was Saint Augustines to Cyprian in the like We repute not their writinges as Canonicall but iudge them by the Canon if they accorde cum laude corum to their praise we admit them if they dissent cum pace â—orum by their leaue wee refuse them Which in this point is true for Epiphanius though mightily opposite in this opinion against Aerius coÌ„fesseth that this is not praeceptum patris but institutio matris not any precept of Scripture where notwithstanding we reade of solemne funerals and honourable memorials of the dead but a tradition of the Fathers and Church which is also Tértullian his speach Secondly for the thing it selfe sithence it hath often and impregnably bin proued that the praier for the disceased neither preuaileth with God nor auaileth the dead therefore Chrysostome howsoeuer a great patron for this point concludes that it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verie stage-play mockerie But of this poynt more in the treatie of Purgatorie For the last clause if it be true wee commend it as an excellent precedent and paterne desiring that they which so much glorie of the fathers would therin imitate them For this word the Scriptures is that tower of Dauid wherin are a 1000. shields and tota armatura fortium all weapons both defensiue and expugnatorie for all conflicts of controuersie Cant. 4. 4. 4 Or perhaps they meane to admitt the Fathers when they alleage Scripture but such as euery Protestant shall allow of so it be conformable to their fancies fit their new coyned Gospell and in this sence who seeth not that euery paltrie companion will make himselfe not onely the true expositor of Christes word but also will preferre his exposition before all auncient Fathers when they daunce not after his pipe and consent not with their heresies Aunsweare These hick scorning termes of new coyned Gospell paltry companion dauncing after his pipe and those wordes also of fieâ—ie element fancies and heresies beeing but the issues of a filthie braine and loathsome stomacke we returne into his throate with the aunsweare of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fennel stalke will not make a speare nor such wordes sound proofes onely they argue an impatience with a badde cause and a worse conscience The substaunce of this demaund is if a priuate man may discerne of Scriptures whether truely or falsly alleaged by the Fathers an answeare hee receiues in the rifling of his Minor if that coÌ„tent him not S Paule will tell him that there is discretio spirituum a gift of the holy Ghost not tyed onely to the Church and Churchmen but imparted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to euery man illumined by the spirite imploring Gods direction and conferring Scriptuâ—es and therefore elswhere hee wisheth eueryman abundance in suo sensu Rom. 14. Wherein as he giueth libertie for euerie man to haue his owne sense so withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assure his conscience that this his meaning is rectified which certainty is wrought by prayer to God diligent coÌ„ference serious studies often meditation the like all which beeing euident arguments of a spiritual man his power is warranted by saint Paule to discerne al things euen profunda Dei Whervpon Canus infâ—rs that vnicuique praestanâ—â— quod in se est to euery man vsing the means before named God giues vnderstaÌ„ding sufficient in all matters of saluation for the eare trieth wordes as the mouth tasteth meate saith Iob As therefore the palate if it be well affected can discerne perfitely of the sapours which touch it if infected it cannot so saith he the affection of a mind well disposed is able to distinguish a truth froÌ„ an erâ—our So true is that of the Philosopher Qualis vnusquisque erit tale etiam iudicium proferet Notwithstanding herein we verifie not that prouerbe to bring Saul among the â—rophets not to make men deuoide of Gods spirit though otherwise acutely witted or excellentâ—ie learned discerners of spirituall thinges wee knowe that the shaâ—pest Philosophers comming to these mysteries haue fared as the Sodomites at Lots doore as Nazianzene speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saint Augustin acutâ— obtusi and as Gerson obserueth disputers in these poynts vt caeci de coloribus but knowing with all that the Spirit bloweth where it listeth Ioh. 3. we with the Apostle grant this prerogatiue of true exposition not to euerie man pelly melly but to euery spirituall man whom because it so pleaseth this Libeller he entitles a paltry companion but what sayth hee to his owne Melchior Canus who giues this power simplici mulierculae to a silly woman assigning his reason quia ab vnctione docetur because shee is annoynted with the Spirit And here I might nd but that you shâ—ll see either the impudâ—ncie or the ignorance as I gesse it of this mate for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Prouerbe as Saint Paul sayd of clergie marriage 1. Cor. 9. haue not I power to leade about a sister a wife so say I haue not we Protestants as good authoritie to refuse the fathers vnsound expositions of Scriptures as well as the greasie shauelings among the Papists who reiect their soundest interpretations crossing their proiects The Rhemists renounce Saint Austen as an vnskilfull interpreter of super hanc petram Math. 16 Pighâ—us abiures him in the tract of oâ—iginall sinne Aug. Steuc barkes at saint â—erome in Nomb. and Deu. and Bernardinus at both of them with a triuiall prouerbe of dormitat Homerus and Duraeus the Scot turnes off Saint Ieroms opinion of Baruch his book with a quid tum postea thus these transam-eyed hypocrites can spie small motes in vs not feeling their owne beames The summe of this article and the drift of this rennagate is that fides iâ—plicita to driue vs to the streights which the Philistines forced Israel vnto the sharpning our instruments and the fetching our weapons froÌ„ their forge that is to beleeue as their Church beleeues without any triall or examination and then wee should not bee Infidels but that is stopped by S. Peter who willes euerie one to bee readie in giuing an account of that fayth hee professeth 1. Pet. 3. 10. fayth it is not which is not certaine nor aunswere cannot bee made but by him which is assured but both Aquinas and Canus conclude that the authoritie of Doctours and Fathers make fidem probabilem noÌ„ certam perswade fayth but assure it not and thus endes this second Article The third Article All Protestants who are ignorant of the Greeke Latine tongue are Infidels Whosoeuer relieth his faith c. Aunsweare IT is the propertie of Sophisters saith S. Augustine grandi cothurno incedere to make stately paces great shewes to vphold an ill cause vel moram faciendo if with nothing els yet with standing vpon it faine would this disputer with his
