bitter scoffe at the practice of our Ecclesiasticall Courts Howsoeuer if the Appealer had onely trod a little awry either in the high path of popery or by-path of puritanisme I for mine owne part would haue borne with it and that in respect of his otherwise commendable parts and profitable paines in the Church but when he halteth downe right betweene two religions none that desireth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walke with a right foot can endure him And doth he not limpe nay doth he not halt downe-right doth he not weare a Linsie-woolsy garment Answer to Gagg page 13. and 14 Truth is of two sorts amongst men manifest and confessed truth or more obscure and involved truth In his quae apertè posita sunt in Scripturis inveniuntur illa omnia quae continent fidem morés que vivendi spem scilicet charitatem Plainly deliuered in Scripture are all those points which belong vnto Faith and Manners Hope and Charity to wit And accordingly I doe know no obscurity vpon these I know none of these controuerted inter partes The Articles of our Creed are confessed on both sides and held plaine enough The controuerted points are of a larger and inferiour alloy of them a man may bee ignorant without any danger of his soule at all A man may resolue or oppose this way or that way without perill of perishing for euer c. It is most euident in this place that the parties he speaketh of are the Papists and we for there are no other haue any triall in this Chapter or matter of debate By partes in many other places of his booke he vnderstandeth Papists and Protestants and here he cannot meane any other but the Gagger and his complices on the one side and the Protestant Church on the other side as the antecedents and consequents doe manifest Now if the differences betweene the papists and vs are of such an inferiour alloye that little reckoning is to be made of them because they adde nothing to or take nothing from the summe of sauing knowledge how much haue all the reformed Churches in Christendome to answer at the dreadful Tribunall of Christ for making so great a rent in Christs seamlesse coat vpon so small occasion If the controuerted points be like herbe Iohn in the pot that may be in or out without perill at all why haue all our Prophets sithence Luther at least cryed Mors in ollâ mors in ollâ Death in the pot O blessed Martyrs who sithence the beginning of Reformation haue watred the seed of the Gospell with your blood put off your long white robes and garlands and put on sackcloth and ashes for you dyed vpon no good ground you shed not your blood in zeale but spilt it in folly Martyrs you may be of schisme or obstinacy or indiscretion but not of faith if those points you suffered for belonged not at all to faith Diffido oculis meis identidem interrogo an legerim an viderim I suspect mine eyes I question my Copy I demand of my selfe againe and againe Is it possible a Diuine of no inferiour alloy should vtter such an incredible paradoxe wee dissent from the Church of Rome about Christ and his offices the foundation of faith the Scriptures the rule of faith the Church the subiect of faith the Sacraments the seales of faith iustification the proper effect of faith and good workes the fruit of faith nay wee contest about the very nature and essence of faith And are none of these matters of faith doe none of these belong to faith or manners If our debates are de tribus capellis about the fringe not the Spouse coat about the barke and not the body of Religion then hath not the Church of Rome erred in matter of faith and if she hath not then the Church of England hath erred in charging her with error not onely in matter of ceremony and discipline but also in matter of faith Art 19. If the Church of England hath erred in this Article the Appealers false oathes must needs be answerable to his degrees and preferments for so oft hath he sworne to that Article among the rest But he yeeldeth vs a reason The Articles of our Creed are confessed on both sides and held plaine enough on both sides hee might say on all sides and hands For the Arrians in Polonia the Antitimitarians in Transiluania the Nestorians in Greece the Anabaptists and Socinians in the Netherlands doe all rehearse the Articles of the Creed and hold them plaine enough Let him peruse al the bedrol of heretikes condemned by the Church of God in all ages drawne by Irenaeus Epiphanius S. Augustine Philastrius Alfonsus a Castro and others and he shall hardly pitch vpon any sort of Heretickes that directly either denyed or articled against the Articles of the Apostles Creed And will he say none of these erred in matter of faith but all were and are in regiâ viâ the high way to heauen If hee answer that the heretickes though they professed the Articles of the Apostles Creed totidem verbis in the very words yet they denyed or depraued the sense and brought in damnable errours by consequence ouerthrowing those foundations of our faith Our reply is at hand As the greater part of ancient heretickes so at this day the Papists confesse the Articles of the Creed and hold them plaine truth but they misinterpret them and by consequence shake if not quite ouerthrow diuers of them Either they or we misinterpret those three articles especially concerning the Catholike Church the Communion of Saints the forgiuenesse of sinnes to which their great Champion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reduceth all the controuersies betweene our Church and theirs And for vndermining the articles of our Creed by consequences and maintaining repugnances to them thâ— Romish Pioners are not farre behind the ancient enemies of our faith Manes and Vorstius doe not directly impugne the article touching God the Almighty Creator nor Marâ—ion Arrius Apollinaris Eutiches Nestorius and Socinus the article concerning Christ the Redeemer nor Macedonius and the Pneumatomachi the article concerning the holy Ghost but they held such doctrine which was not comportable with those articles And how the Romish doctrine of Invocation of Saints and Angels may stand with the first article rightly expounded I beleeue in God and their doctrine of Iustification by inherent righteousnesse with the second and in Iesus Christ and of transubstantiation with the article of Christ his Incarnation and Ascension and of a Catholick visible Romish Church vnder one visible Head with that I beleeue the holy Catholicke Church and of vncertainty of saluation with those I beleeue the remission of sins and life euerlasting I desire to bee enformed by the Appealer which I could neuer yet bee by any Romanist Vpon this most false and deceiueable ground that the differences inter partes are not in matters de fide hee buildeth two most dangerous assertions that a man may be ignorant
