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.
Libeller being his owne Whosoeuer beleueth a particular church to be the Catholike denyeth that article But the Papistes avow and beleeue Rome to be the Church ergò The Papistes denie that article But that I promised at his request to aunswere seriously I might play with him about his wheate tree and aske him where he was borne and how corne growes I haue read in S. Basil that coales readie burnt haue growne vpon trees but that corne hath bulkt into a stemme and branched out into armes non me pudet fateri nescire quod nesciam I neuer heard or read but let his folly passe we will follow him to the second article denied as hee saith by vs. 2 The second article is the Communion of Saintes the which they deny many waies First by not beleeuing that Christ hath instituted seuen Sacraments wherein the Saintes of his church communicate Aunsweare The Protestantes denie that Christ instituted seauen Sacraments ergó They denie the Communion of Saintes The argument is denied as beeing arena sine calce an inâ—erence without any coherence there beeing no semblable relation betweene fiue of those Sacramentes and this article of the Câ—eede Yet the Anabaptistes reason more properly who beecause we detest their Platonicall communitie as accompting Meum Tuum to be more consonant to Gods law and all Christian policie do thereby inferre that wee deny the Communion of Saintes But to this purpose for the article we beleue and confesse that among the saintes on earth though distant in place or different in condition or aliens by nation there is an vnitie in religion an vnanimitie in affection a sympathie in affliction a mutuall charitie for reliefe each of other either comforting the mind if vexed or supplying the wantes if distressed or supporting the weakenesse if vnsetled or reforming the ignorance if blinded or praying for deliueraunce if oppressed falsifying that Heathenish and vncharitable prouerbe Amici qui degunt procul non sunt amici This is our faith without breach whereof notwithstanding we denie seauen sacramentes to bee Christes ordinaunce If he meane of them which denie al the seanen he should say somewhat but not touch vs who acknowledge two which ratifie this article most Baptisme an initiation or entraÌ„ce into this Communion and the Lordes Supper which by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and speciall priuiledge is intituled by S. Paule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communion But if the force of this argument lie in the septenarie nomber as it seemeth by the Tridenrine anathema it must then all the auncient fathers some of their owne doctors are as obnoxious to this imputation of denying this article as we The obiections by our men out of Iustine Tertullian and Augustine in diuers places are triuiall and stale but especially out of Ambrose who of purpose writing a treatise of the Sacramentes â—eckons but two Isidore and Gregory excede not three As for the Sacrament of Matrimonie grounded vpon an ignorant translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 5. Canus citeth the infinite differences and digladiations of the schoole doctors there about Lombard the first hammerer of this seuen folde shield by a close consequent denieth it to be a sacrament because it conferreth not grace as all Sacraments must doe by their diuinitie Erasmus constantly affirmeth that in S. Ieromes time it was accompted no sacrament Durandus minceth it with an vnivocé and stricté saying that it is a sacrament after the larger size not properly But Alexander Alensis the ancientst schole man of credite concludeth that Christ instituted but two sacramentes which hee proueth both by Christs side pierced out of which issued water and bloud and also by that triple testimonie agreeing in one the spirit water and bloud reliqua per ministros Ecclesiae ordinata the rest were the inuentions or additions of church gouernours And Petrus a Soto coÌ„fesseth that the elementes woordes and effectes of foure sacramentes cannot be proued by the scripture Compendium Theologiae is forced to say that the element which in all sacraments is an externall substance and materiall is the action and humiliation of the partie penitent and the woord adioyned to make it a full Sacramente is the Priestes absolution S. Bernard puts in the Maundie of Christ for a Sacrament and so makes eight others and aboue the rest Dionys. Areopag leaues out matrimonie and so finds but sixe But will you see two foxes tied by the tailes and their heades turned counter this hood winckt libeller saith wee denie seauen but Duraeus the Schottish champion for Campian findes that Caluin Beza and Melancthon agree vpon the full nomber of seauen both alike true for we denie but fiue hauing the authoritie and precedent of 500. yeares but for two onely and none of ours euer allowed of the whole seauen And therefore I conclude this point first that if our denial of iust seauen bee a blot to that article wee are not the first the Fathers after the Scriptures directing vs and â—ounder schoole-men of their owne