vnsauery sayth Iob and malice without arte is vnarmed bitternesse and a distempered folly and therefore as those iangling rudesbies titular Doctors in S. Paules time knew not what they spake nor whereof they affirmed so saith IeroÌ„ Heretikes cum disputare nesciant tamen litigare non desinunt though they cannot reason yet they will wrangle and for want of Logicke they will chop Logicke His syllogismes are wasted now hee comes to profound diuisions of why and what and the Protestantes ignorance in both which he inforceth by a double reuiew That they know not why they beleeue I haue shewed before For that the ground of their belefe iâ— not the authoritie of the Scâ—ipture of Councels of Doctours nor of the Church but their owne fancie Aunsweare Both these reuiewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are returned with a remaund semblable the first where he hath shewed it I haue aunsweared and there let him search it the second with Nazian that Tautology is no meanes of breuitie which hee so affectes in pretence and request But what diuinitie is this to call a Christians beliefe to a why vidâ—licet to calculate the mysteries of faith by proofe of reason a thing countercheckt by all the Fathers especially Clement Alex. in generall and particularly by Eusebius in the Antemonistes who weighed all the articles of Faâ—th by Logicall Syllogismes For some which haue faith saith S. Augustine haue not copiam defendendi fidem not the skill to apologize their faith or render reason thereof and hee which hath this skill doctior est non fidelior is the greater clerke not the â—ounder Christian therfore his rule elsewher is not to discusse the diuine mysteries but to beleeue them non rationem requirere sed fidem simpliciter exhibere And the Apostle S. Peter when he wils vs to be ready to satisfie euery man poscenti rationem desâ—e that asketh a reason of our hope meaneth that neither we should be ashamed of our faith in our publike confession nor to shame it by a depraued conuersation For to giue a reason of matters of faith is not possible they beeing supernaturall and mans reason in that knowledge but a beast saith Ieremy neyther were it so is it a faculty generall but sapientum tantum saith Aquinas And they which desire by questioÌ„s to be resolued in the deepe mysteries of faith doe it not as Anâ—elme speaketh vt per rationem ad fidem accedaâ—t that by reasons or resolutions they might be induced to beleeue sed vt â—orum quâ— credunt ontemplatione delectentur For articles of faith are the obiectes of admiâ—ing contemplation not of Logicall demonstration saith Basil. yet to follow this fellow his absurde methode wee can shew him a tâ—iple why three reasons of our beliefe the cause why the meanes why and the ende why the procatarcticall or first moouing cause the grace and power of the spirite inclining our hartes to beleeue the demiurgical or instrumentall meanes the word of God read or preached the teleioticall or finall cause eternall life which wee by faith expect the first for this purpose called spiritus fidei 2. Cor. 4. 13. the second verbum fidei 1. Tim. 4. 6. the last finis fidei 1. Pet. 1. 9. so then the Protestants why is that which the Schoolemen call sufficiens inductiâ—um not onely doctrina diuina the holy scripture sed quod plus est saith Aquinas interior instinctus dei inuitantis the inward inspiration motioÌ„ of the spirite Let the case be in that article of our belefe the incarnatioÌ„ of Christ demand of a ChristiaÌ„ why he belieues this his answere wil be because the Scripture recordes it but reply vpon him why he beleeues the Scripture his reason exceedes a why it is the finger of God opening his hart els when S. Peter handeled those great mysteries in his sermon Act. 2. why had some of them compunctionem spiritus vers â—7 the pricking of the spirite whereby their hartes were moued to beleeue but others of them spiritum compunctionis Rom. 11. their hartes pricking against the spirite resisting it partly by doubting vers 12. partly by scoffinge vers 13. the same Scripture opened to theÌ„ all but the same spirite not working alike in all If any aske a why of this beliefe S. Paule will crie out not aunsweare O altitudo Rom. 11. non est disputationis sed stuporis saith Ambrose it is a matter of amazemeÌ„t not of argument And therfore the scholemen define credere to be an acte of the vnderstanding assenting to the diuine trueth ex imperio voluntat is a deo motae per gratiam at the commaund of the will so mooued by the grace and spirite of God a resemblance familiar will make this euident There are in euery man three parts 1. Thes. 5. 23. flesh soule and spirite or rather three men in one man 1. Cor. 2. the carnall naturall the spirituall man and each of these hath his seuerall eye that Chrystalline humor for the body the reason for the soule and faith for the spirite Now then as the eie of the body thogh it be the caÌ„dle of the body Math. 622. yet the apple in the eie is the eie of that eie saith Philo and as the eie of the minde is reason Eccles. 2. 14. yet the eie of that eie is the vnderstandinge sayth Aquinas so the eie of the part regenerate is faith but the eie of that eie is the spirite of God for in his lighte doe wee see light Psal. 36. 