Math. 23 but in heauen is his chaire from whence he teacheth by his spirite Againe he reuoketh vs to Church and Councels foure times repeated within foure leaues to which because we will not stand with out due examination or iust coÌ„tradiction therefore hee inferres that we haue no meanes to settle faith to determine controuersies to abolish heresies all which haue beene aunsweared in the former articles wherin we appropriate these especial meanes vnto the spirite of God and the holy scriptures for the first the scripture saith Isidore worketh in vs faith not obliquely hoouerly ambiguously but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmely amassed and compact deepely setled qui ne branle point as the French speake not mutable not nutable for that which onely ingendreth faith is the principall meanes to settle faith which are onely these twoo the word and the spirite because all faith by the confession of the schoolemen is either acquisita which is the effect of the woord read or preached or infusa which is the operation of the spirite without which the word is not effectual for nunquam Pauli sensum Ãngredieris nisi Pauli spiritum imbiberis a man shall neuer vnderstand Paul his meaning vnlesse hee haue beene touched with Paule his spirite saith Bernard for which cause both the Gospell is called the ground and stablishment of faith Colos. 1. and the Apostles and Prophets the foundation of our beleefe Ephes. 2. which was not spoken personally but as Aquinas well interprets it of their doctrine writings this being no derogation to Christ his priuiledge who is the principall fundament beecause as the Apostle speaketh of himself they hauing sensum Christi do preach nothing els but Christ and him crucified 1. Cor. 1. so that whereas other writers are to be read cum iudicandi libertate with libertie to censure them as wee please with choise whether wee will beleeue them or no the scriptures must be read cum credendi necessitate and therefore Canus confesseth that vltima resolutio fidei the last resolution of faith must bee vppon the spirite his inward operation And Aquinas that fides non debet inniti our faith must not be settled vpon any other writinges or decrees then the authors of the Canonical bookes haue set downe Whereupon the Bishop before named makes this conclusion proper to our purpose Nulla igitur alia c. no other principles of diuinitie no other doctrine of any diuines except of Christ the Prophets and Apostles fidem ecclesiae fundat doth ground or settle the faith of the church Secondly for the determining of controuersies wee appeale to the Princes Deputie the Vicar generall of Christ not the Pope whome in this case they deifie wee defie him but Vicarium Domini as Tertull. calles him the holy ghost and to his sentence viz. the scriptures wherein there is that vicaria vis Spiritus Sancti that power delegate of the Spirit and thus put the case with S. Augustine Ista controuersia iudicem requir it doth this Controuersie require an vmpire Iudicet Christus let Christ be he which hath those three perfections required in a Iudge confessed though ironically yet truely by the Herodians Math. 22. giuing a true sentence wherein we are assured there is no error absolute admitting no appeale vpright without bias of partialitie Iudicet cum illo Apostolus and with him ioyne the arbitrement of the Apostle because Christ himselfe speaketh in the Apostle Excellent is that place of Optatus are their Controuersies in poynts of Christianitie Iudges must bee procured to reconcile theÌ„ not Christians they will bee partiall on each side not Pagans they are not capable of these mysteries not Iewes they are sworne enemies against the truth from earth wee appeale to heauen sed quid pulsamus ad Caelum but why stand we knocking there cum habeamus hic in Euangelio since here wee haue him in the Gospel where if wee knocke the doore shall be opened by him whome Theophyl calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the porter of the Scriptures And so for that point we conclude with S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the holy scripture determine betweene vs for there we haue controuersiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deuoyement dissolution of all controuersies said the noble Emperour Constantine in the Councell of Nice For in Gods matters who more fit to iudge then God himselfe Idoneus enim sibi testis est qui nisi per se cognitus non est The same we say of the third for abolishing herefies the scriptures beeing as proper and sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound an heresie as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to found a veritie For which cause both the spirite and the woord are compared to fire The spirite 1. Cor. 3. discerning betweene straw and siluer stubble and gold The word Ier. 23. disgregans heterogenea seuering the pretious from the vile the mettall from drosse being both index vindex the discrier of heresies the destroyer of them the boke of God by the power of the spirite being as Dauids sling and stones able to prostrate Goliah and repell the Philistines therefore though Councels assembled for confounding heresies yet the speciall artillerie wherwith they battered those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lofty imaginations of rebellious heretikes were fetched from the tower of Dauid Cant. 4 this armory of God For if the high priest discerne not of the leprosie or crime secundum legem according to the law though his authoritie were great yet his sentence was frustrate it beeing not free in matters of religion for men to determine or condemne what they will but iuxta leges so farre forth as the law prescribes theÌ„ saith a Papist on that place otherwise it might proue a tyranny ouer the conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Lordes ouer the faith of men to inforce them without scripture So then we conclude this point with that precept of the wise maÌ„ His amplius fili mine requiras seeke no farther nor other meanes then these the spirite and the scriptures for the true Catholike church admittes of no other howsoeuer that Church thus nick-named the whore of Babylon enamored with strange louers doth boast herselfe of traditions and councels and fathers For our Sauiour Christ by his diuine prouidence did foresee that heresies were to arise in his church as his Apostle S. Paule doth warne vs the which as plagues were to infect his flocke and therefore he not onely forewarned vs of them but also gaue vs meanes how to preuent and extinguish them Hee willed vs to heare his Church if wee would not be accounted as Ethnikes and Publicans He ordained Pastors and Doctors least we should be carried away with euery blast of vaine doctrine He promised vnto the
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