omnia atque haereses quascunque ab Ecclesiâ damnatas rejectas anathematizatas ego pariter damno rejicio anathematizo Hanc veram Catholicam fidem extra quam nemo salvus esse potest quam in praesenti sponte profiteor veraciter teneo eandem integram inviolatam usque ad extremum vitae spiritum constantissimè Deo juvante retineri confiteri atque à meis subditis vel illis quorum cura ad me in munere meo spectabit retineri doceri praedicari quantum in me erit curabo Whence I thus argue First In this forme of oath the twelue new Articles together with the rest of the definitions of the Councell of Trent are made part of the Catholicke faith which except a man beleeue faithfully he cannot be saued but neither these twelue new articles nor any of them were held as true by the ancient Church much lesse as points fundamentall and de fide therefore the present Church of Rome holdeth not the same intire foundation of faith with the ancient Secondly the ancient Church of Rome held the Scriptures to be the onely perfect infallible rule of faith and foundation of sauing doctrine as is plentifully proued by Iuel Rainolds Bilson Kemnisius Morney D. Francis White and diuers others but the present Church of Rome holdeth otherwise making vnwritten traditions part of the foundation of faith which they say is built partly vpon the written and partly vpon the vnwritten word of God Therefore the present Church of Rome holdeth not the same entire foundation of faith with the ancient Thirdly the articles of the Apostles Creed rightly expounded and taken in the sense and meaning of the Holy Ghost were the foundation of the ancient Churches faith But the present Church of Rome holdeth not the articles of the Apostles Creed rightly expounded and taken in the sense and meaning of the Holy Ghost therefore the present Church of Rome holdeth not the same foundation with the ancient Church The proposition or major is not denied the assumption may bee euidently proued by instancing in some of the prime Articles The first article I beleeue in God rightly expounded teacheth vs that we ought to repose our confidence in God and him onely not vpon any Creature Saint or Angell and therefore not to call vpon them the consequence is the Apostles Rom. 10. How shall they call on him in whom they haue not beleeued this Article thus expounded the present Church of Rome beleeueth not Secondly Faith in Iesus Christ rightly vnderstood signifieth affiance in Christ for saluation or a relying vpon Christ with an assured perswasion for remission of sinnes through his merits and satisfaction This interpretation of faith in Christ the present Church of Rome is so farre from admitting that it accurseth all those who teach the nature of justifying faith to consist in this affiance or confidence Thirdly the Incarnation of Christ rightly expounded implyeth that Christ was once and but once made of a pure Virgin a true and perfect man like vnto vs in all things sinne onely excepted Heb. 2. 17. 4. 15. And the Councell of Calcedon in the fift Act against Eutiches accurseth all those who deny that Christ retaineth still the properties of his humane nature such as the shape of man proportion dimension circumscription c. This article thus expounded is not assented to by the Church of Rome for the Romanists teach that Christ is made in the Sacrament by the Priest The learneder Iesuits are not content with the adducing or bringing of Christ into the Sacrament where he was not before for that say they were onely a translocation not a transubstantiation a locall motion not a substantiall mutation but in expresse words maintaine a new production of Christs body made of bread Againe they teach that Christs body in the Sacrament is whole in the whole and wholy in euery part of the Host which is impossible if according to the definition of the Councell of Calcedon he retaine the properties of his humane nature to wit extension of parts proportion of limmes distinction of members c. Whence I argue They who teach that Christ hath a body inuisible indiuisible insensible impassible ouerthrow the verity of his humane nature and consequently deny the article of his Incarnation But the Church of Rome teacheth that Christ in the Sacrament to wit hath a body inuisible indiuisible insensible c. Therefore the Church of Rome ouerthroweth the verity of Christ his humane nature and consequently denieth the article of his Incarnation Fourthly the article of Christ his Ascension rightly vnderstood importeth that Christ is so ascended from the earth that hee is not now vpon earth but is contained according to his bodily presence and humane nature in the heauens Act. 3. 21. This article is not thus held by the Church of Rome for the Romanists teach that Christ euen according to his humane nature and bodily presence is vpon earth in euery Church on euery Altar where the sacrifice of the Masse is offered besides priuate houses to which the Sacrament is caried so that by this their Doctrine Christ is more vpon earth since his Ascension then before Before his Ascension he was onely in one Country and at one time according to his bodily presence but in one particular place but since his Ascension according to their beliefe he is truely really and substantially in a million of places viz. euery where in their offertory after the words of Consecration whence I argue They who beleeue and teach that Christ God man according to his bodily presence is vpon earth since his Ascension into heauen deny that he is contained in heauen and consequently ouerthrow the article of his Ascension But the Romanists beleeue and teach that Christ God and man according to his bodily presence is vpon earth since his Ascension into heauen Therefore the Romanists deny that hee is contained in heauen and consequently ouerthrow the article of his Ascension The first proposition or major is grounded vpon the Angels Argument Mat. 28. 6. He is not here for he is risen the testimony of S. Peter Acts 3. 21. whom the heauens must containe S. Austins resolution Christ according to his bodily presence cannot be at the same time in the Sunne and Moone and vpon the Crosse the inference of Vigilius when Christ was in the flesh vpon earth he was not in heauen and now because hee is in heauen he is not therefore vpon earth If Christs body could at the same time bee in more places the Angels argument were of no force for his existence in more places then one at the same time being granted he might be risen and in Ierusalem and yet at the same instant be there where the Angell affirmeth he was not to wit in the graue If Christ may be vpon earth in his body and in heauen at the same time then is not he contained
in the Heauens for it implieth a contradiction that his body should be contained in and yet be without the Heauens at the same time If his body may bee in more places then one at once then he might haue been at the instant of his passion in the Sun and Moon vpon the Crosse which S. Augustine concludes to bee absolutely impossible And if Christ in his flesh may be both in heauen and earth at the same instant Vigilius his reason hath no strength at all to wit because he is in heauen therefore he is not vpon earth To conclude if it be impossible that Christ his body should bee at the same instant in heauen and vpon earth as the testimonies of the Angel S. Peter S. Augustine and Vigilius aboue alleadged declare and if all Papists teach that Christs body after words of Consecration is truely really and substantially vpon earth handled with the hands and eaten with the mouthes of Communicants they must needes consequently deny his bodily presence and being at the right hand of his Father in Heauen Fiftly the article of the Catholike Church rightly expounded signifieth the whole company of Gods elect which is the onely Catholike inuisible Church wee beleeue for the visible Church is an obiect of sense and therefore not properly an article of faith This true interpretation of the article the Romanists are so farre from admitting that in the Councell of Constance they condemned Iohn Husse of heresie for maintaining it Whence I thus argue They who make the visible Church to be the catholike Church which wee beleeue misbeleeue the article touching the Catholike Church But the Romanists make the visible Church to be the Catholike Church which wee beleeue Therefore the Romanists misbeleeue the article touching the catholike Church The first proposition or major is proued by the words of the Apostle 2 Cor. 5. 