitie either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peregrination from God here or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a presence with him in heaueÌ„ For both which there is allotted a seueral burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. in this life that which S. Austen calleth onus mutuae charitatis mutuall affection and compassion in supporting each other vers 2. in the next life onus reddendae rationis the render of accompt which euery one must beare himselfe vers 5. But two places of resort Abrahams bosome the lake of brimstone two wayes thereunto the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a straightened path hardly passable the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broadway a roadway with trauailers innumerable Math. 7. Two rewardes in the ende the crowne of righteousnesse eternall life 2. Tim. 4. the wages of sinne euerlasting death Rom. 6. which S. Austen calleth ignem aeternum and regnum aeternum Cyprian refrigerium iusti supplicium iniusti the atchieuement of both in this life in the other neither remission nor redemption saith Austen this beeing the time of working that of reward saith Nazianz this of striuing that of crowning saith Chrisostome The 3. Article is Remission of sinnes for they acknowledg no such effect in the Sacrament of Baptisme but onely accoumpt it as externall signe of a praereceiued grace of fauour of God by his eternall predestination against the expres word of God which therfore calleth the Sacrament the lauer of regeneration for that in it the soule deade by sinne is newly regenerated by grace Aunsweare This fellow purposed from the beginning Asellius his profession which P. Africanus said was malitia and nequitia to bee not onely a libeller but a liar that argues his mind to bee malitious this bewrayes his cause to be bad both make him shame lesse and all spring from ignorance either making report his ground or partiall
grounded vppon a wrong sence not from the text and letter it selfe and this made Origen to say that heretickes vrging scriptures turned stones into bread feeding themselues with that which choaked them and ouerthrowes them the reason is giuen by Hilary quia scripturas sine sensu loquuntur they number but misconstrue them either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. cogging a sence deceitfully or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rackinge them peruersely or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a botch sewing a newe peece to an old garment by adding to the Texte that which was not there originally the three principall properties noted by Ruffinus amonge Heretickes And yet as Hilary excellently closeth vp that point malè sanctis rebus praeiudicatur c. it is a bad argument and a greater iniury against holy writinges beecause some men haue profanely abused them that therefore they should not be vsed at all Yea rather as else where hee speaketh Vesaniam ignorantiaÌ„ haereticorum properamus expraeconijs propheticis Euangelicis confundere wee make more speede to confute heretikes by them For the deuil encountred our Sauiour with scripture text Mat. 4 but Christ made him recule with the same weapoÌ„ better handled The Arrians pretended scripture for their blasphemy but the scriptures reioyned prooued their ouerthrow the reason giueÌ„ by Theodoret their allâ—gations were but literall but the opposition was out of the scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 religiously vnderstood and faithfully applied Briefly for this point of heretikes alleaging scriptures the philosopher said excellently Nihil est tam manifestae vtilitatis quin in contrarium transferat culpa and Dauid imprecates it for a curse and God inflictes it for a plague vpon reprobates that the thinges which should be for their wealth proue vnto theÌ„ an occasion of falling Therfore as healthfull bodies are not to refuse good meates because men discrased of ill stomacks and worse liuers tourne the best aliment into bad humours so though heretikes tortuously peruert scriptures for their owne defence yet we must not cease to relie vpon them and recourse vnto them and as S. Basil wisheth to confirme all matters of faith by their testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for the establishment of the sincerely affected and the discomfiture of the heretically infected The three other obiections following are meere calâ—mniations for concerning the contempt of Councels First there is an ignoraunce in the comparison betweene the Arrians and vs for they regarded and vrged councels and so had good cause to doe their blasphemy hauing ben supported by so many And it seemeth by S. Austen his appeale froÌ„ Councels to scriptures that Maximinus the Arrian much insisted vpon the councel of Arimine then a slaunder against our professors because though we make not Councels the groundcels of our faith yet we reuerence embrace them except before excepted For albeit a priuate man indued with the spirite of God and girded with the sword that is with the word of the spirit may confound an hereticke yet in a publike assembly the sentence is more solemne the consent more weightie stil adding this withall that the iudgement awarded by them is but ministeriall and instrumentall but the law according to which they iudge must be the word written And thus wee regard Councelles so farre forth as they bee directed by the spirit of Councell Esa. 1â— for if wee receiue the writings of men the testimonie of God is greater Ioh's the other for priuate interpretation hath had his repulse before we challenge it not to our selues but refer it to the spirite of God say with S. Bernard cognoscite Dominum in fractione panis for the bread of life which we breake vnto the people though it be nostris manibus yet it is Dei viribus it is done by our hands but with his strength And for the Laitie Canus often confesseth that the anoynting teacheth euerie priuate man in whom he is easily to vnderstand whatsoeuer is properly necessarie for his saluation in the scriptures If heretickes should not arrogate the spirite vnto themselues there should bee no verie great vse of that excelleÌ„t gift discretio spirituum the discerning of the spirits to trie whether they be of God or no. 1. Iohn 4. As for the third of the little flocke it is a fancie of his owne dreame no claime of ours Perhaps against that vaine flourish of visible vniuersalitie whereof the Church of Rome so boasteth we haue obiected that it is no certaine note of Christs Church because many as Vegetius speaketh in this militant state march promilite which are not milites nor all are Israell which are of Israell Rom. 9. that Christ in the mustre of his souldiours findes many tâ—multuarios et euocatos such as are good for a push and away many called but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a few enrolled billed Apoc. 3. that in the suruiew of his heards there are many pinfolds store of sheepe-skinnes yet but a little flocke Luk. 12. that though there bee many thousandes to bee saued yet in comparison of the millions damnable they are but few Luk. 13. that sullen pride of factious humours who will sequester themselues from the multitude as the purer because the fewer wee condemne and disauow Our number we doubt not but it is as great as theirs and that euen in the Court of Rome there are which loath the abominations of Rome That bragging vaunt of vniuersalitie wee account to bee the raskales reason in the Poet Nos numeras sumusâ— which esteeme of voyces by number not weight the Pagans clamour for Dianaes shrines whom all the world worshippeth Act. 19 Constantius his argument for Arrius against Athanasius that all the world had receyued that opinion and the whore of Babilon the Church of Rome the Chimaera of hethenish superstition in her ceremonies of hereticall positions in her religion her challenge though most false that her wine hath been drunke iu all corners of the earth what sayth Saint Austen Turba premit Christum pauci tangunt there are many which croude Christ there are but fewe touch him and for the last clause of thrusting vs into the number of damned heretickes if I should trace his steppes it were easie to demonstrate that as the Nabis in Egypt hath the shape of diuers beasts and Hanniballes armie consisted ex colluuie omnium gentium of the very baggage of all nations so the whole body of Poperie is nought else but a verie amassed lumpe of Pagan rites and olde heretickes dregges as in their Purgatorie Idolatry sacrifice for the dead holy water free will challenge of the Church merite of workes renouncing of scriptures c is euident to an vnpartiall scholler but being not so proper to the scope of this Article I conclude the whole in this manner that sithence by Austens