9. therefore as in the bodily sight shine the Sunne neuer so glorious be the aire neuer so cleere and the medium neuer so transparent yet if the apple in the eie be vnsound the sight will faile and deceiue for he that lookes through a miste saith Basil seeth a misse so be the media of our beliefe optimé disposita the Scripture perspicuous the church testimonie euideÌ„t the torrent of Fathers euery way concurrent the decrees of Councels vnalterably constant yet if the spirite of God qui sensum dat assensum mouet saith Bernar. worke not vpon the wil forcing the assent thereto all the other are in vaine Wherefore if wee bee asked why we beleeue our aunsweare is that we ascribe the cause to Gods inspiration and the meanes to the words ministration As for this Cuckow-like Palinodie of Councels Doctours and Church beeing the fa-burden of euery article hetherto it argueth the barrennesse of his conceite and the badnesse of his cause but deserues no other aunsweare then hee hath receiued before And now wee must come to his second profunditie of what we beleeue And that they knowe not what they beleeue is manifest beecause they haue no rule wherby to know what is matter of faith and what is not Some will limit their beleefe
hee descended and was there Caietan standes to it that hee was there secundum effectum powerfully not personally Durande that his soule was in Paradise secundum essentiam substantially but in Hell ad effectum Their Apollo Aquinas that hee was in Limbo patrum in the first manner in the other partes of hell onely in power and effect 3. Whether he endured the paines of hell or were in loco paenae sine paena as Bonauenture wil or in paine torment as Caietan collecteth out of Psal. 16 4. What fruit and profite his descention wrought whether he conferred any essentiall blessednes on the saints which makes against Augustine or increase thereof onely by hope of euasion from Purgatorie in time 5. Whether the soules in Abrahams bosome only or other besides them were manumitted and among the rest yea one legend will haue it before the rest Plato his soule had the preheminence hauing the grace first to receiue the faith These curious quaerees and fabulous eliminations of hels secrets which S. Iohn properly calleth the deepnes of Sathan haue made men of zeale and iudgement to recourse to the scriptures if there they may find a more full certain Theologicall sence of that article Nowe then if the Puritanes as this scorner tearmes them among these Hydraheaded expositions one suppullulating after another admit of the last viz. his extreme agonie and feare in the garden and on the crosse induced thereunto respectiuely considering 1. the basenesse of that nature wherein hee was vilified despicatissimi vernaculi imó vermiculi saith S. Bernard 2. The cause he vndertooke our sinnes 3. The punishment for them an accursed death Besides the phrases in scripture expressing those anguished of mind in the ingresse of this abissus his soule heauie euen vnto the death Mat. 26 with that strong crie and teares to bee deliuered Hebr. 5 in the progresse therin those grumi sanguinis clots of bloud breking from him Luc. 22 in recessu intimo when he was deepest in that dreadful clamor expressing a most horrible passion My God my God why hast thou forsaken mee Math. 27 with-all his triumphes ouer the powers of hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admitt which you please either the first referring it to his crosse as Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpoÌ„ the tree where he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traduce them openly videlicet those spoiles which by conquest hee had recouered from the strong man Math. 12. or the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in himselfe which must be referred to bodie and soule both together which could not be in hell locally his bodie neuer desceÌ„ding thether therefore to bee referred to his suffering which for that cause Bernard calleth actio passiua passio actiua if vpon these inducements hauing as they thinke more pregnant proofe in scripture then any the rest they sticke to this put case the exposition be not the most proper yet are they not to be accused of denying the article for misse-interpretation is no deniall perhaps to expresse more liuely and impresse in our thoughtes more deepely that direfull conflict which for vs wretches it pleased him to endure they haue vsed woordes somewhat hyperbolicall as despairing and forsaken yet if first we consider our Sauiour in his meere humane nature the deity as it were sequestring it selfe for a time to lay him more open to this dreadfull combate secondly that both some of the Fathers and also their owne writers haue vsed almost the very same woordes of extremitie S. Ierome that he did trepidanter renuere with treÌ„bling refuse Damascene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was truely and vnfainedly affrighted citing Athanasius for his authoritie Rabanus that his humane nature was derelicta forâ—orne forsaken and therefore câ—ied out as we do in extreame daungers and agonies qui deseri nos putamus thinking and saying with Dauid wee are cast out of the sight of Gods eyes and Canus that being derelictus à deo omnique penitùs solatio destitutus forsaken of God left void of all coÌ„fort froÌ„ him he culd not but sorrow surely theÌ„ this accusatioÌ„ of denying this article of blasphemous Arrianisme allightes vpoÌ„ these fathers themselues as vpoÌ„ the Puritans But whoÌ„soeuer this imputation toucheth it no way concerneth as at first said our English professors who establish that article inioyning