A Defence of the Articles of the Protestants Religion in aunsweare to a libell lately cast abroad intituled Certaine Articles or forcible reasons discouering the palpable absurdities and most intricate errours of the Protestantes Religion Vt loquerentur calumniam transgressionem conceperunt et locuti sunt de corde verba mendacii Esa. 59. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius LONDON Imprinted by Iohn Wolfe and are to bee sold in Pauls church yard by Mathew Law 1601. To the Right Reuerend Father in Christ Richard by Gods permission Bishop of London my very good Loâ—d TVVo venemous worms there are which like snakes at the Palme roote doe gaster and infect the floorishing state of a setled Church Sacrilege and Haeresie which double mischiefe to the Church is principally imputed to men of the Church ambition basely yeelding to any compact for titular prefermentes feeding the sacrilegious humour factious traducing each of other for opinions different or rather indifferent opening a gap for the haereticall inchanter This last through the despite of Rome transmitting her traiterous shauelinges to seduce good subiectes disgorging loathsome slaunders to defame our Prince and State among forreners and principally dispersing their infamous libels against our religion to make it more odious to our domesticall professors hath of late much pestered and haunted this our Church and Realme the inward cause is their inueterate malice but this outrage in multiplying their blowes thus thicke and threefold pardon my good Lord if I gesse amisse is incensed by an opinion they haue conceyued that there is among vs a generall declining to Poperie aud the ruine beginning at the very groundcelles of religion our schooles of learning which God bee thancked stande both fast and sure against the strongest battery of the Romish factioÌ„ if euer heretofore cleerly voyde of all her superstitious infections yet this hot surmise though very vaine and false hath notwithstanding receiued the flame from a wilde-fire zeale of some vniuersitie men who pronounce euery position to be Popish which is not within the verge of their paper booke common places and wanting the Towne-clarke his discretion Act. 19. 36 to do nothing rashly but to referre the determination to a lawfull assembly vers 39. proclaimed that for heresy in a solemne meeting which comming to a higher and more mature examination prooued to bee so farre from Popery that it was on the contrary conuinced by the writings verdict of the greatest authors of accompt among vs to bee most sound doctrine and orthodoxall By which offensiue clamour woorse then Cham his irrision so farre carried and sorting to so smale effect of trueth howsoeuer without seuere and condigne punishmeÌ„t it escaped yet surely the whole state of this realme the vniuersitie it selfe and the particular persons thus slaunderously abused haue receiued a wroÌ„g scarcely expiable by the diuestiture of the accusers from their places The Realme because report which getteth feathers by flying will sound it out in forreine partes that our fountaines are infected the vniuersitie in that no parent of wisedome and religion will send his sonne to a place suspected the particuler men beeing iniuried in their good name impeached in their preferment discouraged in their indeuours being as readie to confront as willing to encounter as able to ouerthrow any Papist as the most forward and whotspurred challengers of the opposite enraged faction which by your Lordship and other of authoritie Ecclesiasticall being not allayed and scattered it is no marueile if the Papist take courage like another Antaeus thus redouble his strength to the preiudice disgrace of this our famous Church An instance hereof among many other is this smal pamphlet aunsweared by mee so commaunded by his Grace wherin the author taketh euery occasion to triumph in our diuisions VVhich aunsweare I haue presumed to present to your Lordship both as a testimony publike of that reuerent regard which I euer acknowledged due from my selfe vnto you principally for that I am acquainted with that most earnest desire and care which your L. reuealed at your first inuestiture into that great dignitie to haue the common aduersarie euery wâ—y answered This if your good Lordship accept and approue it is the accoÌ„plishment of mine endeuour if not the secoÌ„d part for this is but the first may bee imposed vpoÌ„ some other who with more opportunitie for leysure sufficiencie for learning may discharge it better In the meane time I commend this to your L. fauour and your Lordship to God his protection From his Graces house in Lambeth Ianuary 11. 1601. William Barlow The fiue Articles obiected concerning knowledge and faith 1. The Protestantes haue no faith nor Religion 2. The Learned Protestantes are Infidels 3. All Protestantes ignorant of the Greeke and Latine tongues are Infidels 4. The Protestants know not what they beleeue 5. The ProtestaÌ„ts haue no meane to determine controuersies abolish Heresies In the aunsweare to them these pointes are fully handled occasioned by his obiections In the first the Returne of the Article in generall vpon the Papistes Antiquitie of our particular Church Inuisibilitie of the true Catholike Church Constancie and Diffusion In the second the Qualities and nature of Infidelitie Best exposition of Scripture Publike Priuate Authoritie of Fathers In the thirde the Credite of Councels and the Church Vse of tounges Bibles translation In the Fourth the Motiues to faith not subiect vnto reason True rule of faith Authoritie of the Apostles Creede Dignitie Vse and Substance Fiue Articles of the Creed examined 1. Catholike Church therein the Definition Description of the true Church 2. Communion of Saints wherein of the Nomber of Sacramentes Presence in the Eucharist Inuocation of Saintes Prayer for the dead and Purgatorie 3. Remission of sinnes wherein of Baptisme Pennance Iustification by not imputing 4. The Deitie of Christ. 5. Descent into Hell In the fifth The fittest arbiter and iudge in decision of controuersies The differences betweene Protestantes and Puritans An aunsweare to an odde extrauagant syllogisme about the Certaintie of Saluation Et me prodes nec tibi proder is nisi perlegas Hieronym To reade as the booke opens casually not from the beginning orderly is to betray my paines and thy profite The greater faults escaped thus to be corrected Blunderus lege Bunderus pag. 20. marg In quos read In quo pa. 32. lin 8. maiestlâ— for maiestie pa. 36. lin 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 52. lin 9. 11 Cor for 1. Cor. pa. 53. marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 63. lin 2. abundance lege abundare pa. 64. lin vâ—t pag. 67. marg Durius for Duraeus mendatium for mendacium pa. 70. lin 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 71. lin 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 72. li. 14. Ephes. 42. lege Epistol 42. pa. 73 marg ius bt foris buâ— pag. 75.
not what hee speakes but how much he can speake I demurred with my selfe as that learned Iew did in his grapple with that Granimarian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it were woorth the while to deale seriously or no Because S. Ierome his râ—le is that such open blasphemies procure deserue magis indignationem scribentis quam studium rather an aunsweare with skorne then in earnest or such an one as Lactantius gaue Aristoxenus nimirum manu pulsandus hic est but I trust by that time hee hath read this aunsweare hee will say there hath bene vsed neither dalliance nor iest vnlesse it be such sport as Abner speakes of Surgant pueri ludant the triall of our weapons at the least And this for our prolusion now we meete and behold an vncircumcised tongued Goliah blaspheming the most high God The first Article The Protestants haue no Faith nor Religion The Protestants haue no faith no hope no charitie no repentance no iustification no Church no Altar no sacrifice no Priest no religion no Christ. Answere LIngua quo vadis If Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be credited a man would thinke that eyther Rabshekah his soule had beene transported into this mans bodie their blasphemie is so semblable the one perswading the Israelites that they had neither right altars whereon to sacrifice not true God whom they did worship and this other impudently at the first dash auowing that our profession is nothing els but Atheâ—sme and irreligion or els that hee were a Lindian borne who vsing to offer their sacrifices with curses and execrable maledictions thought their holy rites were prophaned if al the time of their solemnitie vel imprudenti alicui exciderit bonum verbum saith Lactantius any of them at vnawares had cast out or let fall a good worde By which speech if he touch our professours as men liuing without Faith Hope Charitie and Repentance or as if there were neither Church nor Priest nor Christ as it is a slander for the vntruth so is it an elench of the accident in disputation to reason from the doctrine to the persons if he meane the forme and substance of the profession it selfe then either is he ignorantly blind so verifieth that speech of Esay in himselfe which in the title of his booke he hath prefixed Impegimus meridie quasi in tenebris like Seneca his blind woman that said it was darke night being a cleare sunshine day for wee professe not within the walles but vpon the house top or els the opinion of the schoolemen being sound that a contradiction of a manifest truth ex destinata malitia contra conscientiam vpon prepensed malice against a mans owne knowledge and conscience is that great sinne and irremissible he is Pharisaically blasphemous for as they being in their minds assured that our Sauiour cast out Diuels by the finger of God yet vpon a fixed malice auowed it to be coniuring therfore were condemned for blasphemers of the holy Ghost so this cursing Shemei cannot but know that wee preach Christ Emanuel God equall with his Father incarnate of a virgine crucified for man the perfection of the law the summe of the Gospell Faith both assenting with a setled beliefe of his doctrine and iustifying by application of his merites Hope the anchor of our confidence in the most daungerous surges sure and stedfast Charitie the life of both the bond of perfection binding vs to God making vs one spirite with him and to our neighbour both in affection and action by giuing and forgiuing Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrisostome speaketh as well in the coÌ„trition of heart as the reformatioÌ„ of the mind and so of the rest proportionable to scriptures He I say which knowing this shall notwithstanding thus shamelessely pronounce the contrary condemnes himself giuen ouer to a reprobate sence by turning the truth of God into a lie and therefore not farre from that vnpardonable sinne Yet this must not much moue vs thus to be censured because euen in the Primitiue state the Christians were so intituled by tyrantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away with these Atheistes Yea some of the Popish Canonists haue not doubted to conclude of the whole Colledge and companie of the Apostles to bee heritikes and infidels and also that it is an vsuall custome for the most guiltie to be the vehemeÌ„tst accusers none so ready to cry treson as Athaliah the onely vsurper For this giddie Articler which cannot see woode for trees nor in the most glorious Church true religion if he would but looke backe into his owne synagogue might he not say as hee in Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not our Church guiltie of that wee accuse them Not to examine all these particulars how they rather haue no Faith annihilating it by merite of worke No Hope weakening it by doubtfullnesse of saluation No Repentance auoyding that by Indulgence of toleration No Charitie especially towardes God extinguishing that by their heape of superstitions for perfect loue casteth out feare but where superstition is there is feare more then seruile This being the difference euen in the opinion of a Pagan betweene an Atheist and a superstitious man that the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinkes there is no God to rewarde vertue the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisheth there were no God to punish sinne No Religion neither as it is the true knowledge of the true God concealing that from the meany by casing the Scriptures in a straunge translation as the Philistines stopped â—saac his wells through enuie Nor as it is the syncere worship of one God and alone defiling the puritie and diuiding the integritie thereof by that latrioduliacall distinction of Idols adoration and Saintes inuocation onely let vs trie the last whether it may not iustly be returned vpon them that they have No Christ and that in his owne methode which in his Epistle he calleth Syllogisticall the doubting whether Christ be the onely Emanuel God and man is the negatiue of Christ but their diuines dispute whether the Pope also be simplex homo a pure man or quasi Deus participet vtramque naturam cum Christo or as God participate both natures with Christ. Againe the preferring of any man before Christ in any vertue is to deny Christ but they conclude the Pope to be clementior Christo more kind mercifull then Christ because he neuer released soule out of Purgatory as the Pope hath done many If it be said that these are but Scholasticall combates for triall of wittes no positiue conclusions and yet Saint Basil saith that such questions propounded euen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for disputation sake are blasphemies against the spirite and the poyson of religion you shall haue a Thesis in a comparison betweene Iohn Baptist and S. Frauncis The
