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
Arrians who measured the church by multitude not qualine saith Nazianz. But let the church speak for her selfe I am blacke ye daughters of Ierusalem Let Sâ— Iohn describe her a woman fled into a desert Let stories hieroglyphically depaint her Noas arke Abrahams progenie Iobs familie Eliahs complaint Nabuchodonosers furnace the Apostles latent with the doores shut the Christians couchant when their liues were sought the priuate Liturgie in the time of Traiane and those antelucani hymni which Pliny mentioneth But admit that successiue continuance and conspicuous amplitude were the true notes of the church yet neither maketh this for Rome which hath had her many eclipses Duraeus confesseth that from the time of S. Peter til the inuestiture of Pope Syluester the Bishops of that sea had no certayne place of aboade but were inforced to performe their holy rites in cryptis coetibus piorum in corners and priuate assemblies of the godly so Ciruetus Doracensis that the Eucharist was offered occultè sine pompa and before the Nicene councell the church of Rome was little regarded as Pius the secoÌ„d witnesseth Neither againe would this Catholikes argument follow it being no sound conclusion in Logike to reason from a locally scited Synagogue to a church vniuersally diffused that because the Iewes haue had a congregation visible therefore it is to be preferred before Christs church dispersed In deede visible it hath bene but miserable seene and scorned acknowledged but detested Orbis ludibrium opprobrium in so much that some stories record and trauailers report that those places into which they are remaunded carry with theÌ„ such a noysome strong smell as may be compared to the remainders of Sodome destroyed But haue not the Protestantes particular churches beene as conspicuous as Rome it selfe View Denmarke Polonia Boeme Russia Germany Flaunders Scotland and principally Albion truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 England I meaneâ— so splendently appearing these 60. yeares together onely a quinquenniall Eclyps dreadfull and bloudie excepted that the glory thereof hath inraged Sathan and his complices with furious discontentments the beautie allured straungers from farre desiring to approache it that they might say with Dauid Sicuti audiuimus Sic vidimus we with him Sic videntes admirati sunt yet still he goeth on Which is the onely path to lead men into Atheisme as though Christ were not as yet come into the world whose admirable promises are not accomplished whose assistance hath failed in preseruinge his church vnto the worldes ende whose presence was absent many yeares before the finall consummation consequently they open the gap to al Machiuellians who say that our Sauiour was one of the deceiuers of the world promising so much concerning his Church and performing so little Answere Cytharoedus Ridiculus chorda qui semper oberrat eâdem Where a man makes his shadow his combatant or appointeth his enemie his weapon the victorie is easie still he supposeth that weegraunt the church must bee visible or els this his second Corollary must be true wherein he would conclude that the inuisibilitie of Christes church is the gap to Atheâ—sme 1. denying the certainetie of Christes first comming 2. the accomplishment of his promises 3. the assistance of his protection 4. the presence of his power The coÌ„trary were true Fortake the proportion of the body by the head his first aduent being altogether in obscuritie his conception reuealed onely to his mother his birth made knowne to a few shepeheardes his lodging allotted in a cratch in accompt so base that he was reputed as Bernard speaketh pro despicatissimo vernaculo immò vermiculo his inward glorie so great that the prophesie was verified Speciosus prae filiis hominuÌ„ in outward shew so meane that Esay his description was fullfilled In quos nec species nec decor which was the Iewes stumbling blocke who admitted no good out of Galilee and Nazareth and the disciples scandall who still expected his Imperiall Diademe so his body the Church begun in a few not known to the world or if known persecuted euen as her head Christ quem viderunt oderunt His second comming shall bee maiesticall and the church triumphant shal be conspicuous therefore this argument inuerted is the sounder videlicet The state of the body being proportionable to the apparition of the head ascertayneth to the world his first comming but the inuisibilitie of the Church militant on earth is proportionable to Christ his personall appearance in his first aduent ergo it ascertaineth that he is already come So for the second scilicet The