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
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
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
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
haue not the knowledge of God and these can haue no desire to confirme their faith which they haue not for ignotinulla cupido the other in them to whome the trueth is manifested which with Dauid wee may call the Adders Infidelitie Psalm 58. 4. that will not heare the voyce of the charmer nor beleeue the Prophets report Esay 53. 1. but resist the holy Ghost and the trueth reuealed Act. 7. the Fathers distinguish theÌ„ with non audire and nolle audire and this beeing an opposition ioyned with a contempt of the trueth is right infidelitie and the defence of such an one his opinion is not to be called a rearing but a rasing not a building but a demolition of faith If it be obiected that he speakes not of faith in definitely but limittes it personally His faith which may be false I aunsweare that any mans faith if it bee proportionable to the generall faith receiued neede no other building then that which is allready vpon the Prophets and Apostles Ephes. 2. if exorbitant from it then it is no faith but either an erronious opinion in the conceite or hereticall in the defence and so no faith because fidei non potesâ— subesse aliquod falsum if by his faith hee meane an outwarde profession hee gaines nought by it because any mans profession is either true or false according to his knowledge And so the Maior is euery way absurd yet thus hee confirmes it by two arguments first from the nature of faith secondly from the daunger of priuate exposition 1 Because faith must bee infallible and impossible to be either erroneous or chaungeable Aunsweare Ex tuo oreâ—serue nequam If this be true in faith generally then he which buildes his faith that is ascertaines vnto himself the knowledge of trueth howsoeuer neither buildes towers in the aire nor makes by-pathes in the way idest neyther conceiues fancies easily mutable nor stablisheth errours daungerously deceiueable much lesse is an Infidell True it is that faith is an assent with an assuraunce which certitude makes it differ from opinion doubtfulnesse and suspition the inseparable pages of him whom S. Iames calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iac. 1. 8 Yet there may be in faith both assenting assuring at sometimes and in some pointes hoesitance and wauering which demonstrate mans infirmitie not to bee called infidelitie For though Christ haue prayed that the faith of his chosen may not suffer an eclipse either totall or finall Luc. 22. yet euen the saints of God haue their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defectes in faith 1. Thess. 3. 10. yea with faith especially of assent there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9. 24. which must bee translated incredulitie for want of that full perswasion which S. Paule calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 22. not ininfidelitie which beeing an obdurate pertinacie he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 4. 19. and therefore some of their owne writers ventilating the title of Alphonsus Dubius in fide infidelis est are bold to say that this is but iuris fictio not reiveritas vnlesse with that doubting there bee ioyned pertinacia For subscribing to an heresie affectu alliciente non errante intellectu though in the suspition of the Law it be infidelitie yet in truth and properly it is not so saith Canus His second argument followeth 2 But faith which is builded vppon priuate exposition of Scripture is subiect to errour and change and consequently vpon better aduice consiration may be altted Aunsweare His meaning of priuate exposition wee will examine in the Minor onely here in a word let vs trie whether faith builded vpon publike exposition be vnchangeablie true and may not be altered By publike exposition wee meane as they the Church Councels Fathers or in truth the Pope only For so Canus will haue it because to him alone was giuen Priuilegium infirmitatis not to erre in his definitiues of faith in decreto fidei I demaunde therefore beginninge with S. Austen the opinions which hee once held and after retracted were they built vpon priuate or publike exposition if vppon his owne priuate then by this fellowes Maior he was at the same time both a Christian an infidell if vpon publike then a faith so builte also may bee chaungeable The sentences of Councels are publike expositions is faith vnfallible grounded vpon them alteration must be when expositions are contradictory and these haue bene often seene in Councels that speach of S. Austen holding true Plenaria Concilia soepé priora a posterioribus emendantur As for Popes the obseruation hath beene well made that since the time of Stephen the VI. it hath bene the custome of Popes rising either from enuie or vaine-glory the succeeding Bishops acta priorum aut infringerent aut omninó tollerent would either narrowly empale or vtterly repeale the decrees of their predecessors And that the sea Apostolike may erre in faith not our men alone but very many of theirs cited euen by Canus himselfe doe dispute and conclude So then my short conclusion is against this proposition first that he which buildes his faith is no Infidell Secondly that the mutabilite or errour in matters of faith is the euent non expositionis priuatae but depranatae not the singuler interpretation of any maÌ„ but that which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distorted corruption of the text whether publike or priuate His Minor followeth 2 But all Protestantes builde their faith vpon their owne priuate exposition of Scripture Aunsweare If by priuate exposition he meane as Moses speaketh Nombers 16. 