haue not the knowledge of God and these can haue no desire to confirme their faith which they haue not for ignotinulla cupido the other in them to whome the trueth is manifested which with Dauid wee may call the Adders Infidelitie Psalm 58. 4. that will not heare the voyce of the charmer nor beleeue the Prophets report Esay 53. 1. but resist the holy Ghost and the trueth reuealed Act. 7. the Fathers distinguish theÌ„ with non audire and nolle audire and this beeing an opposition ioyned with a contempt of the trueth is right infidelitie and the defence of such an one his opinion is not to be called a rearing but a rasing not a building but a demolition of faith If it be obiected that he speakes not of faith in definitely but limittes it personally His faith which may be false I aunsweare that any mans faith if it bee proportionable to the generall faith receiued neede no other building then that which is allready vpon the Prophets and Apostles Ephes. 2. if exorbitant from it then it is no faith but either an erronious opinion in the conceite or hereticall in the defence and so no faith because fidei non potesâ— subesse aliquod falsum if by his faith hee meane an outwarde profession hee gaines nought by it because any mans profession is either true or false according to his knowledge And so the Maior is euery way absurd yet thus hee confirmes it by two arguments first from the nature of faith secondly from the daunger of priuate exposition 1 Because faith must bee infallible and impossible to be either erroneous or chaungeable Aunsweare Ex tuo oreâ—serue nequam If this be true in faith generally then he which buildes his faith that is ascertaines vnto himself the knowledge of trueth howsoeuer neither buildes towers in the aire nor makes by-pathes in the way idest neyther conceiues fancies easily mutable nor stablisheth errours daungerously deceiueable much lesse is an Infidell True it is that faith is an assent with an assuraunce which certitude makes it differ from opinion doubtfulnesse and suspition the inseparable pages of him whom S. Iames calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iac. 1. 8 Yet there may be in faith both assenting assuring at sometimes and in some pointes hoesitance and wauering which demonstrate mans infirmitie not to bee called infidelitie For though Christ haue prayed that the faith of his chosen may not suffer an eclipse either totall or finall Luc. 22. yet euen the saints of God haue their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defectes in faith 1. Thess. 3. 10. yea with faith especially of assent there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9. 24. which must bee translated incredulitie for want of that full perswasion which S. Paule calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 22. not ininfidelitie which beeing an obdurate pertinacie he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 4. 19. and therefore some of their owne writers ventilating the title of Alphonsus Dubius in fide infidelis est are bold to say that this is but iuris fictio not reiveritas vnlesse with that doubting there bee ioyned pertinacia For subscribing to an heresie affectu alliciente non errante intellectu though in the suspition of the Law it be infidelitie yet in truth and properly it is not so saith Canus His second argument followeth 2 But faith which is builded vppon priuate exposition of Scripture is subiect to errour and change and consequently vpon better aduice consiration may be altted Aunsweare His meaning of priuate exposition wee will examine in the Minor onely here in a word let vs trie whether faith builded vpon publike exposition be vnchangeablie true and may not be altered By publike exposition wee meane as they the Church Councels Fathers or in truth the Pope only For so Canus will haue it because to him alone was giuen Priuilegium infirmitatis not to erre in his definitiues of faith in decreto fidei I demaunde therefore beginninge with S. Austen the opinions which hee once held and after retracted were they built vpon priuate or publike exposition if vppon his owne priuate then by this fellowes Maior he was at the same time both a Christian an infidell if vpon publike then a faith so builte also may bee chaungeable The sentences of Councels are publike expositions is faith vnfallible grounded vpon them alteration must be when expositions are contradictory and these haue bene often seene in Councels that speach of S. Austen holding true Plenaria Concilia soepé priora a posterioribus emendantur As for Popes the obseruation hath beene well made that since the time of Stephen the VI. it hath bene the custome of Popes rising either from enuie or vaine-glory the succeeding Bishops acta priorum aut infringerent aut omninó tollerent would either narrowly empale or vtterly repeale the decrees of their predecessors And that the sea Apostolike may erre in faith not our men alone but very many of theirs cited euen by Canus himselfe doe dispute and conclude So then my short conclusion is against this proposition first that he which buildes his faith is no Infidell Secondly that the mutabilite or errour in matters of faith is the euent non expositionis priuatae but depranatae not the singuler interpretation of any maÌ„ but that which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distorted corruption of the text whether publike or priuate His Minor followeth 2 But all Protestantes builde their faith vpon their owne priuate exposition of Scripture Aunsweare If by priuate exposition he meane as Moses speaketh Nombers 16. 28. a mans owne fancie without Gods direction wee deny this assumption we say with S. Peter that no Prophesie whether of the olde Testament for prediction or of the new for interpretation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any priuate explanation but holy men in the Law forespoke and in the Gospell expound as they are moued by the spirite We say with Paul that the naturall man cannot perceiue the thinges of God 1. Cor. 2. yet that phrase of his withall must be remembred alij datur interpretatio sermonum 1. Corr. 1â— to some one particular man a thing may bee reuealed vnknowne to the rest 1 Cor. 14. In the exposition of Scripture it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must carrie it Ephes. 4. 14. neither a sence cogd or numbred that as in dicing from that game the woord is borrowed the more spots the better cast so in expounding the more voyces the sounder sence For not the Spouse onely that is the whole Church but Tu quoque saith Bernard euen one singular partie finding that in himselfe which Dauid did in meditationibus meis exardescit ignis Psal. 39. 3. the assistaunce of Gods spirite in his studies may boldly pronounce of himselfe particularly as the church in
say that when they auerre the Church cannot erre they meane that Church which the Schoolemen call Ecclesiam repraesentatiuam of which our Sauiour speaketh when he saith Dic ecclesiae Math. 18. viz. the Bishops and Prelates of the church representing the whole church in generall Councels and so these controuersies are Identicall for wee saying that the Councels may erre therein with all implie and that by their owne confession that the Churche may erre therefore thys Libeller affectinge such breuitie mighte haue spared this last clause but bold ignonorance is like Salomon his guilt potsheard Prou. 26. it will bewray it selfe shew it neuer so glorious But of this controuersie more hereafter in the fift article As for our Ministers neither themselues doe affect nor any of ours defend their immunitie from possibilitie to erre as Pighius dooth in the Apology of his Popes who as Canus witnesseth to rid Anastasius from the brand of heresie for which he was anathematized reuileth Gratian most spitefully raileth vpon the Canonists most filthily and to salue Honorius his credite that way calleth into questioÌ„ the authority of both the 6. and 7. Councels Yea wee say of our selues to our Auditors as the Apostles to them of Lystra Act. 14 Wee are euen men subiect to the like passions that yee bee But what of this are they infidels therefore which beleue vs teaching the truth Why Peter halted and erred in the right track of the Gospell Gal. 2. Iohn would haue worshipped an Aungell twise Apoc. 19. 22. The Apostles brethreÌ„ in Iudaea thought that the word of God was not to be preached to the Gentiles Act. 11. all grosse errours is therefore the assent of the whole church to their doctrine in other pointes though heerein taineted infidelitie God forbid In one word to trusse vp this Maior with a short aunsweare if this proposition be true that the relying of a mans faith vpoÌ„ the ministers credite is infidelitie the whole crue of Lay Papistes is but a rout of Infidels for by their owne rules the onely and all sufficient faith of the Laitie must bee nothing els but praescriptum pastorum that which their shauelinges teach and limit them which faith thus scanteled this fellow accomptes infidelitie and therefore the argument rather concernes them then vs who denie our faith to be lyable vpon the credite of any mortall man albeit hee auowes it in his Minor and thus would prooue it The Minor I prooue for all such Protestantes ground their faith vpon the Bible traÌ„slated into English the which translation they know not whether it be true or false whether the Minister Tindall for example erred or no eyther vppon ignorance as Broughton one of the greatest Linguists among the Precisians affirmeth in an Epistle dedicated to the LL. of the Councell or vpon malice to induce the people to Protestancie and to cause them to leaue the Catholike religion as Gregory Martin in his discouerie most pregnantly prooueth These errors I say they know not consequently cannot discerne a true translation from a false and therefore must needes relie their faith vppon the silly Ministers faithlesse fidelitie which coâ—uinceth that they haue no faith at all Aunsweare Thinke you this fellow meaneth what Moses would that as hee vppon zeale to quell Ioshuaes enuie wished that all the Lordes people could prophesy Nomb. 11 So this mate vpon compassion of the Laities ignorance desireth with S. Paule that all sortes were skillfull in the originall languages First that were not conuenient as agreeing neither with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that multi-varietie of Gods wisedome Eph. 3. 