7. We walke by faith and not by sight and Heb. 11. 1. Faith is the euidence of things not seene The Church therefore which we beleeue cannot be the visible Church The assumption is the assertion of all Papists who are so farre from beleeuing that they scoffe and laugh at an inuisible Church as a meere phantasme or Platonicall Idaea Sixtly the foure last articles of the Apostles creed the communion of Saints the forgiuenesse of sins the resurrection of the dead and life euerlasting rightly expounded import not only that there is a communion of Saints and remission of sinnes in the Church and a resurrection of the faithfull to eternall life which the Deuills themselues doe and cannot but beleeue but that euery true beleeuer who rehearseth these articles doth and ought to beleeue that hee hath a part in the communion of Saints hath obtained remission of his sinnes and shall at the last day rise to life eternall This interpretation of these articles is condemned by the Papists as hereticall Whence we thus argue against them They who deny that a man is bound to beleeue that he is of the number of the elect or that his sinnes are vndoubtedly forgiuen him c. ouerthrow the foure articles aboue mentioned according to their true meaning But the Romanists deny that a man is bound to beleeue that he is of the number of the Elect or that his sinnes are vndoubtedly forgiuen him c. Therefore the Romanists ouerthrow the foure articles aboue mentioned according to their true meaning Secondly it is a dangerous errour to affirme that the present Church of Rome holdeth the same foundation of Sacraments with the Ancient Church Which I proue first They who maintain seuen Sacraments properly so called hold not the same foundation of Sacraments with that church which held but two onely But the present church of Rome maintaines seauen Sacraments properly so called the Ancient church of Rome held but two onely Therefore the present church of Rome holdeth not the same foundation of Sacraments with that church The first proposition or major if it bee not euident in it selfe may be thus confirmed The fiue Sacraments which the Romanists adde cannot be built vpon that foundation which beareth but two onely therefore those fiue Sacraments are built vpon another different foundation or vpon no foundation at all The second proposition or assumption is generally proued by all Protestant writers that handle this question with whom the Appealer professeth euery where to hold faire quarter Secondly I proue it thus Whosoeuer maintaineth an error ouerthrowing the nature of a Sacrament holdeth not the same foundation of Sacraments with the Ancient church But the present church of Rome maintaineth an error ouerthrowing the nature of a Sacrament Therfore the present church of Rome holdeth not the same foundation of Sacraments with the Ancient church The first proposition is euident in it selfe for nothing can be more fundamentall to a Sacrament then that which concernes the nature and essence of a Sacrament nothing more destructiue or euersiue then that which ouerthroweth the very essence and substance of it The second proposition is contained totidem verbis in expresse words in the articles of religion of the Church of England Artic. 28. Transubstantiation or the change of the substance of bread and wine a doctrine de fide in the Church of Rome defined both by the Councell of Lateran and the Councell of Trent in the supper of the Lord cannot be proued by holy Writ but it is repugnant to the plain words of Scripture ouerthroweth the nature of a Sacrament and hath giuen occasion to many superstitions Thirdly it is proued thus Whosoeuer holdeth an errour concerning Christs ordinance and institution of the Sacraments erreth in the foundation of Sacraments and therein differeth from the ancient Church But the present Church of Rome holdeth an errour concerning Christs ordinance and institution of the Sacraments Therefore the present Church of Rome erreth in the foundation of Sacraments and therein differeth from the ancient Church The first proposition is cleare for Christs order and institution is the foundation of the Sacraments and therefore an error concerning it must needs be fundamentall in point of Sacrament The second proposition or assumption is set downe in Article 30. Both parts of the Sacrament by Christs ordinance and commandement ought to be ministred to all christian men alike which assertion touching Christs ordinance the present Church of Rome erroneously denieth and defineth the contrary in the Councell of Constance and Trent Thirdly it is a dangerous errour to affirme that the present church of Rome is not diuerse from the ancient vndoubted church of Christ. Which I proue First thus Whatsoeuer Church hath most shamefully gone from the Apostles from Christ himselfe from the Primitiue and catholike church of God and hath vtterly forsaken the Catholike faith is vndoubtedly diuerse from the ancient true church of Christ The present church of Rome hath most shamefully gone from the Apostles from Christ himselfe from the primitiue and catholike church of God and hath
pauperes The Ebionites still keepe the ceremonies of the Law their name Ebionites by interpretation is poore men and indeed such are they poore and simple in theirvnderstanding God wot saith Haymo Nazaraei dum volunt Iudaei esse et Christiani nec Iudaei sunt nec Christiani The Nazarites whilest they will bee both Iewes and Christians are indeed neither Iewes nor christians saith S. Augustine His scil Quartadecimanis Blastus accedens Iudaismum vult introducere Pascha enim dicit non aliter custodiendum esse quà m secundum legem Moysis quartadecimâ mensis Quis autem nescit quoniam Euangelica gratia euacuatur si ad legem Christum redigit Blastus adioyning himselfe to the Quartadecimans would secretly bring in Iudaisme for he saith the Passeouer or Feast of Easter must no other wise be kept then according to the law of Moses the fourteenth day of the Moneth Now who knoweth not that the grace of the Gospell is made voyd if Christ bee reduced to or ioyned with the Law saith Tertullian The Manichees held two chiefe first causes of all things as also two soules in man as Cassander The Nestorians held two persons in Christ they denied not one As the Ephesine Councell The second conclusion That the Church of Rome erreth not onely in excesse or beleeuing more then is needfull but also in defect and beleeuing lesse is proued First they beleeue not the Articles of the Apostles Creed according to the true and full meaning many speciall points of faith contained in the Apostles Creed and by necessary consequence deduced from thence are not assented vnto by the Romanists as I shewed before Secondly they beleeue not speciall and particular affiance in Christs merits for saluation and consequently they beleeue not a justifying faith or justification by such a faith nay they condemne such a beleefe as heresy Thirdly they hold not the formall foundation of faith for albeit they beleeue the Scriptures and some points of faith deduced out of them yet they beleeue them not for themselues or the authority of the Scriptures but