infallible Church which soeuer that be Nor will it help this Aduocate that soone after his Aduersary as it were directing his speach to Catholiques calleth that Church our Church for to Catholiques this needed no further proofe who belieue it already Whence with them he might presume it as granted according to that of S. Paul sapientiam lequimurinter perfectos we vtter wisedome diuine truth among those who belieue it reseruing that doctrine that our Catholique Roman Church is the true Church of God to the proper place as to be proued against Protestants But you shall take him very often faultring in this Fallacy Fallacy ante-dating his Aduersaries order and therefore seldome answering to the subiect in hand whereof hereafter instances will occurre very plentifully He wil say perhaps he hath fore-inserted his Aduersaries discourse entire and as it lye's in his owne Booke but to this I say againe he answer's is not as it lyes there but misordreth it to his aduantage euen as formerly ordred by himselfe For according to faire play and ingenuous behauiour although he might do well in answering the whole discourse by retaile or by parts yet he should haue taken notice of the relation and connexion of one part with another and so haue answered reason's as reasons positions as positions and not haue made euery reason a position I know he hath learned to analize a Discourse better then so and would esteeme it poore Anatomy only to dissect limbe from limbe ioynt from ioynt and neuer shew the naturall commissure and compacture of limbe with limbe ioynt with ioynt nor distinguish them according to their true Nomenclature and their seuerall both proper absolute relatiue functions But he as though the dissected were only bellua multorum capitum a beast with many head 's so he lectures vpon legs thighs belly eyes eares armes c. all vnder one appellation of Head as though all the parts and members were heads for iust so he hath anatomiz'd his Aduersaries context of speach making euery part as it were a seuerall head and why Because as in a naturall body by reason of that due order and composure of members a certaine mutuall intelligence of influences and sympathies of the members betweene themselues is entertained of which mutuall intelligence and influence depends the life and vigor of euery part and ioindy of the whoâ—e body so in the body of a rationall discourse there is the like influence of one part into another and one part vpholds strengthneth the other and to take away this mutuall correspondence and relation is to take away the very harmony of discourse none who know's what he doth will do it but he who intends to marre the musicke or loues discords and iarrings better then harmony For to this purpose which I haue said what other can be imagined he hath deuided those reasons and confirmations of his Aduersaries position into so many heads or propositions distinguishing them not only by numbers as you say first Pref. and you say againe you say thirdly then fourthly then fiftly but also by seuerally varying the odious phrase as you say confidently inough then you say with sufficient confidence thirdly you say with conuenient boldnes fourthly you say with confidence in abundance when all is indeed but one thing said the Proposition with some few proofes adioyned Yet the fauourers of his cause and person would easily pardon this poore peece of Sophistry or waue it at the least had he achieued his intent by this but now Cuibone what hath he got by this Nihil omnibus actum Tantorum Impensis operum With so much ado with so great expence of honesty and ingenuity laid out vpon a miserably Fallacy to do nothing is intollerable had he yet ouerthrowne those scattered forces or made something of his owne dissections more then a dissector of an oxe can doe now for my part I had no other drift but only to note his Fallacies and Calumnies and to do more in shewing his weake attempts vpon these disranked and dissected parts as they are singly encount'erd by him would proue an enterprise much more easy then needfull Yet because I haue shew'n his insufficiency against his first Prosection which is his Aduersaries Position whereof the ensuing members are as I haue said the proofes I will only employ a dash of pen vpon what he hath against the rest and the rather because I assure my selfe that euen in these too I shall meet with Calumnies and Fallacies these being indeed as the very soule or the naturall and proper language of his pen without which it cannot speake His Answers to his Aduersaries Arguments Fallacious or none SECT XX. Pref. YOu say sayth he againe if this infallibility be once impeach't euery one is giuen ouer to his owne wit and discourse To this he answer's by a distinction Giuen ouer to his owne wit and discourse not guiding it selfe by Scriptures he denyes this to be consequent to infallibility of the Church so impeach't giuen ouer to discourse that is right reason sanaratio say the Socinians grounded on diuine reuelation and common notions consequent deductions from them he denies this consequent to be inconnenient though it follow of the infallibility of the Church denied Answ Now this euasion his Aduersarie foresaw and therfore barred the passage which barre this nimble Aduocate slily skip's ouer taking no notice of it The barre of preuention was this And talke not here so his Aduersatie