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
38 beeing so Medusalike horribly deformed that in beholding therof it both strikes a terrour into our conscience and a shame ouer our countenance confessing with Daniel that in respect thereof there beelongeth to vs nothing but confusion of face Wee scarifie them we scarfe them not we wish meÌ„ to discusse them not to excuse them with Bernard wee will them to lay open their sinnes as Lazarus his soares to mooue the more compassion We say with Ieremy it is the Lordes mercies that wee are not all consumed Lam. 3. For if hee shoulde marke extremely what were done amisse none could stand Psal. 130. so farre we are froÌ„ iustifieng our selues that we say with the Prophet Esa. 64. that all our righteousnesse is as a menstruous cloth with S. Augustine Vae iustitiae nostrae si reÌ„mota iustitia iudicetur They are the meÌ„ who haue made scarfes and veiles and rebaters for sinnes in saying that concupiscence which the Apostle plainely tearmeth sinne Rom. 7. which beeing the diuels concubine is the damme of all actuall sinnes Iac. 1. either to be no sinne but only fomes the allumettes or sulphurated fuell by which sinne is easely kindled or to bee sinne abusiuely as Christ is called sinne 2. Cor. 5. or metonymically either because it accrueth of sinne or prouoketh vs to sinne Secondly in denying the workes of infidels and vnregenerate persons to bee sinnes crossing the Apostle concluding euery action without faith to bee sinne Rom. 14. and S. Austen who saith Quicquid in te est sine Christo Satan est Thirdly in coyning a distinction of veniall and mortall sinnes contradicted by S. Paul who awardeth death for sinne as the proper reward Rom. 6. and by Nazian-who elegantly saith that euery sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of death and the death of the soule Fourthly in applying such facile lenatiues remedies for sinnes as the sprinckling of holy water the largesse of a rich Almner the indulgence of a bribed Pope at the most the lash of a whip in penaunce or the flash of the fire in purgatorie these are the scarfes and plasters inuented by them for sinnes of which more heereafter in the second part concerning manners And now from the sinnes of man we must follow him to the sonne of God 4 The Puritans in effect denie that Christ is the sonne of God for they peremptorily affirme that Christ is God him selfe and not God of God So that hee receiued not his diuinitie from his father The which position flatly taketh away the nature of a son for the nature of a sonne is to receiue his substance of his father and it implyeth contradiction that the sonne receiueth his person of his father and not his substance and essence for the substance of God is essentiall to euerie person in Trinity Aunsweare It is well obserued by Aelianus that preiâ—dice neither heareth nor seeth any thing acurately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherevpon it commeth to passe that it oft times iudgeth amisse this obiection he hath receiued by tradition from their owne not reading our writers yet had hee read Bellarmine not trusted too much to Campians credite this section might haue bene cut off For Bellarmine thinkes that master Caluin whom this pamphleter wouÌ„deth through the Puritans sides is wrongfully challenged in this point by Genebrard and that when the worst is made of it it will prooue but a brandishing of wordes no controuersy of substance saith the Iesuite elswhere So farre then from being an heresie which Ierome saith is in sensu non in verbis in the meaning not in the wordes that it is not to be accompted a fault for sensus non sermo fit crimen in Hilary his iudgement the sence not the speech makes a crime And yet euen the woords to a sound and charitable diuine are no way faultie videlicet that Christ is Deus de Deo Deus ex sese God of God God of himselfe which seemeth say they to implay a contradiction for him to be God of himselfe which is God of God not to discours of this point in this short abstract of aunsweare Basil reconciles them he is God of God as he is the Sonne he is God of himself as he is an Essence For the Sonne saith hee was begotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as hee is a substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so farre foorth as he is a sonne that is as S. Austen speaketh secundum relatiuum relatiuely as the one is the father the other the sonne because Essentia non est illud quod