10. in disposing his guiftes not the same to all nor to all alike 1. Cor. 12. but to some aboue others as this guift of tongues nor with the church gouernement for orders beeing appointed in the church some to be pastours and teachers other to heare and learne the first haue receyued that key of knowledge to open and shut Luc. 11. such guiftes whereby they are enabled to bee both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient to instruct forcible to conâ—ute 2. Tim. 3. as the skill in tongues the helpe of artes the dexteritie of interpretation the intelligence of mysteries the vse and varietie of bookes that so they may bee as Salomon entitles them Masters of the assemblies Eccles. 1â— all which or most of them God hath denied to the meany beeing prone inough of themselues ignorant as they are to controll the priest Hos. 4. and would much more if they had this panoplie of learning Nether is it probable that they whiche apply our Sauiour his Prouerbe to the commonaltie ne margaritas porcis making them but swine and thinke as basely of the Laitie as the Phariseis Ioh. 7. this rude people is accursed such great patrones of Scripture-ignoraunce should eyther haue Elias his zeale for the Lord of Hostes glory 1. Reg. 19. or Christes compassion for the peoples want of instruction Math. 9. or S. Peters care of the words synceritie â— Pet. 2 nor that theÌ„selues the best of them being bound vnder the pain of anathema to fetch water from that cistern of the vulgar latine which they haue canonized authenticall in their Tridentine conuenticle would turne the people to the pure fountaines of the Greeke and Hebrew nothing lesse For to a contrary purpose as the Spartans enacted that none should walke by night with lanterne torch or any light so haue they forbidden the scriptures to bee vulgarly translated least the light being put into a lanterne Psal. 119 or set on a candlesticke Math 5. to giue light to all that are in the house indefinitely the peoples vnderstanding might prooue the discouerie of those errours wherewith beâ—fore they were by their owne ignorance mizeled or by their blinde guides miss-led so that their drift is in this their quarrell mislike of traÌ„slation not that the scriptures should keepe their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2. without mixture or bleÌ„ding but that they might haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vncouth and vnperfect voyce without vnderstanding 1. Corint 14. For would they in sooth the vulgar sort should haue knowledge meanes they must prescribe it being not bonum innatum but seminatum saith Bernar because faith cometh by hearing Rom. 10. those immediate knowledges of reuelation and prophesy the one a sodaine infusion the other a successiue instinct being long since antiquated the meanes therfore is saith Aquinas either a mans owne studie and industry Eccles. 1. 13. which knowledge he calleth Scientia or other mens labor in preaching and that hee cals doctrina 1. Cor. 14. 6. to the attayning whereof there are required saith he else-where both vis mentalis the vigour of the mind which is vnderstanding and corporalis the aptitude of
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
both before that time was the promise by Esay prophecied accomplished in the gathering of the Gentiles in processe of time the number so incresed though still inuisiblie that as her loue said in the Canticles There are threescore Queenes and fourescore Concubines and of the daughters without number As for those homages or rather base vassalages of Emperours and kinges and that much bragd of donation which Pipine king of France gaue to Steuen the 2. and his successours in lieu of the Pope his absoluing this rebell from his loyall allegiance to his lawfull prince falsly intituled Constantines donation are nothing within the circuite of Esay his prophecy alleadged by this libeller but rather which S. Iohn foresaw and reuealed that the kings of the earth should commit fornication with the strumpet of Babylon The two last are easily reioyned for the Spirite of God which is Christ his viceroy heâ—e on earth both for his preseruing assistaunce and powerfull presence as hee is called the Holy ghost sanctifying the elect in their hartes and actions and a Doctor informing their mindes and a Pledge assuring their consciences against the day of Redemption so is he principally called the Paâ—aclete or Comforter both assisting theÌ„ in their troubles and comforting them in their afflictions so that if this were the euâ—dent marke and continuall state of Christes church to be outwardly glorious what neede it either a Protector to defend it or a Comforter to support it for the whole neede not the Phisiâ—ion but the sicke Therfore because the church should still be endaungâ—red he promised his assistaunce and because dismayed his presence both effectuall yet alwayes inuisible For so saith Bernard There are three aduents of Christ in the first he was seene on earth couuersing with men in flesh and infirmitie in the last hee shal be seene in â—eauen in glory and mâ—â—estle the middle aduent which hath-beene since his Ascention and is now continuall occultus est soli Electi in seipsis vident â—um in spirite and power Then our position denying the coÌ„spiâ—uous constant visibilitie of the church truly Cathelike to be an essentiall note thereof is neyther negatiue of Christ his aduent nor impeachment of his promises nor weakening his assistance nor abandoning his presence but the poorer and weaker his flocke the more admirable is the accomplishment of his promises and the more to be magnified is his protecting power his powerfull presence For my power is perâ—ected in weaknesse saith himselfe to Paul For Atheisme and Machiauelisme in the church of Rome they bred from thence haue beene spred for all her glorious conspicuitie Melch. Canus constantly auoucheth Italy to bee the very fountaine of Atheistes Machiauell was a Florentine and the authour of that detestable libell De tâ—ibus impostoribus whether Aretinus or Postellus eyther an Italian or a Frenchman neither of them a visible meÌ„ber of any reformed church And not to ransacke all corners let a Pope of Rome speake for Rome it selfe so glorious so gorgious so constant Pius Quintus often spake it with griefe Roman adhuc magis gentiliz are quà m Christianizare and it is not 50. yeares since hee died that Rome was yet more heathenish then Christianâ— so theÌ„ we conclude this point of Visibilitie with that speech of Clement Alexandr Any thing becomes a Christian better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then to be pompous if euery Christian whose bodie is the temple of the holy Ghost much more the Church which is the body of Christ should not glorie in her pompe The Second Article The Learned Protestants are Infidels 1 Whosoeuer buildeth his faith vpon his owne priuate and singular exposition of Scripture is an Infidell This is his Maiâ—r Aunsweare STrumpettes they say haue more easie deliuerie in their trauaile then honest womeÌ„ and Sophisticall arguments are sooner framed then true syllogismes the tearmes of this proposition being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the connexion will not hold for Faith and Infidelitie beeing ex diametro opposite caÌ„not agree at the same time in the same subiect Is it a trueth which he buildes then the builder is no Infidell is it a falshood then that which he buildes is not Faith but errour All knowledge in Diuinitie is threefold as the light is opinion compared to the twylight Faith to the dawning science to the Sunne shine the first is neither certaine nor euident being still in formidine oppositi and so resoluing vpon nothing falleth either in obliquum ambigui or errorem mendacii and is the very fountaine of Atheisme and heresie at the best it is but that which S. Paule calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very morphew faint colour of knowledge The third Scientiâ— is both certaine and euident which being within the compasse of S. Paul his non 〈◊〉 in respect of vs is proper to that other liâ—e saith Basil where we shal know euen as we are knowne because we having here not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascen speaketh but compassed about with this vaile of flesh haue no other knowledge but 〈…〉 in part and vnperfect The middle therefore which is Faith is certaine but not euident being of thinges not seene Heb. 11. quia valdé remota est a sensibus 〈◊〉 saith S. Augustine But there being exfide in fidem Rom. 1. 17. degrees in â—aith he which reacheth not the highest step is not to be concluded an Infidell for 〈◊〉 in vniuersali errans in particulari is no infidelitie in the iudgment of the schooles els the Apostles deriring to haue their faith increased Luc. 17. might bee accompted infidels and the Apostle his difference betweene a weakeling in faith and an Infidel were superfluous Wherefore as in that morall precept of Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the strength ioynts of wisedome there is not inioyned an Academicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an obstinate restrainte of the assent to any thing we reade or heare but a prepensed deliberation not to be rashly credulous so in diuine knowledge Faith being by S. Austen defined intellectus cum assensu they whome Christ calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slowe of heart to belâ—eue were not to bee intituled Infidels For tarditie and suspence of the assent may arise by some obstacle not remooued but infidelitie proceedes from a pertinacie of the minde Therefore his proposition had bene more Theologicall and Logicall Whosoeuer builds his opinion or his errour is an Infidell For nothing is to be accompted faith whose obiect is not veritas prima Againe building of a mans faith argues his desire to be confirmed therin a thing not incident to an infidell For all infidelitie is purae negationis or prauae either priuatiue or contrary the first in them to whome the trueth was neuer reuealed as the Pagans and Heathen which
generall Introduxit me Rex in cellam vinariam Cant. 2. 4. euen vnto me as hee expounds it hath he reuealed the vnderstanding of his mysteries And therefore both Canus graunts that vnicuique perse to euerie particuler man the doctrine of faith may bee euident if hee haue the spirite of God in him and a great Lawyer of theirs thinkes that he deserues more credite though he be vnus aliquis hauing Scripture his witnesse then the huge multitude of the aduerse part without that proofe So then grounding vppon that distinction of S. Paul in a case not farre different 2. Cor. 3. 5. a nobis ex nobis if it be an exposition giuen by a priuate man a se from himselfe by the assistaunce of Gods spirite and the annointing within him 1. Ioh. 2. 27. it is sound by that rule of the Apostle The spirituall man discerneth all thinges 1. Cor. 2. and by the iudgement of a learned Cardinall such an one his sence concording with the text is to be warranted against the whole current and torrent of the Fathers and the councell of Nice put it in practise in preferring the sole iudgement of Paphnutius before so many of a contrary concord but if it be ex se of his owne braine and inuention like the spiders webb Esa. 59. wrought out of her owne substance we denie it neither relie wee on it And therefore wee say that a mans priuate exposition may be allowed so it be not his owne priuate that is of his own wit and reason without ground of Scripture yet he confirmes his Minor by a prosyllogisme Either they builde their faith vppon their owne priuate opinion in expounding the Scripture or the Church or the Fathers or Councels but not vpon these three ergó vpon their owne Aunsweare The argument is vnsound being fallacia diuisionis for there is another building which Christ calleth the Wisemans founding not vpon men they are but sand but vpon the rocke which is Christ his doctrine the Beraeans building expounding scriptures by coÌ„ference of scriptures which S. Austen calleth the rule of faith Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most exact ballance to weigh the trueth Cyprian originem Euangelicam fontem Dominicum the springing fountaine that neuer failes vs whereas the Fathers and Councels like the waters of Tema especially in exposition deceaue vs at our greatest neede all of them hauing many errours confessed by themselues manifeâ—t contradictions obserued by others diuerse â—arres in great pointes of faith as hee might demonstrate too plainely which would play C ham his part in discouering their nakednesse yet we read them note them admire them quoate them profite by them praise God for them refuse them not in any Romish controuersie rest not on them but imitate that wisedome of trauailers in Plutarke his iudgement who passing by many goodly cities view them take delight in them yet settle theÌ„selues in one principall where they may haue more certaine profite with lesse daunger For should not a people enquire at their God saith Esay whose oracle is the Scriptures which Christ coÌ„maunds to search Ioh. 5. they being that more certaine word of prophesie to which we doe well if we attend saith Peter yea by their owne coÌ„fession vltima resolutio fidei the last repose of our â—aith must not be either vppon the church that is too generall nor vpon the Fathers that is more rusticall then diuine iustici â—otius quà m Theologi videamur for so do the Saracens vppon their maisters the Iewes on their Rabbins the Gentiles on their Philosophers much lesse vpon the Pope that were too Pythagoricall Ipse dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Prouerbe too Poetlike who when in their Tragedies they are come to an exigent which they cannot extricate they haue a God in an engine whome they turne downe with a deuice to make vp the matter The last and safest refuge is therefore which Esay prescribeth ad legem testimonium Esay 8. 