grounded vppon a wrong sence not from the text and letter it selfe and this made Origen to say that heretickes vrging scriptures turned stones into bread feeding themselues with that which choaked them and ouerthrowes them the reason is giuen by Hilary quia scripturas sine sensu loquuntur they number but misconstrue them either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. cogging a sence deceitfully or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rackinge them peruersely or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a botch sewing a newe peece to an old garment by adding to the Texte that which was not there originally the three principall properties noted by Ruffinus amonge Heretickes And yet as Hilary excellently closeth vp that point malè sanctis rebus praeiudicatur c. it is a bad argument and a greater iniury against holy writinges beecause some men haue profanely abused them that therefore they should not be vsed at all Yea rather as else where hee speaketh Vesaniam ignorantiaÌ„ haereticorum properamus expraeconijs propheticis Euangelicis confundere wee make more speede to confute heretikes by them For the deuil encountred our Sauiour with scripture text Mat. 4 but Christ made him recule with the same weapoÌ„ better handled The Arrians pretended scripture for their blasphemy but the scriptures reioyned prooued their ouerthrow the reason giueÌ„ by Theodoret their allâ—gations were but literall but the opposition was out of the scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 religiously vnderstood and faithfully applied Briefly for this point of heretikes alleaging scriptures the philosopher said excellently Nihil est tam manifestae vtilitatis quin in contrarium transferat culpa and Dauid imprecates it for a curse and God inflictes it for a plague vpon reprobates that the thinges which should be for their wealth proue vnto theÌ„ an occasion of falling Therfore as healthfull bodies are not to refuse good meates because men discrased of ill stomacks and worse liuers tourne the best aliment into bad humours so though heretikes tortuously peruert scriptures for their owne defence yet we must not cease to relie vpon them and recourse vnto them and as S. Basil wisheth to confirme all matters of faith by their testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for the establishment of the sincerely affected and the discomfiture of the heretically infected The three other obiections following are meere calâ—mniations for concerning the contempt of Councels First there is an ignoraunce in the comparison betweene the Arrians and vs for they regarded and vrged councels and so had good cause to doe their blasphemy hauing ben supported by so many And it seemeth by S. Austen his appeale froÌ„ Councels to scriptures that Maximinus the Arrian much insisted vpon the councel of Arimine then a slaunder against our professors because though we make not Councels the groundcels of our faith yet we reuerence embrace them except before excepted For albeit a priuate man indued with the spirite of God and girded with the sword that is with the word of the spirit may confound an hereticke yet in a publike assembly the sentence is more solemne the consent more weightie stil adding this withall that the iudgement awarded by them is but ministeriall and instrumentall but the law according to which they iudge must be the word written And thus wee regard Councelles so farre forth as they bee directed by the spirit of Councell Esa. 1â— for if wee receiue the writings of men the testimonie of God is greater Ioh's the other for priuate interpretation hath had his repulse before we challenge it not to our selues but refer it to the spirite of God say with S. Bernard cognoscite Dominum in fractione panis for the bread of life which we breake vnto the people though it be nostris manibus yet it is Dei viribus it is done by our hands but with his strength And for the Laitie Canus often confesseth that the anoynting teacheth euerie priuate man in whom he is easily to vnderstand whatsoeuer is properly necessarie for his saluation in the scriptures If heretickes should not arrogate the spirite vnto themselues there should bee no verie great vse of that excelleÌ„t gift discretio spirituum the discerning of the spirits to trie whether they be of God or no. 1. Iohn 4. As for the third of the little flocke it is a fancie of his owne dreame no claime of ours Perhaps against that vaine flourish of visible vniuersalitie whereof the Church of Rome so boasteth we haue obiected that it is no certaine note of Christs Church because many as Vegetius speaketh in this militant state march promilite which are not milites nor all are Israell which are of Israell Rom. 9. that Christ in the mustre of his souldiours findes many tâ—multuarios et euocatos such as are good for a push and away many called but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a few enrolled billed Apoc. 3. that in the suruiew of his heards there are many pinfolds store of sheepe-skinnes yet but a little flocke Luk. 12. that though there bee many thousandes to bee saued yet in comparison of the millions damnable they are but few Luk. 13. that sullen pride of factious humours who will sequester themselues from the multitude as the purer because the fewer wee condemne and disauow Our number we doubt not but it is as great as theirs and that euen in the Court of Rome there are which loath the abominations of Rome That bragging vaunt of vniuersalitie wee account to bee the raskales reason in the Poet Nos numeras sumusâ— which esteeme of voyces by number not weight the Pagans clamour for Dianaes shrines whom all the world worshippeth Act. 19 Constantius his argument for Arrius against Athanasius that all the world had receyued that opinion and the whore of Babilon the Church of Rome the Chimaera of hethenish superstition in her ceremonies of hereticall positions in her religion her challenge though most false that her wine hath been drunke iu all corners of the earth what sayth Saint Austen Turba premit Christum pauci tangunt there are many which croude Christ there are but fewe touch him and for the last clause of thrusting vs into the number of damned heretickes if I should trace his steppes it were easie to demonstrate that as the Nabis in Egypt hath the shape of diuers beasts and Hanniballes armie consisted ex colluuie omnium gentium of the very baggage of all nations so the whole body of Poperie is nought else but a verie amassed lumpe of Pagan rites and olde heretickes dregges as in their Purgatorie Idolatry sacrifice for the dead holy water free will challenge of the Church merite of workes renouncing of scriptures c is euident to an vnpartiall scholler but being not so proper to the scope of this Article I conclude the whole in this manner that sithence by Austens
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.