because the Church hath approued and commanded them to bee thus receiued and beleeued They beleeue not God and the Scriptures for themselues but for the Popes sake that is in effect they beleeue Christ for Antichrist Hence it is that although God expresly forbids all vice and commands all virtue yet Bellarmine saith Si Papa erraret praecipiendo vitia vel prohibendo virtutes teneretur Ecclesia credere vitia esse bona virtutes esse malas nisi vellit contra conscientiam peccare If the Pope should erre by commanding vice and forbidding virtue which is directly contrary to the whole scope and tenor of holy Scriptures yet the Church is bound to beleeue vice to be good and virtue to be euill vnlesse shee will sin against conscience But Pope and Cardinall must pardon vs if as we are bound we beleeue and obey God rather then mā who by the Prophet Esay saith Woe vnto them that call evill good and good evill that put darknesse for light and light for darkness that put bitter for sweet and sweet for bitter By this time I see the Appealer totum in fermento crying shame on the malice of his aduersaries that mistake him Remember it lest you mistake my saying or maliciously mistake it the Church of Rome is a true Church ratione essentiae and being of a Church not a sound Church euery way in their doctrine I remember well this memento neither can I forget the Appealers syllogisme set downe in the same page viz. The Church of Rome hath euer beene visible The Church of Rome is and euer was a true Church since it was a Church Therefore the true Church hath beene visible The Appealer cannot inferre the conclusion vpon the premisses vnlesse in his minor or assumption he intend to make the Church of Rome more then a true Church hee must make her the true Church that is not a particular Church but the Catholike not a member but the whole The minor should bee thus altered to make his syllogisme current The Church of Rome hath euer beene visible The Church of Rome is the true Church Therefore the true Church hath euer beene visible The syllogisme thus being set vpon his true feet any man may easily see the lame leg The Church of Rome is neither the true Church nor as the Appealer confesseth p. 140. a sound member of the true Church As for the syllogisme made by the Appealer prout jacet in terminis vpon which he would haue his friends and Informers to chew the cud as they doe after Lectures p. 139. Hee deserueth himselfe to be sent to the Vniuersity to chew the cud after a Logique Lecture and learne to make a better syllogisme For this his syllogisme is peccant tam formâ quà m materiâ in matter and forme To say nothing of mood and figure which the Appealer in the mood he was little regarded I say allowing that there may be a lawfull expositorius syllogismus consisting of pure singulars and consequently in no mood first there are foure termes at least in this syllogisme to wit The Church of Rome visible the true Church a true Church the true Church and a true Church are not one Euery particular true Church is a true Church yet neither euery particular nor any particular Church is the true Catholike visible Church of which the question is propounded and debated by the Appealer Againe the minor terminus is not in the conclusion the minor terminus is A true Church since it was a Church which if he had put in the conclusion entirely as he ought by the rules of good syllogizing his argument would haue proued ridiculous viz. The Church of Rome hath euer been visible The Church of Rome is and euer was a true Church since it was a Church Therefore a true church since it was a church hath beene euer visible Let the forme passe enough of the huske we will now chew the graine and come to the matter of his syllogisme First were both the propositions true yet the argument is fallacious for the processe is ab ignotiori ad notius the worst kind of the beggarly fallacy petitio Principii The visibility of the catholique Church is more knowne then the visibility of any one member be it the Church of Rome for the Catholique Church is visible and knowne in all the parts and members and therefore must needs be more knowne then any one member Secondly the major is false if it bee vnderstood in the Appealers sense for during many schismes in the Papacie and when the Pope sate at Auennian and not Rome when diuers Popes were deposed by Councels for Schisme and Heresy and sometimes the Pope set vp by the Councels was deposed by the power of Princes as Amodius and sometimes the Popes deposed by Councels were reëstablished in their Popedomes by the power of Princes as
that I might be graft in through infidelity they were broken off and thou standest by faith be not high minded but y feare Bert. pag. 33. I frame the fourth demonstration from the feare of the Saints Iohn 15. 6. If a man abide not in me he is cast z forth as a branch and withereth and men gather them and cast them into the fire APPEALER ANswer to Gag pag. 160. Matth. 24. 12. Because iniquitie shall abound the charity of many shall grow cold Surely it was hot that groweth cold and charitie enlarged is not but the fruit of a liuing faith which if it continued in statu quo the charity of many could not x wax cold therefore once had may bee lost Againe Rom. 11. 20. 21. Thou standest by faith bee not high minded but y feare and feare is not but where change may be Here change may be or why doth it follow Take heed lest he also spare not thee Ibid. pag. 160. Ioh. 15.2 Euery branch that beareth not fruit in me he taketh z away x To the place of Matth. 24. 12. we answer First that the loue of many may wax cold yet will it not thereupon follow that the loue of the regenerate and true beleeuers waxeth cold for the regenerate and true beleeuers are not meant by those Many True charitie is a fruit of faith and such as the faith is such is the charitie If it be a temporary faith the charity proceeding from it is but temporary and being so may not only wax cold but also be vtterly extinguished The root being rotten the fruit falls of it selfe But if the root of faith be sound charitie will neuer decay but abound more and more till the childe of God be filled with the fruits of righteousnesse Philip. 1. 9 11. Secondly the consequence is not good from a remission of some degree of charitie to the amission of the habit of it The Apostles themselues as they were not so strong in their faith so neither so hot in their loue toward our Sauiour at his Passion as before Their faith was shaken in that fearfull storme of temptation their confidence was small or none in appearance in their owne sense for in saying we trusted it had beene hee that should haue redeemed Israel Luke 24. they imply that his death had loosned the Anker of their hope and that both their heart and faith failed them for the time their loue also waxed cold if not freezed when they fled from him and forsooke him Yet no learned Diuine euer affirmed that their loue to our Sauiour was quite lost for as he loued them so they loued him to the end Thirdly this argument may be retorted against the Aduersaries thus If Christ doth here put a difference betweene those that are truly faithfull and hypocrites in this that the one Hypocrites to wit should in the latter dayes and perillous times be offended deceiued wax cold in charity but the other the truly faithfull should continue to the end then this place maketh not for but against the totall or finall falling away of true beleeuers But Christ in this place puts a difference between those that are truly faithfull and hypocrites in this that the one Hypocrites to wit should in the latter daies and perillous times be offended deceiued and wax cold in charity vers 10 11 12. but the other the truly faithfull should continue to the end vers 13. Therefore this place maketh not for but against the total or finall falling away of true beleeuers y To the place alledged Rom. 11. 