20. to the law and to the testimony for whether shall we goe saith Peter here are the wordes of eternall life that so wee may say of the Fathers and Councels as the Samaritans to that woman Iohn 4. Now we beleue not because of thy saying for wee haue heard him our selues and know that this is indeede the Christ the Sauiour of the world But here is the question who shall interprete them S. Iohn will answeare you neede not that any man teach you the annointing within you teacheth you all thinges 1. Ioh. 2. But this is priuate exposition nothing lesse a swâ—rne Notary though a priuate man yet his hand and testimony alone passeth for authenticall and publike The holy Ghoâ—t the principall Register of the Trinitie the hand of God wherewith the Law was grauen the Lordes arme wherwith the Gospell is made powerfull the finger of God which wrought all miracles warranted the penne-guide of the Euangelists the tongue of the Apostles the suggestor of trueth vnto the faithfull though he be as S. Austen cals him internus magister and speaketh within vs yet beeing the Spirite of trueth and knowledge and counsell Es. 11. 2. his sole testimony counteruailes the authoritie of all outward and ministeriall witnesses The Church Councels Fathers are no better then the Apostles who confesse themselues to bee but ministers per quos credimus 1. Cor. 3. he is the Doctor câ—i credimus Ephes. 1. 13. and fides in infusa by coÌ„fession of schoolemen which is the operation of the spirite must preuent fidem acquisitam which commeth by hearing and the ministerie of men for Lydias hart must be opened before shee can profite by hearing Act. 16. and he which hath the Key of Dauid Apoc. 3. 7. hath this prerogatiue before them that haue the keyes of knowledge Luc. 11. 52. and therefore the order of the holy Ghost is by some of them obserued in saying The people beleeued God and his seruant Moses Exod. 14. 31. not Moses before but first the Lordâ— and then his minister The principall act of faith is assent to those things that are credibilia saith Aquin. all which amounting the reach of mans reason naturall it must be wrought by a supernaturall cause within and that is Gods spirite alone not our selues that is gentilisme and denied by S. Paul Eph. 2. not party perpale first our selues and then God that is Pelagianisme and confuted by S. Austen not by a miracle seene or men perswading those are outward inducementes no sufficient inforcementes and yet we say with Paule that faith commeth by hearing Rom. 10. that is by Fathers Councels and Church testimony distinguishing as Gorram one of their own doth by them praeparatiué by God effectiué therefore no reason we
was Saint Augustines to Cyprian in the like We repute not their writinges as Canonicall but iudge them by the Canon if they accorde cum laude corum to their praise we admit them if they dissent cum pace â—orum by their leaue wee refuse them Which in this point is true for Epiphanius though mightily opposite in this opinion against Aerius coÌ„fesseth that this is not praeceptum patris but institutio matris not any precept of Scripture where notwithstanding we reade of solemne funerals and honourable memorials of the dead but a tradition of the Fathers and Church which is also Tértullian his speach Secondly for the thing it selfe sithence it hath often and impregnably bin proued that the praier for the disceased neither preuaileth with God nor auaileth the dead therefore Chrysostome howsoeuer a great patron for this point concludes that it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verie stage-play mockerie But of this poynt more in the treatie of Purgatorie For the last clause if it be true wee commend it as an excellent precedent and paterne desiring that they which so much glorie of the fathers would therin imitate them For this word the Scriptures is that tower of Dauid wherin are a 1000. shields and tota armatura fortium all weapons both defensiue and expugnatorie for all conflicts of controuersie Cant. 4. 4. 4 Or perhaps they meane to admitt the Fathers when they alleage Scripture but such as euery Protestant shall allow of so it be conformable to their fancies fit their new coyned Gospell and in this sence who seeth not that euery paltrie companion will make himselfe not onely the true expositor of Christes word but also will preferre his exposition before all auncient Fathers when they daunce not after his pipe and consent not with their heresies Aunsweare These hick scorning termes of new coyned Gospell paltry companion dauncing after his pipe and those wordes also of fieâ—ie element fancies and heresies beeing but the issues of a filthie braine and loathsome stomacke we returne into his throate with the aunsweare of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fennel stalke will not make a speare nor such wordes sound proofes onely they argue an impatience with a badde cause and a worse conscience The substaunce of this demaund is if a priuate man may discerne of Scriptures whether truely or falsly alleaged by the Fathers an answeare hee receiues in the rifling of his Minor if that coÌ„tent him not S Paule will tell him that there is discretio spirituum a gift of the holy Ghost not tyed onely to the Church and Churchmen but imparted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to euery man illumined by the spirite imploring Gods direction and conferring Scriptuâ—es and therefore elswhere hee wisheth eueryman abundance in suo sensu Rom. 14. Wherein as he giueth libertie for euerie man to haue his owne sense so withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assure his conscience that this his meaning is rectified which certainty is wrought by prayer to God diligent coÌ„ference serious studies often meditation the like all which beeing euident arguments of a spiritual man his power is warranted by saint Paule to discerne al things euen profunda Dei Whervpon Canus infâ—rs that vnicuique praestanâ—â— quod in se est to euery man vsing the means before named God giues vnderstaÌ„ding sufficient in all matters of saluation for the eare trieth wordes as the mouth tasteth meate saith Iob As therefore the palate if it be well affected can discerne perfitely of the sapours which touch it if infected it cannot so saith he the affection of a mind well disposed is able to distinguish a truth froÌ„ an erâ—our So true is that of the Philosopher Qualis vnusquisque erit tale etiam iudicium proferet Notwithstanding herein we verifie not that prouerbe to bring Saul among the â—rophets not to make men deuoide of Gods spirit though otherwise acutely witted or excellentâ—ie learned discerners of spirituall thinges wee knowe that the shaâ—pest Philosophers comming to these mysteries haue fared as the Sodomites at Lots doore as Nazianzene speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saint Augustin acutâ— obtusi and as Gerson obserueth disputers in these poynts vt caeci de coloribus but knowing with all that the Spirit bloweth where it listeth Ioh. 3. we with the Apostle grant this prerogatiue of true exposition not to euerie man pelly melly but to euery spirituall man whom because it so pleaseth this Libeller he entitles a paltry companion but what sayth hee to his owne Melchior Canus who giues this power simplici mulierculae to a silly woman assigning his reason quia ab vnctione docetur because shee is annoynted with the Spirit And here I might nd but that you shâ—ll see either the impudâ—ncie or the ignorance as I gesse it of this mate for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Prouerbe as Saint Paul sayd of clergie marriage 1. Cor. 9. haue not I power to leade about a sister a wife so say I haue not we Protestants as good authoritie to refuse the fathers vnsound expositions of Scriptures as well as the greasie shauelings among the Papists who reiect their soundest interpretations crossing their proiects The Rhemists renounce Saint Austen as an vnskilfull interpreter of super hanc petram Math. 16 Pighâ—us abiures him in the tract of oâ—iginall sinne Aug. Steuc barkes at saint â—erome in Nomb. and Deu. and Bernardinus at both of them with a triuiall prouerbe of dormitat Homerus and Duraeus the Scot turnes off Saint Ieroms opinion of Baruch his book with a quid tum postea thus these transam-eyed hypocrites can spie small motes in vs not feeling their owne beames The summe of this article and the drift of this rennagate is that fides iâ—plicita to driue vs to the streights which the Philistines forced Israel vnto the sharpning our instruments and the fetching our weapons froÌ„ their forge that is to beleeue as their Church beleeues without any triall or examination and then wee should not bee Infidels but that is stopped by S. Peter who willes euerie one to bee readie in giuing an account of that fayth hee professeth 1. Pet. 3. 10. fayth it is not which is not certaine nor aunswere cannot bee made but by him which is assured but both Aquinas and Canus conclude that the authoritie of Doctours and Fathers make fidem probabilem noÌ„ certam perswade fayth but assure it not and thus endes this second Article The third Article All Protestants who are ignorant of the Greeke Latine tongue are Infidels Whosoeuer relieth his faith c. Aunsweare IT is the propertie of Sophisters saith S. Augustine grandi cothurno incedere to make stately paces great shewes to vphold an ill cause vel moram faciendo if with nothing els yet with standing vpon it faine would this disputer with his