28. a mans owne fancie without Gods direction wee deny this assumption we say with S. Peter that no Prophesie whether of the olde Testament for prediction or of the new for interpretation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any priuate explanation but holy men in the Law forespoke and in the Gospell expound as they are moued by the spirite We say with Paul that the naturall man cannot perceiue the thinges of God 1. Cor. 2. yet that phrase of his withall must be remembred alij datur interpretatio sermonum 1. Corr. 1â— to some one particular man a thing may bee reuealed vnknowne to the rest 1 Cor. 14. In the exposition of Scripture it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must carrie it Ephes. 4. 14. neither a sence cogd or numbred that as in dicing from that game the woord is borrowed the more spots the better cast so in expounding the more voyces the sounder sence For not the Spouse onely that is the whole Church but Tu quoque saith Bernard euen one singular partie finding that in himselfe which Dauid did in meditationibus meis exardescit ignis Psal. 39. 3. the assistaunce of Gods spirite in his studies may boldly pronounce of himselfe particularly as the church in
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
of the law that it was the writing of his own finger Exo. 32. 2. of all the Prophets as he said to Moyses os tuum sed verba mea their mouth but his wordes Exod. 4. for no prophecie is of priuate motion 2. Pet. 1. 3. of the whole Scripture that euery addition or substraction is hie treason against his maiestie as counterfaiting his Pattents Apoc. 22. 18. and therefore the Fathers expound the first Credo Deum for the vnitie of essence Deo for the veritie of his woord and in Deum for the assurance of his loue Secondly the Creede proues not Baptisme to be a Sacrament yea but Augustin is of opinion that whatsoeuer concernes omne Sacramentum suscipiendum is therein contained S. Hierome thinkes that euen in that one article of the resurrection of the flesh omne Sacramentum Christiani dogmatis concluditurâ— and in trueth the Sacramentes are as I may so speake a reall Creede acting that which the other enacteth performing in deede which in the Symbole we professe in word and are rather seales then articles of faith For Baptisme whether by immersion or aspersion exemplifieth Christes death confirmes that article of remission of sins and the Eucharist presenteth the effusion of his bloud ratifieng that article of his death and passion Summarily for Baptisme S. Augustine concludes omne Sacramentum Baptismi in hoc constat vt credamus resurrectionem corporum remissionem peccatorum nobis a Deo prâ—estanda and so it is reduced to two articles But whether will we reduce or how can we proue by the Creede the presence of Christ by faith in the Eucharist â— Surely much more easily then they which defend his bodily carnall presence for this crosseth both the whole Creede beecause corporall presence must needes bee visible and palpable Luc. 24. 39 and so the obiect of the eie not of faith for fides est eoâ—um quae non vides and speciallyo ne principall article of his ascent into heauen there â—itting at the right hand of his father Wherefore S. Bernard as they write tooke another course for when one of his monkes could not bee perswaded either by the Creede or the word that Christes body should be in the Eucharist really and carnally so forbore a long space the communion at last the good Abbot cals him and I charge thee quoth hee vpon vertue of thy sworne obedience vt mea fide vadas communices and thus not the Apostles Creede but S. Bern. faith must inforce that presence As for the Sacramentall presence by faith it may be reduced to all those articles which acknowledge Christ in his two formes as Paule speaketh for he willeth vs so ofte as wee do celebrate to doe it in remembraunce of him videlicet of him in the forme of a seruant incarnate iudged crucified dead and of him in the forme of God in assurance of his comming to iudge both quick and deade Lastly for the Creede it selfe we are no otherwise tied vnto it then the Fathers who vsed other as well as this both the Nicene which is called Symbolum patruÌ„ Athanasius Creede more large theÌ„ that and S. Basils in words differing from them all We vse it as the epitome of our profession not as the perfect rule of faith which title we appropriate to the written word onely by which all mattere of faith are to be tried and squared as the quadrant stones of Salomons building 1. Reg 6 and conclude with Eusebius that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either the leauing of this rule or abusing it with Hosius as a Lesbian leaden rule hath caused so many ruinous and deformed heapes such heresies and schismes in the church of God But now doubting to preuaile this way he shewes how this rule is cut short by fiue inches Others deny some articles of their Crede also for the Protestantes denie three articles of our Creede and the Puritans fiue Aunsweare This diuision of Protestantes and Puritans as it argueth the bitternesse of his malice so it maketh good that parable of our Sauiour