19 20. we answer First that it is not meant of particular beleeuers and their danger of falling away from iustifying faith but of the people of the Gentiles in generall and their danger of being cut off from the true Oliue into which they were ingrafted that is from the outward profession of faith and communion of the Catholique Church into which they were admitted vpon the reiection of the Iewes The Gentiles therefore ought not to be high-minded against the Iewes but feare lest God who spared not the naturall branches should not spare them but cut them off also as he did the naturall branches if they should grow proud and presumptuously secure Now there is no question but that a Visible Church which at this time professeth the truth and is a member of the Catholike Church may fall away from the outward and publike profession of faith and cease to be a part of the Catholike visible Church as the most famous sometimes flourishing Churches of Greece and Asia planted by the Apostles themselues now ouer-run with Mahometanisme Idolatry and Heresie proue by their lamentable Apostasie and deplorate if not desperate estate But Bertius and the Appealer should haue had their eyes vpon the marke and point in question which is not of the doctrine of faith but the habit of faith not de fide quam credimus but de fide qua credimus not of the publique profession of a Church but of a particular affiance of euery true beleeuer in Christ. A member of the visible Church may be cut off but no member of the inuisible for Christ cannot haue damnata membra any members who shall not be saued as the Approuer of the Appealers booke rightly gathereth out of Saint Augustine in his Reply to Fisher. A Church or Kingdome generally may depart from the Christian faith or renounce the pure profession thereof in publique and yet no true beleeuer either totally or finally lose his faith but either secretly in that State or Kingdome or else-where openly he may retaine both faith it selfe and the profession thereof Secondly Gods threatnings haue their vse both in the Elect and Reprobate to make the one vnexcusable or to keepe them within some bounds of moderation and to keepe the other in an awfull reuerence filiall feare and spirituall watchfulnesse which are meanes of Perseuerance no arguments of Apostasie Feare is not but where a change may be to wit feare of a change but there may be a feare of offending God through high-mindednesse and presumption as was in the Apostles and is in all the Elect yet no change of their estate of grace could or can be by the confession of Arminius himselfe and the learned'st of all our Aduersaries Thirdly as the faithful ought to feare so they also might and de facto would fall away not only totally but finally if they were left to themselues and therefore in regard of the frailtie of their nature and mutabilitie of their owne will they haue iust cause to feare and doe still feare in themselues yet are still confident in God who is faithfull and will establish them and keepe them from euill 2 Thess. 3. 3. and shall confirme them vnto the end that they may be blamelesse in the day of our Lord Iesus Christ 1 Cor. 1. 8. Lastly this Obiection may be retorted against the Aduersarie thus That feare which God promiseth to put into the hearts
both haue beene examined and proued like the stone that Achilles flung at a dead skull which rebounded back and strucke out the 〈◊〉 eye redijt lapis vltor ab osse Actorisque sui frontem oculosque petit We 〈◊〉 doe nothing against the truth but for the truth 2. Cor. 13. 8. An Aduertisement to the Reader THe Errors of the Appealer are of three sorts Popish Arminian and of a third kinde multi-formiter deformes Of the first sort I haue giuen thee a taste Of the second thou shalt haue a Synopsis in the Tablet ensuing The third thou shalt finde in the Writ of Errour In all kindes I haue pretermitted some Non amore erroris sed errore amoris Not for any loue I beare to his errors but through an error of loue Partly because I hope they are rather slips in his pen than downfalls in his iudgement partly also because they are discouered by others whose writings had I seene before my papers were ingaged in the Presse Aiax hic meus in spongiam incubuisset A SECOND TABLET Representing the Appealers consent with the Church of Rome and dissent from the Church of England in diuers remarkable points Of the Church Harmony Church of Rome CAssander in his Consultation Article 7. pag. 50. The present Church of Rome hath euer stood firme in the same foundation of Doctrine Sacraments instituted by God c. Quamvis praeseas Ecclesia Romana noÌ„ parùm in morum et disciplinae integritate addo etiam doctrinae sinceritate ab antiquâ illâ unde orta derivata est dissideat tamen eodem fundamento doctrinae Sacramentorum à Deo institutorum firma semper constitit Cassander ibid. The present Church of Rome acknowledgeth and embraceth coÌ„munion with the ancient vndoubted church of Christ wherefore shee cannot be other or diuerse from it Praesens Ecclesia Romana communionem cum illà antiquâ indubitatâ Christi Ecclesiâ agnoscit colit Quare alia diuersa ab illâ esse noÌ„ potest Councel of Trent page 442. in fine In the Bull of Pius the fourth vpon a forme of oath inioyned to all Professors I acknowledge the holy Catholike and Apostolike Church of Rome to be the mother and Mistresse of all Churches Cassander Article 7. page 50. Praesens Ecclesia Romana manet Christi Ecclesia sponsa The present Church of Rome remaineth Christ his Church and Spouse although shee haue prouoked her husband with many errours and vices so long as Christ her Husband hath not giuen her a bill of diuorce although hee hath chastised her with many scourges Bellarm. de Ro. Pontif. lib. 4. c. 4. The present Church of Rome cannot erre namely in matter of faith c. Sixtus 4. in Syâ—od Complut condemneth certaine Articles of Peter of Oxford whereof one was this That the Church of Rome could erre Martin the fifth in his Bul annexed to the Councell of Constance will haue them held Heretikes who hold otherwise of the Sacraments or Articles of faith then the Church of Rome Appealer ANswer to the Gagg cap. 5. pag. 50. Moderate men on both sides confesse that this Controversie may cease and although the present Church of Rome hath not a little departed from the ancient Church from which it was deriued c. yet she hath euer stood firm in the same foundation of Doctrine Sacraments instituted by God Appeale page 113. In essentialls and fundamentalls they agree Appeal ibid. Praesens Ecclesia Romana communionem cuÌ„ illâ antiquâ indubitatâ Christi Ecclesiâ agnoscit colit Quare alia diversa ab illâ esse non potest The present Church of Rome acknowledgeth and embraceth coÌ„munion with the ancient vndoubted church of Christ Wherefore shee cannot bee other or diuerse from it Appeale p. 113. The church of Rome as well since as before the Councell of Trent is a part of the Catholike thogh not the Catholike Church App Answer to Gagg page 50. Manet Christi Ecclesia sponsa The Church of Rome still remaines the spouse