church which for long after would not stoope any way to the Romane Bishop secondly the opposition which was made against the Monke Austen forced vpon our land as a Legate and lastly that which Platina writeth that Gregory his course which he tooke by the ministery of this his Apostle was not fidei dogma integrè tractare sed eius integritatem adulterare His second presumption is the testimony of Histories Fathers Councels for 1500. yeares This is but the cracke of an elder pipe and as the poore man said of his sow when he sheard here is great crie little wooll he might affecting such breuitie haue more shortly said we will proue it by the Pope For they equalling the Fathers with Scriptures and preferring Councels before the Fathers amounting the Pope aboue Councels in saying that the sentence of the Pope in rebus fidei is penitus definitiua but of the Councels definitionis ambulatoriae all the proofes he can bring must be from the Oracle of the Popes brest and yet there he will faile for euen their owne Popes will crosse theÌ„ Iulius the Pope for the immersion of the bread at the CoÌ„munion Clement the Pope in the challenge of both swordes Leo the Pope for their reiteration of Masses and Gelasius the Pope for their halfe Communion As for antiquitie we request it our iudg so it be that which Ignatius appealeth vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antique doctrine of Christ. For histories none rather then those written by his finger which is the Ancient of dayes For Fathers none sooner then him whome Iustine calleth Patrem Patrum that is S. Paul For Councels none more earnestly theÌ„ the consent sentence of the Synode of the Apostles And let him promise vs not to deale as Apelliconis tineae with Aristotles books to bring vs moath-eaten Fathers and counterfaite Councels mutilated depraued corrupted falsified as Clement serued Theodoret and Pighius S. Austen and the Louanistes Origen their Index expurgatorius all the monumentes of antiquitie and his challenge shall be aunsweared but he did well to take a day say we will prooue it for hetherto as great men as he haue fayled in it and till he performe it we will expect him Meanewhile let him take the aduice with him which Archidamus gaue to his foole-hardie sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to bring more strength or lesse rage for challenging without valour argues more rage then courage But vpon these â—premisses imagined not proued presumed not graÌ„ted he inferreth two corollaries proportionable first that we countenance Iudaisme secondly that we induce and support Atheisme as followeth Whereby it plainly appeareth that the Synagogue of the Iewes was more constant in continuance and more ample for place then the Church of Christ for they haue had their Synagogue visible in diuers countries euer since Christes death and passion euen vntill this day Answere Iron sharpneth iron saith Salomon and one absurditie drawes on another If constancie in the same state and visibilitie in outward apparance were the indiuisible and essentiall markes of Christes Church there might be some shew of these consequentes but for the first it hath often bene shewed that the Church is in scriptures and Fathers resembled to the Moone which howbeit nourished with earthly vapours is lightned from the Sunne and the neerer the brighter yet by the interposition of the earth hath her often eclipses so the Church of God for the bulk and greatnesse thereof consisteth of men liuing on earth but illumined by the Son of righteousnesse shining with his graces sanctified by his spirit and therfore by the Fathers defined Coetus fidelium electorum and also confirmed in the Catechisme decreed by the Councell of Trent and published by Pius Quintus yet the opposition of the earth both their owne earthly meÌ„bers which they carry about theÌ„ the lusts concupiscence which are within them subiect theÌ„ to many imperfections as the Moone is neuer without spots that they cannot continue the same tenor of sanctitie in the same vigour and of earthly men also either the tyranny or the superstition or the ignorance of the world or some or all obscuring it Constant it is for durance whether wee looke backward or forward Backward hauing her beginning in paradise founded not onely vpon the Apostles but the Prophets and therefore by Dauid called Congregatio ab initio For ex quo sancti vocaÌ„tur est Eâ—clesia in terris saith S. Austen Forward ad consummationeÌ„ seculi Matth. 28. therefore by the Prophet intituled Requies domini in sempiternum Psal. 131. properly resembled to a vine Psal. 80 the more it is pruned the further it spreadeth herein differing because the vine if it bleed it dieth but the churches bleeding is her breeding Constant for assurance both of his protection of her saluation beeing predestinate in Gods prescience sealed with the indelible character of his election Nouit Dominus qui sunt sui accompanied with his graces whose gifts and calling are without recalling guarded by his power for nenio rapiet eas de manibus meis regarded by his prouideÌ„ce stray they may as sheepe perish they cannot ascertained of his fauour louing them to the ende whome he once begins to loue assisted by his spirite which beeing semen 〈◊〉 1. Ioh. 3. 9. dwelleth in them prayeth with them pleadeth for them assured of their glorie one lincke drawing on another for whome he hath predestinate called sanctified he cannot but glorifie This constancie of continuance by succession of time we acknowledge in the churche it beeing Gods generation neuer fayling but not in vnchangeable successe either for state or place being a flock distressed and dispersed ouer the whole earth sometimes so great that we may say to it with Esay dilata locum tentorio tuo sometimes so small that we may 〈◊〉 with the Apostles Domine pauci sunt qui saluantur As for Vâ—sibilitie it is an externall ornament no necessarie argument of Christs church which we are taught to beleue not to behold it is Catholike vniuer sale intelligitur saith Boetius singulare sentitur the winde bloweth where it listeth and wee know not whence it commeth nor whether it goeth but where the spirite is there is the church otherwise this argument would aswell befit Bethel where Ieroboam his calues had more concourse then the Templeat Ierusalem and might iustifie the Ephesians clamour Great is Diana of Ephesus whome all the world worshippeth and serue Turkie as well as Rome their church being as apparant in shew as ceremonius for rites as superstitious in deuotion as glorious in temples and as auncient for succession as the Romish Synagogue since that faithfull citie became an hailot both of them beginning about the time of Phocas anno domini 65 6. And good for the