of Scripture for if the true Church may erre either in defining what Scripture is Canonicall or in deliuering the sense and meaning thereof we are still deuolued either vpon the priuate spirit or esse vpon naturall wit and iudgment What place then for discourse guided by diuine reuelation in colâ—erence of their doctrine who take away the meanes of knowing what reuelation is diuine Either materially in regard of the Canonicall Scripture or formally in regard of the true sense and interpretation of such Scriptures whereof neither the one nor the other can be afcertained without the infallible authority of the Church the only meanes to arriue to this certainty Wherefore if the man be in his wits he will find out his guide and know him to be a sure guide before he put himselfe into his iourney otherwise both the guide and guided may fall into a ditch whence neither his Logick-rules nor all his consequent deductions with twenty ropes to boot will euer be strong inough to pluck him out Now the only guide which guideth reason by Scripture is the holy Spirit the only true and sure interpreter of holy Scriptures This holy spirit is not promised to any priuate man but to the Church it is promised therefore in this Church is infallibly to be found whence he that followeth this company of men not only followeth not a company of beasts Pref. which this Aduocate would insinuate the Church may be but he followeth the holy Ghost
guiding the Church But by this you may see the man miscrably tortured by vnauoidable truth euen maugre himselfe forc't to confesse what his Aduersary teacheth and euen here relaps't into his dilemma which he may seeme to haue laid of purpose to catch him for he is fallen vpon the Scripture as interpreted by euery man's naturall with and iudgment or the priuate spirit By which touch-stone the Priuate spirit with his Logick-rules c. he will also try euery spirit 1. Joan. 4. and by his ignorantly applying the words of the Apostle Belieue not euery spirit to this purpose shew's plainly how sure an Interpreter he is of holy Scripture togeather with his right reason and common notions and Logick-rules For surely in good Logick the vniuersall and distributiâ—e signe omnis all euery importeth number and multiplicity therfore he sayth Belieue not euery spirit but trie the spirits as if he said of many spirits belieue not euery spirit because the holy spirit is but one spirit from which one spirit spirits and euery one of spirits are participations and deriued spirits Now that one spirit which is so one that it cannot be a part of number like as diuine vnity or the vnity of diuine nature is no part of number that one spirit I say is not to be tried for it cannot be but a true spirit otherwise no spirit could be knowne to be true if that one spirit could befalse which is the only rule wherby to trie all spirits but of the multitude of spirits or partaking spirits some do and all may lye Of which number of lying spirits are the Apostate Angells fince their defection from the spirit of truth and those false Prophets in whose mouth 's those lying spirits were speakers Such also were those Pseudoprophets vpon occasion of whom S. Iohn forewarneth Christians not to belieue euery spirit but to try spirits And who were those false Prophets or Apostles those lying spirits They were those of whom he had said before that they had beene in the Church and were gone out of the Church and therefore became lying spirits oftentimes actually lying always inclined and prepared to lye and so neuer to be belieued For as that first reuolt from God the spirit of truth was the originall cause why those mutinous spirits became lyar's so Apostasy from the Church of God in whom the same spirit of truth presides is the generall origen and extraction of all false Prophets and Heretiques As therefore that one prime spirit is none of those spirits euery one of which is to be tryed but by which euery numerable spirit is to be proued so the spirit which guideth the Church is not a spirit to be tried but that by which euery priuat spirit must be examined and tried In which sense also it is most truly said Prima Sedes the prime sea is iudged by none therfore it is true againe that the Church of Christ the Catholique Church is the only competent iudge of it selfe according to that receaued principle of naturall reason rectum est iudex sui obliqui what is straight of it selfe both shew's it selfe to be straight and what is crooked to be so He therefore who will presume to reforme the Church in doctrine of faith wherein the spirit of truth is her guid and teacher Dauiel 12. he shall be the starre which would giue light to the Sunne but none of those who shall shine in perpetuas aternitates For I would aske any man only sober and in his wits if the Church of God may haue erred either in determining Scriptures or the true meaning of them which point concerning Scriptures I specifie to preuent all refuge to trial by Scriptures by what other spirit shall this spirit of the Church be tried And I would gladly looke vpon that face of Impudence that would assume to it selfe what it denyeth to the Church of God and when I shall haue found him I shall know for certaine that he is one of those Antichrists of whom the same Apostle Et nunc Antichristi multi facti sunt Ex nobis prodierunt Joan. 2. 