generat saith I ombard it is not the Essence which begetteth Neither must we beleue quoth his Epitomist Spinaeus quòd Pater genuit diuinam eseÌ„tiam that the Father begat the diuine essence which is also S Bernard his opinioÌ„ Quòd alter ex altero alter ad alterum est veracissimè dicitur this relatioÌ„ that one is of the other personarum designatio est non vnitatis diuisio is the designemeÌ„t of the persons not the distracting of the vnitie and this is Caluin his drift against GeÌ„tilis in saying that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of him selfe beecause that blasphemer his opinion was that the Father was Essentiator filij and the sonne Essentiatus that the deitie of Christ was but a portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a cantell cut out of Gods essence by a dependance and leaue not originally so that his meaning is as Bellarmine confesseth that Christ as God borrowed not his essence from the Father but communicated from all eternitie of the same essence with him there being as Cyril speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same identitie of substaÌ„ce in al the three persons else were not Christ God equall with his Father and so should commit a robbery in making himselfe so Phi. 2. for whatsoeuer incipit esse ex aliquo or per aliquod is not idem illi the same with it by which of which it hath his being saith Anselmus Therefore Austen concludeth that hee is called the sonne respectiuely to his father but Deus ad seipsum correspondent to that of Cyrill that the Father and Sonne respecting the substance are vnum principium for that he which was in the beginning with God was God Ioh. 1. 1. so that those speaches of the Fathers of Ignatius that the essence of the Sonne is genita begotten of Denis that in the Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountaine of the Deitie of Hilarie that the Son hath nothing nisi natum but to be borne of Augustine that the Father hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his essence of himselfe the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his essence froÌ„ another these I say are to bee vnderstood hypostatically in regard of the persons not essentially which is Caluins
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
hath called them he hath iustified scilicet remissionepeccatoruÌ„ as the Glosse expoundes that place to which agreeth Gorram in Rom. 4. and Pighius often in his controuersie de fide iustificatione But where Christes righteousnesse is imputed there is true iustification which cannot bee perfect without full remission saith Paul Roman 3. Wherefore in saying that wee denie a perfect remission is to deceiue the reader and to abusevs and to accompt this doctrine that the not imputing of sinnes is a perfect forgiuenesse as an absurditie is the disgrace of the scriptures not of vs which are so taught by the Scriptures Sinnes are debtes Math. 18. the creditor beeing satisfied the bond is cancelled the debt remitted God is reconciled to vs by his sonne the price of whose bloud hath satisfied him I. Pet. 1. the vertue thereof hath washed vs Apocal. 1. the hand-writing is fastened to the crosse Colos. 2. the sinne forgiuen vnto vs yet stil we remaine debters otherwise wee neede not dailie pray forgiue vs our debtes Mat. 6. therefore they are remitted because not exacted extreamely not beecause they are taken away radically for Dauid did not pronounce him blessed saith S. Augustine in quo non inuenta c. in whome sinne was not found at all but to whome God impuleth not sinne Who hath had what hee could require death for the transgression of the precept Gen. 3. our Sauiour hath suffered it Phil. â— a curse for the breach of the law he hath borne it Gal. 3. the hugenes of our sinnes cannot prouoke him the price hath sufficed him the lothsomnes cannot offend him his bloud hath purged them No doubt the corruption thereof exhaleth as hee speaketh of themselues a noysome sauour and stench which Dauid confesseth Psal. 38 yet the sonne of righteousnesse hath dispersed the fogge that it cannot ascend to his father and the sweet smelling sauour of his sacrifice Ephes. 