Math. 23 but in heauen is his chaire from whence he teacheth by his spirite Againe he reuoketh vs to Church and Councels foure times repeated within foure leaues to which because we will not stand with out due examination or iust coÌ„tradiction therefore hee inferres that we haue no meanes to settle faith to determine controuersies to abolish heresies all which haue beene aunsweared in the former articles wherin we appropriate these especial meanes vnto the spirite of God and the holy scriptures for the first the scripture saith Isidore worketh in vs faith not obliquely hoouerly ambiguously but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmely amassed and compact deepely setled qui ne branle point as the French speake not mutable not nutable for that which onely ingendreth faith is the principall meanes to settle faith which are onely these twoo the word and the spirite because all faith by the confession of the schoolemen is either acquisita which is the effect of the woord read or preached or infusa which is the operation of the spirite without which the word is not effectual for nunquam Pauli sensum Ãngredieris nisi Pauli spiritum imbiberis a man shall neuer vnderstand Paul his meaning vnlesse hee haue beene touched with Paule his spirite saith Bernard for which cause both the Gospell is called the ground and stablishment of faith Colos. 1. and the Apostles and Prophets the foundation of our beleefe Ephes. 2. which was not spoken personally but as Aquinas well interprets it of their doctrine writings this being no derogation to Christ his priuiledge who is the principall fundament beecause as the Apostle speaketh of himself they hauing sensum Christi do preach nothing els but Christ and him crucified 1. Cor. 1. so that whereas other writers are to be read cum iudicandi libertate with libertie to censure them as wee please with choise whether wee will beleeue them or no the scriptures must be read cum credendi necessitate and therefore Canus confesseth that vltima resolutio fidei the last resolution of faith must bee vppon the spirite his inward operation And Aquinas that fides non debet inniti our faith must not be settled vpon any other writinges or decrees then the authors of the Canonical bookes haue set downe Whereupon the Bishop before named makes this conclusion proper to our purpose Nulla igitur alia c. no other principles of diuinitie no other doctrine of any diuines except of Christ the Prophets and Apostles fidem ecclesiae fundat doth ground or settle the faith of the church Secondly for the determining of controuersies wee appeale to the Princes Deputie the Vicar generall of Christ not the Pope whome in this case they deifie wee defie him but Vicarium Domini as Tertull. calles him the holy ghost and to his sentence viz. the scriptures wherein there is that vicaria vis Spiritus Sancti that power delegate of the Spirit and thus put the case with S. Augustine Ista controuersia iudicem requir it doth this Controuersie require an vmpire Iudicet Christus let Christ be he which hath those three perfections required in a Iudge confessed though ironically yet truely by the Herodians Math. 22. giuing a true sentence wherein we are assured there is no error absolute admitting no appeale vpright without bias of partialitie Iudicet cum illo Apostolus and with him ioyne the arbitrement of the Apostle because Christ himselfe speaketh in the Apostle Excellent is that place of Optatus are their Controuersies in poynts of Christianitie Iudges must bee procured to reconcile theÌ„ not Christians they will bee partiall on each side not Pagans they are not capable of these mysteries not Iewes they are sworne enemies against the truth from earth wee appeale to heauen sed quid pulsamus ad Caelum but why stand we knocking there cum habeamus hic in Euangelio since here wee haue him in the Gospel where if wee knocke the doore shall be opened by him whome Theophyl calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the porter of the Scriptures And so for that point we conclude with S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the holy scripture determine betweene vs for there we haue controuersiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deuoyement dissolution of all controuersies said the noble Emperour Constantine in the Councell of Nice For in Gods matters who more fit to iudge then God himselfe Idoneus enim sibi testis est qui nisi per se cognitus non est The same we say of the third for abolishing herefies the scriptures beeing as proper and sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound an heresie as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to found a veritie For which cause both the spirite and the woord are compared to fire The spirite 1. Cor. 3. discerning betweene straw and siluer stubble and gold The word Ier. 23. disgregans heterogenea seuering the pretious from the vile the mettall from drosse being both index vindex the discrier of heresies the destroyer of them the boke of God by the power of the spirite being as Dauids sling and stones able to prostrate Goliah and repell the Philistines therefore though Councels assembled for confounding heresies yet the speciall artillerie wherwith they battered those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lofty imaginations of rebellious heretikes were fetched from the tower of Dauid Cant. 4 this armory of God For if the high priest discerne not of the leprosie or crime secundum legem according to the law though his authoritie were great yet his sentence was frustrate it beeing not free in matters of religion for men to determine or condemne what they will but iuxta