4. and euen now many are turned Antichrists they went out from vs. Yea by this very brand I will know them this indeleble character of antichrist to goe out of the Church then to question the spirit and doctrine of the Church It would be worth their labour yet once to shew when the Church of Rome went out of the Church of Christ where she left it at her departure as we shew what Church Arrius went out of whence Pelagius and Nestorius c. whence of this later age Luthâ—r and Peter Martyr and Caluin and the rest Yet besides this character of a false Prophet which is his terminus à quo the whence they goe out the Apostle hath giuen vs another their terminus ad quem the whither they goe going out of the Church Multi pseudoprophetae exierunt in mundum many false Prophets are gone out into the world and yet more plainly Ipsi de mundo sunt ideâ— de mundo loquntur mundus eos audit They are of the world they are become worldlings the world is their talke flesh blood their discourse intimating euen by this that Hereticall doctrine is carnall doctrine the language of corrupt Nature the discourse of flesh blood and therefore the world harken's to their doctrine as being of a carnall spirit symbolizing with these teachers Indeed the Society of Christians is not the world nor any hâ—mâ—genious part of the world of whom therfore our Sauiours words are truly vnderstood Vâ—s de mundâ— nonestiâ— seâ—â—gâ—â—ligi voâ— de mundo you are not of the world but I haue chosen you out of the world Whence the whole mortall kind of man is sufficiently deuided by these two names the World and Christendome therfore that going out of the Church signified by those words prodierunt ex nobis they went out from vs could be no whither else but into the world there being no third place or family of mortall men to go vnto therefore all Heretiques are a part of that faction the World and therefore being indued swayed and guided by the spirit of the world which is a lying spirit they cannot be competent Iudges or Examiners of the spirit of the Church or any doctrine of fayth or interpretation of Scriptures But as the Church Triumphant shall iudge the world and condemne it and shall not be iudged by it so the Church now Militant is inuested with the like authority and iurisdiction towards mortall men of this world to iudge and condemne the world that is all those who are seuered from her Society and not to be iudged by them Her doctrine therefore is the sole Iudicature both of it selfe and all other crooked and oblique opinions Wherefore the counsaile of S. Iohn to try spirits is to trie them by the spirit and doctrine of the Church for vnles the spirit of the Church
Canonicall Word Therfore I hope I shall do him no wrong in thinking he had a purpose to consecrate his Motiues by a mystery of number I shall also make bold to conceaue him so learned as to know the great vertue and efficiency which not only the Schoole of Pithagoras but the retyâ—ing Cabalists and learned Rabbius yea the holy Fathers themselues attribute to numbers and euen namely to this number of Ten. Whence I will imagine he had here regard to the Decalogue of Diuine Commaundements in conformity to which he proposed to himselfe his Decalogue of Motiues Perhaps he considered with all the reward of such man whose integrity of obseruance and obedience to those Commaund's should receaue singali denarium which denarius diurnus Anagogically vnderstood is life euer lasting that one entire day of Eternity vninterrupted by night or intermission of happines And this Decalogist may haue cause to feare though other cares at this tyme by land and water diuert his feare or imploy it otherwise least at the numbring and counting day this very Decalogue may be obiected against him Nonne ex denarie connenisti mecum Was not your agreement with the Catholique Church ex denariâ— out of your owne Decalogue of Motiues But now he saith he repents the bargaine There was also to be considered in this number a mystery of congruity NoeÌ„ was the tenth Generation of man NoeÌ„ signifieth Rest. So in the tenth Motiue it seemes this Moueable intended to rest and moue no further as all motion's render themselues to some terme of rest vnlesse you will except the Circular and the motion of such men who moue in a Circle of whome the Prophet Psal 11. Jud. in circuitu impij ambulant Wicked men walke in a Circle and as those cloud ' of which S. Iude nubes sine aquâ quae à ventis circumferuntur dry cloud 's without all moisture of diuine Grace as * Socinians those who haue no Grace so much as in their Catechisme what more dry and Graceles cloud 's then they these are hurried round omni vente dectrinae with euery blast and change of doctrine whose Religion hath no residence Ephes 4. And such a one is he who hauing arriued to the truth by ten step 's or Motiues by ten I say the pause and period of number falls back and begin's a new account Semper ad vsque decem numero crescente venitur Because denarius est omnis numerus sayth the learned Mirandula the tenth is all number for thus farre his march and motion was as the progresse of the iust in the path of light Prousâ—b â— Iustorum sâ—mitae quasilux splendens procedit crescit vsque ad perfectum diem the path of iust men as a shinning light proceed's increase's still vntill the noone or perfect day This noon-day or perfect day is the terme period of this progresse this that denarius diurnus