that Gods fielde wiâ—l haue both tares and wheate Math. 13 that position of ours the church militant hath her rebellious members as the perfectest bodie noxious humours that speech of S. Bernard velis nolis habitabit intra fines tuos Iebusoeus the â—ebusite will dwell in the land to be thornes in our sides and prickes in our eies Nomb. 33. yet this is our comfort that we may truely say with S. Ierome Ostendimus tales discipulos non fecimus But this slanderous challenge of our denying some articles of the Creede reueales a conscience seaâ—ed with impudency and a tongue set on fire with hell as Iames speaketh What true Protestantes deny hath hetherto and shall bee still maintained against the whole rout of Pseudocatholikes as for the Puritans if hee meane such as haue made either Corah his separation from vs in contempt of authoritie or a Pharisaicall secession in maiorem puritatis erenium as Bernard speaketh in opinion of greater integritie saying in the spirite of pride Stand a part for I am holier then thou Esa 65. Iob his builders in desolate places Iob 15. taking themselues to be the oracles of wisedome Prou. 26. as if the word of God had come onely to them or should proceede from them alone 1. Cor. 14 such as the Puritano-papistâ— Loyala his schollers among them the Iesuites yesterdaies vpstartes who preferre themselues both for diuinitie and puritie farre aboue all the Romish clergie regular secular for these I say as the parents of the blinde man Ioh. 9. aetatem habent let them speake for themselues I meane not to be their aduocate yet as the Poet said Improbé facit qui in alieno libro ingeniosus est it is a leaud part to miscontrue mens writings a diuelish thing to belie them but were it so I doubt not but that wee haue as good authoritie to abridge the Creede of some articles as any of their sideto enlarge it with more which to be lawfull not only their schoolemen dispute and conclude that the Pope de iure may doe it but de facto they haue doone it one of their Popes hauing framed a third article of Transubstantiation annexuit Symbolo saith AlphoÌ„sus hath foisted it into the Creede And now let vs see what articles we denie 1 The first is the Catholike church Credo Ecclesiam sanctam Catholicam I beeleeue the holy Catholike church the which in verie deede they do not beeleeue Aunsweare Which of the Protestantes beleeue it not I am assured that we all professe there is a Catholike church of Christ not a Platonicall vtopia no where extant but a company of Gods chosen euery where scattered not a Cyclopicall anarchy which the Poet describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as an absolute monarchy in
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
churche the assistance of the holy Ghost in such sorte as they which would not heare her would not heare him Aunsweare Vmbratilis lucta as the prouerbe is all this we yeelde acknowledginge that â—ruth must bee planted that heresie must bee extinguished that the teachers and pastours must bee authorized that Councels may bee assembled that the Church must bee obeyed yet with prouisoes that the trueth bee no other then the Gospell wee haue receyued Nothing counted heresie which is religion sincerely professed Act. 24. that those Pastors haue the Vrim the Thummim Deut. 33 science and conscience feeding their flocke diligently and holesomely 2. Tim. 4. that councels bee lawfull assemblies Act. 19 congregated by command of Princes not hurried by the Pope not a rabble of illiterate Friers not a banded rout of preiudiciall priestes not a factious bench of partiall vmpieres not ouer-swaying the scriptures by authoritie and nomber but ouer-awed by the scriptures admitting that sence quem ex dictis retulerint non attulerint which they can worke out of them naturally not inferre vppon them peruersely Lastly that the Church haue roometh vniuersally extended not confined to Rome straightly pynioned But that place out of Math. 18. dic Ecclesiae is here a guest though boldly inuited yet not lawfully arrayed that precept commaunding a reference and obedience to church gouernours in quarrels personall not questions Theologicall for reconcilement of mutuall offences not determining spirituall controuersies Wherein if either party be found auther malitiously implacable or vnreuerently obstinate hee is to bee cast out as an Ethnike and Publican vnfit for the company of Christians whose character is charitie Ioh. 13. whose duetie is obedience Heb. 13. The Catholikes therefore beleeuing certainely that the Church cannot erre that the generall Councels cannot deliuer false Doctrine that the Pastors and auncient Fathers with ioynt consent cannot teach vntruethes when heresies spring vp presently with the voice of the church pluck them vp euen by the rootes and so euer hath practised and after this manner hath ouerthrowne all encounters false opinions and errours which the deuill by his ministers euer planted or established in the world and so they haue bene freed from all braules and quarrels in matters of religion Aunsweare Those verily are the meanes wherein al the pseudocatholickes concurre for decision of controuersies all which haue before beene satisfied therefore the present aunswere is easie and not necessarie easie for those meanes are mens meerely humane the practise of the church the custome of men the definition of councels the iudgemeÌ„t of men the senteÌ„ce of the fathers the censure of meÌ„ partiall in affection preiudiciall