leges so farre forth as the law prescribes theÌ„ saith a Papist on that place otherwise it might proue a tyranny ouer the conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Lordes ouer the faith of men to inforce them without scripture So then we conclude this point with that precept of the wise maÌ„ His amplius fili mine requiras seeke no farther nor other meanes then these the spirite and the scriptures for the true Catholike church admittes of no other howsoeuer that Church thus nick-named the whore of Babylon enamored with strange louers doth boast herselfe of traditions and councels and fathers For our Sauiour Christ by his diuine prouidence did foresee that heresies were to arise in his church as his Apostle S. Paule doth warne vs the which as plagues were to infect his flocke and therefore he not onely forewarned vs of them but also gaue vs meanes how to preuent and extinguish them Hee willed vs to heare his Church if wee would not be accounted as Ethnikes and Publicans He ordained Pastors and Doctors least we should be carried away with euery blast of vaine doctrine He promised vnto the
coÌ„demn vanished not by their authoritie personall but the power of the word the principall weeding hooke that cuts vp the tares Math. 13. so were the patrons of circumcision confuted in that Councell Act. 15 by Moses lawe so the Arrians in the Nicen Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiued their deaths wound by the sword of the spirit which is the word of God Eph. 6. But the Protestants admitting of the sole Scripture as Vmpire and Iudge in matters of controueâ—sie and allowing no infallible interpretor thereof but remitting all to euery mans priuate spirit and singular exposition cannot possibly without error winde themselues out of the Laborinth of so many controuersies wherwith thâ—ey are no so inueagled and intricated Aunswedre Ignorance ioyned with malice is importunate this section concerning the authoritie and Interpretation of Scriptures hath receiued a sufficient answere ridding vs from all blame for admitting that which Christ commaundeth whose will is that we should search the scriptures Iohn 5. which are not onely witnesses of him but Iudges for him therefore called the rule of life and beleefe discerning the crooked from that which is straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saint Paul termes it Phil. 3 the one rule not partiall as Bellarmine calles it but totall perfect Else were it no rule sayth Theophylact if it admitted either appositioÌ„ or ablation the ignorance thereof is the cause of error by our Sauiour his iudgement Math. 22. the inquirie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a more exact addition thereuuto is heresie in the opinion of Basil it driueth from the Church as Christ the marchandize out of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all iarre which might engender controuersie sayth Constantine the famous Emperour by it onely were the Arrians quelled as Theodoret witnesseth to it from the Councelles Saint Austen reuoketh Maximinus the hereticke not doubting there to giue him the ouerthrow for whether shall wee goe sayth Peter Iohn 6 thou hast the wordes of eternall life which woord written teacheth all thinges that concerne both our faith the life of this our pilgrimage 2. Cor. 5. and our saluation the glory of our purchased heritage working in vs sayth Damascene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— euerie excellent vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sincere knowledge without spot or error and as the night extinguisheth not the starres it is the comparison of Zepherinus a Pope so no worldly pollution no soul heresie caÌ„ obscure or infect the mindes of the faythfull sacrae scripturae firmiter inhaerentes which holde themselues fast to the holy scriptures Other testimonies thou mayst beleeue or not beleeue according as thou shalt trust them sayth Austen but these are subiect to no humane iudgement beeing the sole and supreme iudge of all writings and decreementes saith hee else where and so the fittest Vmpire in all controuersies The same wee say of Interpretation appealing to the spirite working vppon the heart and the Scriptures explaning themselues the twoo most infallible interpretours For if that rule of the lawyers bee sound and currant Eius est interpretari cuius est condere hee may best expound the law which made it surely the speaches in holy writt being the motions and dictates of the spirite 2. Pet. 1 no expositor can be so sound and infallible as himself who best vnderstandeth his owne secretes 1. Cor. 2. and therefore Ierome thinkes that any sence which he giueth not that wrate it is an heresie Where if Bellarmine his obiection be recoÌ„menced that the holy Ghost speaketh not and that the scriptures are as the philosopher said of law bookes Mutimagistri dumme schoolemasters Iudex mortuus a dead iudge as Canus cals it that is false for God saith the Apostle spake vnto vs by his prophets now by his sonne Heb. 1 not viua voce for they were deade but by their writinges and the word of exhortation speaketh vnto vs as vnto children Heb. 12 and the law hath a mouth Deu. 17. the scripture saith Chrisostom seipsam exponit expoundes it selfe not permitting the auditor to erre and doth present Christ vnto vs being vnderstood and opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the holy Ghost saith Theophyl For the teacher may bee a latere tuo but if there bee nullus in corde tuo thou canst not vnderstand saith Austen But because the holy Ghost appeared sometime in the forme of a Dooue therfore they take it hee hath that qualitie of dooues