agreeing with vs. Secondly when he shall bring for those fiue pseudo-sacramentes either the institution of Christ to authorize them or any commaundement to vse them or any promise of remission annexed to them or any element by God appointed for them we will with reuerence embrace them but their greatest clarkes hauing failed heerein wee may not expect it at the hands of this sneaking atomite And seeme they neuer so zealous in defence of their sacramentes Saintes communion how basely they esteeme of them one case in their Cannon law will demonstrate which I singled as concerning this purpose fitly It happeneth that one in iusting and torneament is cast his horse falling vpon him bruiseth him mortally it is permitted vnto him to communicate of the Eucharist to be annointed with oile and to doe pennaunce there are three sacramentes and yet after all this hee must bee denied Christian buriall First note the absurditie to preferre buriall aboue the chiefest sacrament then the vncharitablenesse to forbid his bodie to sleepe among Christians who died in their sight a Christian which is a kind of deniall of this article Christian buriall bein some respect a communion of Saintes And specially the true and reall presence of our Sauiour Christ in the Eucharist by which all the faithfull members participating of one and the selfe-same body are made one bodie as all the partes of a mans bodie are made one liuing thing by participating of one soule Aunsweare To discourse of this double controuersy de modo essendi edendi of the manner of Christes beeing and our eating him in the sacramente consideringe how their schoolemen leauing the simple trueth of Gods word haue verified that prouerbe Mendacij multiplex est diuortium and are at daggers drawing among theÌ„selues would aske more time then I
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
to the bread videlicet shed for many in remissionem peecatorum for remission of sinnes and so making them demi-saintes are more guiltie of annihilating this article of the Communion of Saints then we which exclude none and giue the whole But to conclude if the real and carnall presence of Christ be the onely cause of the Saintes vnion vnto him and their communion among themselues what then doth S. Augustine meane when he saith that in receiuing of the sacrameÌ„t some do eate panem domini and other some panem dominum if it be bread then it is not transubstantiated into his bodie if some do eate the bread of the Lord other the bread the Lord what makes the difference if it be his bodie really then is it alike to all for Christes bodie cannot bee changed if to some it be bread and to others Christ the difference is in the receiuer not in the sacrament summarilie in the holy supper there is sacramentum res sacramenti the first the twoo elementes the second Christ himselfe they are tasted with the mouth and chewed in the teeth this must haue as Basil calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the inward man which is faith The sacrament is receiued by some to life by others to perdition but the thing it selfe Omni homini ad vitam nulli ad mortem saith S. Austen If therfore Christ be there carnally present then indefinitely quicunque eius particeps fuerit whosoeuer good or bad shall participate eateth vndoubtedly his owne saluation and so becomes one with Christ a consequent necessary but most impious Seondly they deny the Communion of the church militant triumphant by exclaming against inuocatioÌ„ of Saints by which holy exercise those blessed Saintes in heauen and wee in earth communicate wee by prayer glorifiing them and they by meditation obtayning our requests Aunsweare This distinction of saintes into militant and triumphant we allow that there is but one tribe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them both wee acknowlege Eph. 3. We on earth sub pellibus lying in campe vnder sold pay fighting as souldiers 2. Tim. 2. the celestiall in rest and glory hauing coronam repositam impositam 2. Tim. 4 the crowne laid vp for theÌ„ put vpon them raigning as kinges Apo. 1. That communion with them wee maintaine which the primitiue church allowed both by imitation of their vertues in our conuersation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by celebration of their praises in panegyricall orations by the example of the Apostle Heb. 11 in reuolution of their annuall memories at solemne feastes authorized by the church We detest the Cainans and Eunomians for contemning the Saintes departed accounting a liuing dog better then a dead lion Eccles. 