it to be accepted as an article of faith the exposition whereof as it is generally receiued in England that right reuerende Father the B. of Winchester hath set downe And so at last wee haue found an end of this long article consisting of so maâ—y branches Whereof wee may say with the Greeke Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath had many lies as many contumelies The Fifth Article The Protestantes haue no meane to determine controuersies and abolish heresies As the Protestantes neither know what they beleeue nor why they beleeue so haue they no means in their church to settle them in vnitie of beleefe noâ— to determine controuersies nor to abolish heresies as hath the Catholike church Aunsweare THis is like the Sophister who hauing spent all his argumentes beefore his houre cries out repetamus omnia breuiter rotundè let vs goe ouer them againe briefly and roundly hee wanted matter to fill vp his odde nomber of fiâ—ue therfore he botcheth it vp with the second third and fourth articles bringing vs backe to his why what making vs worse then emperikes and quackesaluers for they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such a salue is good for such a wound but not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason thereof as for vs we know neither why nor what we beleue The great Philosopher thought that orators which would demonstrate their coniectures Geometricians which would perswade their principles were very foolish because neither thinges probable could be ratified by demonstrations nor thinges necessary are to be induced by perswasion The grounds of our faith are supernaturall and diuine the cause spirituall and inward and therefore not to be examined nor aunsweared by why and what that is humane reason yet we say as before that the what the matter of our faith is the holy scripture written that we might beleeue saith Iohn which without doubting we must beleeue saith Austen The why that is the meanes why wee beleeue ex auditu Rom. 10 by the word preached that is oleum effusum in S. Bernard The cause why ex motu the inward operation of the spirite that is oleuÌ„ infusum For magisteria are adiutoria saith Augustine the ministerie of the word is a coadiutor with the spirite but cathedram in coelo habet qui corda docet he that informeth the heart is the doctor of the chaire not of Moses in the Synagogues schooles of Ierusalem
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
coÌ„demn vanished not by their authoritie personall but the power of the word the principall weeding hooke that cuts vp the tares Math. 13. so were the patrons of circumcision confuted in that Councell Act. 15 by Moses lawe so the Arrians in the Nicen Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiued their deaths wound by the sword of the spirit which is the word of God Eph. 6. But the Protestants admitting of the sole Scripture as Vmpire and Iudge in matters of controueâ—sie and allowing no infallible interpretor thereof but remitting all to euery mans priuate spirit and singular exposition cannot possibly without error winde themselues out of the Laborinth of so many controuersies wherwith thâ—ey are no so inueagled and intricated Aunswedre Ignorance ioyned with malice is importunate this section concerning the authoritie and Interpretation of Scriptures hath receiued a sufficient answere ridding vs from all blame for admitting that which Christ commaundeth whose will is that we should search the scriptures Iohn 5. which are not onely witnesses of him but Iudges for him therefore called the rule of life and beleefe discerning the crooked from that which is straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saint Paul termes it Phil. 3 the one rule not partiall as Bellarmine calles it but totall perfect Else were it no rule sayth Theophylact if it admitted either appositioÌ„ or ablation the ignorance thereof is the cause of error by our Sauiour his iudgement Math. 22. the inquirie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a more exact addition thereuuto is heresie in the opinion of Basil it driueth from the Church as Christ the marchandize out of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all iarre which might engender controuersie sayth Constantine the famous Emperour by it onely were the Arrians quelled as Theodoret witnesseth to it from the Councelles Saint Austen reuoketh Maximinus the hereticke not doubting there to giue him the ouerthrow for whether shall wee goe sayth Peter Iohn 6 thou hast the wordes of eternall life which woord written teacheth all thinges that concerne both our faith the life of this our pilgrimage 2. Cor. 5. and our saluation the glory of our purchased heritage working in vs sayth Damascene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— euerie excellent vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sincere knowledge without spot or error and as the night extinguisheth not the starres it is the comparison of Zepherinus a Pope so no worldly pollution no soul heresie caÌ„ obscure or infect the mindes of the faythfull sacrae scripturae firmiter inhaerentes which holde themselues fast to the holy scriptures Other testimonies thou mayst beleeue or not beleeue according as thou shalt trust them sayth Austen but these are subiect to no humane iudgement beeing the sole and supreme iudge of all writings and decreementes saith hee else where and so the fittest Vmpire in