the day of diuine Truth as obscurely reuealed to be belieued in this life to be enioyed in the next in the clarity of blissifull vision For this tenth of euerlasting day is the place and residence of the eternall Beatitude of mankind of which S. Austin Attende Serm. de decimit quod creatura decima inter intellectuales creatur as est homo quia Angeli in nouem ordinibus consistunt decimus verò ordo est hominum Obserue that man is the tenth in number of intellectuall creatures for there are nine orders of Angels the tenth order is of men Now this vnhappy man after much study I doubt not and paines taken in the search of truth and Religion hauing now happily aduanc't his progresse Motiues to this number of Perfection and to the hope of communion with Angelicall Hierarchies euen there and then like vnto Lot's wife or the fabulous Orpheus transgre'st the couenant and look't back ibi omnis effusus labor There all the labor was lost or as the Greeke prouerbe hath it Hydria in foribus the pitchard broken in the very entry or threshold And now the mystery of the sacred number fouly betrayed of those ten goodly Motiues nothing remaines to him the Mouer but the number the soule and spirit now departed they moue no more then a carcasse and may therefore not vnfiâ—ly carry before them in their title Nos numerus sumus We are a number Yet euen these though vnnaturally massacr'ed by him who gaue them light Natis sepulchrum Notwithstanding may perhap's reuiued to lfie be Motiues againe and mooue others who will entertaine them though their pittilesse Parent hath cast them off And because I conceaue this resurrection may be atchieued without a miracle I will presume to attempt it though weakly a stronger spirit will performe it more effectually 1. Motiues 2. Remotiues 3. Promotiues or Replicants I. Motiue BEcause perpetuall visible profession which could neuer be wanting to the Religion of Christ nor any part of it is apparently wanting to Protestant Religion so farre as concernes the points in contestation I. Remotiue God hath mayther deoâ—eed nor foretold that his true doctrine should de facto be alwayes visibly professed without any mixture of falshood I. Promotiue or Replicant If by this restrictiue de facto you vnderstand that such visible profession of vnmixt or pure Truth was only so decreed or foretold that de iure it should be so that is of right there ought to be alwayes visible profession of true doctrine without any mixture of falshood but that de facto such vnmixt doctrine to be so professed indeed was nether decreed nor foretold Against this I reply in behalf of your Motiue This were no Priuiledge at all of the Christian Church for de iure of right not only the Church but the Synagogue too was so make profession of true doctrine without mixture of falshood Nay de iure euen the Gentiles should haue worshi'pt God according to truth without falshood and those Philosophers should haue taught the truth which they vnderstood concerning God without mixture of vntruth for the contrary of which they are coÌ„demned by S. Paul Rom. 1. What was then the effect and intent of the spirit of truth so sent as to continue to the end of the world in the Church of Christ Was it only to impose a duty and obligation vpon the Church to teach truth without falshood And was the Church to be Columna veritaetis the pillar of 〈◊〉 de iure only not de faâ—â—o Who can safely leaue or rely vpon that Pillar which only should stand but may as well fall as stand Was this the purchase that cost the dearest bloud of the Sonne of God a duty only and a deeper damnation of the Church not corresponding with this duty Was this the loue of Christ Iesus Ephes 5. towards his dearest spouse so great that he would dy for her to the end he might sanctify her and wash her in the lauer of water in his word that he might exhibit
were supposed the spirit of truth they could not haue beene iudged false Prophets for going out of the Church no nor for opposing the doctrine of the Church Moreouer that by which another thing is tried as by a rule must needs be supposed more perfect in regard of Iudicature then the thing tried but it is absurd to thinke that the spirit of a priuate man is more perfect in nature of Iudicature then the spirit of the Church therefore S. Iohn neuer aduised priuate men to try the spirit of the Church Lastly this very command or aduise Try euery spirit is the aduise of the Church it selfe in the person of S. Iohn a principall pillar of the Church but no man can be so silly as to thinke that the Church aduiseth priuate men to try her spirit and least of all can Heretiques challenge any such authority Heretiques also are subiects of the Church euen in that they are at the least characterically Christians which character of subiection they can neuer wipe out whersoeuer they run they are euer subiects though rebells therfore their calling the Church to question and triall is mere presumption and an act of rebellion No Catholique presumeth to trie the spirit or doctrine of the Church nay euery Catholique trieth his owne spirit and doctrine by that of the Church therefore a Catholique as such hath no priuate opinion of fayth but all Catholique that is the same with the whole Catholique Church The Catholique makes no choyce of doctrines of fayth but taketh such as are giuen him he is Gods beggar and therefore no chooser Ego