Church of Christ c. Appeale page 139. The Church of Rome is and euer was a true Church since it was a Church Appeale page 140. Mistake not my saying The Church of Rome is a true Church ratione Essentiae and being of a Church Appeale page 113. I am absolutely perswaded and shall bee still till I see cause to the contrary that the Church of Rome is a true Church Answer to Gag page 14. Plainly deliuered in Scriptures are all those points which belong to faith and manners hope and charitie I know none of these controverted inter partes By partes hee there apparantly meanes the church of Rome and Reformed Churches Now if the church of Rome differeth not from vs in any matter of faith theÌ„ hath she not erred in any matter of Faith For our differences are about her errors App. pag. 112. I professe my self none of those furious ones in point of difference now a dayes whose resolution is that wee ought to haue no society or accordance with Papists in things diuine vpon paine of eternall damnation Appeal p. 83. That they the Papists raise the foundatioÌ„ that we must for euer vpon paine of damnation strange bugbeares and terriculamenta dissent fom them Discord Church of England HOmily for Whitsonday 2 part p. 213. The church of Rome as it is at this present is not built vpon the foundation of the Apostles and Prophets retaining the sound pure doctrine of Iesus Christ Neyther yet doe they order the Sacraments in such sort as he did first institute and ordaine them Apology of the Church of England cap. 16. divis 2. part 6. The originall and first foundation of Religion hath beene vtterly corrupted by those men namely the Popes adherents Apology of the Church of England cap. 16. divis 1. part 6. Wee haue gone from that Church which we our selues did euidently see with our eyes to haue gone from the old holy Fathers and from the Apostles and from the Primitiue and Catholike Church of God Apol. Church of England part 6. cap. 22. diuis 2. We are departed from him namely the Pope who without doubt is the forerunner standard-bearer of Antichrist hath vtterly forsaken the Catholike Faith Homily for Whitsonday 2 part p. 213 If we compare this namely the definition of the true Church with the Church of Rome not as it was in the beginning but as it is presently then shall wee perceiue the state therof to be so far wide from the nature of the true church as nothing can be more Et ibid. pag. 214. If it bee possible that the Spirit of truth should bee there where the true church is not then is it at Rome Homily for Whitsonday p. 213. We may well conclude according to the Rule of S. Austen that the Bishops of Rome their adherents are not the true Church Article 19. The Church of Rome hath erred not
If any say that iustifying faith is nothing else but a confident relying on Gods mercy forgiuing our sinnes by Christ or that this confidence is the only faith whereby we are iustified let him be accursed Ib. c. 16 If any say or beleeue that hee shall certainly haue by absolute and infallible certainty the great gift of perseuerance to the end vnlesse he know and haue learned it by speciall reuelation let him be accursed Appealer ANsw. to Gag pag. 186. If we consider our own disposition wee assigne no more then probable and coniecturall assurance This Bellarmine assigneth this is enough Faction may transport a man to wrangle for more but when once they ioyne issues the difference will not bee much Much or little great or smal thus or so the Church of England is not touched that assigneth it neither Appeale page 213. I professe I am not of that opinion with you and whatsoeuer you may resolue for your crying Abba Father secundum praesentem justitiam I craue pardon I cannot thinke that you are may or can bee so perswaded secundum statum futurum Discord Church of Engl. HOmily of the passion p. 186. What meanes is that It is faith not an inconstant or wauering faith but a sure stedfast grounded and vnfained faith Pag. 187. The only meanes and instrument of saluation required of our parts is faith that is to say a sure trust and confidence in the merits of God whereby we perswade our selues that God both hath and will forgiue vs our sins and that hee hath accepted vs again into his fauour that he hath released vs from the bonds of damnation and receiued vs into the number of his elect people Et post Wee must take heed that wee doe not halt with GOD through an inconstant and wauering faith but that it be strong and stedfast to our liues end Wee must apprehend the merits of Christs death and passion by faith nothing doubting but that Christ by his owne oblâ—tion and once offering himselfe on the Crosse hath taken away our sinnes and restored vs againe into Gods fauour The point of Perseuerance hath such affinity with this point of assurance of saluation that what is wanting in this may be supplyed out of the former Parallel Al that I here obserue is that the Appealer fully accordeth with the Councell of Trent not only in the conclusion but in the very reason alleadged by the Councell for the ground thereof Of the Popes Primacy Harmony Church of Rome IN the forme of oath prescribed in the Bul of Pius 4 annext to the CouÌ„cell of Trent I acknowledge the holy Catholicke and Apostolicke Church of Rome to be the Mother and Mistresse of all Churches and I vow and sweare true obedience to the Bishop of Rome the successor of Peter the Prince of the Apostles Vicar of Iesus Christ. Bellarmin de Romano Pontif. lib. 4. c. 1. The Pope is supreame Iudge in coÌ„trouersies of faith and manners Appealer ANsw. to Gag p. 29. I could interpret S. Anselm well enough as that if a controuersie were referred by the Church or an heresie to bee corrected in the Church which touched the case of the Catholicke Church it could not be put ouer more â—itly to any one man by the Church representatiue in a Councell then vnto the Pope first Bishop of Christendome of greatest not absolute power among Bishops Discord Church of England HOm. for Whitsunday second part pag. 214. 215. First as touching that they will bee termed vniuersall Bishops Heads of all Christian Churches through the world wee haue the iudgement of Gregory expresly against them who writing to Mauritius the Emperour condemned Iohn Bishop of Constantinople in that behalf calling him the Prince of pride Lucifers successor and the forerunner of Antichrist S. Bernard agreeing thereunto saith What greater pride can there bee then that one man should preferre his owne iudgement before the whole congregation as if hee onely had the Spirit of God And Chrysostome pronounceth a terrible sentence against them affiriming plainly that whosoeuer seeketh to be chiefe on earth shall finde confusion in heauen and he that striueth for the supremacy shall not be reputed among the Seruants of Christ. Homily against wilfull rebellion 5 part pag. 308. 