9. with S. Augustine we honor them charitate non seruitute hauing receiued prohibition to be seruants of meÌ„ 1. Cor. 7 with loue not feare in admiration of their liues not adoration of their images nec templa sicut dijs sed memorias vt hominibus dicamus saith Austen we reare not temples vnto them as Gods but record their memories as of holy meÌ„ there being a difference betweene sepulchra aedificare Math. 23 simalâ—chracolere betwene dignifieng them as Saints by celebration Deifieng them as Gods by inuocation this combâ—ning of heauen and earth together by prayer to them being rather a mutinous rebellion and conspiracy against God then a mutuall communion or societie of saintes grounded vpon an heathenish superstition the chiefe authors beeing Plato and Apuleius who formed mediators Doemonicall and Heroicall both those spiritual essences which they call Doemones and the soules departed which they called Heroes as the popish clergie Angels and Saintes continued by supposed aparitions of walking ghostes and miracles wrought at martyrs monumentes and confirmed by some ambiguous irresolutions of a few fathers for whether they procure vs any good euen Origen makes it a question thinkes it not to bee chartulae mysterium a written veritie but an vnknowne secrete and they which were that way in such affections most passionate slaked their heat in this case with a Si or a Qnasi as S. Basil with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianz. as I thinke am perswaded not resolued by the scholemen what their knowledge or their power is whether their knowledge be matutina or vespertina and whether they procure vs any good either impetratiuè by mediation of their prayers or interpretatiuè by valuation of their merits No where euen by the confessioÌ„ of Eckius authorized in scripture by any example or precept not in the old testament because the people were to prone to Idolatrie as in the Calfe was seene the saints were theÌ„ in Limbo not glorified not in the new least the Gentils couerted shold returne and worship men for Gods as the Lycaonians did Paul and Barnabas Act. 14. not in the writinges or preachinges of the Euangelists and Apostles least they might be suspected of arrogancy as purueyors of their owne prayses in proclayming themselus an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a future glory among meÌ„ after their decease this saith Eckius although both Duraeus will needes fetch it from the very crosse of Christ in this manner Our Sauiour in his passion cried out Eli Eli and the people thought hee had called for Elias ergo Inuocation of Saintes was vsed among the Iewes and this pamphletor as you see wil haue it an article of faith which caÌ„not be whether we look vnto the matter of faith which is the word or the obiect of faith which is Christ. For nothing may bee an article of faith which is not squired by the rule of faith the scripture Neither is prayer to be made vnto any but on whome we beleeue Rom. 10. no Christian dare say that wee must beleeue in Saintes It was said of Cesar that in the renewing Pompey his statues which were ruinated he erected his owne here it is contrary for this gloriâ—eng of the Saintes is the disparagement of the whole Trinitie of God the father beeing the principall obiect of our prayers by his owne precept Psal. 50 Call vpon mee by Christes auaunt to Sathan Math. 4 Eisoli him only thou shalt serue by his soueraigntie of place beeing our king of olde Psal. 74. 12. nec benè cum socijs regna-manent saith the Poet. Of the Sonne beeing the vnus mediator the alone mediator betweene God and man 1. Tim. 2. 5. the still suruiuing priest making intercession for vs Heb. 7. 25 without whome there is no accesse vnto the Father Ioh. 14. who onely as Ambrose saith hath that double office of a mediatour imperare vt deus visitare vt homo as man compassionating our infirmities Heb. 2 as God supplying our wants as man dying for our sinnes as
God risen for our iustification Rom. 4. as both God and man sitting at the right hand requesting for vs Rom. 8. 34. Of the Holy Ghost the life breath of our prayeâ—s for we know not what to pray as wee ought but the spirit it selfe maketh request for vs within vs Rom. 8. 26. so that the establishing of prayer to Saintes were to subiect the spirite of God to the deuotion of men for postulare minoris est saith Aquinas it is the inferior his part to sue Wherefore the Apostle concludeth that the searcher of the hearts knoweth the meaning of the spirit qui postulat prosanctis vers 27. for the Saints not to the Saints Briefly whereas euerie prayer must be made in the name of Christ Ioh. 16. the sweetest In nomine we can sing and euerie praier not so made non solùm non delet peccatum sed fit ipsa peccatum saith S. Austen surely the prayer to saintes must needes be sinne because we must not pray to them per Iesum Christum for Christs sake for that were to make him inferiour to them and that is no maruaile in Rome for in their Canon of the masse the greasie priest requestes God the Father that hee would vouchsafe to heare his son Christ as if his orizon were more preualent with God then Christes intercession 3 They denie the Communion of the church militant the soules in Purgatory bereauing them of that Christian charitie which charitable compassion and mercifull pittie requireth and by mutuall affection the members of one bodie helpe one another Aunsweare It must needes prooue syncere religion which frames diuinitie of poetrie and fetcheth Virgils Aeneids into the Apostles creede maketh the Popes kitcheÌ„-stuffe the furnace fuell of Purgatorie an article of faith but heerein is that speech of