sylly-iesticall method conclude vs all to be infidels but he cannot find a medium to inforce that conclusion therefore as Ixion lying with a cloud in stead of Iuno begot a Centaure neyther man nor beast so his malice breeding with a conceit in steed of learning brings forth Syllogismes neyther sound nor acute his arte beeing not sufficient to shape him a Logician nor his subtilty sharp inough to make him a Sophister So that his methode is as one of their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once spake in a like case Take it among you and this it is Whosoeuer relieth his faith vpon the ministers credite and fidelitie is an Infidell hath no faith at all But all Protestantes in England ignorant of the Greeke and Hebrue tongues relie their faith vppon the ministeâ—s credite Ergo All those in Englande ignoraunt of the Greeke aud Hebrue tongues hâ—ae no faith at all Answere It is verie base Logicke where the argument may bee returned vpon the replier as the Maior here may the Papistes beeing bound to relie their faith vpon the meere authoritie of the Church without deniall or triall which therefore they call fidem implicitam a faith inuolued and folded within the Church beleefe And it is verie meane Sophistrie where there is mendatium manifestum as in the Minor is euident and a ridiculous syllogisme where according to the prouerbe aliud Leucon aliud portat illius Asinus The propositioÌ„ to be proued being that all Protestants ignorant of the Greeke and Latine tongues are infidels his conclusion inferring this is that all ignoraunt of the Greeke and Hebrew tongues are infidels as if the Latin and Hebrew were all one idiom But bee it as it is the Maior was cut off by mee in the precedent article the summe whereof is that where faith is there cannot be infidelitie The Minor is there also answered by his owne assumption for if we builde our faith vpon our owne exposition as there hee saieth then this is false that we relie our faith vpon the ministers credite which here he assumeth and therfore a briefe answere might be that of Epimenides in S. Paule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretikes are euer liers and Mendacem Oporâ—et esse memorem that prouerbe in Quintilian But let vs view his proofes The Maior is manifest because they themselues confesse that euery man may erre and doth erre neyther haue they any warrant why the Ministers do not erre since they constantly doe defend that whole generall Councels yea the vniuersall Catholike church may erre and hath erred Aunsweare We deny the argumeÌ„t the force wherof is that they which belieue men that may erre are Infidels For not to dispute with the Schoolemen whether the Infideâ—itie of Heretikes or Pagans is the worse a knowne trueth resisted aggrauating the sinne against the conscience more then against him which knowes it not yet Saint Augustine makes this difference betweene an heretike and him that beleeues an heretike The first begets or followes an errour pertinaciously either for primacie or glorie but haeretico credens is onely caried away imaginatione veritatis so this mistaking a falshood for a truth is Satans mockerie in his angelical illusion not the parties infidelitie in crediting a sinister perswaswasion For learners caried away by their teachers though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying in ambush to seduce them Ephes. 4. in their assent are not Infidels the Apostle calling this leuitie a credulitie childish not infidelitie which is euer peeuish and therefore Aquinas saith that the teachers and masters of the Church failing in any truth diuine non praeiudicant fidei simplicium doe no way preiudice the faith of the vnlearned quieos rectam fidem habere credunt who still suppose that they will teach them nothing but truth And is it any monster of opinion either in Caluin or Luther to say that eyther men in seuerall or councels in assembly or church in generall may erre did not Dauid in an hasty passion and S. Paul with due premeditation say the same All men are lyars For councels they said not so much as Naz. who denied his presence at any Councel because he saw as he said neither good end nor happy issue of any of them nor more then their owne men who affirme that the senteÌ„ce of any councell is but as aliue mans testament ambulatoria that is alterable at the pleasure either of Pope or succeeding couÌ„cell Yea they we confesse with S. Augustine that religious Councels haue saluberrimam authoritatem their soueraigne authoritie yet not absolute integritie because as he elsewhere noteth the later haue oft times controled the former not in circumstances accidentall as Martin the Mar-testament in his Rhemish annotations would shake it oft but in essentiall points capitall eueÌ„ touching the Pope his triple crowne two councels crossing each other about the primacie and supremacie of the Romish Bishop other for baptising of heretikes for Priestes marriage for worshipping of Images for distinctions of bookes Canonicall and Apocrypha for humane traditions all matters of high controuersie And as for the Church erring the Reader may obserue how this Pamphleter shewing himselfe more busie then intelligent takes vpon him to epitomize those controuersies which he cannot anatomize for first we do not say that the vniuersall Catholike Church may erre because that parte triumphant in heauen hath no spotte in her for manners nor wrinckle for doctrine but is euery way glorious and perfect Ephes 5. maâ—ry that which is heere militant on earth being but marching on to perfectioÌ„ Heb. 6. going from strength to strength Psalm 84 cannot as yet sound out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and triumphant song of victory against all errours vntill shee come to that day of perfection as Salomon cals it Prou. 4. 18 and Dauid calling the Saintes generationem quâ—rentium Psal. 24. 6. and the Apostle viâ—tores trauailers Heb. 11. 14. whose perfectioÌ„ at the best ius bt a iourny ambulatoria per fidem non per aspectum walking by faith not by sight 2. Cor. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 14. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 12 in inquisition not acquisition tending and attending to that absolutenesse both for knowledge life but not attayning it no not then wheÌ„ they come to Paule his consummaui cursum 2. Tim. 4. therefore argue them subiect to errours fatales noÌ„ lethales such as follow the nature of man continually not such as separate from God finally this sore trauaile is layd vpon men to humble them therby Secondly if a man in this question of erring should aske this companion beeing himselfe both errans and erro a wanderer in true religion and a runnagate from his natiue countrie what difference between these two positions The generall Councels may erre and The Church may erre The learneder Papistes
to theire Creed saying that nothing ought to be beleued which is not in the Apostles Creede But then I would demande of them whether wee ought to beeleeue that the Scripture is the word of God that Baptisme is a Sacrament that in the Eucharist is the bodie of Christ by faith to what article should these be reduced seeing they are not contained in the Creede or how shall wee know infallibly how these be matters of faith since they are not contained in the Creede Aunsweare Were the Law of India and Persiagenerally infortiat that he which was thrise taken in a lie might be perpetually sileÌ„ced this fourth article had perished in the Libellers lunges the three former beeing shamelesly false but sithence he is of his nature whome the poet describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath neither grace to speake trueth nor power to holde in his chatt Artoxerxes law will fitte him better as hee punished a liar with fastening three nailes into his tounge so to choke him with three argumentes conuincing him of manifest vntrueth in saying that it is manifest we haue no rule to know what is matter of faith First the holy Ghost praescript haec scriptasunt vt credamus Ioh. 20. Secondly our writers indesinent challenge prouoking with the Prophet Esa. 8 ad legem testimonium Thirdly their owne continuall clamours crying out vppon vs for making the Scripture alone the rule of life beliefe the sole iudge in coÌ„trouersies Therfore let him know that we know our selues to bee citizens subiect to a prince by whose law we are directed which as the great Philosopher in humane policie we with Tertullian call regulam veritatis the 〈◊〉 of trueth with Cyprian regulam doctrinâ—â—um the rule of all learning with Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule of right with Aquinas regulaÌ„ intellectus nostri the rule of our vnderstaÌ„ding with Carthusian regulaÌ„ credendorum agendorum the rule of contemplation and action For doctrine wee say with Esay If any speake not according to this rule it is beecause there is no light in them for manners with S. Paul as many as walke after this rule peace be vpoÌ„ them and mercy and so conclude with Cyrill that our faith is not deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 froÌ„ the inuention of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the demoÌ„stration of Gods writ It is their dunsticall glossary that prescribeth in the discord of the foure Doctours to take Augustins rule in disputationibus Ieromes in translationibus Gregories immoralibus forgetting S. Ambrose and therfore Ambrosius Spiera for names sake preferre his rule in iudicijs But we say with S. Augustine Sacra Scriptura doctrinae nostrae regulam figit the holy Scripture frames the rule for our faith and profession This is their torment that we will not say to their Pope in sooth which S. Augustine spake to Faustus the Manichee in a scoffe ergo tu es regula veritatis and so acknowledge his definitiue to be the why and what the forme and matter the rule and frame of our faith and beliefe That which followeth of confining our beleefe to the Creede and accompting all other thinges extrauagant from faith not combined within the Apostles Symbole is this Tatlers fancie not our practise For first wee doubt not but it is an Apostolicall collection agreeing with and deriued from their doctrine yet resolue not that it was the Apostles frame Secondly wee acknowledge it Canonlike but not Canonicall squared according to that rule the holy Scriptures but not the rule it selfe Thirdly we vse it being Christs souldiers as the Romanes their Tessera communis in warres as a short placard wherin is comprehended the summe of our profession for that cause called as S. Austen writeth Symbolum either in respect of the Authors arguing their vnitie in faith euery one casting in his seuerall share or of vs it being the Christians Shibboleth distinguishing Gilead from Ephraim a true trained souldiour from a rude nouice or counterfaite intruder or open pagan And giue that wee made it either the Limitation of our faith it is no more then the Fathers haue done Ambrose calles it S. Peters key strong inough to open and shut the gates of heauen Austen cals it certam regulam fidei an vnfallible rule of faith And so doth Leo in his sermons de passione or if wee call it the perfection of all faith it is no other then the same Augustine hath done who intitles it the abridgement of both testaments totum continens com pendio breuitatis and els where comprehensionem fidei nostrae perfectioneÌ„ the simplicitie thereof helping the rudenesse the shortnesse assisting the memory the fulnesse perfecting the doctrine of the professours nor then S. Hierome who accomptes it the absolute breuiary Christiani dogmatis no more then the Schoolemen who call it summam credendorum containing in it the whole matter of faith vel explicitè vel implicit éeither directly or respectiuely for whatsoeuer thinges are credenda saith Aquinas are referred either ad esse naturae and so respecte the whole story of the creation and consequently the articles of the three persons each of them hauing an hand in that great worke as Basil elegantly obserueth or ad esse gratiae which the Creede presentes vnto vs in the articles of our redemption or ad esse gloriae which we expect by beleeuing the bodies resurrection and the eternitie of life Briefly our faith resting vpon that double couenant of God vnto his chosen the first I will bee thy God is dilated in the former and larger part of the Creede teaching his omnipotency in the creation his mercy in our redemption by his Sonne and the assistance of the holy spirite the other and they shall be my people in the last part from the Catholike church vnto the ende And yet for all these glorious prerogatiues of this Apostolicall abstract none of our writers haue made it the non vltrá of our faith or the listes of our beleefe But did wee so what followes an horrible sacriledge insues and threefold that is There is no article to make vs beleeue the Scripture to be Gods woord that is fals for beleuing in God the Father we acknowledge both his essence his prouidence in esse diuino saith Aquine are included all those properties which wee beleue to be in God eternally wheron dependeth vita beatitudinis and amongst them his trueth infide prouidentiae all those thinges are comprised which he hath temporally dispensed for mans saluation which leade him in via beatitudinis among these is the dispensation of his woord which in our Creede wee acknowledge to be his in professing him to be a God and therfore true for God is not as man that hee can lie Nomb. 23 but himselfe hath testified 1.