autem mendicus sum pauper I am a beggar and poore Thus euery Catholique is taught both to say and belieue The Heretique makes choyce of what he will hold with the Church takes what he list's and refuseth what he list's not take And this is to be euen Etimologically an Heretique and an Heretique formally no lesse in what he takes then in what he refuses For what he takes he chooseth to take vpon his owne discretion not vpon the credit of the Church nor formally from the Church therefore he is an Heretique in all euen in the points of diuine fayth which he holdeth with the Church not of the Church and therfore holdeth nothing with diuine fayth because he is still a chooser of what he holds and so an Heretique Another Text of S. Iohn by this Aduocate corrupted and misinterpreted SECT XXI WHat this all-trying spirit can do of himselfe without the spirit of the Church will appeare by his singular talent in interpreting Scriptures nor shall I swarue from my subiect in this way for I shall demonstrate that all his interpretations are Sophismes wily and fallacious detorsions of Scripture from their true sense to his owne crooked ends Pref. S. Iohn sayth he giues a rule to all Christians to make this triall by to consider whether they confesse Iesus to be the Christ that is the guide of their fayth and Lord of their actions So he Answ The words of S. Iohn are these In hoc cognoscitur spiritus Dei c. In this the spirit of God is knowne Euery spirit that confesseth Iesus Christ to haue come in fleth is of God and euery spirit that dissolueth Iesus is not of God and this is Antichrist The affirmatiue part of which copulate sentence as some other the like occurring in the Epistles of S. Iohn is to be vnderstood in sensu formali as thus Euery spirit which coufesseth Iesus Christ to haue taken flesh as confessing this truth is of God who is the author and warrant of this truth therefore of him who confesseth this supernaturall truth it may be truly said Caro sanguis non reuelauit hoc tibi flesh and blood hath not reuealed this vnto thee being a truth aboue the conceipt of flesh and blood which restriction to a formall sense is both sufficient and often tymes necessary for the verifying of many the like sentences of â—oly Scripture Wherefore although the negatiue to deny Iesus Christ to haue taken flesh be a sufficient note whereby to discerne a false spirit yet the affirmatiue to confesse Iesus Christ to haue come in flesh is but a part of the rule The other part is the character of Christian Charity as the same Apostle teacheth in the same Chapter Omnis qui diligit ex Deo natus est Euery one that loueth is borne of God therefore these two rules we find conioyned in the precedent Chapter hoc est mandatum â—ius vt credanius in nomine silij eius Iesu Christi diligamus alterutrum This is his commaundment that we belieue in the name of his sonne Iesus Christ and that we loue one another for in these two vertues indeed a Christian is consummate For fayth in Iesus Christ the sonne of God incarnate includeth all points of fayth because it implyeth the beliefe of all that Iesus Christ hath taught or teacheth either by himselfe or by his Church according to that saying of of his Qui vos audit me audit in which sense also the affirmatiue proposition of the Apostle Euery one who confesseth that Iesus Christ came in flesh c. hath a true construction euen without restriction but then it is nothing to the purpose of this Aduocate who by this rule would exclude the necessity of beliefe of other points of fayth proposed by the Church to make this confession of Christ to haue come in flesh the rule whereby to try spirits As therefore that other cognoisance of a Christian mutuall Charity according to that of our Sauiour In hoc cognoscent omnes c. all men shall know you to be my disciples by this ensigne or character of mutuall loue excludeth not that of fayth or the confession of the sonne of God Incarnate from being a rule whereby to discerne spirits and to know who are true Christians So this rule of Fayth in Christ excludeth not that of Charity and neither of them nor both exclude a third giuen by the same Apostle Qui nouit Deum audit nos Cap. 4. qui non est ex Deo non audit nos in hoc cognoscimus spiritum veritatis spiritum erroris See heere an expresse rule to try spirits by He who know's God heares vs he who is not of God heareth not vs in this we know the spirit of truth and the spirit of error Now it is most absurd to think the force of that rule to be limited and confined with the age of the Apostles therefore by that vs is vnderstood the Church or if they were to be heard of posterity in their writings we caÌ„not heare them so without an interpreter which interpreter as before hath beene proued can be no other of infallible authority but the Church Now that the Apostles were to continue in their posterity of Apostles Euangelists c. that is Preachers and Teachers of Christs Ghospell Doctors and Pastors c. ad consummationem Sanctorum