Tertullian properly instified That Philosophers are the Patriarkes of heretickes This fancie of Purgatorie being imagined first in the dreame of Homer Plato and Virgill vpon a foolish pittie which this melting boweld traytor calleth charitable compassion that those who died in their sins which wer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venial curable though they were not woorthy to flie to heauen immediately yet not so cruelly to bee censured as to be throwne downe into Taâ—arus or Hell the iudge who ballaunced the weight of the Painims sinnes was in exorable Radamanthus but of the Catholike ghostes the indulgent Pope Among the Christians the principall founders thereof either Clem. Alexand. who was so enamored of Philosophy that hee concluded the Grecians might be thereby saued or his scholler Origen of whome it is no maruell he should thinke the soules departed might bee freed from torment sithens hee also helde that euen the damned spirites and Lucifer himselfe should in the ende bee saued The scriptures for this place by their owne confession none or obscure the Fathers in this pointe to themselues contradictorie the greatest patrones among themselues vnresolued first of the place whether in the aire or vnder the earth or the brim of hell Secondly for the scite whether extensiue as a couer ouer hell in latitude or collaterall with hell seuered by a partition in longitude or circular about hell in seuerall celles as the spottes of an apple about the quore Thirdly for the nature of the place to some it shall not be fire but tanquam ignis as it were fire as out of S. Paul they collect to other it shall bee both fire and water as out of the Psalmes they inferre to other it shall bee a lake and no water as they cite Zachary to that purpose Fourthly for the parties tormented the most wil haue them a middle sorte betweene saintes and sinners this fellow as it seemes accomptes them saintes els why brings hee theÌ„ within compasse of this article Therefore we refusing to build vpon sand leaue them to their vnletled coniectures out of the Scriptures acknowledge no Purgatorie but one the bloud of Iesus Christ purging vs from all our sinnes wherein the garments of the saintes are washed white Apoc. 7. no other clensing but that which Aquinas meÌ„tioneth velper gratiam a culpa vel per lumen doctrinae a nescÃentia either froÌ„ the guilt of sinnes by his grace or the drosse of ignorance by his word For which he hath appointed a double fire for doctrine the fire of the spirite 1. Cor. 3. to trie timber from stubble pearles from strawes for the other that which Peter calleth the fierie triall videlicet the afflictions of this life which are as fire to golde as the flaile to corne saith Gregorie But two sortes of vessels of wrath and sauour either for honour or contumelie Rom. 9. sheepe or goates for the right or left hande A double state of saintes which S. Paul resembleth to a gargarment in this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vesture of this flesh in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their inuestiture with immortalitie either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peregrination from God here or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a presence with him in heaueÌ„ For both which there is allotted a seueral burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. in this life that which S. Austen calleth onus mutuae charitatis mutuall affection and compassion in supporting each other vers 2. in the next life onus reddendae rationis the render of accompt which euery one must beare himselfe vers 5. But two places of resort Abrahams bosome the lake of brimstone two wayes thereunto the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a straightened path hardly passable the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broadway a roadway with trauailers innumerable Math. 7. Two rewardes in the ende the crowne of righteousnesse eternall life 2. Tim. 4. the wages of sinne euerlasting death Rom. 6. which S. Austen calleth ignem aeternum and regnum aeternum Cyprian refrigerium iusti supplicium iniusti the atchieuement of both in this life in the other neither remission nor redemption saith Austen this beeing the time of working that of reward saith Nazianz this of striuing that of crowning saith Chrisostome The 3. Article is Remission of sinnes for they acknowledg no such effect in the Sacrament of Baptisme but onely accoumpt it as externall signe of a praereceiued grace of fauour of God by his eternall predestination against the expres word of God which therfore calleth the Sacrament the lauer of regeneration for that in it the soule deade by sinne is newly regenerated by grace Aunsweare This fellow purposed from the beginning Asellius his profession which P. Africanus said was malitia and nequitia to bee not onely a libeller but a liar that argues his mind to bee malitious this bewrayes his cause to be bad both make him shame lesse and all spring from ignorance either making report his ground or partiall
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