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
respect of one head Christ so a policie Aristocraticall administred by select gouernours no pompous synagogue aspectable in grosse to mortall eies because God onely knoweth all that are his 2. Tim. 2. for he is not a lew which is one outward Rom. 2. neither are all Israell which are of Israell Rom. 9 not as Noahs familie with a Shem and a Cham or as his Arke with a crow and a doue though this bee true in visible particular churches where are some straglers not yet called some weakelinges not fully confirmed some hypocrites not easely discerned some wicked ones not to bee auoided but as Clem. Alex. defines it au elect company into which are gathered the faithfull and iust predestinate by God beefore the worldes creation for this cause called an holy assembly while millitant on earth holy in affection when triumphant in heauen holy in perfection in both states holy by Christes imputation This is the harmony of our profession and the true sence of this article which euen Aquine their Angelicall doctor conâ—â—meth concluding that infidels are not members of the Catholike church whereof Christ is the head in acte but inpossibilitie noâ— so neither except they be predestinate to life before the worlds foundation and all their Catechistes insinuate so much in making the Catholike church and the communion of saintes all one article But heare his reason of our deniall Because Catholike is vniuersall a profound note so the Church of Christ which we are bound to beleeue must bee vniuersall for all time comprehending all ages and vniuersall for place comprehending all nations but that Church which the Protestantes beleeue was interrupted all the ages beetwixt the Apostles and Luther which was 1400. yeares or in very deede was neuer seene before Luthers dayes therefore that Church they beleeue cannot be Catholike Aunsweare A fit aunsweare to this would cause the reader crie out with that prouerb Date mihi peluim this tedious iteration rather prouoking a vomit then edging the appetite it being the full scope of his first article where he receiued his aunsweare therfore since he requestes breuitie heere onely obserue in this phrase interrupted either his blasphemous vntrueth if he meane of the existence of the Catholike church which wee beleue to bee perpetuall for the head neuer wanted his bodie nor the Sunne his beames nor the bridegroome his spouse nor Christ his church but as Irenaeus obserueth ab initio assistens plasmati suo filius reuelat omnibus patrem it begunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first foundation and shall not ende 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the finall dissolution of the worlde The church beefore Christ incarnate and this since he was glorified being one the same coÌ„sanguinitate doctrinae saith Tertullian or els his Caiphas-like veritie speaking the trueth against his will if hee meane that the glorious conspicuitie or sincere professioÌ„ of the Catholike church was of long interrupted for that is true in the olde testament by the worldes deluge the Aegyptian bondage the Idole groues and the Babilonish captiuitie in the new at the aduent of Christ by the worlds blindnesse the Phariseis pride the Iewes obstinacie and the deuils malice after his ascent by that threefold persecution which S. Augustine mentioneth violent by tyrantes fraudulent by hypocrites and heretikes both those together after the eleuation of Antichrist But if interrupted after Christ and his Apostles then was it begun by him and continued by them and that is it which Cyprian said we oft repeate we neither seeke nor reke what was doone ante nos before vs but what he commands to be done which was ante omnia beefore all times and aboue all men therfore that church which had the fouÌ„dation by Christ the source by the Prophets and Apostles the frame and iointes by the Scriptures we beleeue in that article to bee continually Catholike alwayes extant not alwayes radiant euery where dispersed elsewhere distressed pergit nebulo still he goes on Neither is it vniuersall in place beeing contayned within the narrow bounds of England which is accompted but as a corner of the world For the Lutherans in Germany the Hugonots in Fraâ—nce and the Guiues in Flaunders detest there religioÌ„ almost as much as the Catholikes neither will they ioine issue with theÌ„ in diuers especiall poiÌ„ts And therefore the Protestants church which they beeleeue can no more bee Catholike and vniuersall theÌ„ England the vniuersall world or KeÌ„t the Kingdom of England or a pruned bough a wheate tree or a dead finger a man or a rotten tooth the whole head Aunsweare Medusaes ill fauoured countenance turned men into stones and such brasen-faced ignorance would make any man astonished Who euer said except the Romane proctors for their Babylon that a particular congregation was the Catholike church we haue cried it at the crosse and recorded it in our bookes that as the golden candlesticke was multiplied into many braunches Exod. 25 and Aarons rod burgened into many blossomes Nomb. 17. so Christes church was parceled into many particuler churches among which this of England to the fretting despight of Romish rennagates the famous renowne of our Soueraigne and the eternall glory of his name God hath selected as among all flowers the Lilly among all fowles the Doue of all trees the Cedar of all the nations Iudea of all the mountaines this Zion to be a sanctuarie for his chosen an oracle for his woord an habitation for himselfe howsoeuer this viperous scorner in contempt calles it a corner of the world a nooke it is in deede but such an one as Aegina to Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eiesore thereof so is this to Rome the hartsoare thereof Why Bethleem was the smallest among the thousands of Iâ—dah Mich. 5. yet the sonne of righteousnes sprong theÌ„ce and the glorious starre directed thether Math. 2. The Iewes an handfull in comparison of the other nations and yet in Iury was God knowne his name was great in Israell Psal. 76. a diamond of true lustre though set in brasse is of more accompt value then a counterfaite byrall or a Portingall perle fastened in golde Wee feare not the Lions paw the Spanish crueltie much lesse the scratch of a strumpet the Libellers of Rome the braine of a Fox the schismes of hypocrites wee contemne As for this visible church of ours we accâ—mpt it as the arke of Gods presence not beleeue it as an article of our faith it is the Romish opinion and it was well placed among the extrauagantes as a position extrauagant from all learning reason and diuinitie that a particular Synagogue should be the Catholike church that a filthy sincke should be the holy church yet such a citie is Rome and such is the diuinitie of the Popish clergie and therefore wee conclude this article with a Syllogisme inuerted vpon this
offer vp our bodies sacrifices we vse pennance or repentance as the Priestes sacrificing kniues to mortifie our earthly members Colos. 3. to kill those beastlike passions and affections which rage within vs applying it as an wholesome chastisement not vsing it as an holy sacrament it hauing neither visible signe nor diuine institution The Trentish conuenticle confesseth that it was no sacrament in the olde testamente whereby we inferre that it is no sacrament at all for Peter Act. 10 and Paul Act. 26 professe that they preach no other doctrine of repentance then that which the Fathers and rophets beefore had taught Neither was it â—ay the Trentistes a sacrament before Christes resurrection but after it was then first the repeÌ„tance which Iohn Baptist preached Math. 3. and our Sauiour published Math. 4. both which places the Rhemistes haue translated Doe pennance was no sacrament Secondly it crosseth an other assertion of their owne when they say that Pennance is no sacrameÌ„t beefore Baptisme put the case in those which beeing conuerted and hauing repented vpon Peter his sermon Act. 2. were after baptized which was after Christ was risen and ascended by the first opinion then it was a sacrament it was beefore their Baptisme by their second rule then it was no sacrament Lastly by this concession of theirs all the examples and testimonies which they inforce for satisfaction our of the olde testament either of Miriam Dauid or Manasses are friuolous and superfluous And therefore the glosse of their Canon law concludes it is better to say that it was rather an vniuersall tradition of the church then any scripture institution and one of their great schoolemen is peremptorie that the agnizing of the fault desert of punishment together with the recognizing of Gods mercie and fauour causeth remission of the sinne as for confessioÌ„ and satisfaction it is the church imposition Trueth it is loth they are to giue too much to Gods grace therefore because in Baptisme wee receiue remission of our sins freely without our worke concurring they haue inueÌ„ted for falles after Baptisme Pennance wherein temporarie satisfactioÌ„s shal be meritorious As for vs we confesse ingenuously that by reason both of that originall taint which Cyprian calleth virus paternum Adams guilt our naturall corruption which Dauid calleth virus maternum our mothers conception Psal. 51. and the reliques thereof which S. Paul clepeth the law of the emembers Rom. 7. â—eueling in our bodies rebelling against the spirite till it haue gotten from peccatum babitans to peccatum regnans Roâ— 6. as S. Iames saith in many thinges wee euery one offend euen the iustest man seauen times a day Prou. 24. the treacheries of the deuill the lustes of theflesh the allu rements of the world working vppon that corrupt inclination sometimes praeoccupate vs with slips of ignorance through infirmitie oft-times thâ—ough malice precipitate vs into hainous enormities euen those which the schoolemen call vastantia conscientiam which without repentance faith cannot be remitted And therefore we detest the Anabaptistes who establish a perfection after Baptisme more absolute then Adams was in his integritie For as Augustine noteth his was posse non peccare a libertie if hee would not to sinne but they will haue it coelestiall non posse peccare to haue no possibilitie to sinne this is Pharisaicall arrogancie much more the Nouatians who denie to those that relapse after Baptisme any hope of remissioÌ„ froÌ„ God or intromission into the church this is the gulfe of dispaire And to them we 〈◊〉 the Enthusiastes who thinke God will be reconciled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mediatioÌ„ by prayer or ministerie of the word or assuraunce of faith or sorrow by repentance this is Epicurish securitie but in defiance of them all we preach with S. Augustine repentance to be arra pacis the earnest of our peace with God with S. Basil that it is the physicke of the soule and as in Phisicke there are three partes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surgerie by incision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by purgation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by diet so herein first contrition which is the phlebotomie yea the cutting of the very hart-stringes Act. 2. which Dauid calleth the acceptable sacrifice Ps. 51. secoÌ„d confession as the vomit casting out before God and men to our confusion and their example the filthinesse of our sinnes as the Scolopendra turneth her entrailes outward to scoure them pleading as Gregorie speaketh nostras causas apud Deum causam Domini aduersus nos acknowledging our sinnes against our selues Psal. 32. with shame of countenance with remorse of conscience priuately if we be burdened publikely if we be inioyned Thirdly fasting and weeping Ioel. 2. which is the diet to keepe the bodie vnder and tame it by subiection 1. Cor. 9. not onely as a preuention of sinne but as a punishment for sinne Psal. 69. 