vntill the number of Saints were consummate that is to the end of the world appeareth playne by the words of the Apostle to the Ephesians Ephes 4. therefore to the hearing and belieuing those succeding Apostles Doctors c. is extended the obligation of succeding ages For can we be so senseles as to thinke those succeeding Doctors haue imposed vpon them the obligation of teaching and not other Christian subiects the obligation of hearing Or was our Sauiour so imprudent an Oeconomus or dispenser of his gift's and talents that he would furnish those whom he had designed hearers and learners in his Christian schoole with greater sufficiency for discerning spirits or greater assurance of not erring then those quos dedit whom he appointed to be their Maisters and Teachers Obedite prapositis vestris subiacete ijs obey your Prelates and be subiect to them And wherein are they Praepositi Prelates or Gouernours Certainly in those things for which they must render account to God which are things appertaing to their soules for they are to render account for your soules sayth the Apostle in that place To them therfore appertaine spirituall instructions and all spirituall directions to them the triall and discretion of spirits Or shall the subiects first try their Prelates spirits yea the highest Prelature and authority on earth before they obey Is this to be directed or to direct Or who is heere the Prelate he who is tryed or he who tryeth And is not this grosse Anarchy and Confusion Haue these spirits any conceipt of Ecclesiasticall Hierarchy Or do they belieue there is any such thing as Order and Subordination in the greatest Empire and kingdom vpon earth the Church of God By what hath beene said it appeareth that S. Iohn by giuing that rule of triall the Confession of the sonne of God in flesh neuer intended to exclude other rules Therefore this is a miserable and fallacious consequence which this Aduocate insinuates saying S. Iohn giues this rule of triall to consider whether men confesse Iesus to be the Christ not whether they acknowledge the Pope to be his Vicar Ergo to examine whether they acknowledge this is no part of triall This consequence I say is no better then this We must try mens spirits by considering whether they confesse Iesus to be the Christ Ergo not whether they confesse that Christ dyed for the sinnes oâ— the world or whether he rose from death or no c. Now hath not this man good reason to rely so much vpon his neuer-failing rules of Logick in matters of Fayth who makes such goodly consequences I can in charity belieue he hath more Logick then he makes shew of in this worke otherwise I see no obligation he hath to rely vpon it so confidently You may likewise note his skill in Logick by this other consequence Pref. which he likewise insinuates S. Paul sayth try all things and hold fast that which is good Ergo we must try all things after this manner which S. Paul teacheth not we must try all things by our owne spirit or the Scripture interpreted by our owne spirit with the help of neuer-failing rules of Logick Or thus Try all things Ergo try euen that by which all things are to be tryed Try the spirit of the Church try the spirit of God for without this spirit of truth which we know not where it is but in the Church it is most certaine that neither Scriptures can be vnderstood nor any other certaine rule imagined by which we may try any spirit or doctrine of fayth So the aduise of the Apostle should be de impossibili of a thing impossible if he aduised vs to try all things by any other rule And as well might this Logician infer out of this principle try all things thus Try all things whether they be crooked or straight by that which is certainly straight Ergo try that which is certainly straight by that which may be crooked And as well he might infer thus Season all things with salt Ergo season salt too for with what other thing shall salt be seasoned Si sal euanuerit in quo sâ—lietur So likewise if that all-trying spirit may erre by what other spirit shall it be tryed His fallacious Interpretation of a text of S. Peter 1.3 vers 15. SECT XXII AFter he had abused the testimony of S. Paul it was to be expected S. Peter should not escape He would be their second Nero ioyne them in the execution of a morall death much more tyrannicall then that of Nero which though it could deuide their soules from their bodies yet it could neuer seuer their soules from Christian truth and a truth which themselues had taught the inseparability of truth and diuine authority from the pillar of truth Pref. I say no more sayth this Aduocate then S. Peter sayth in commaunding all Christians to giue a reason of their Hope Answ But the truth is S. Peter sayth not so nor is it probable he had any intent to ingage Christians in a greater obligation then Christ himselfe had imposed which was only to confesse him vpon due occasions neuer to deny him or the truth of his doctrine S Peters words are these Dominum autem sanctificate in cordibus vestris parati c. Sanctify our Lord in your harts all way ready to giue satisfaction as the Latin version hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to exhibite your Apology to euery man who requireth a reason of your Hope Now who seeth not a large difference betweene giuing a reason and requiring it or betweene exhibiting an Apology or other satisfaction to him who requireth a reason and giuing him a reason There are other way 's of satisfaction and Apology besides giuing a reason at the least particular reasons for the seuerall doctrines of fayth as this Aduocate seemes to require who would haue nothing belieued but after a particular tryall and discussion of it So he that answered only Christianus sum I am a Christian was no way