accomplishment of his promises The more â— Catholike the church the more those promises by Christ warranted by Esay prophecied by this Pamphleter alleadged are in trueth accomplished and our new Romaniâ—â—es dealing with the church as the olde Romanes with their Goddesse Victoria clipping her winges and chayning her to Rome do both faâ—sifie the Prophete prediction and pâ—nion too straightly the large donaâ—ue of Christ. The prophecy was That the church gate should be open continually that the riches of the Gentiles and their kinges might be brought in and the nations standing out should perish Therefore to restraine this vniuersall subiection to Iewry alone as the Apostles once ignorantly supposed and the Iewes afterward arrogantly contended or to Rome which all her champions haue so challenged were to abridge most presumptuously those bountifull promises which Dauid prophecied that Egipt Babylon Tyre Aethiope and Palestina should be borne in her and to her and that redemption which the Elders confessed with ioy out of euery tribe nation and kingdome for the church is not gathered ex vna gente sed ex vniuersis mundi partibus reges paritura saith Austen not of one people but of all the partes of the world bringing foorth kings which shold be as Esay prophecied Foster Fathers and Queenes to be nursing mothers to the church preresembled in those three kings or sages which came from farre to do personall homage vnto her head and king at Bethleem and long before that in S. Austens opinion prefigured in the Queene of Saba her long iourney to Salomon And albeit in the primitiue nonage of the church this promise of kinges allegiaunce thereunto was not so fully à ccomplished because in those dayes that prophesie of our Sauiour was rather verified You shall be brought before kings for my names sake by them to be persecuted euen to death The best of the kings for a long time reaching but to king Agrippa his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slender inclination to religion And the firstâ—king christened that euer we read of Lucius the k. of Englandâ— which was 180. yeares after Christ and Alexander Seuerus the I. Emperour qui bené de Christianis sentire coepit which was 230. yeares after yet
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
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
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
churche the assistance of the holy Ghost in such sorte as they which would not heare her would not heare him Aunsweare Vmbratilis lucta as the prouerbe is all this we yeelde acknowledginge that â—ruth must bee planted that heresie must bee extinguished that the teachers and pastours must bee authorized that Councels may bee assembled that the Church must bee obeyed yet with prouisoes that the trueth bee no other then the Gospell wee haue receyued Nothing counted heresie which is religion sincerely professed Act. 24. that those Pastors haue the Vrim the Thummim Deut. 33 science and conscience feeding their flocke diligently and holesomely 2. Tim. 4. that councels bee lawfull assemblies Act. 19 congregated by command of Princes not hurried by the Pope not a rabble of illiterate Friers not a banded rout of preiudiciall priestes not a factious bench of partiall vmpieres not ouer-swaying the scriptures by authoritie and nomber but ouer-awed by the scriptures admitting that sence quem ex dictis retulerint non attulerint which they can worke out of them naturally not inferre vppon them peruersely Lastly that the Church haue roometh vniuersally extended not confined to Rome straightly pynioned But that place out of Math. 18. dic Ecclesiae is here a guest though boldly inuited yet not lawfully arrayed that precept commaunding a reference and obedience to church gouernours in quarrels personall not questions Theologicall for reconcilement of mutuall offences not determining spirituall controuersies Wherein if either party be found auther malitiously implacable or vnreuerently obstinate hee is to bee cast out as an Ethnike and Publican vnfit for the company of Christians whose character is charitie Ioh. 13. whose duetie is obedience Heb. 13. The Catholikes therefore beleeuing certainely that the Church cannot erre that the generall Councels cannot deliuer false Doctrine that the Pastors and auncient Fathers with ioynt consent cannot teach vntruethes when heresies spring vp presently with the voice of the church pluck them vp euen by the rootes and so euer hath practised and after this manner hath ouerthrowne all encounters false opinions and errours which the deuill by his ministers euer planted or established in the world and so they haue bene freed from all