1â— which repentaunce or penaunce notwithstanding wee doe not say with the Pseudocatholikes to bee a second plancke to saue vs a new meanes of our remission eleuating thereby or annihilating the vigour and force of Baptisme the effect whereof I said beefore wee tied not ad momentum to the very instant of the celebration as if any sinne after ensuing might abolishit for that were too much to weaken the efficacie of so mightie a sacrament and to repeale too sodeinely the force of so strong a couenant and to deiect most basely the authoritie of so great a seale especially the holy Ghost hauing called it an aeternall mercie an vnmoueable league Esa. 54. and as a continuall current for all times saluos fecit for the time past he hath saued vs by the lâ—uer T it 3. saluos facit it doth saue vs for the present state 1. Pet. 3. and for the time to come he that beleeueth and is baptized saluabitur shall bee saued Mar. 16. And that which passeth all in absurdity is to denie that our sinnes are perfectly forgiuen but onely not imputed and as it were veyled or couered with the passion of Christ all the botches and biles the filth and abomination of sinne still remaining and as it were exhaling a most pestiferous sent in the sight of God Aunsweare Dauid seemes mad but to whome saith Austen regi Achis id est stultis ignorantibus to king Achis that is to fooles rudesbies so to Pharisaicall Catholiques destroying grace to reare vp merites the diuinitie both of the greatest Prophet and the chiefest Apostle will seme absurditie To the point Blessed he cannot bee which is not fully remitted but Dauid pronounceth him blessed to whome sinne is not imputed Psal. 32. Christes righteousnesse imputed is the perfect remission of sinnes saith Ambrose in Rom. 8. for our iustification is nothing els but our sinnes remission saith Oecumenius because whome he
Math. 23 but in heauen is his chaire from whence he teacheth by his spirite Againe he reuoketh vs to Church and Councels foure times repeated within foure leaues to which because we will not stand with out due examination or iust coÌ„tradiction therefore hee inferres that we haue no meanes to settle faith to determine controuersies to abolish heresies all which haue beene aunsweared in the former articles wherin we appropriate these especial meanes vnto the spirite of God and the holy scriptures for the first the scripture saith Isidore worketh in vs faith not obliquely hoouerly ambiguously but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmely amassed and compact deepely setled qui ne branle point as the French speake not mutable not nutable for that which onely ingendreth faith is the principall meanes to settle faith which are onely these twoo the word and the spirite because all faith by the confession of the schoolemen is either acquisita which is the effect of the woord read or preached or infusa which is the operation of the spirite without which the word is not effectual for nunquam Pauli sensum Ãngredieris nisi Pauli spiritum imbiberis a man shall neuer vnderstand Paul his meaning vnlesse hee haue beene touched with Paule his spirite saith Bernard for which cause both the Gospell is called the ground and stablishment of faith Colos. 1. and the Apostles and Prophets the foundation of our beleefe Ephes. 2. which was not spoken personally but as Aquinas well interprets it of their doctrine writings this being no derogation to Christ his priuiledge who is the principall fundament beecause as the Apostle speaketh of himself they hauing sensum Christi do preach nothing els but Christ and him crucified 1. Cor. 1. so that whereas other writers are to be read cum iudicandi libertate with libertie to censure them as wee please with choise whether wee will beleeue them or no the scriptures must be read cum credendi necessitate and therefore Canus confesseth that vltima resolutio fidei the last resolution of faith must bee vppon the spirite his inward operation And Aquinas that fides non debet inniti our faith must not be settled vpon any other writinges or decrees then the authors of the Canonical bookes haue set downe Whereupon the Bishop before named makes this conclusion proper to our purpose Nulla igitur alia c. no other principles of diuinitie no other doctrine of any diuines except of Christ the Prophets and Apostles fidem ecclesiae fundat doth ground or settle the faith of the church Secondly for the determining of controuersies wee appeale to the Princes Deputie the Vicar generall of Christ not the Pope whome in this case they deifie wee defie him but Vicarium Domini as Tertull. calles him the holy ghost and to his sentence viz. the scriptures wherein there is that vicaria vis Spiritus Sancti that power delegate of the Spirit and thus put the case with S. Augustine Ista controuersia iudicem requir it doth this Controuersie require an vmpire Iudicet Christus let Christ be he which hath those three perfections required in a Iudge confessed though ironically yet truely by the Herodians Math. 22. giuing a true sentence wherein we are assured there is no error absolute admitting no appeale vpright without bias of partialitie Iudicet cum illo Apostolus and with him ioyne the arbitrement of the Apostle because Christ himselfe speaketh in the Apostle Excellent is that place of Optatus are their Controuersies in poynts of Christianitie Iudges must bee procured to reconcile theÌ„ not Christians they will bee partiall on each side not Pagans they are not capable of these mysteries not Iewes they are sworne enemies against the truth from earth wee appeale to heauen sed quid pulsamus ad Caelum but why stand we knocking there cum habeamus hic in Euangelio since here wee haue him in the Gospel where if wee knocke the doore shall be opened by him whome Theophyl calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the porter of the Scriptures And so for that point we conclude with S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the holy scripture determine betweene vs for there we haue controuersiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deuoyement dissolution of all controuersies said the noble Emperour Constantine in the Councell of Nice For in Gods matters who more fit to iudge then God himselfe Idoneus enim sibi testis est qui nisi per se cognitus non est The same we say of the third for abolishing herefies the scriptures beeing as proper and sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound an heresie as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to found a veritie For which cause both the spirite and the woord are compared to fire The spirite 1. Cor. 3. discerning betweene straw and siluer stubble and gold The word Ier. 23. disgregans heterogenea seuering the pretious from the vile the mettall from drosse being both index vindex the discrier of heresies the destroyer of them the boke of God by the power of the spirite being as Dauids sling and stones able to prostrate Goliah and repell the Philistines therefore though Councels assembled for confounding heresies yet the speciall artillerie wherwith they battered those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lofty imaginations of rebellious heretikes were fetched from the tower of Dauid Cant. 4 this armory of God For if the high priest discerne not of the leprosie or crime secundum legem according to the law though his authoritie were great yet his sentence was frustrate it beeing not free in matters of religion for men to determine or condemne what they will but iuxta leges so farre forth as the law prescribes theÌ„ saith a Papist on that place otherwise it might proue a tyranny ouer the conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Lordes ouer the faith of men to inforce them without scripture So then we conclude this point with that precept of the wise maÌ„ His amplius fili mine requiras seeke no farther nor other meanes then these the spirite and the scriptures for the true Catholike church admittes of no other howsoeuer that Church thus nick-named the whore of Babylon enamored with strange louers doth boast herselfe of traditions and councels and fathers For our Sauiour Christ by his diuine prouidence did foresee that heresies were to arise in his church as his Apostle S. Paule doth warne vs the which as plagues were to infect his flocke and therefore he not onely forewarned vs of them but also gaue vs meanes how to preuent and extinguish them Hee willed vs to heare his Church if wee would not be accounted as Ethnikes and Publicans He ordained Pastors and Doctors least we should be carried away with euery blast of vaine doctrine He promised vnto the
confession ecclesiasticall iudges are but men and may soone be deceiued that Councelles as Hilary excellently noteth are oft contrarie to themselues that the Pope their sacra anchora their Church Oracle is like as hee spake of Egypt a splitting reede Esa. 36. daungerously erronious therefore the sole meanes for the establishing of fayth and of the minde in doubts and against heresies are the books of God for in the deluge of these waters deepe deceitfull wauering where should the Doue rest but on Noahs Arke or the minde of man repose it selse but on the word written quod proficit ad fidem ad vnitatem ad salutem sayth Hilary which au aileth for faith there is the setling of our beleef and for vnitie there is the diuision of controuersies and the repulse of heresies the twoo speciall breaches of Godly vnitie And now I had thought these articles of fayth had beene ended but hee had a spare syllogifme which hee knevve not vvhere to marshall and that he hath annexed to this Article like a Goose feather to a Woodcocks tayle And to conclude these Articles of fayth I say that if the principles of the Protestantes religion bee true Saint Paul himselfe exhorteth vs to infidelitie which I proue thus Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by fayth exhorteth vs to infidelitie But S. Paul doth exhort vs to doubt of our saluation which we are bound to beleeue by fayth according to the protestants Religion ergò S. Paul exhorteth vs to infidelitie The maior is plaine for to doubt of matters in fayth is manifest infidelitie because whosoeuer doubteth whether God hath reuealed that which indeede hee hath reuealed beeing sufficiently proposed as reuealed virtually doubteth whether God sayth truth or lieth The minor is prooued by the testimony of S. Paul Cum timore tremore salutem vestram operamini with feare and trembling worke your saluation All feare whether it bee filiall feare or seruile feare includeth doubt the one of sinne the other of punishment Aunsweare The hottest fire cannot consume a dead mans heart which hath bene poysoned nor the spirite