Aspicis vt fugiant ad candida tecta columbae to delight and reside only in glorious assemblies in general councels or in the radiant dooue-cote of the Popes braine but the Apostle giues that priuiledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to euery spirituall though a priuate man â— Cor. 2. For hee respectes not persons noâ— places nam vos vnctionem habetis sayth S. Iohn you also haue the annointing those were priuate men Which annointing teacheth you all thinges neither neede you vt quis that any man or Angell or Councell or Pope should teach you and therefore the scripture beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule which cannot erre the spirite inwardly and the woord outwardly are the most infallible interpreters for exposition and by consequent the onely arbiter for controuersies beecause hee which knowes the trueth may soone discerne of a lie by S. Iohn his rule for that no lie is of the truth And they which know the truth saith Aquinas habent scâ—eÌ„tiam discernendi agnoscendi haereticos haue the perfect vnderstanding to discerne and know heretikes and by knowing them to auoide them for that cause by Dauid called a guide to our pathes by S. Peter a light in darkenâ—s by S. Austen the ballance to weigh all opinions whether light or heauie the touchstone to trie the mettall whether base or pure whether currant or counterfaite saith Chrysostome the only Ariadnees threed to extricate our inclosure within any maze of empestered errors the Alexanders sword to cut the Gordian knot of the most inexplicable ambiguities Vppon all which premisses wee conclude that the scriptures hauinge such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sole sufficiencie in themselues authoritie from the spirite thereby haue potéstatem decernendi power to iudge and for the exact knowledg they affoord haue vim discernendi faculty to discerne betwene trueth and falsehood therefore the Protestantes to bee commended for admitting them the sole Vmpiere in-controueâ—sies the most certaine interpreters of themselues Onely wee pray with Dauid renouncing our owne insight Open thou our eies that we may see the woonders of thy law viz the assistance of the spirite which both giues the sence thereof and mooues the assent therevnto saith Bernard And the iâ—reconciliable iarres betwixt them and the Puritanes in essentiall pointes of faith giue sufficient testimonie
not what hee speakes but how much he can speake I demurred with my selfe as that learned Iew did in his grapple with that Granimarian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it were woorth the while to deale seriously or no Because S. Ierome his râ—le is that such open blasphemies procure deserue magis indignationem scribentis quam studium rather an aunsweare with skorne then in earnest or such an one as Lactantius gaue Aristoxenus nimirum manu pulsandus hic est but I trust by that time hee hath read this aunsweare hee will say there hath bene vsed neither dalliance nor iest vnlesse it be such sport as Abner speakes of Surgant pueri ludant the triall of our weapons at the least And this for our prolusion now we meete and behold an vncircumcised tongued Goliah blaspheming the most high God The first Article The Protestants haue no Faith nor Religion The Protestants haue no faith no hope no charitie no repentance no iustification no Church no Altar no sacrifice no Priest no religion no Christ. Answere LIngua quo vadis If Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be credited a man would thinke that eyther Rabshekah his soule had beene transported into this mans bodie their blasphemie is so semblable the one perswading the Israelites that they had neither right altars whereon to sacrifice not true God whom they did worship and this other impudently at the first dash auowing that our profession is nothing els but Atheâ—sme and irreligion or els that hee were a Lindian borne who vsing to offer their sacrifices with curses and execrable maledictions thought their holy rites were prophaned if al the time of their solemnitie vel imprudenti alicui exciderit bonum verbum saith Lactantius any of them at vnawares had cast out or let fall a good worde By which speech if he touch our professours as men liuing without Faith Hope Charitie and Repentance or as if there were neither Church nor Priest nor Christ as it is a slander for the vntruth so is it an elench of the accident in disputation to reason from the doctrine to the persons if he meane the forme and substance of the profession it selfe then either is he ignorantly blind so verifieth that speech of Esay in himselfe which in the title of his booke he hath prefixed Impegimus meridie quasi in tenebris like Seneca his blind woman that said it was darke night being a cleare sunshine day for wee professe not within the walles but vpon the house top or els the opinion of the schoolemen being sound that a contradiction of a manifest truth ex destinata malitia contra conscientiam vpon prepensed malice against a mans owne knowledge and conscience is that great sinne and irremissible he is Pharisaically blasphemous for as they being in their minds assured that our Sauiour cast out Diuels by the finger of God yet vpon a fixed malice auowed it to be coniuring therfore were condemned for blasphemers of the holy Ghost so this cursing Shemei cannot but know that wee preach Christ Emanuel God equall with his Father incarnate of a virgine crucified for man the perfection of the law the summe of the Gospell Faith both assenting with a setled beliefe of his doctrine and iustifying by application of his merites Hope the anchor of our confidence in the most daungerous