5. hath taken away the sent thereof that it caÌ„not annoy him and this is that which Dauid calleth the couering of our sinnes Psal. 32. vpon which both S. Augustine diuinely descanteth If hee haue couered them noluit aduertere hee would not marke them if hee would not note theÌ„ noluit animaduertere he would not straightly examine them if not sift them narrowly noluir punire hee would not punish them noluit agnoscere maluit ignoscere he would not acknowledge them he had rather forgiue them and one of their owne Flaminius in his paraphrase vppon the Psalmes dedicated to Cardinall Farnesius excelleÌ„tly saith Blessed are they whose vnrighteousnes is forgiuen it is woorth the notÃng saith he how the Prophet pronounceth them blessed not which are free from sinne cleane without all spot for there is none such liuing but them to whome Gods mercy forgiueth sinnes and them it forgiueth who coÌ„fesse and beleeue that the bloud of Christ is the perfect expiation for their sinnes and offences Who is it then which can lay any thing to the charge of Gods chosen accuse them saith Paule if none can conuince them they are perfectly iustifyed if so then fully remitted so it is saith the Apostle it is God that iustifieth How one of their owne doctors shall expound it in forbearing the punishment beecause hee hath said nolo mortem peccatoris a sinner hee is but I will not that he shal die And that which the schoolemen say that formale peccati is abolished but the materiale remaineth is nothing els but that which we say the guilt is remooued because God is pacified in his beloued yet the reliques of sinne still remaine and dwell within vs euen being regenerate Rom. 7. for if we say we haue no sinne we deceiue our selues but if we confesse theÌ„ hee is faithfull and iust to forgiue theÌ„ I. Ioh. 1. Now in their opinioÌ„ how are sinnes forgiuen by charitie infused which expelleth sin as the light doth darkenes This is the bountie of Gods larges no remissioÌ„ of the trespasse for thogh a creditor giue his debtor a stocke to set him vp this new donation cuts not off the former arrerages which when he pleaseth he may exact so that by this doctrine not the almightie recoÌ„ciled but maÌ„ qualified not Christ patient but a qualitie inherent not god by grace pardoÌ„ing but an instilled vertue expelling sinne is the cause of remission which S. Hilarie manifestly crosseth in saying that the forgiuenesse of sinnes is not probitatis meritum any desert of qualitie within vs but it consisteth in miserendo miserando in the free indulgence of Gods affection compassionating our condition and exuberans bonitas the ouerflowing of his grace abounding to the act of remission which in Iustine Martyr his glosse in Psal. 32. is the not imputing of sinne Blessed saith the Prophet is â—hee to whome the Lord imputeth not sinne that is saith Iustine to whome repenting God doth forgiue his sinne Which not imputing how meanely soeuer they esteeme thereof yet Origen makes the highest step of forgiuenesse the first being dimissio peccati God not obseruing our sin but passing by it as not regarding it the second tectio the couering thereof by his grace the third and highest non imputatio the not imputing them So that the perfect remission of sinnes by Dauid his gradation and Origen his glosse is onely the not imputing of sinne By which assertion neither these Fathers nor wee doe any way attenuate the burden of sinne as beeing thus easely remitted nor bolster it out as presuming of this indulgent fauour and therefore his flaunt of vanity which followeth might well haue beene spared especially since he laboureth to be an Epitomist For let them shift themselues as they list and scarfe their soares according to their fancies yet no veile nor mantle can couer the deformity of sinne from the piercing eies of Gods perfect vnderstanding from which nothing can be concealed Aunsweare Bullatis vt mihi nugis Pagina turgescit saith the poet these are the trappinges of Balaams beast a vaine rhetoricall flourish the displayed streamer of a dastard spirite either distrusting his cause for which hee hath entred the field or the weakenesse of his argumentes wherewith hee should maintaine it His conscience knoweth it because our writinges declare our preachinges declame that with Abacuck wee confesse that as Gods eies are pure not induring to see euill or to behold iniquitie so they are piercing searching the very hart and reines that he detesteth a sinner cane peius angue worse then a serpent for vnto the dragons he said Praise the Lord ye serpents Psal. 148 but vnto the sinner he saith Why doest thou preach my law and takest my couenant in thy mouth that the filthy leprosie of our sinnes make him loath vs and vs also loth to looke vp to him facies peccatorum as Dauid calles it Psal.