of grace allay the blasphemy of a feared conscience cauterized with malice not sparing to accuse euen the greatest Apostle of infidelitie Yea but he doth it not simply onely vpon condition that is if the principles of the protestants religion be true Their principles are that there is but one God and three persons that Christ is the Sauiour of the world that hee was incarnate and crucified deade and glorified c. Is S. Paul an infidell because we lay these grouÌ„ds of religion his meaning is of principles differing from Popery First then that is his leaudnesse or his ignorant rashnesse indefinitely to attache all the principles as accessarie to infidelitie Secondly it had beene plaine dealing to haue named them for because we set down that there is but one purgation and that in this life the bloud of Iesus Christ no Purgatory after to be expected that there is but one sacrifice propitiatory once offered videlicet the body of Christ crucified no masse to be reiterated one mediator betweene God and man the man Iesus Christ no Saintes to bee inuocated that faith onely iustifieth no workes coadiuuating these are our principles or rather the scripture positions differing from the Romanistes doth S. Paul therfore exhort vs to infidelitie I prooue it thus saith hee whosoeuer exhorteth vs to doubt c Here is that speech of reuerend Synesius verified cùm ex plaustro quod aiunt conuicijs sit insectatus multaque in nos sit vociferatus when hee had with full mouth and open crie challenged all the principles of our religion for infidelitie at the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the base sophister shewes vs a Mouse for a Lion and seazeth vppon one onely principle namely the assuraunce of saluation Which when it is examined will proue but the Cyclops out cry in the Poet after his sole and onely eie was stroken out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no bodie no bodie For first this question whether the certainetie bee of hope or of faith is not iointly and generally determined among all protestantes Againe that we are to ascertaine our selues therof euen by faith is the opinion of some eminent Papistes Durand is censured by Medina and registred in his rew of erroneus Doctors for it Catharinus and Gropperus mightely oppugned the contrary asâ—ertion in the Trentish conuenticle Lastly the syllogisme it selfe is both fond false fond in the Maior for doubting may bee in pointes of faith without infidelitie or heresie as before out of Melchior Canus hath bene shewed because infidelitie is commoÌ„ly lincked with pertinacie then the probate of the Maior in that faith is not tyed to thinges reuealed alone beecause multa creduntur quae in scriptur is non leguntur saith Austen many thinges are beleeued not reuealed in scriptures False in the Minor because that text of S. Paul marginally misalleaged Phil. 2 is no motiue to doubting but an exhortation semblable to that duetie prescribed to euery maÌ„ by God himselfe Mich. 6 sòlicitè ambulare coram Deo to walk warely before the Lord as a sonne before his father with feare to sinne not of sinne that is least by sinning he should be counted vnworthy the graces wherewith he is endowed and the fauour whereof hee is vouchsafed not of sinne as if it were able to cast him finally from God and so make him either to dispair or doubt of his saluation for being iustified by faith hee hath peace with God Rom. 5. and hauing semen manens 1. Ioh. 3. he cannot sinne irremissibly besides this Bellarmine himselfe froÌ„ whome this impious argument is borrowed puts a difference betweene feare and doubting for saith he the receiued opinion in the church about this certainetie of saluation albeit it remoue not all feare yet it vtterly taketh away all anxietie and haesitation ipsam etiam dubitationem and eueÌ„ doubting it selfe and therefore though the Apostle will vs to feare yet hee exhorteth not to doubt as this mate inferreth Certainelie if wee consider the state wherein we stand we shall finde as the said Apostle speaketh without terrours within feares causes of them both euery wher by Sathan his pollicie malice about vs by the lustes and affections raging or tickling within vs by the world either flattering or pursuing vs but if wee looke vp vnto him that loues vs in his beloued to that sacrifice by which wee are reconciled that victorie whereby sinne is conquered to that spirite wherewith wee are sealed we may in a Christian confidence and assurance of faith say with S. Bernard turbatur conscientia sed noÌ„perturbatur quoniam vulnerum Dei recordabor my conscience is tossed not ouerwhelmed beecause I call to minde the woundes of my God For how should hee feare
should build onr faith vpon them beeing but mediate witnesses not immediate causes And so wee coÌ„clude with Aquin as in his own words Innititur fides nostra reuelationi Apostolis Prophetis facta Our faith is built vpon the doctrine of the Prophets and Apostles And with Canus alludinge to that speeche of Quintilian for grammer that the Canonicall writ is that foundation on which vnlesse we build our faith quicquid superstruxeris corruâ—t whatsoeuer we reare will fall And now his syllogisme is concluded his article might haue ended but his after wit telling him that his reasons examined would proue but scopae dissolutae the article and the argument not agreeing that proclayming only the Learned Protestantes Infidels this coÌ„cluding that all Protestants are so and the reason of both because they refuse the Fathers expositions he now turnes Zenoes fist into a palme and leaues his Logike for a figure in Rhetorike which they call Correctio dicti Campian belike hauing rubd him by the elbow and telling him that Some Protestantes allowe the Fathers and their expositions so farre forth as they agree with Gods worde and no further but this is nothing but to delude the world Aunsweare In deede Thucydides neuer spake it more truly then we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herehence haue risen both the mortall spite of Rome against vs and also this title of Infidelitie because we make rectum to be Iudex sui obliqui for vsing the Scriptures as a fanne for the Fathers to winnow their chaffe from their graine for vrging that place of the Prophet Esa 8. of all writers both auncient and moderne if they speake not according to this rule there is no light in them which is no other thinge then the Fathers themselues wish and require Tertullian reiects any mans arbitrium suum vnlesse it bee according to the doctrine taught by Christ and preached by the Apostles Cyprian regardes not quid hic aut ille but what Christ did or spake it was not parentum or maiorum authoritas which made S. Ierome to stoope but onely Dei docentis imperinm Not to speake of Nazianz. who peremptorily avoweth that our doctrine is Pythagoricall dixit dominus without reason naturall or Fathers aâ—thoritie but Austen cries away with our papers codex domini prâ—cedat in medium and excellently to this present purpose els where there are bookes saith he quos non licet iudicare sed secundum quos alij iudicandi videlicet the bookes Canonicall which we are not to iudge but according to which other Doctors are to be censured no other thing then the sounder schoolemen doe auouch in admitting onely that to bee the church doctrine quae procedit ex veritate prima in sacris literis manifestata No other briefly but what the Apostle inforceth that if we receiue the witnesse of men the witnesse of God is greater For let God be true and euery man a liar Rom. 3. Neither is this a delusion of the world but a religioÌ„ to our God our reuerence to his word an appeale from men subiect to ouersights and affection vnto the holy spirite perfect and vnpartiall in making the Scriptures the touchstone of their writings especially hauing to deale with such Romish impostors S. Basill cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupting all the Fathers and counterfayting many of them dealing in the first as Procrustes with his guestes in his bed eyther hacking them off or racking them out as may fit their fancies in the other as Caligula with Iupiters idole tooke off the Gods head set his owne in place thereof citing Fathers that were neuer extant but as the Poet saide Nil mihi vis vis cuncta licere tibi our reuoking the Fathers to Scriptures touch is delusion but when some of their own say that the Fathers are no Fathers if they swaâ—ue from the church doctrine that is Rome or the Pope as Duraeus doth and others that both the church and Pope haue authoritie aboue Fathers and against scriptures as Canus discourseth at large an opinion which is the verie male-engine of all sound diuinitie this is plaine dealing allowable Marrie Saint Chrysostome is so farre from counting it a delusion the course we take that he thinkes it a grosse absurditie among Christians to be so warie that in paiment of monie we will not credite men but numero calculo committere tell it after them cast the sums number the poundes weigh the golde yet in the grand pointes of faith we wil rest vpon the bare sentence of Fathers simplie without due triall especiallie hauing so perfect a touch and ballance as the word is to trie them by And now from arguments he falles to questions 4. in number 1 For what meane they when they say they will allow them so farre forth as they agree with Scripture Answere If in this question hee aske what hee knowes it is ironicall hypocrisie if not it is ignorant follie our meaning hath bin oft expressed to be that of Saint Austens to preferre Saint Paul himselfe before all and aboue al Doctors his expositors not concording with the text that as we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so peremptorie and selfe louing to take vp that olde verse Nostra haec sunt veteres migrate coloni vtterly to omit the fathers so we admit of them as Canus himselfe doth reade them and alledge them with reuerence yet with choyce iudgement their soundnesse making vs more learned their corruptions more wary least taking the chaffe with the wheate as the Prophet speaketh that of Lyrinensis prooue true Absoluuntur magistâ—i condemnantur discipuli whereas if you take the pâ—ecious from the vile you shal be according to my word saith the Lord Ier. 15. 2 Meane they perhaps that if the Fathers bring Scriptures to prooue any point of Religion now in controuersy to allow that point as true Aunsweare We doe with this prouiso of S. Paule that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they march in a squadron agree without difference in that point 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Scriptures they alleage be canonically warranted regularly vnderstood and rightly applyed Who shall iudge of this the prouerbe is Lapis aurum probat aurum homines The stone tries gold and gold tries men so the spirite of God trieth betweene the Scriptures Canonicall and Apocryphall the Scriptures trie the Fathers whether their sence bee sound or adulterate 3 If so why reiect they then S. Austen other Fathers who bring Scripture to proue prayer for the dead yea and all controuersies almost in religion the Fathers prooue by Scriptures when they dispute vpon them Answere In promptu ratio est our answere is readie and briefe first to Augustine and the other fathers in this case which