both before that time was the promise by Esay prophecied accomplished in the gathering of the Gentiles in processe of time the number so incresed though still inuisiblie that as her loue said in the Canticles There are threescore Queenes and fourescore Concubines and of the daughters without number As for those homages or rather base vassalages of Emperours and kinges and that much bragd of donation which Pipine king of France gaue to Steuen the 2. and his successours in lieu of the Pope his absoluing this rebell from his loyall allegiance to his lawfull prince falsly intituled Constantines donation are nothing within the circuite of Esay his prophecy alleadged by this libeller but rather which S. Iohn foresaw and reuealed that the kings of the earth should commit fornication with the strumpet of Babylon The two last are easily reioyned for the Spirite of God which is Christ his viceroy heâ—e on earth both for his preseruing assistaunce and powerfull presence as hee is called the Holy ghost sanctifying the elect in their hartes and actions and a Doctor informing their mindes and a Pledge assuring their consciences against the day of Redemption so is he principally called the Paâ—aclete or Comforter both assisting theÌ„ in their troubles and comforting them in their afflictions so that if this were the euâ—dent marke and continuall state of Christes church to be outwardly glorious what neede it either a Protector to defend it or a Comforter to support it for the whole neede not the Phisiâ—ion but the sicke Therfore because the church should still be endaungâ—red he promised his assistaunce and because dismayed his presence both effectuall yet alwayes inuisible For so saith Bernard There are three aduents of Christ in the first he was seene on earth couuersing with men in flesh and infirmitie in the last hee shal be seene in â—eauen in glory and mâ—â—estle the middle aduent which hath-beene since his Ascention and is now continuall occultus est soli Electi in seipsis vident â—um in spirite and power Then our position denying the coÌ„spiâ—uous constant visibilitie of the church truly Cathelike to be an essentiall note thereof is neyther negatiue of Christ his aduent nor impeachment of his promises nor weakening his assistance nor abandoning his presence but the poorer and weaker his flocke the more admirable is the accomplishment of his promises and the more to be magnified is his protecting power his powerfull presence For my power is perâ—ected in weaknesse saith himselfe to Paul For Atheisme and Machiauelisme in the church of Rome they bred from thence haue beene spred for all her glorious conspicuitie Melch. Canus constantly auoucheth Italy to bee the very fountaine of Atheistes Machiauell was a Florentine and the authour of that detestable libell De tâ—ibus impostoribus whether Aretinus or Postellus eyther an Italian or a Frenchman neither of them a visible meÌ„ber of any reformed church And not to ransacke all corners let a Pope of Rome speake for Rome it selfe so glorious so gorgious so constant Pius Quintus often spake it with griefe Roman adhuc magis gentiliz are quà m Christianizare and it is not 50. yeares since hee died that Rome was yet more heathenish then Christianâ— so theÌ„ we conclude this point of Visibilitie with that speech of Clement Alexandr Any thing becomes a Christian better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then to be pompous if euery Christian whose bodie is the temple of the holy Ghost much more the Church which is the body of Christ should not glorie in her pompe The Second Article The Learned Protestants are Infidels 1 Whosoeuer buildeth his faith vpon his owne priuate and singular exposition of Scripture is an Infidell This is his Maiâ—r Aunsweare STrumpettes they say haue more easie deliuerie in their trauaile then honest womeÌ„ and Sophisticall arguments are sooner framed then true syllogismes the tearmes of this proposition being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the connexion will not hold for Faith and Infidelitie beeing ex diametro opposite caÌ„not agree at the same time in the same subiect Is it a trueth which he buildes then the builder is no Infidell is it a falshood then that which he buildes is not Faith but errour All knowledge in Diuinitie is threefold as the light is opinion compared to the twylight Faith to the dawning science to the Sunne shine the first is neither certaine nor euident being still in formidine oppositi and so resoluing vpon nothing falleth either in obliquum ambigui or errorem mendacii and is the very fountaine of Atheisme and heresie at the best it is but that which S. Paule calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very morphew faint colour of knowledge The third Scientiâ— is both certaine and euident which being within the compasse of S. Paul his non 〈◊〉 in respect of vs is proper to that other liâ—e saith Basil where we shal know euen as we are knowne because we having here not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascen speaketh but compassed about with this vaile of flesh haue no other knowledge but 〈…〉 in part and vnperfect The middle therefore which is Faith is certaine but not euident being of thinges not seene Heb. 11. quia valdé remota est a sensibus 〈◊〉 saith S. Augustine But there being exfide in fidem Rom. 1. 17. degrees in â—aith he which reacheth not the highest step is not to be concluded an Infidell for 〈◊〉 in vniuersali errans in particulari is no infidelitie in the iudgment of the schooles els the Apostles deriring to haue their faith increased Luc. 17. might bee accompted infidels and the Apostle his difference betweene a weakeling in faith and an Infidel were superfluous Wherefore as in that morall precept of Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the strength ioynts of wisedome there is not inioyned an Academicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an obstinate restrainte of the assent to any thing we reade or heare but a prepensed deliberation not to be rashly credulous so in diuine knowledge Faith being by S. Austen defined intellectus cum assensu they whome Christ calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slowe of heart to belâ—eue were not to bee intituled Infidels For tarditie and suspence of the assent may arise by some obstacle not remooued but infidelitie proceedes from a pertinacie of the minde Therefore his proposition had bene more Theologicall and Logicall Whosoeuer builds his opinion or his errour is an Infidell For nothing is to be accompted faith whose obiect is not veritas prima Againe building of a mans faith argues his desire to be confirmed therin a thing not incident to an infidell For all infidelitie is purae negationis or prauae either priuatiue or contrary the first in them to whome the trueth was neuer reuealed as the Pagans and Heathen which