reprehensible by this aduise or precept of S. Peter Is not he ready to Apologize to defend his religion who is ready to die for it which a man may do without giuing any other particular reason of his beliefe by his only confessing or professing it vpon fit occasions Or if he vnderstand an obligation imposed by the Apostle vpon all Christians to giue a reason of their beliefe what meanes he That euery Christian is bound to giue or be able to giue a reason of euery point of Christian beliefe How is it credible that such a morall impossibility should be of obligation Or doth he indeed suppose that no Christian is bound to belieue more then that whereof he can giue a reason Now then shall he say with truth I belieue in God the Father with the rest as followeth in the Apostles Creed For surely he inbound not to say he belieues what he belieues not and as sure it is he is
derogatory from the maiesty of the diuine word to be conceaued in the spirit of man no more then it was from the Maiesty of the Sonne of God to be conceaued in the wombe of the B. Virgin Mary and that as there the Eternall Word was inuested with humane flesh so heere in these spirits of men as in the wombe of the Church the Word of God sowne by the holy Ghost should be inuested with humane notion and brought forth to light of the world in the guise of humane speach and voyce In which sense we may interprete that testimony of the holy Baptist Ego vox clamantis I am the voyce of the cryer as his voyce was the inuesture of that Word of the holy Ghost crying in the desert by which it was conueyed to the eares of mortall men so is the voyce and declaration of the Church the meanes by which the Word of God and all Truth contained in it is conueyed to our soules and vnderstandings And as that cry of the Holy Ghost was first conceaued in the spirit of the Baptist then vttered by his voyce to the world so these Scriptures were first conceaued in the Church those Apostolicall spirits in which they were first imprinted and inuested if I may so speak by the operation and Energy of that fire which appeared in tongues afterwards vttered vpon due occasions in words and writings As therefore those of that tyme heard the voyce of that cryer in the desart from the mouth of the Baptist so all Christians heare and must heare the word of God and diuine truth by the mouth of the Church Well then what this man so confidently auerreth that there is no ground yea that no ground can be pretended why we should hold Gods Church for so he must say if he say any thing against what his Aduersary sayes infallible vnles we first belieue the Scripture diuine I as confidently deny And for as much as respects priority or antecedency of beliefe since the Scripture as I haue said is no other word but what the Church hath and daily doth vtter vnto vs whether historicall or dogmaticall or howsoeuer first conceaued in the vnderstanding and spirit of the Church it followeth that as we haue receaued it vpon her credit telling and teaching vs that it is diuine so we must à Priori belieue the Church as infallible witnes or reporter before we can belieue the infallibility of Scripture which she reporteth it followeth also that we must belieue the Church interpreting the Scripture for it is incredible that any other man should better vnderstand what I speake according as I haue conceaued or what I meane by the words I speake then I my selfe the speaker who only intend to vtter my conceipt It followeth yet further that although there were no Scripture and these Christian Verities had descended to vs only by Tradition and by the testimony of former ages transmitting them successiuely from Christ to this present age we should be bound to belieue the Church that is that continued succession of men belieuing those Christian Verities vnles we will say there was no obligation vpon men to belieue in God and to worship him according to that beliefe before the tyme of Moyses before the Scriptures were For was not Circumcision obligatory before Moyses and was not the posterity of Abraham obliged to belieue and practise that tradition as of diuine authority of which our Sauiour sayth Moyses dedit rebis Circumcisionem non quia ex Moyse est sed ex Patribus He will say You proue the Church infallible by Scriptures your Scriptures must be first belieued infallible I answer we proue this out of Scriptures against such as professe to belieue Scriptures not the Church as out of their owne principles it followeth not thence that we first belieue the Scripturs diuine or infallible For though in methode of confuting such Aduersaries we begin with the Scriptures yet in the methode of belieuing we begin from the Church vpon whose credit we belieue the Scriptures to be diuine and according to this method commencing from the Church Christian fayth was first propagated among nations and imbraced by Heathens Nor will it be to the purpose to reply that Heathens were induced to belieue by reason of miracles This I say is not to the purpose how the Church gained this credit but hence it is inferred that in regard of Christian Beliefe the Church had the Precedency before Scriptures that is the Church was belieued before the Scriptures were belieued Wherefore to conclude this point if it be impiety not to belieue Scriptures as no doubt it is yet it is an impiety no way deducible from this doctrine that the