all controuersies The same wee say of Interpretation appealing to the spirite working vppon the heart and the Scriptures explaning themselues the twoo most infallible interpretours For if that rule of the lawyers bee sound and currant Eius est interpretari cuius est condere hee may best expound the law which made it surely the speaches in holy writt being the motions and dictates of the spirite 2. Pet. 1 no expositor can be so sound and infallible as himself who best vnderstandeth his owne secretes 1. Cor. 2. and therefore Ierome thinkes that any sence which he giueth not that wrate it is an heresie Where if Bellarmine his obiection be recoÌ„menced that the holy Ghost speaketh not and that the scriptures are as the philosopher said of law bookes Mutimagistri dumme schoolemasters Iudex mortuus a dead iudge as Canus cals it that is false for God saith the Apostle spake vnto vs by his prophets now by his sonne Heb. 1 not viua voce for they were deade but by their writinges and the word of exhortation speaketh vnto vs as vnto children Heb. 12 and the law hath a mouth Deu. 17. the scripture saith Chrisostom seipsam exponit expoundes it selfe not permitting the auditor to erre and doth present Christ vnto vs being vnderstood and opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the holy Ghost saith Theophyl For the teacher may bee a latere tuo but if there bee nullus in corde tuo thou canst not vnderstand saith Austen But because the holy Ghost appeared sometime in the forme of a Dooue therfore they take it hee hath that qualitie of dooues Aspicis vt fugiant ad candida tecta columbae to delight and reside only in glorious assemblies in general councels or in the radiant dooue-cote of the Popes braine but the Apostle giues that priuiledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to euery spirituall though a priuate man â— Cor. 2. For hee respectes not persons noâ— places nam vos vnctionem habetis sayth S. Iohn you also haue the annointing those were priuate men Which annointing teacheth you all thinges neither neede you vt quis that any man or Angell or Councell or Pope should teach you and therefore the scripture beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule which cannot erre the spirite inwardly and the woord outwardly are the most infallible interpreters for exposition and by consequent the onely arbiter for controuersies beecause hee which knowes the trueth may soone discerne of a lie by S. Iohn his rule for that no lie is of the truth And they which know the truth saith Aquinas habent scâ—eÌ„tiam discernendi agnoscendi haereticos haue the perfect vnderstanding to discerne and know heretikes and by knowing them to auoide them for that cause by Dauid called a guide to our pathes by S. Peter a light in darkenâ—s by S. Austen the ballance to weigh all opinions whether light or heauie the touchstone to trie the mettall whether base or pure whether currant or counterfaite saith Chrysostome the only Ariadnees threed to extricate our inclosure within any maze of empestered errors the Alexanders sword to cut the Gordian knot of the most inexplicable ambiguities Vppon all which premisses wee conclude that the scriptures hauinge such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sole sufficiencie in themselues authoritie from the spirite thereby haue potéstatem decernendi power to iudge and for the exact knowledg they affoord haue vim discernendi faculty to discerne betwene trueth and falsehood therefore the Protestantes to bee commended for admitting them the sole Vmpiere in-controueâ—sies the most certaine interpreters of themselues Onely wee pray with Dauid renouncing our owne insight Open thou our eies that we may see the woonders of thy law viz the assistance of the spirite which both giues the sence thereof and mooues the assent therevnto saith Bernard And the iâ—reconciliable iarres betwixt them and the Puritanes in essentiall pointes of faith giue sufficient testimonie
not what hee speakes but how much he can speake I demurred with my selfe as that learned Iew did in his grapple with that Granimarian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it were woorth the while to deale seriously or no Because S. Ierome his râ—le is that such open blasphemies procure deserue magis indignationem scribentis quam studium rather an aunsweare with skorne then in earnest or such an one as Lactantius gaue Aristoxenus nimirum manu pulsandus hic est but I trust by that time hee hath read this aunsweare hee will say there hath bene vsed neither dalliance nor iest vnlesse it be such sport as Abner speakes of Surgant pueri ludant the triall of our weapons at the least And this for our prolusion now we meete and behold an vncircumcised tongued Goliah blaspheming the most high God The first Article The Protestants haue no Faith nor Religion The Protestants haue no faith no hope no charitie no repentance no iustification no Church no Altar no sacrifice no Priest no religion no Christ. Answere LIngua quo vadis If Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be credited a man would thinke that eyther Rabshekah his soule had beene transported into this mans bodie their blasphemie is so semblable the one perswading the Israelites that they had neither right altars whereon to sacrifice not true God whom they did worship and this other impudently at the first dash auowing that our profession is nothing els but Atheâ—sme and irreligion