309. The Bishop of Rome being by the order of Gods word none other then the Bishop of that one See and Diocesse and neuer yet well able to gouerne the same did by intolerable ambition challenge not onely to be Head of all the Church dispersed through the world but also to be Lord ouer all Kingdomes of the world In this point touching the Popes Primacy though the Appealer comes not full home to the tenent of the Church of Rome yet he goeth too far pointeth at a most dangerous course of referring the iudgement of controuersies of faith that concerne the whole Church vnto the Pope Which course if with Master Mountagues good approbation we should take in the great controuersie touching the Head of the Church the Power of the See of Rome the causes of our Separation from that Church and all the controuerted points betweene vs conclamatum esset he that hath but halfe an eye might see what the issue would bee This resolution of M. Mountagu if he hold still it will bee expected that in the next edition of his booke he change the title now prefixed Appello Caesarem into Appello Papam The markes of the Beast were come out in the Pope before Anselmes time and since they are so apparent in him that other learned Diuines make the Pope whole Antichrist and the Appealer himselfe makes him halfe the Antichrist pag. 149. and an entire Apostata from Christ and his kingdome And was there no fitter Bishop in all Christendome to decide controuersies concerning the whole Church of Christ then he who is either halfe or whole Antichrist but of this point see more in the Writ of error Of Antichrist Harmony Church of Rome BEllarmine de Româ—no pontif lib. 3. c. 13. The seat of Antichrist shal be in Ierusalem not Rome for Enoch and Elias are to fight with Antichrist in Ierusalem Ibid. c. 12. Antichrist shall properly come for the Iewes and shall be receiued by them as the Messias he shall be circumcised and keepe the Sabbath for a time Ibid. cap. 18. The frensies of Hereticks are refelled by which they do not so much proue as impiously affirme that the Pope is Antichrist This conclusion is the scope of his whole third book and he and all Papists who haue written of this argument apply themselues wholly to proue that neither the Pope personally nor the Popes successiuely constitute that Antichrist described in the Apocalyps Appealer ANsw. to Gagg page 74. 75. I am not of opinion that the Bishop of Rome personally is that Antichrist nor yet that the Bishops of Rome successiuely are that Antichrist so spoken of App. p. 146. Whether the Pope of Rome or the Popes of Rome either are
a time which a man putting away soone after makes shipwrack concerning faith that is either concerning the doctrine of faith by maintaining errors as both Bertius and the Appealer haue done or concerning the act of a temporary faith by ceasing to beleeue and professe the faith Thirdly it is to be noted that the Apostle saith not losing but putting away a good conscience which words may be most properly meant of such who hold faith and notwithstanding put away a good conscience that is gladly embrace the promise of the Gospell and remission of their sinnes by faith but reiect the condition vpon end for which grace is offered Tit. 2. 12. To deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world such are all carnall Gospellers who beleeue well but liue not accordingly Fourthly the phrase making shipwracke doth not import the vtter losse of faith for many things that fall out of the ship by wrack are recouered again and saued and therefore Tertullian in his book de Poenitentiâ elegantly calleth repentance Tabulam post naufragium A board or broken peece of the ship on which after ship wracke a man may as they did Act. 27. 44. Escape safe to land Plerique naufragio liberati exinde repudium naui mari dicunt Dei beneficium salutem suam scil memoriâ periculi honorant Most men that haue escaped in shipwrack renounce both ship and sea and by remembrance of their former danger more highly prize Gods benefit and their saluation Lastly this Obiection may be retorted against the Aduersary thus If those who are here said to make shipwracke of faith are not to be thought to haue fallen away finally from grace and saluation but rather the contrary then this place maketh nothing for the finall Apostasie of true beleeuers But those who are here said to make shipwracke of faith are not to be thought to haue fallen away finally from grace and saluation but rather the contrary Therefore this place maketh nothing for the finall Apostasie of true beleeuers The first Proposition is euident the Assumption is thus confirmed Those who were deliuered to Satan by the Apostle for their amendment and that their spirit might be saued in the day of the Lord Iesus are not to be thought to haue fallen finally from grace and saluation But those who are here said to make shipwracke of faith to wit Hymeneus and Alexander were deliuered to Satan by the Apostle for their amendment 1 Tim. 1. 20. and that their spirit might be saued in the day of the Lord Iesus 1 Cor. 5. 5. Therefore those who are here said to make shipwracke of faith are not to bee thought to haue fallen finally from grace and saluation ARMINIANS BERTIVS pag. 25. Apostasie is proued by this phrase of Scripture to fall away from grace Galath 5. 4. Whosoeuer of you are iustified by the Law yee are fallen b from grace Bertius pag. 29. 2 Pet. 2. 20. For if after they haue escaped the pollutions of the world through the knowledge of the Lord and Sauiour Iesus Christ they are again c intangled therein and ouercome the latter end is worse with them than the beginning For it had beene better for them not to haue knowne the way of righteousnesse than after they haue knowne it to turne from the holy commandement giuen vnto them But it is hapned vnto them according to the true prouerbe The dogge is turned to his owne vomit againe and the sow that was washed to her wallowing in the mire Bert. pag. 12. To Saints irrecouerable destructiō is threatned Heb. 6. 4. It is impossible for those who were once inlightned and haue tasted of the heauenly gift and were made partakers of the holy Ghost haue tasted the good word of God and the powers of the world to come if they d fall away to renue them againe vnto repentance seeing they crucifie to themselues the Sonne of God afresh and put him to an open shame APPEALER APPEALE pag. 160. Galat. 5. 4. Saint Paul spake not vpon supposition of impossibilitie yee are abolished from Christ whosoeuer are iustified by the Law yee are fallen from b grace Ibidem pag. 160. 161. Nor in point of onely Heresie wa◠faith by them lost but also of good liuing and conuersation 2 Pet. 2. 20. where those that had escaped the filthinesse of the world therefore washed and made cleane through the knowledge of our Lord and Sauiour Iesus Christ therefore iustified truly by saith are yet c intangled againe therein and ouercome Therefore lapsed from faith as is expressed vers 21 and 22. ensuing Ibid. pag. 164. Beside if faith had cannot be lost the dog cannot be said to returne vnto his vomit nor the swine to wallowing in the mire Idem pag. 161. I adde but one of them Heb. 6. 4. It is impossible that they which were once enlightned and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God and of the power of the world to come if these were not iustified they know not who were if these had no faith where was it to be found if they d fall away should be renued againe by repentance seeing they crucifie againe the Sonne of God vnto themselues and make a mocke of him b To the place Galath 5. 4. wee answer First the maine scope and drift of the Apostle is to confute those among the Galathians who went about to ioyne Iudaisme with Christianisme Legall righteousnesse with Euangelicall these the Apostle shewes cannot stand together For the one consisteth in the perfect fulfilling of the Law Rom. 10. 5. the other in forgiuenesse of sinnes Rom. 4. 7. The proper meaning therefore of the words is that whosoeuer seekes for iustification by the Law that is the workes of the Law is fallen from grace that is hath lost his claime by the couenant of grace or is excluded from all hope of obtaining mercy and grace for such a one is become a debtor to the whole Law that is cannot bee iustified to wit by the couenant of workes vnlesse hee fulfill the whole Law which no man is able to doe Secondly Grace is sometime taken for a reward of free gift and so it is opposed to merit sometime it is taken for supernaturall habits infused putting a man in grace and fauour with God or making him gratious and so it is opposed to nature sometime it is taken for the doctrine of free remission of sinnes by Christ or couenant of grace and so it is opposed to the Law or couenant of works and that it is taken in the last sense in this place is euident by the antecedents and consequents and the very opposition to the Law in this fourth verse Gal. 5. Thirdly admit the word Grace were here taken for the grace of regeneration or iustification as the Aduersaries would haue it yet the Text maketh nothing for them