in opinion changeable by repeale of a second sentence challengeable by appeale to an high iudge lawfully to bee reuersed by a sounder though a lesse nuÌ„ber whereas the arbitrement of the scripture which is ours is the infallible rule of truth and uerdict of the holy Ghost none more direct more constant more absolute Easie againe it hauing beene often shewed that both the fathers of Which they so vainely bragge Saepe loquuntur non quod sentiunt sed quod necesse est sayth Saint Ierome That the Church so called by them and the councelles which represent that church haue verie often beene deceiued Some confirming the blasphemie of Arrius no les theÌ„ ten in number others establishing rebaptization of hereticks in the concurrence of three councelles sayth Pamelius with the consent of huge assemblies saith Eusebius and among the rest the councell hee here nameth in the margent the first Nicen some prohibiting second mariage as that in Neocaesaria others disauowing returne to warre others rearing vp Idolatry and giuing Angels and the soules of men bodyes as the second Nicen and in this theme might be infinite but I shut it vp with that speech of Saint Augustine Sed haec humana iudicia deputentur circuuenire c account no otherwise of these then of mens iudgements either circumuenting by false glosses or circumuented by corruptions for which cause Pelagius the Pope delt wisely who would not stand to councelles for the prerogatiue of his place but fetched it from the Gospel Not necessary this differeÌ„ce about authoritie of councelles and soueraintie of the church being but a muster no skirmish no disputation but a shewe for when Bellarmine hath runne himselfe out of breath by putting out all his reasons in the behalfe of Councelles and Stapleton ingaged his whole credite with putting in his 15. CautioÌ„s about the iudge of controuersies all their Items are at last closed vp within the Pope his Ephod or his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his papall soueraigntie or his sentence peremtorie for hee is lex animata in terris the liuing law vpon the earth containing all lawes with in the compasse of his breast his authoritie by his flatteres proclaimed to bee greater then the Angelles Councels are shadowes in foure things the iurisdiction the administration of the sacraments in knowledge and in reward by whome not onely the Bookes and writings of all authours are to be approoued or disauowed but euen generall councelles haue their efficacie and confirmation and the interpretation of the sayde councelles subiect to his determination because the iudgement of Councels and persons beeing meerely humane may foure waies be corrupted by feare by fauour by malice by largesse Onely his sentence is to be admitted as from Peter his owne mouth God himselfe and he the Pope hauing but one consistorie without whose countenance and authoritie the scriptures are but as Aesops fables in the opinion of Hermannus Hosius the Councels but conuenticles their decrees like liuing mens wils and the fathers no body wherefore as the orator sayde that pronuntiation had the first second and third place in Rhetorick so in definitiues of Religion the erection of fayth the compoundinge of controuersies the abandoning of heresies is wholly the Popes the rule of fayth what the Pope alloweth the interpretation of the fathers which the Pope followeth the definition of councelles which the Pope confirmeth the practise of the Church what the Pope auoweth But bee it the Popes omnipotence or assembly of councelles or consent of Fathers or tradition of the Church wee say with Saint Augustine that none of these are to be preferred before Christ cum ille semper veraciter iudicet sithence his iudgement is alwayes true and irrefragable Ecclesiastici autem indices sicut homines plerunque falluntur but ecclesiasticall iudges as men are often deceiued whereby we nothing impaire the dignitie or necessitie of Councels acknowledging them with Saint Austen to bee saluberrima most soueraigne antidotes against the poyson of heresies yet wee subiect them to the spirit and the scriptures which alone haue this priuiledge non errare for the heresies which the Councels he specifieth did
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
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
impairing of Christes dignitie in preferring any aboue him is to make no Christ Now heare and tremble Iohn Baptist receiued the word of repentance from the Lord Christ but S. Frauncis receiued it from the Lord also quod plus est a Papa and which is more from the Pope Adde another betweene Christ Dominike The diuiding Christs soueraigntie with another is to make no Christ for hee will all or none because both his father hath giuen him the whole world for his possession and himselfe challengeth it Omnis potestas mihi data And therefore is he called the Lord of Lords but say they Christ indede is Lord absolutè authoritatiu◠by absolute commission but Dominike is Lord possessiuè by actuall possession yea by the ingenuous cōfession of one of their owne schollers till the time of Pius Quintus which is not aboue 50. yeares since Iesus Christ had bene banished out of Rome but that Pope thē brought him backe againe So then to giue this fellow his shortest and best aunsweare this position argues him to bee maliciously mad for a man beeing a member of that Synagogue thus execrably opinionated and knowing in his conscience the contrary to this his