that they will neuer haue end or can haue an ende holdinge those groundes of opinion which they obstinately defend Aunsweare Hypocrites vse to see extramittendo Math. 7. but if this Lamia would keepe his eies in his head wheÌ„ he is at home as he puts theÌ„ on going abroad hee might there behold the iarres and differences of Thomist and Scotist of Franciscan and Dominican of regular and secular of Iesuite and Priest among theÌ„selues in matters very essentiall capitall There he might see Pighius taxed about Adams fall Chisamensis censured about the death of the bodie for sin which he denied Catherinus vexed about the assurance of grace Durand snaped about originall sinne and merite in the workes of grace Caietan much molested about the sufficiencie of scriptures and so I might goe on whereas the iarres among vs though vnkinde yet not in this kinde onely for ceremonies externall no pointes substantial that fire 1. Cor 3 hath tried theÌ„ to be but stubble and straw controuersies the word of God hath appeased them and will confound them if malice and preiudice make not men irreconciliable And albeit some like hedgehogs as Pliny reports of them who beeing loaden with nuts fruite if the least filberd fall off will fling downe all the rest in a pettish humour and beat the ground for anger with their bristles will so leaue our church and remaine obstinate for trifles and accidents things in themselues indifferent though the princes authority haue now made them necessary Yet this is our comfort first that the Gospell preached among vs like that fire in the mount Hecla recorded by Surius which drinkes vp all waters deuoures al wood cast vpon it but cannot consume flax and tow hath dispersed the grosses heresies of Popery superstition though these flaxen rags of ceremonies shewes lie glowing in the embers of some malicious and hot spirits not consumed Secondly that we make the scriptures the sole iudge not appealing to Councelles nor relying vppon mens authorities which hauing doone we conclude with Paul Siquis secâ—s if any bee otherwise minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will reueale it and pacifie them and if obstinately minded we wish his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God will reuenge them and cut them off The truth is the Puritanes snarling hath fed the Papists humor and stufâ—â—◠〈◊〉 bookes with reproches who otherwise had wanted matter to vpbraide our Church withall if the other had learned of the God of peace to haue kept the vnitie of the spirite in the bond of peace And finally they haue no argument to proue that they haue the true church true religion true faith which all hereticks which euer were will not bring to condemne the Church of Christ as well as they For example they alleage scripture so did the Arrians they contemne Councels the Arrians did not regard them they challenge to themselues the true interpretation the same did all the Hereticks to this day and to conclude they call themselues the little flocke of Christ to whome God hath reuealed his truth and illuminated theÌ„ from aboue all which the Donatists with as good reason better arguments did arrogate vnto theÌ„selues The â—ame I say of the PelagiaÌ„s Nestorians Eutichians with all the rable of the damned hereticks Answere The Church in this land hauing the two principall notes of a visible particular Church the worde diligently preached the sacraments duely administred is more absolutely perfect and more gloriously renowned then the Romish Synagoge notwithstanding that Bozius the strumpets herald hath charged her eschucheon with a fielde of 57 coates and displayed them in his standard as the ensignes of Christs Catholicke Church for that rule of Saint Ierome being sounde that Ecclesia ibi est vbi fides vera est the church is wher true faith is which cannot bee planted without the word therfore the most certaine note of a true church is where the scriptures do sincerely sound Ciuiâ—atem enim Dei dicimus cuius Scriptura testisest sayth Austen the primitiue church was known by continuing in the doctrine of the Apostles Act. 2. the Lords field distinguished from others by the good seede sowne in it Math. 13. the children of the kingdome that is of the church bred and fedde by that seede 1. Cor. 4 the law of God read and heard among the Israelites was the glorie of their vvisedome ouer all nations and the speciall note of Gods church and his presence among theÌ„ Deut. 4. yea but hereticks also alleadge scriptures first that is false for if hereticks were brought to that passe sayth Tertullian Vt de solis Scripturis quaestiones suas sisterent stare non poterant to be tryed for their questions by scriptures onely they were not able to stand and therefore they haue principally indeuoured to abolish or falsifie them Dionysius Bishop of Corinth proues it by a coÌ„sequeÌ„t that they which would abuse and corrupt mens writings for at his they had beene nibling much more would depraue and falsifie the Scriptures Saint Austen found it in them that they would deface scriptures prosua libidine as themselues list to serue their lust pro voluntatis suae sensu non veritatis absolutione sayth Hilary Instances they giue both in Marâ—ioâ— Montanus Photinus Sabellius and others as for the Manichees they insisted more vpon their inspired Manes then the authoritie of holy Writte And Ruffinus reasoneth thus though by a contrary argument yet to the same purpose with Dionysius aboue named and thinketh it no maruell for hereticks to abuse the writings of that famous scholer Origen sithence they could not withhold impias manus theyr prophane hands from the books of God Secondly admit they number and quote Scriptures yet it is but either apishly as Chrysostome compareth it by fond imitation of true professors or peruersely by corrupting the alleadged places mentiuntur sayth Hilary Origen will tell him that there is quaedam castitas diaboli that heretickes will bee exceeding holy both in the deportment of their life and in the amoncelment of scripture texts thereby to insinuate their errors more plausibly into the mindes of men yet else where he will distinguish to this our purpose properly there is a difference betweene Euangelizare bona bené the want of an aduerbe as it marres a good action so a sound interpretation accumulating of scriptures is not all one with the right vnderstanding and the proper applying of them it being not in this case as in Arithmeticke where two are more then one and three more then two but as in Gedeons army Iudg. 7 non numerus sed virtus not the coaceruation of places but the true alleadging which supports the truth and distinguisheth heretickes froÌ„ sincere professors â—am de intelligentia haeresis est non de scriptura saith Hilary heresie growes and is
or doubt which hath as Bernard else where speaketh geminum firmissimumque amoris argumentum the twy-fold and most sure argument of Gods loue both that faithfull witnesse Apocal. 3 Iesus crucified and the pledge of the spirite iustifying him and testifieng vnto him that he is the sonne of God Rom. 8. a pledge saith Aquine yea an earnest 2. Cor. 1. for a pledge is restored when the due is paide but an earnest is giuen vpon a price non auferenduÌ„ sed complendum not to bee taken backe but to be made vp For which cause S. Augustine calles it Maries part Luc. 10 which in this life augetur is encreased in the next perficietur is fully complete nun quam auferetur shall neuer bee taken away This discourse is ful of comfort for the conscience but too full of matter for this briefe aunsweare my conclusion therefore for it is that which is an article of faith is to be certainely beleeued by faith but the assurance to our mindes of our saluation is an article of faith where we say Credo vitam aeternam I beleue the life euerlasting If I say I beleue that there is an euerlasting life after death so much do the deuils confesse and the Pagans haue testified yet there is certitudo obiecti assured vnto vs as beeing promssio Dei the promise of God but when I say I beleeue that the eternall life is prepared and belongeth to me this is certitudo subiecti this is opus fidei the worke of faith which hath both this powerfull force to tourne Dauids quorum into S. Paules ego Blessed are they saith the prophet quorum whose sinnes are forgiuen quorum ego of which I am the chiefe saith the Apostle also this skill to make a garmeÌ„t of Christ to put him on Rom. 13. For that is a great comfort a faithfull saying that Christ came into the world to saue sinners yet that is Christ in the broad-cloth in the whole peece now comes faith and cuts it out and applies it specially which loued me and gaue himselfe for me Galat. 