vtterly forsaken the catholike faith Therefore the present church of Rome is vndoubtedly diuerse from the ancient true church of Christ. The first proposition is most euident the second proposition is verbatim in the Apology of the Church of England part 5. ch 16. Diu. 1. and part 6. ch 22. Diuis 2. This Apology of the Church of England as it beareth the name so it hath euer beene accounted the Doctrine of the Church of England When it was first printed in the daies of Queene Elizabeth it was commanded to bee had in all Churches and since was reprinted with the like command to be had in euery Parish Church in this Kingdome in the yeare of our Lord 1611. by our late Soueraigne King Iames who gaue a most singular testimony and approbation of Bishop Iewels workes for the most rare and admirable that haue beene written in this last age of the world and also gaue speciall direction to the late Archbishop of Canterbury Bishop Bancroft to appoint some one to write his the said Bishops life in English and prefixe it to his workes which accordingly is done in the last edition Secondly I proue it thus Whatsoeuer Church is fallen away from Christ his Kingdome and Doctrine is not the same with but diuerse from the ancient vndoubted church of Christ. The present church of Rome is fallen away from Christ his Kingdome and Doctrine Therefore the present church of Rome is not the same with but diuerse from the ancient vndoubted church of Christ. The first proposition cannot bee denied the assumption is the Appealers Appeale pag. 149. In Apostasie the Turke and Pope are both interessed both are departed away whether wee take that apostacie to bee a departing away from Christ and his Kingdome and his Doctrine or whether wee vnderstand apostacie and defection from the Romane Empire c. page 150. Thirdly I proue it thus No Church maintaining practising Idolatry can be the same with the ancient Church that worshipped God in spirit and truth The present Church of Rome maintaineth and practiseth idolatry Therefore the present Church of Rome cannot be the same with the ancient Church that worshipped God in spirit and truth The first proposition is the Apostles 2 Cor. 6. 16. what agreement hath the Temple of God with Idols The assumption is proued at large in the Homily against the perill of Idolatry confirmed to bee the Doctrine of the Church of England Artic. 35. The Homilies and by name the Homily the second against perill of idolatry containeth godly and wholesome doctrine If godly and wholesome Doctrine then certainely true Fourthly it is a dangerous error to affirme as the Appealer doth Answer to Gagge page 50. That the present Church of Rome remaineth Christi Ecclesia et Sponsa Christs Church and Spouse That God hath his Church euen in Rome we doe not deny but that the present Romane Church specially since the Councell of Trent holding the cursing and accursed Canons of that Conuenticle or that the Papacy that is the Pope with his Clergy and their adherents are Christs Church and Spouse the Appealer is the first Protestant that euer for ought I know affirmed it Iunius whom he alleadgeth Appeale pag. 113. to this purpose in his booke De Ecclesiâ is so farre from supporting his assertion that in the same booke hee quite ouerthroweth it his words are pag. 60. 61. Ecclesiamultis seculis fuit cùm Papatus non esset accessit ei Papatus contingenter sic ab ea separabilis ut hoc etiam tempore Ecclesiae sint ubi Papatus non est sine Papatu deinceps futurae sint Papatus igitur non est Ecclesia sed in Ecclesiâ est adnatum malu◠pestis hydrops gangraena in corpore vitae atque saluti ejus insidians ideoque succum vitalem salutarémque Ecclesiae depascens quà m infestissimè The Church of God was many ages when there was no Papacy at all as at this day also there are Churches where there is no Papacy and will be hereafter without the Papacy The Papacy therefore is not the Church but a disease or botch growne to or in the Church a plague a dropsy a gangreene in the body indangering the health feeding vpon and infesting the healthfull moisture and vitall blood of the Church And within a few lines after in the same page follow the words on which the Appealer wholly relyeth Appeale page 113. The Papall Church saith Franciscus Iunius neither Papist nor Arminian quâ id habet in se quod ad Ecclesiae definitionem pertinet est Ecclesia As it hath that in it which belongs to the definition of a Church is a Church Why doth the Appealer stop in the middle of a sentence why doth he not goe on to the full period the sentence is yet but lame he hath put out but the left legge I will put out the right legge for him wherewith Iunius giues Popery a kicke and trips vp the Appealers heeles Qud vero habet in se adnatum malum quod Papalitatem dicimus eo respectu Ecclesia non est sed vitiata atque corrupta Ecclesia ad interitum tendens But the Church of Rome as it hath a disease or euill growne to it which we call the Papacy in that respect it is not the Church but a vitiate and corrupt church and tending to ruine Note here Reader in the Appealers defence of Popery a tricke of Popery to cite sentences by halfes alleadging onely that which in shew makes for them and concealing that which in truth makes against them The meaning of the whole sentence of Iunius is cleare enough for vs and against the Appealer to wit that the Church of Rome so farre as it is Protestant and holdeth some fundamentall truths agreeable to the Scriptures is a Church but as it is Popish and addeth many errors to those truths consequently subuerting those very truths it holdeth it is no Church Which I thus proue No Spouse or true church of Christ is in part or in whole that Antichrist or whore of Babylon The present church of Rome as it is taken for the Papacy or Popish state thereof is in part as the Appealer confesseth Appeale pag. 149. or in whole as many Pillars of our Church haue taught that Antichrist or whore of Babylon Therefore the present church of Rome as it is taken for the Papacy or popish state thereof is no Spouse nor true church of christ I haue heard that the Appealer in a late conference wherein this passage on which I haue so long insisted was obiected against him should stand at this ward answering for himselfe that these words praesens Ecclesia Romana eodem fundamento doctrinae Sacramentorum firma semper constitit c. manet enim Christi Ecclesia Sponsa Answ. to Gag page 50. were not his owne words but the words of Cassander This his ward will not keepe off the blow For first