should build onr faith vpon them beeing but mediate witnesses not immediate causes And so wee coÌ„clude with Aquin as in his own words Innititur fides nostra reuelationi Apostolis Prophetis facta Our faith is built vpon the doctrine of the Prophets and Apostles And with Canus alludinge to that speeche of Quintilian for grammer that the Canonicall writ is that foundation on which vnlesse we build our faith quicquid superstruxeris corruâ—t whatsoeuer we reare will fall And now his syllogisme is concluded his article might haue ended but his after wit telling him that his reasons examined would proue but scopae dissolutae the article and the argument not agreeing that proclayming only the Learned Protestantes Infidels this coÌ„cluding that all Protestants are so and the reason of both because they refuse the Fathers expositions he now turnes Zenoes fist into a palme and leaues his Logike for a figure in Rhetorike which they call Correctio dicti Campian belike hauing rubd him by the elbow and telling him that Some Protestantes allowe the Fathers and their expositions so farre forth as they agree with Gods worde and no further but this is nothing but to delude the world Aunsweare In deede Thucydides neuer spake it more truly then we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herehence haue risen both the mortall spite of Rome against vs and also this title of Infidelitie because we make rectum to be Iudex sui obliqui for vsing the Scriptures as a fanne for the Fathers to winnow their chaffe from their graine for vrging that place of the Prophet Esa 8. of all writers both auncient and moderne if they speake not according to this rule there is no light in them which is no other thinge then the Fathers themselues wish and require Tertullian reiects any mans arbitrium suum vnlesse it bee according to the doctrine taught by Christ and preached by the Apostles Cyprian regardes not quid hic aut ille but what Christ did or spake it was not parentum or maiorum authoritas which made S. Ierome to stoope but onely Dei docentis imperinm Not to speake of Nazianz. who peremptorily avoweth that our doctrine is Pythagoricall dixit dominus without reason naturall or Fathers aâ—thoritie but Austen cries away with our papers codex domini prâ—cedat in medium and excellently to this present purpose els where there are bookes saith he quos non licet iudicare sed secundum quos alij iudicandi videlicet the bookes Canonicall which we are not to iudge but according to which other Doctors are to be censured no other thing then the sounder schoolemen doe auouch in admitting onely that to bee the church doctrine quae procedit ex veritate prima in sacris literis manifestata No other briefly but what the Apostle inforceth that if we receiue the witnesse of men the witnesse of God is greater For let God be true and euery man a liar Rom. 3. Neither is this a delusion of the world but a religioÌ„ to our God our reuerence to his word an appeale from men subiect to ouersights and affection vnto the holy spirite perfect and vnpartiall in making the Scriptures the touchstone of their writings especially hauing to deale with such Romish impostors S. Basill cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupting all the Fathers and counterfayting many of them dealing in the first as Procrustes with his guestes in his bed eyther hacking them off or racking them out as may fit their fancies in the other as Caligula with Iupiters idole tooke off the Gods head set his owne in place thereof citing Fathers that were neuer extant but as the Poet saide Nil mihi vis vis cuncta licere tibi our reuoking the Fathers to Scriptures touch is delusion but when some of their own say that the Fathers are no Fathers if they swaâ—ue from the church doctrine that is Rome or the Pope as Duraeus doth and others that both the church and Pope haue authoritie aboue Fathers and against scriptures as Canus discourseth at large an opinion which is the verie male-engine of all sound diuinitie this is plaine dealing allowable Marrie Saint Chrysostome is so farre from counting it a delusion the course we take that he thinkes it a grosse absurditie among Christians to be so warie that in paiment of monie we will not credite men but numero calculo committere tell it after them cast the sums number the poundes weigh the golde yet in the grand pointes of faith we wil rest vpon the bare sentence of Fathers simplie without due triall especiallie hauing so perfect a touch and ballance as the word is to trie them by And now from arguments he falles to questions 4. in number 1 For what meane they when they say they will allow them so farre forth as they agree with Scripture Answere If in this question hee aske what hee knowes it is ironicall hypocrisie if not it is ignorant follie our meaning hath bin oft expressed to be that of Saint Austens to preferre Saint Paul himselfe before all and aboue al Doctors his expositors not concording with the text that as we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so peremptorie and selfe louing to take vp that olde verse Nostra haec sunt veteres migrate coloni vtterly to omit the fathers so we admit of them as Canus himselfe doth reade them and alledge them with reuerence yet with choyce iudgement their soundnesse making vs more learned their corruptions more wary least taking the chaffe with the wheate as the Prophet speaketh that of Lyrinensis prooue true Absoluuntur magistâ—i condemnantur discipuli whereas if you take the pâ—ecious from the vile you shal be according to my word saith the Lord Ier. 15. 2 Meane they perhaps that if the Fathers bring Scriptures to prooue any point of Religion now in controuersy to allow that point as true Aunsweare We doe with this prouiso of S. Paule that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they march in a squadron agree without difference in that point 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Scriptures they alleage be canonically warranted regularly vnderstood and rightly applyed Who shall iudge of this the prouerbe is Lapis aurum probat aurum homines The stone tries gold and gold tries men so the spirite of God trieth betweene the Scriptures Canonicall and Apocryphall the Scriptures trie the Fathers whether their sence bee sound or adulterate 3 If so why reiect they then S. Austen other Fathers who bring Scripture to proue prayer for the dead yea and all controuersies almost in religion the Fathers prooue by Scriptures when they dispute vpon them Answere In promptu ratio est our answere is readie and briefe first to Augustine and the other fathers in this case which