accusation in our Church both by our positions doctrinall our profession practicall and the worldes testimoniall thus paradoxically in the entrance of his booke to articulate Non Sani esse hominis nō sanus iuret Orestes as the Poet saith and Ierome applies it yet least hee should seeme mad without a reason thus he frames one For if they haue thē the world was with out them for 1000. yeares as they them selues must needes confesse videlicet Al that time their Church was eclipsed for 1500. as we will proue by the testimony of all records of antiquity as Histories Councels monuments of auncient Fathers Aunsweare Dum breuis esse labor at absurdus fit He promised vs syllogismes wee will shape one for him If the Protestantes haue Faith Hope Religion Christ c. then the worlde for 1000. yeares wanted them but the worlde wanted them not ergò they haue them not A fish of three dayes keeping and the consequent of this Maior may goe together for stinking new it hauing bene a stale obiectiō made by Haman against the Iewes by the Pagans against S. Paul by Celsus against Christ by the world against the Gospell by the Tyrants against Christians and by the whole cluster of Pseudocatholicall scriblers against vs that our Church and profession is but of yesterdayes breed But I aunsweare briefly euen as Aemilius Scaurus answeared Varius his accuser Varius dicit Scaurus negat vtri creditis They obiect it we deny it and not deny it onely but demōstrate the contrary that we worship the same God acknowledge the same Christ professe the same faith haue the same hope which the Patriarkes before the Law the Prophetes vnder Moses the Apostles vnder our Sauiour and the Primitiue Christians vnder the Gospell syncerely kept and professed for 110. yeres after the Ascention of Christ as Hegesippus obserued for 600. yeares after him in the soundest churches were continued by the learned Fathers were defended This challenge hath bene sounded the gauntlet cast out some one hath taken it vp and like Virgill his wolfe caudamque remulcens turnd his backe with disgrace and yet this namelesse and shamelesse Catholike thinkes to carry it away with an Hypotheticall proposition in a three halfepenny pamphlet and so hee might if he could make that good which he saith and confirme it first by our owne confession and secondly by the testimony of all ages For the first let it bee supposed that wee must needes confesse our Church to bee eclipsed yet this confession is their confutation For if our church for 1000. yeares was eclipsed then it followeth it was extant and that we had one though a little one a small flocke a few names and this is all we desire that which they so mainly deny especially Stapletō Cāpian Duraeus frō whom this libeller hath gleaned those handfuls of his for as the Sunne though it be placed in a tabernacle in the heauēs that both the light and heate thereof might be seene felt ouer the whole earth yet somtimes by clouds it is enueloped by mists fogged oft times by eclipses obscured and once euery 24. houres by the earthes shadow which is the night à bandoned yet still as Dauid speaketh both like a Giant he continues his course and force naturall like a gallant bridegrome kepes his brightnesse and glory though not alwayes visibly yet substantially So Christes church though euen from the Apostles time thorough the mystery of iniquitie and the mistes of impietie and the eclipses of Apostacie and the darkenesse of ignorance it was obscured and as it were vnder the earth in caues and holes and rockes and desertes saith the Apostle yet still she kept her course inuisibly but effectually which makes it saith Austen non vt nulla sit sed vt parum gloriosa Not that it wanted her glory at any time For glorious things are spoken of thee thou Cittie of God But the kings daughter being all glorious within it was not alwaies aspectable to fleshly eyes But might it please this challenger to set downe some inforcement of our confession We say for our Church that is for our profession with Egesippus that it remayned a pure and immaculate Virgine till the Apostles were taken from the earth and so had still continued if the Suruiuers and Successours so tearmed had remembred our Sauiours caueat of the Pharisees leauen humane inuentions or Saint Paules premonition of aliud Euangelium vncertaine traditions or that councell which Vegetius giues to common souldiers ne palustribus aquis vtantur to kepe themselues to the pure fountaine of the Scriptures without blending or corruption and by that first church we desire to haue ours examined thinking the neerer the purer whereas some of them shunning this touchstone stick not to say that the church euen in the Apostles time was but rude and vnsound in many preceptes of doctrine for exāple one sets downe an instance of Priestes marriage And for our particular English church as auncient euery day and as Christian euery way as the Romane a primor dio Euangelii saith Polidore and therefore by Faber called Semen Apostolicum being planted and watered either by Paul the Apostle of the Gentiles or by Ioseph of Arimathea as Theodoret witnesseth And for the integritie thereof one of their owne auerres that from the time of Eleutherius Bishop of Rome anno 177. of Christ Christianitas inter eos nunquam defecit And least you should thinke this Christianitie to be the Romish Religion first remember the difference of our obseruation of Easter from them kept according to the custome of the Eastern