surges sure and stedfast Charitie the life of both the bond of perfection binding vs to God making vs one spirite with him and to our neighbour both in affection and action by giuing and forgiuing Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrisostome speaketh as well in the coÌ„trition of heart as the reformatioÌ„ of the mind and so of the rest proportionable to scriptures He I say which knowing this shall notwithstanding thus shamelessely pronounce the contrary condemnes himself giuen ouer to a reprobate sence by turning the truth of God into a lie and therefore not farre from that vnpardonable sinne Yet this must not much moue vs thus to be censured because euen in the Primitiue state the Christians were so intituled by tyrantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away with these Atheistes Yea some of the Popish Canonists haue not doubted to conclude of the whole Colledge and companie of the Apostles to bee heritikes and infidels and also that it is an vsuall custome for the most guiltie to be the vehemeÌ„tst accusers none so ready to cry treson as Athaliah the onely vsurper For this giddie Articler which cannot see woode for trees nor in the most glorious Church true religion if he would but looke backe into his owne synagogue might he not say as hee in Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not our Church guiltie of that wee accuse them Not to examine all these particulars how they rather haue no Faith annihilating it by merite of worke No Hope weakening it by doubtfullnesse of saluation No Repentance auoyding that by Indulgence of toleration No Charitie especially towardes God extinguishing that by their heape of superstitions for perfect loue casteth out feare but where superstition is there is feare more then seruile This being the difference euen in the opinion of a Pagan betweene an Atheist and a superstitious man that the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinkes there is no God to rewarde vertue the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisheth there were no God to punish sinne No Religion neither as it is the true knowledge of the true God concealing that from the meany by casing the Scriptures in a straunge translation as the Philistines stopped â—saac his wells through enuie Nor as it is the syncere worship of one God and alone defiling the puritie and diuiding the integritie thereof by that latrioduliacall distinction of Idols adoration and Saintes inuocation onely let vs trie the last whether it may not iustly be returned vpon them that they have No Christ and that in his owne methode which in his Epistle he calleth Syllogisticall the doubting whether Christ be the onely Emanuel God and man is the negatiue of Christ but their diuines dispute whether the Pope also be simplex homo a pure man or quasi Deus participet vtramque naturam cum Christo or as God participate both natures with Christ. Againe the preferring of any man before Christ in any vertue is to deny Christ but they conclude the Pope to be clementior Christo more kind mercifull then Christ because he neuer released soule out of Purgatory as the Pope hath done many If it be said that these are but Scholasticall combates for triall of wittes no positiue conclusions and yet Saint Basil saith that such questions propounded euen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for disputation sake are blasphemies against the spirite and the poyson of religion you shall haue a Thesis in a comparison betweene Iohn Baptist and S. Frauncis The
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
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
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
should build onr faith vpon them beeing but mediate witnesses not immediate causes And so wee coÌ„clude with Aquin as in his own words Innititur fides nostra reuelationi Apostolis Prophetis facta Our faith is built vpon the doctrine of the Prophets and Apostles And with Canus alludinge to that speeche of Quintilian for grammer that the Canonicall writ is that foundation on which vnlesse we build our faith quicquid superstruxeris corruâ—t whatsoeuer we reare will fall And now his syllogisme is concluded his article might haue ended but his after wit telling him that his reasons examined would proue but scopae dissolutae the article and the argument not agreeing that proclayming only the Learned Protestantes Infidels this coÌ„cluding that all Protestants are so and the reason of both because they refuse the Fathers expositions he now turnes Zenoes fist into a palme and leaues his Logike for a figure in Rhetorike which they call Correctio dicti Campian belike hauing rubd him by the elbow and telling him that Some Protestantes allowe the Fathers and their expositions so farre forth as they agree with Gods worde and no further but this is nothing but to delude the world Aunsweare In deede Thucydides neuer spake it more truly then we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herehence haue risen both the mortall spite of Rome against vs and also this title of Infidelitie because we make rectum to be Iudex sui obliqui for vsing the Scriptures as a fanne for the Fathers to winnow their chaffe from their graine for vrging that place of the Prophet Esa 8. of all writers both auncient and moderne if they speake not according to this rule there is no light in them which is no other thinge then the Fathers themselues wish and require Tertullian reiects any mans arbitrium suum vnlesse it bee according to the doctrine taught by Christ and preached by the Apostles Cyprian regardes not quid hic aut ille but what Christ did or spake it was not