or els that hee were a Lindian borne who vsing to offer their sacrifices with curses and execrable maledictions thought their holy rites were prophaned if al the time of their solemnitie vel imprudenti alicui exciderit bonum verbum saith Lactantius any of them at vnawares had cast out or let fall a good worde By which speech if he touch our professours as men liuing without Faith Hope Charitie and Repentance or as if there were neither Church nor Priest nor Christ as it is a slander for the vntruth so is it an elench of the accident in disputation to reason from the doctrine to the persons if he meane the forme and substance of the profession it selfe then either is he ignorantly blind so verifieth that speech of Esay in himselfe which in the title of his booke he hath prefixed Impegimus meridie quasi in tenebris like Seneca his blind woman that said it was darke night being a cleare sunshine day for wee professe not within the walles but vpon the house top or els the opinion of the schoolemen being sound that a contradiction of a manifest truth ex destinata malitia contra conscientiam vpon prepensed malice against a mans owne knowledge and conscience is that great sinne and irremissible he is Pharisaically blasphemous for as they being in their minds assured that our Sauiour cast out Diuels by the finger of God yet vpon a fixed malice auowed it to be coniuring therfore were condemned for blasphemers of the holy Ghost so this cursing Shemei cannot but know that wee preach Christ Emanuel God equall with his Father incarnate of a virgine crucified for man the perfection of the law the summe of the Gospell Faith both assenting with a setled beliefe of his doctrine and iustifying by application of his merites Hope the anchor of our confidence in the most daungerous surges sure and stedfast Charitie the life of both the bond of perfection binding vs to God making vs one spirite with him and to our neighbour both in affection and action by giuing and forgiuing Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrisostome speaketh as well in the coÌ„trition of heart as the reformatioÌ„ of the mind and so of the rest proportionable to scriptures He I say which knowing this shall notwithstanding thus shamelessely pronounce the contrary condemnes himself giuen ouer to a reprobate sence by turning the truth of God into a lie and therefore not farre from that vnpardonable sinne Yet this must not much moue vs thus to be censured because euen in the Primitiue state the Christians were so intituled by tyrantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away with these Atheistes Yea some of the Popish Canonists haue not doubted to conclude of the whole Colledge and companie of the Apostles to bee heritikes and infidels and also that it is an vsuall custome for the most guiltie to be the vehemeÌ„tst accusers none so ready to cry treson as Athaliah the onely vsurper For this giddie Articler which cannot see woode for trees nor in the most glorious Church true religion if he would but looke backe into his owne synagogue might he not say as hee in Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not our Church guiltie of that wee accuse them Not to examine all these particulars how they rather haue no Faith annihilating it by merite of worke No Hope weakening it by doubtfullnesse of saluation No Repentance auoyding that by Indulgence of toleration No Charitie especially towardes God extinguishing that by their heape of superstitions for perfect loue casteth out feare but where superstition is there is feare more then seruile This being the difference euen in the opinion of a Pagan betweene an Atheist and a superstitious man that the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinkes there is no God to rewarde vertue the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisheth there were no God to punish sinne No Religion neither as it is the true knowledge of the true God concealing that from the meany by casing the Scriptures in a straunge translation as the Philistines stopped â—saac his wells through enuie Nor as it is the syncere worship of one God and alone defiling the puritie and diuiding the integritie thereof by that latrioduliacall distinction of Idols adoration and Saintes inuocation onely let vs trie the last whether it may not iustly be returned vpon them that they have No Christ and that in his owne methode which in his Epistle he calleth Syllogisticall the doubting whether Christ be the onely Emanuel God and man is the negatiue of Christ but their diuines dispute whether the Pope also be simplex homo a pure man or quasi Deus participet vtramque naturam cum Christo or as God participate both natures with Christ. Againe the preferring of any man before Christ in any vertue is to deny Christ but they conclude the Pope to be clementior Christo more kind mercifull then Christ because he neuer released soule out of Purgatory as the Pope hath done many If it be said that these are but Scholasticall combates for triall of wittes no positiue conclusions and yet Saint Basil saith that such questions propounded euen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for disputation sake are blasphemies against the spirite and the poyson of religion you shall haue a Thesis in a comparison betweene Iohn Baptist and S. Frauncis The
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
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