the body which are the sences two in number of the eare and the eye which both Philosophers and diuines call sensus disciplinarios beecause knowledge accreweth vnto men ether by hearing or reading In which case God hath excellently prouided to his people for the eare viuam vocem 1. Cor. 14. 10 the preacher to instruct for how can they heare without a preacher Rom. 10. 14. for the eye viuum sermonem Heb. 4. 12. written for our learning Rom. 15. 4. which all promiscuously are enioyned to read both to accomplish his desire who would that all men should be saued and come to the knowledge of his trueth 1. Tim. 2. 4 for the atchiuing our owne happinesse which then is greatest when wee are likest to him which likenesse saith Basil without knowledge is not effected nor knowledge without doctrine nor doctrine without speech nor speech without his partes woordes and syllables so that all are commaunded if it be possibel to reade if not to heare Now then the old rule holding true Oportet discentem credere the learner must beleeue here ariseth the question what if his doctrine bee vnsound a remedy is prescribed by Esay his direction by the Beraeans practise Act. 17. trie it by the word written but that perchance is vntruely traÌ„slated either through ignorance or malice and so the vnlearned may be deceaued doth a Papist make this supposition Tute Lepus es who presenting to the idiotes the Bible in a straunge tongue neither mooue the eare nor outward sence vnlesse it bee with ratling in the aire 1. Cor. 14. 8. nor affect the vnderstanding leauing it without fruite vers 14 but why should ignoraunce or malice bee more feared in our English editions or rather preiudice our peoples assent thereunto then either the Greeke translation of the 70. interpreters so diuinely magnified especially by S. Augustine and Epiphanius or those of Aquila Symmachus Theodotion so oft cited by S. Ierome and a relique whereof yet remaines in the Romish bibles and that of Lucian the martyr in the Church of Antioch remembred by Athanasius Or if some of them which Theodoretus affirmeth were translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peruersely and guilefullye yet the vulgar translation the authour whereof is vncertaine and S. Ieromes both into the Latine and into the Sclauonian language as also that of Vlphilas into the Gottish tongue and Chrysostomes into the Armenian besides that famous worke of Origen his exaplus are as lyable to these imputations the most of these interpretors being tainted with some errours and therefore by this Pamphlâ—tors rule their translations are subiect either to ignorance or malice as well as ours or admit we that they were more exquisite in the tongues then we yet not to speake of the Brittish translations English also in the time of Beda what should hinder Tindals or the Geneua translation into the English not to deserue as much credite with our Laitie as that Rhemish ridiculous version into the same idiome with their Catholike idiots his aunsweare is with a witnesse because Broughton auoucheth ignoraunce and Gregory Martin findeth malice in our vernaculer translations Accipit glebam erro according to the prouerb he is neere driuen that hath no better choise For want of Kinges and Queenes he trumps about with the short-skirts a Precision and a Papist mali thripes mali ipes saith Diogenian a woorthy couple the one growne mad with his selfe-louing phrensy the other possessed with a Popish lunacie both of them runnagates from their naturall countrey For that worthy martyr and learned man Tindall in this respect we say as some of theirs of S. Bernard non vidiâ— omnia and he of himselfe to his readers as S. Origen in the like Medicente quod sentio I speak what I think vos decernite doe you iudge and examine whether it be right or no and for all our translations we obtrude them not vppon the church as the Trentish councell doth that vulgar edition as scripture authentike as Sybyllaes leaues not any time to bee examined not any part to be disauowed both these argumentes of ignorance and malice for Lex quae probari se non vult suspecta est sayth Tertullian nor make them as Sixtus V. the Pope his Vatican edition 89. vinculum pacis fidei vnitatem charitatis nexum c. the bond of peace the vnitie of fayth the knotte of loue the rule of trueth the loadstone in errours the irrefragable compounder of controuersies Onelye wee by them doe cracke the shell that the kernell may lie open to the sight taste of any that haue appetite thereunto Indeede Gregory Martin hath in his Pharisaicall discouerie compassed sea and land trauersed much grounde mounted himselfe vppon euery molehill ransackt all corners to descry our translatours ignorance and malice and when all is doone it is but the suruay of dronken zebull Iud. 9. a shadow of mouÌ„taines for a band of souldiers like the African tumult about S. Ieromes escape â—edera for cucurbita Iona. 4. so that any Collatour indifferent and learned in the Originals comparing ours with theirs wil borrow Moses his speech and apply it more truely then Bellarmin doth Their editions are not like ours euen our enemies beeinge iudges For not to speake of SS Ierome Augustine and Hilary who complayned of many wantes and escapes in that translation called by some of theÌ„ vulgata by others Itala by Gregory vetus eueÌ„ among themselues Pagnine for the olde Budaeus for the new Andradius and Arias Montanus for both the testamentes haue acknowledged and found therein not onely wordes but sententiam etiam euen the right sense meaning of the holy Ghost to be peruerted yea Sixtus aboue named in his preface prefixed before his Bible intituled ad perpetuam rei memoriam saith that before his Vatican edition which was but anno 1589. this vete of theirs their vulgar translation had prooued schismatis haeresis inductio dubitationum fluctus inuolutio quaestionum discordiarum seges piaâ—um mentium implicatio the occasion of heresies the sea of douâ—tes the Labyrinth of questions the seede of contentions and a snare for religious minds So then this imputation scommaticall of faithlesse fidelitie fastened vpon our translatours by this Libeller may in their owne mens censure bee branded vppon themselues and this whole argument returned vpon this articler hâc formâ Whosoeuer relieth his faith vpon a corrupt and vncertaine edition is an Infidell But all Papistes are bound to relie their faith vpon a corrupt edition ergô All Papistes are Infidels haue no faith at all And this for his third Article The Fourth Article The Protestantes know not what they beleeue The Protestantes know not what they beleeue nor why they beleeue Aunsweare THe white of an egge without salt is flash and
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
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