parentum or maiorum authoritas which made S. Ierome to stoope but onely Dei docentis imperinm Not to speake of Nazianz. who peremptorily avoweth that our doctrine is Pythagoricall dixit dominus without reason naturall or Fathers aâ—thoritie but Austen cries away with our papers codex domini prâ—cedat in medium and excellently to this present purpose els where there are bookes saith he quos non licet iudicare sed secundum quos alij iudicandi videlicet the bookes Canonicall which we are not to iudge but according to which other Doctors are to be censured no other thing then the sounder schoolemen doe auouch in admitting onely that to bee the church doctrine quae procedit ex veritate prima in sacris literis manifestata No other briefly but what the Apostle inforceth that if we receiue the witnesse of men the witnesse of God is greater For let God be true and euery man a liar Rom. 3. Neither is this a delusion of the world but a religioÌ„ to our God our reuerence to his word an appeale from men subiect to ouersights and affection vnto the holy spirite perfect and vnpartiall in making the Scriptures the touchstone of their writings especially hauing to deale with such Romish impostors S. Basill cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupting all the Fathers and counterfayting many of them dealing in the first as Procrustes with his guestes in his bed eyther hacking them off or racking them out as may fit their fancies in the other as Caligula with Iupiters idole tooke off the Gods head set his owne in place thereof citing Fathers that were neuer extant but as the Poet saide Nil mihi vis vis cuncta licere tibi our reuoking the Fathers to Scriptures touch is delusion but when some of their own say that the Fathers are no Fathers if they swaâ—ue from the church doctrine that is Rome or the Pope as Duraeus doth and others that both the church and Pope haue authoritie aboue Fathers and against scriptures as Canus discourseth at large an opinion which is the verie male-engine of all sound diuinitie this is plaine dealing allowable Marrie Saint Chrysostome is so farre from counting it a delusion the course we take that he thinkes it a grosse absurditie among Christians to be so warie that in paiment of monie we will not credite men but numero calculo committere tell it after them cast the sums number the poundes weigh the golde yet in the grand pointes of faith we wil rest vpon the bare sentence of Fathers simplie without due triall especiallie hauing so perfect a touch and ballance as the word is to trie them by And now from arguments he falles to questions 4. in number 1 For what meane they when they say they will allow them so farre forth as they agree with Scripture Answere If in this question hee aske what hee knowes it is ironicall hypocrisie if not it is ignorant follie our meaning hath bin oft expressed to be that of Saint Austens to preferre Saint Paul himselfe before all and aboue al Doctors his expositors not concording with the text that as we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so peremptorie and selfe louing to take vp that olde verse Nostra haec sunt veteres migrate coloni vtterly to omit the fathers so we admit of them as Canus himselfe doth reade them and alledge them with reuerence yet with choyce iudgement their soundnesse making vs more learned their corruptions more wary least taking the chaffe with the wheate as the Prophet speaketh that of Lyrinensis prooue true Absoluuntur magistâ—i condemnantur discipuli whereas if you take the pâ—ecious from the vile you shal be according to my word saith the Lord Ier. 15. 2 Meane they perhaps that if the Fathers bring Scriptures to prooue any point of Religion now in controuersy to allow that point as true Aunsweare We doe with this prouiso of S. Paule that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they march in a squadron agree without difference in that point 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Scriptures they alleage be canonically warranted regularly vnderstood and rightly applyed Who shall iudge of this the prouerbe is Lapis aurum probat aurum homines The stone tries gold and gold tries men so the spirite of God trieth betweene the Scriptures Canonicall and Apocryphall the Scriptures trie the Fathers whether their sence bee sound or adulterate 3 If so why reiect they then S. Austen other Fathers who bring Scripture to proue prayer for the dead yea and all controuersies almost in religion the Fathers prooue by Scriptures when they dispute vpon them Answere In promptu ratio est our answere is readie and briefe first to Augustine and the other fathers in this case which
to theire Creed saying that nothing ought to be beleued which is not in the Apostles Creede But then I would demande of them whether wee ought to beeleeue that the Scripture is the word of God that Baptisme is a Sacrament that in the Eucharist is the bodie of Christ by faith to what article should these be reduced seeing they are not contained in the Creede or how shall wee know infallibly how these be matters of faith since they are not contained in the Creede Aunsweare Were the Law of India and Persiagenerally infortiat that he which was thrise taken in a lie might be perpetually sileÌ„ced this fourth article had perished in the Libellers lunges the three former beeing shamelesly false but sithence he is of his nature whome the poet describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath neither grace to speake trueth nor power to holde in his chatt Artoxerxes law will fitte him better as hee punished a liar with fastening three nailes into his tounge so to choke him with three argumentes