2 here is Christ put on So then faith assuming a particular minor out of the maior generall proposition and making that present which is absent for that cause said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1. the assuraunce which it giues is not onely spei of hope in expectation but scientie as if it were now in possession in so much that with the Apostle we may say We know that when hee shall appeare we shall also appeare like vnto him in glory VVhich assurance worketh in vs neither presumption vpon his fauour whose maiestie is dreadfull whose iealousie is a consuming fire nor carelesse securitie in our course of life whose standing is so slippery whose occasioÌ„s to sinne so many For the holy man Iob who looking vnto his euerliuing redeemer confidently proclaimed it though hee kill mee yet will I put my trust in him Iob. 14. yet viewing his owne infirmities and propensity to sinne confesseth of himselfe Iob. 9 Verebar omnia opera mea I feared all my workes which feare as also this of feare and trembling in the text cited importeth no suspence of a doubtful but a reuerent awe of a carefull mind sollicitous to please and warie to offend which both the phrase of speech elsewhere vsed implieth as in 1. Cor. 2. where the Apostle conuersed and preached among them in feare and much trembling Of what Doubted hee his calling impossible for he had it ascertained him not by mediate instruction but immediate reuelation Gal. 1. or his doctrine vnlikely hee knew it to bee the power of God vnto saluation Rom. 1. or their persons a base conceite for if hee sought to please men he could not be the seruaunt of Christ Gal. 1. but beeing an Embassadour from God and to deliuer his message as in the presence of God he carefully looked both to himselfe in the deportment of his life and to the diuine maiestie of wordes in the manner of his preaching that neither by his prolapsion into any sinne his doctrine shuld be scaÌ„dalized nor through vanitie of rhetoricall flourish the flags and rags of the false Apostles the dignitie of the Gospel should be amoindred made frustrate So the Corinthians intertainement of Titus was with feare and trembling 2. Cor. 7. if they doubted of his function they neede not feare they might haue renounced him for intrusion without iust authoritie strikes no terrour It was as a Frier expoundes it both the reuerend regard of his person beeing the dispenser of Gods mysteries aud a duetifull obedience to his doctrine being the word of life lest they should seeme vnworthy of an embassy so comfortable of a messenger so diuine As also the purport of the Apostle his counsell in this chapter Phil. 2. which sum marily is nothing els but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should be like minded to Christ vers 5. in shewing that humilitie and carefulnesse of vpright behauiour in Paul his absence as if he were present vers 12. least liuing in the midst of a froward and wicked nation vers 15. the Apostles labour by their carelesse leuitie or carnall securitie should bee deuoyded abased vers 16. this solicitous reuerence eueÌ„ in Tittleman his paraphrase hauing reference to S. Paule his person and their profession with a feare or warinesse to auoide all scandale either passiue from their aduersaries who obserued their maÌ„ners preiudicially or actiue least theÌ„selues should coÌ„mit any action offensiue to God his maiestie who had called them or derogatiue to the Apostles ministery by which they were called so that this feare and trembling to which he exhorteth is for ordering their conuersation a cautele most profitable not diffidence of saluation a motiue most discomfortable For questionlesse that mind which cannot rest ascertained of his future happinesse is most vnsetled and miserable euen in the reach of philosophy Quid 〈◊〉 refert qualis status tuus sit si tibi videtur malus what profite or comfort is it for a maÌ„ to know that theâ—e is a kingdome prepaâ—ed Math. 25 and yet he must doubt whether doome hee shall receiâ—e either ite or venite goe yee accursed or come ye blessed this beeing the very dictate of nature in the Comicall poet Non est beatus esse se qui non putat Hee is no happie man which thinkes not himselfe to be so The mindes felicitie resting not in the future expectation but in the present perswasion And thus haue you his fiue Articles of Faith obiected like fiue vials of his malice effâ—sed whereof the summe totall being if you make them the erection of their Câ—â—rch her tribunall you may conclude as S. Cyprian of the fiue schismaticall Priests Ecclesiam spondent vt qui illi credit in totum ab Ecclesia pereat they