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
opinion no errour from which Bellarmine rids him by this distinctioÌ„ In which positioÌ„ if ther be either Arrianisme as Genebrard wil haue it or Puritanism as this mate scornes it or Mahumetisme as Duraeus will inferre it or Manicheisme to which Canisius referres it then euen Genebrard himselfe is that way guiltie who oft so distinguisheth then was Pope Innocentius a Puritane who definitiuely concludeth for Lombard against Ioachimus the Abbat with authoritie and consent of the Councell of Lateran wee belieue and confesse that there is vna quaedam res one certaine thing incomprehensible and ineffable which truely is the Father Sonne and holy Ghost and euerie of these three persons is illa res that thing viz. the substance essence and nature diuine and illa res that thing is neither generans nec genita neque procedens neither ingendreth nor is begotten nor doth proceed but it is the Father which begetteth the Sonne is begotten the holy Ghost proceedeth that so distinctio sit in personis vnitas in natura there may be a distinction of the persons but an vnitie in essence theÌ„ is Bellarmine a Puritan for he alleadging Simlerus his confession non negamus filium habere essentiam à Deo patre sed essentiam genitam negamus wee denie not the sonne to haue his essence of the Father but we deny that the essence is begotten the very opinion for which the Puritans are challenged seeth no reason cur haec sententia catholica dicenda non sit why this position should not bee catholike and orthodoxall Then is Epiphanius a Catharist who calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect of himselfe God of himselfe and Origen also who calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life of himselfe which is all one for idem est Deo esse viuere say the schoolemen it is all one in God to be to liue Briefly the mystery is intricate in quo humanum laborat ingenium saith S. Augustine intangling the wit exceeding the speech of any man this obiection no controuersie but a slaunder long since vnaunswearably rebutted by vs into their teeth sauing that with the poet their malice so either delighteth or deceiueth them that they had rather continue a cauill vainely contumeliously Quà m sapere ringâ— And now from heauen like Lncifer hee glides to hell 5 Finally they denie the dâ—scention of Christ into hell and desperately defend that he suffered the paines of hell vpon the crosse whereby they blaspheme most horribly that sacred humanitie as if Christ had despaired of his saluation as if God had hated him and hee had hated God as if he had beene afflicted and tormented with anguish of mind for his offences for which hee was depriued of the sight of God and eternally to bee depriued all which horrible punishmentes are included in the paines of hell and whosoeuer ascribeth them to Christ blasphemeth more horribly then Arrius who denyed him to bee God for lesse absurditie were it to deny him to bee God then to make God the enemy of God Aunsweare What Puritans denie or affirme the Church of England whome this libell principally attainteth meaneth not to defend which to cut off all factions in opinions about religion hath ioyntly concluded the whole summe of her profession within the compasse of forty articles the third whereof is this As Christ died for vs was buried so withall it is to be beleeued that he went downe into hell which it inioyneth vs to beleeue not so much beecause it is an article in the Apostles Symbole so called for it is notorious that this article was not admitted into the Creede 300 yeares after Christ neither by the East nor West churches omitted also in the Nicene Creede nor any where extant as Aquinas confesseth in Symbolo patrum in the articles which the auncient fathers doe recompt but as being grounded vpon manifest scripture Psal. 16. and Act. 2. The exposition thereof not onely in moderne times but euen presently after the admitting thereof diuers and different euery part of the proposition hauing a diuerse acceptation in the scriptures For the proposition beeing this Christ descended into hell the subiect Christ is sometimes put for his person sometimes for the efficacy of his death his person somwhere for his Diuine elswhere for his humane nature his humanitie in some places for his body onely in other for his soule alone and sometimes for both his person and his office The copula descended signifieth either a locall motion from a higher to a lower place or some more speciall preâ—ence and effectuall power shewed more in one place then another as God saying in Genesis that he wil go downe and the holy Ghost descending in the Baptisme of Christ Math. 3. The praedicate Inferos Hell either the graue or the place of the damned or the miserablest state which may befall a man either by immineÌ„t perils pursuing him which was Dauids Hell Psal. 18. or anxietie of mind tormenting him which was Annaes Heâ—l 1. Sam. 2. 6. or both ioyned together which was Ionas Hell in his bodie distressed being deuouted of a whale in the deepe sea in his mind feeling Gods high displeasure vppon him for his disobedience Ion. 2. From which varietie of sence there issue fiue seuerall interpretations of this article none of them exorbitant from the scriptures tracke or erring from the analogy of faith 1 That Christ his bodie was laid in the graue 2 His soule separate from the bodie went to the place where were the soules departed 3 His Deitie exhibited it selfe as it were present in the lowest pit to the terrour of the deuils and further despaire of the reprobate 4 That the efficacie and power of his death did euen thether stretch it selfe 5 That Christ suffered those extreme anguishes and torments which for our sakes by his father appointed he was to endure There is also a sixth which passeth most rife among thâ— Fathers who taking Inferi for Abrahams bosome expound it that Christ weÌ„t thether ad liber andum liberandos to conuay the Fathers deceased before his resurrection into the place where nowe they are but not returning as the grosse Papistes expresse him like another Hercules Thoseus with a flagge and a crosse Saint Austen confesseth he could not satisfie himselfe with any exposition thereof especially of that place of Saint Peter which seemes most to confirme it Cyprian or Ruffinus approue the first that hee lay in his graue The schoolmen mightilie trouble their heades 1. into what place of hell hee went Thomas includes all the parts of hell as they haue diuided it that as an haruenger he scowred Limbus patrum and rid all from thence as a conqueror he presented himselfe in Tartarus for the terror of the damned as a visitor he surueyed Purgatory promising them remission 2. Howe