conuincing him of manifest vntrueth in saying that it is manifest we haue no rule to know what is matter of faith First the holy Ghost praescript haec scriptasunt vt credamus Ioh. 20. Secondly our writers indesinent challenge prouoking with the Prophet Esa. 8 ad legem testimonium Thirdly their owne continuall clamours crying out vppon vs for making the Scripture alone the rule of life beliefe the sole iudge in coÌ„trouersies Therfore let him know that we know our selues to bee citizens subiect to a prince by whose law we are directed which as the great Philosopher in humane policie we with Tertullian call regulam veritatis the 〈◊〉 of trueth with Cyprian regulam doctrinâ—â—um the rule of all learning with Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule of right with Aquinas regulaÌ„ intellectus nostri the rule of our vnderstaÌ„ding with Carthusian regulaÌ„ credendorum agendorum the rule of contemplation and action For doctrine wee say with Esay If any speake not according to this rule it is beecause there is no light in them for manners with S. Paul as many as walke after this rule peace be vpoÌ„ them and mercy and so conclude with Cyrill that our faith is not deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 froÌ„ the inuention of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the demoÌ„stration of Gods writ It is their dunsticall glossary that prescribeth in the discord of the foure Doctours to take Augustins rule in disputationibus Ieromes in translationibus Gregories immoralibus forgetting S. Ambrose and therfore Ambrosius Spiera for names sake preferre his rule in iudicijs But we say with S. Augustine Sacra Scriptura doctrinae nostrae regulam figit the holy Scripture frames the rule for our faith and profession This is their torment that we will not say to their Pope in sooth which S. Augustine spake to Faustus the Manichee in a scoffe ergo tu es regula veritatis and so acknowledge his definitiue to be the why and what the forme and matter the rule and frame of our faith and beliefe That which followeth of confining our beleefe to the Creede and accompting all other thinges extrauagant from faith not combined within the Apostles Symbole is this Tatlers fancie not our practise For first wee doubt not but it is an Apostolicall collection agreeing with and deriued from their doctrine yet resolue not that it was the Apostles frame Secondly wee acknowledge it Canonlike but not Canonicall squared according to that rule the holy Scriptures but not the rule it selfe Thirdly we vse it being Christs souldiers as the Romanes their Tessera communis in warres as a short placard wherin is comprehended the summe of our profession for that cause called as S. Austen writeth Symbolum either in respect of the Authors arguing their vnitie in faith euery one casting in his seuerall share or of vs it being the Christians Shibboleth distinguishing Gilead from Ephraim a true trained souldiour from a rude nouice or counterfaite intruder or open pagan And giue that wee made it either the Limitation of our faith it is no more then the Fathers haue done Ambrose calles it S. Peters key strong inough to open and shut the gates of heauen Austen cals it certam regulam fidei an vnfallible rule of faith And so doth Leo in his sermons de passione or if wee call it the perfection of all faith it is no other then the same Augustine hath done who intitles it the abridgement of both testaments totum continens com pendio breuitatis and els where comprehensionem fidei nostrae perfectioneÌ„ the simplicitie thereof helping the rudenesse the shortnesse assisting the memory the fulnesse perfecting the doctrine of the professours nor then S. Hierome who accomptes it the absolute breuiary Christiani dogmatis no more then the Schoolemen who call it summam credendorum containing in it the whole matter of faith vel explicitè vel implicit éeither directly or respectiuely for whatsoeuer thinges are credenda saith Aquinas are referred either ad esse naturae and so respecte the whole story of the creation and consequently the articles of the three persons each of them hauing an hand in that great worke as Basil elegantly obserueth or ad esse gratiae which the Creede presentes vnto vs in the articles of our redemption or ad esse gloriae which we expect by beleeuing the bodies resurrection and the eternitie of life Briefly our faith resting vpon that double couenant of God vnto his chosen the first I will bee thy God is dilated in the former and larger part of the Creede teaching his omnipotency in the creation his mercy in our redemption by his Sonne and the assistance of the holy spirite the other and they shall be my people in the last part from the Catholike church vnto the ende And yet for all these glorious prerogatiues of this Apostolicall abstract none of our writers haue made it the non vltrá of our faith or the listes of our beleefe But did wee so what followes an horrible sacriledge insues and threefold that is There is no article to make vs beleeue the Scripture to be Gods woord that is fals for beleuing in God the Father we acknowledge both his essence his prouidence in esse diuino saith Aquine are included all those properties which wee beleue to be in God eternally wheron dependeth vita beatitudinis and amongst them his trueth infide prouidentiae all those thinges are comprised which he hath temporally dispensed for mans saluation which leade him in via beatitudinis among these is the dispensation of his woord which in our Creede wee acknowledge to be his in professing him to be a God and therfore true for God is not as man that hee can lie Nomb. 23 but himselfe hath testified 1.