braules and quarrels in matters of religion Aunsweare Those verily are the meanes wherein al the pseudocatholickes concurre for decision of controuersies all which haue before beene satisfied therefore the present aunswere is easie and not necessarie easie for those meanes are mens meerely humane the practise of the church the custome of men the definition of councels the iudgemeÌ„t of men the senteÌ„ce of the fathers the censure of meÌ„ partiall in affection preiudiciall in opinion changeable by repeale of a second sentence challengeable by appeale to an high iudge lawfully to bee reuersed by a sounder though a lesse nuÌ„ber whereas the arbitrement of the scripture which is ours is the infallible rule of truth and uerdict of the holy Ghost none more direct more constant more absolute Easie againe it hauing beene often shewed that both the fathers of Which they so vainely bragge Saepe loquuntur non quod sentiunt sed quod necesse est sayth Saint Ierome That the Church so called by them and the councelles which represent that church haue verie often beene deceiued Some confirming the blasphemie of Arrius no les theÌ„ ten in number others establishing rebaptization of hereticks in the concurrence of three councelles sayth Pamelius with the consent of huge assemblies saith Eusebius and among the rest the councell hee here nameth in the margent the first Nicen some prohibiting second mariage as that in Neocaesaria others disauowing returne to warre others rearing vp Idolatry and giuing Angels and the soules of men bodyes as the second Nicen and in this theme might be infinite but I shut it vp with that speech of Saint Augustine Sed haec humana iudicia deputentur circuuenire c account no otherwise of these then of mens iudgements either circumuenting by false glosses or circumuented by corruptions for which cause Pelagius the Pope delt wisely who would not stand to councelles for the prerogatiue of his place but fetched it from the Gospel Not necessary this differeÌ„ce about authoritie of councelles and soueraintie of the church being but a muster no skirmish no disputation but a shewe for when Bellarmine hath runne himselfe out of breath by putting out all his reasons in the behalfe of Councelles and Stapleton ingaged his whole credite with putting in his 15. CautioÌ„s about the iudge of controuersies all their Items are at last closed vp within the Pope his Ephod or his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his papall soueraigntie or his sentence peremtorie for hee is lex animata in terris the liuing law vpon the earth containing all lawes with in the compasse of his breast his authoritie by his flatteres proclaimed to bee greater then the Angelles Councels are shadowes in foure things the iurisdiction the administration of the sacraments in knowledge and in reward by whome not onely the Bookes and writings of all authours are to be approoued or disauowed but euen generall councelles haue their efficacie and confirmation and the interpretation of the sayde councelles subiect to his determination because the iudgement of Councels and persons beeing meerely humane may foure waies be corrupted by feare by fauour by malice by largesse Onely his sentence is to be admitted as from Peter his owne mouth God himselfe and he the Pope hauing but one consistorie without whose countenance and authoritie the scriptures are but as Aesops fables in the opinion of Hermannus Hosius the Councels but conuenticles their decrees like liuing mens wils and the fathers no body wherefore as the orator sayde that pronuntiation had the first second and third place in Rhetorick so in definitiues of Religion the erection of fayth the compoundinge of controuersies the abandoning of heresies is wholly the Popes the rule of fayth what the Pope alloweth the interpretation of the fathers which the Pope followeth the definition of councelles which the Pope confirmeth the practise of the Church what the Pope auoweth But bee it the Popes omnipotence or assembly of councelles or consent of Fathers or tradition of the Church wee say with Saint Augustine that none of these are to be preferred before Christ cum ille semper veraciter iudicet sithence his iudgement is alwayes true and irrefragable Ecclesiastici autem indices sicut homines plerunque falluntur but ecclesiasticall iudges as men are often deceiued whereby we nothing impaire the dignitie or necessitie of Councels acknowledging them with Saint Austen to bee saluberrima most soueraigne antidotes against the poyson of heresies yet wee subiect them to the spirit and the scriptures which alone haue this priuiledge non errare for the heresies which the Councels he specifieth did