vouchsafe to spend in aunsweare of so base a pamphlet as this the soundest and acutest of them hauing descanted whether he be there as quantum or quantitas or if so whether locally or if so whether circumscriptiuely in the ende are driuen to say that he is there secundum quendam modum huic sacramento proprium qui est sacramentalis Indeede if Christes naturall bloud were as properly ours as euery mans owne bloud is his own some shew there were of this reall and carnall communion of which he speakes but sithence his bloud saith Canus is no otherwise ours but as the light of the sunne is by participation as of those beams so of his graces that as the 〈◊〉 keeping his certaine tabernacle in the heauens Psal. 19. doth nourish and cherrish with his heate brightnesse these inferiour sublunary bodies so Christ sitting there as hee must doe till his comming in maiestie Act. 3. 21. without locall motion or carnall application communicateth with his saintes in that holy sacrament the forcible power of his bodie bloud which worketh so mightily in faithfull hartes that both it settleth the kingdome of God within theÌ„ Luc. 17. lifteth them into heauenly places Eph. 2 faith being that Eagles eie which spying the pray a farre off as Iob speaketh maketh the saintes resort thether where the carcasse is Math. 24. And for the second great difference there is perchance not obserued by many betweene our eating of Christ and our vniting with him Wee are vnited vnto him vt viuenti as our liuing head nos viuificanti and making vs his liuelie members We eate him as our Passeouer 2. Cor. 5 that as the Israelites eate the one mortuum assum deade and roasted Exod. 12 so wee him crucifixum passum dead and slaine and so that speech of Austen is true that we haue him here in pabu lo as he was in patibulo torne and rent as himselfe ordained the sacraâ—ent in 〈◊〉 fracto not integro the bread broken not the whole loafe therby signifying yea saying that in doing it wee must remember him not as liuing among vs but as dying for vs vt in cruce non in caelo as hee was crucified not as hee is glorified whereby wee conclude first for his presence that his body is so farre foorth there quatenus editur as it is eaten but his bodie is eaten as dead and slaine so himselfe appointed it This is my bodie and stayeth not there but addes withall which is giuen for you and his bloud is droncke not as remayning in his vaines but as shed so himselfe speaketh This is my bloud of the new testament shed for many Now his bodie bruised his bloud poured out can no otherwise be present in the Eucharist but by a representation therof in the bread broken in the wine effused of the one side and on the communicantes part by a grateful recordation of the benefites a reuerent valuation of the sacrifice a faithfull application of his merites in his whole passion and therfore his presence must be sacramentall and our eating spirituall for non quod videtur séd quod creditur pascit saith S. Augustin Secondly for the vnion It is true which Christ saith that hee which eateth my flesh abideth in me and I in him Ioh. 6. 56. not that this vnion is first begun in the participation of that holy supper for none can truely eate the bodie of Christ vnlesse hee bee first vnited with him and ingrafted into him nec veré edit corpus Christi qui non est de corpore Christi saith S. August because prima vnio saith Aquinas the first vnion betweene God and man is begunne in Baptisme by one spirite into one bodie as the Apostle speaketh 1. Cor 12. continued by faith hope and charitie all these the operation of the spirite But if we truely eate the bodie and drinke the bloud of Christ then by the power of the holy Ghost and faith cooperating this vnion is strengthened the vigour and effectes whereof after a true participation we shall feele in our selues more forcible and liuely An vnion more stronge and neere then that which he 〈◊〉 speakes of the bodie and soule for the soule may be separated from the bodie but the elect meÌ„bers of Christ caÌ„ neuer be disiointed from him and therefore the whole bodie of his church is sometimes called by his owne name not as the Antiochians Christians but Christ so Ambrose reades that place Gal. 5. Qui sunt Christi They which are Christs in the nominatiue plurall not in the genitiue singular Briefly for both I aske is not Christ as present in Baptisme as in the Eucharist for in them both wee communicate with him bredd a new in the one fed a new in the other and yet Christes reall presence is not challenged for Baptisme if they say no beecause of the Eucharist it was said This is my bodie and bloud not so of Baptisme I aunsweare as much if not more was spokeÌ„ by the Apostle They which are baptized haue put on Christ put him on we cannot vnlesse hee bee present and the putting him on is euen the very same which he els where calleth Christs dwelling in vs. Eph. 3 namely that in Baptisme we are so transformed as now not wee but Christ alone doth liue within vs Gal. 2. as neere an vnitie as may And in trueth S. Augustin is out of doubt that in Baptisme the true member of Christ corporis sanguinis Domini particeps fit is partaker of the bodie and bloud of the Lord and therfore no reason withstandes but that he should be really present in both or in neither Againe is it wee or they which denie the communion of Saintes in this sacrament we keeping Christes institution and commaÌ„dement participating it to all which by S. Paule his rule haue first tried and examined themselues and in both kindes the bread the cup or they which by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaketh their priuate masse as they terme it haue turned coenam in scenam the supper into a spectacle and this blessed sacrament into an heaue offering feeding the peoples eyes with the priestes eleuation and sole mastucation or if once in a yeare they vouchsafe them the communion they defalke on halfe denying them the cup which by Lombards collection out of S. Ambrose is to denie the redemption of the soule for the bodie saith hee was broken for the freedome of our bodies and the bloud was shed for the redeming of the soule as it was prefigured in Moses law Thus they makiâ—g their laiâ—ie but Easter Saintes suffering them no other time to communicate with them and theÌ„ also denying them that coÌ„munion which assures them to bee saintes in bereauing them of the cuppe to which that blessiâ—g was added which was not
God risen for our iustification Rom. 4. as both God and man sitting at the right hand requesting for vs Rom. 8. 34. Of the Holy Ghost the life breath of our prayeâ—s for we know not what to pray as wee ought but the spirit it selfe maketh request for vs within vs Rom. 8. 26. so that the establishing of prayer to Saintes were to subiect the spirite of God to the deuotion of men for postulare minoris est saith Aquinas it is the inferior his part to sue Wherefore the Apostle concludeth that the searcher of the hearts knoweth the meaning of the spirit qui postulat prosanctis vers 27. for the Saints not to the Saints Briefly whereas euerie prayer must be made in the name of Christ Ioh. 16. the sweetest In nomine we can sing and euerie praier not so made non solùm non delet peccatum sed fit ipsa peccatum saith S. Austen surely the prayer to saintes must needes be sinne because we must not pray to them per Iesum Christum for Christs sake for that were to make him inferiour to them and that is no maruaile in Rome for in their Canon of the masse the greasie priest requestes God the Father that hee would vouchsafe to heare his son Christ as if his orizon were more preualent with God then Christes intercession 3 They denie the Communion of the church militant the soules in Purgatory bereauing them of that Christian charitie which charitable compassion and mercifull pittie requireth and by mutuall affection the members of one bodie helpe one another Aunsweare It must needes prooue syncere religion which frames diuinitie of poetrie and fetcheth Virgils Aeneids into the Apostles creede maketh the Popes kitcheÌ„-stuffe the furnace fuell of Purgatorie an article of faith but heerein is that speech of Tertullian properly instified That Philosophers are the Patriarkes of heretickes This fancie of Purgatorie being imagined first in the dreame of Homer Plato and Virgill vpon a foolish pittie which this melting boweld traytor calleth charitable compassion that those who died in their sins which wer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venial curable though they were not woorthy to flie to heauen immediately yet not so cruelly to bee censured as to be throwne downe into Taâ—arus or Hell the iudge who ballaunced the weight of the Painims sinnes was in exorable Radamanthus but of the Catholike ghostes the indulgent Pope Among the Christians the principall founders thereof either Clem. Alexand. who was so enamored of Philosophy that hee concluded the Grecians might be thereby saued or his scholler Origen of whome it is no maruell he should thinke the soules departed might bee freed from torment sithens hee also helde that euen the damned spirites and Lucifer himselfe should in the ende bee saued The scriptures for this place by their owne confession none or obscure the Fathers in this pointe to themselues contradictorie the greatest patrones among themselues vnresolued first of the place whether in the aire or vnder the earth or the brim of hell Secondly for the scite whether extensiue as a couer ouer hell in latitude or collaterall with hell seuered by a partition in longitude or circular about hell in seuerall celles as the spottes of an apple about the quore Thirdly for the nature of the place to some it shall not be fire but tanquam ignis as it were fire as out of S. Paul they collect to other it shall bee both fire and water as out of the Psalmes they inferre to other it shall bee a lake and no water as they cite Zachary to that purpose Fourthly for the parties tormented the most wil haue them a middle sorte betweene saintes and sinners this fellow as it seemes accomptes them saintes els why brings hee theÌ„ within compasse of this article Therefore we refusing to build vpon sand leaue them to their vnletled coniectures out of the Scriptures acknowledge no Purgatorie but one the bloud of Iesus Christ purging vs from all our sinnes wherein the garments of the saintes are washed white Apoc. 7. no other clensing but that which Aquinas meÌ„tioneth velper gratiam a culpa vel per lumen doctrinae a nescÃentia either froÌ„ the guilt of sinnes by his grace or the drosse of ignorance by his word For which he hath appointed a double fire for doctrine the fire of the spirite 1. Cor. 3. to trie timber from stubble pearles from strawes for the other that which Peter calleth the fierie triall videlicet the afflictions of this life which are as fire to golde as the flaile to corne saith Gregorie But two sortes of vessels of wrath and sauour either for honour or contumelie Rom. 9. sheepe or goates for the right or left hande A double state of saintes which S. Paul resembleth to a gargarment in this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vesture of this flesh in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their inuestiture with immortalitie either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peregrination from God here or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a presence with him in heaueÌ„ For both which there is allotted a seueral burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. in this life that which S. Austen calleth onus mutuae charitatis mutuall affection and compassion in supporting each other vers 2. in the next life onus reddendae rationis the render of accompt which euery one must beare himselfe vers 5. But two places of resort Abrahams bosome the lake of brimstone two wayes thereunto the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a straightened path hardly passable the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broadway a roadway with trauailers innumerable Math. 7. Two rewardes in the ende the crowne of righteousnesse eternall life 2. Tim. 4. the wages of sinne euerlasting death Rom. 6. which S. Austen calleth ignem aeternum and regnum aeternum Cyprian refrigerium iusti supplicium iniusti the atchieuement of both in this life in the other neither remission nor redemption saith Austen this beeing the time of working that of reward saith Nazianz this of striuing that of crowning saith Chrisostome The 3. Article is Remission of sinnes for they acknowledg no such effect in the Sacrament of Baptisme but onely accoumpt it as externall signe of a praereceiued grace of fauour of God by his eternall predestination against the expres word of God which therfore calleth the Sacrament the lauer of regeneration for that in it the soule deade by sinne is newly regenerated by grace Aunsweare This fellow purposed from the beginning Asellius his profession which P. Africanus said was malitia and nequitia to bee not onely a libeller but a liar that argues his mind to bee malitious this bewrayes his cause to be bad both make him shame lesse and all spring from ignorance either making report his ground or partiall