beliefe of an infallible Church is precedent to the beliefe of Scriptures But it is not hard to conceaue by the very carriage of the busines as he handles it what he driues at in all this discourse which is indeed to euacuate all authority both of Church and Scriptures and vpon the ruines of both to build the Godles Socinianisme Therefore all inferences which may seeme any way to perplexe Christian doctrine or force it into straits are his aduantages It was the prudent industry of the Roman Consull to prouoke Catiline whose secret practises and designes vpon the Common-Wealth he had vnderstood into open warre and rebeilion for he supposed no Cittizen would then appeare in his defence or make the oppression of a Tyrant his quarrell As no man would approue the fyering of the house wherein himselfe were or wracking the shippe wherein he sayled himselfe I suppose likewise if this pretended Champion for Protestancy were once discouered and strip't to the naked truth of what he is indeed that is as I haue said a very Socinian Mole vnderworking euen Protestancy it selfe and all Religion no Protestant who hath any zeale of the Religion he professeth would euer be seene in his patronage nor willingly I thinke in his company nor would he vouchsafe the ordinary greeting or salutation as good-morrow Ep. 2. Joan. to him who acknowledgeth neither day nor morning of Christian religion or God saue you to him who doubts whether there be any such thing as God Saluation nor would they thinke him fit to conuerse among Christians who hath disputed himselfe out of all termes of Christian commerce and conuersation His Calumny concerning Protestants reputed Atheists c. by Catholiques SECT XXVIII Pref. YOu say fifthly and lastly sayth this Aduocate with confidence in abundance that none can deny the infallible authority of your Church but he must abandone all infused fayth and true religion if he de but vnderstand himselfe Answ This Aduocate himselfe is no small part of proof of the truth of this Hypothetique who since he hath relaps't from this doctrine of infallible authority of the Church hath withall disclaimed all infused fayth as his Aduersary hath charged him vpon information more then credible wherin that is in abandoning both I confesse
God and soone after deny it But if the Aduocate will goe back vpon euery such occasion of encounter he will shew no more wit then his horse that being in the way from the Vniuersity would needs be so curteous as to returne back with euery horse he met And I verily thinke as small an occasion and as weake a motiue will draw this man back to Socinianisme as the horse to his manger although perhaps the manger may haue beene the strongest motiue to both retrogressions and though perchance againe the Socinian horse knew better whither he returned and did it with a stronger resolution then his rider howsoeuer he might passe for a sufficient Hieroglyphique of a Socinian who is ready to turne in his way of opinion euery day with whomesoeuer obuious who shall giue him a reason of change stronger in apparence then the former that guided his iourney Againe if he will still float and swimme in Socinianisme vntill all differences of schooles be attoned he may for ought I know dye as he liues and well may he deserue to swimme after death too sowed vp into a lether-sacke and so cast into the sea to be depriued of all the elements at once I need not tell him for what crime that punishment was decreed But if he will not belieue there is any such thing as diuine Predestination vntill it be on all sides agreed whether it be ex praeuisis meritis or no or that there are any diuinely Elct vntill he can be certified why Iacob rather then Esau if he will buy no pots vntil the Potter yield him a coÌ„umcing reason why he made some pottes for baser seruices other for more honorable vses nay if it will not satisfy him to say there was vse for both kinds but will further vrge but why of this clay of this very peece of clay a pot of base seruice since he know's by his owne experience the Potter could haue made it a pot of Honour for so the Poët sayth Argillâ quiduis imitaberis vdâ soft day will take any forme It I say he will stand stiffe vpon these termes of dispute he will neuer fasten vpon any opinion of Diuinity nor buy any pots nor had that pot beene so stiffe when it was clay could the Potter euer haue made it a pot of any seruice whatsoeuer The truth is Christian Religion was neuer brought into the world by coursing and such Coursers vnlesse they change their course are too clamorous and quarelsome to expect admittance into the schoole of peace S. Paul will tell them in playne termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. if any man seeme ambitious of Victory in contention of dispute we haue no such custome he may do well to matriculate himselfe in the new Academy among those Pyrrhonian Sceptiques whose life and religion is nothing else but dispute Of whom S. Paul may seeme to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they befor and foole their soules away in disputes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth S. Chrysostome there in the darkenes of discourse and naturall reasons as they are called by S. Leo Terrenarum caligo rationum mists of human reasons which is notwithstanding light and the only light with Socinians Against whom the Propher Esay pronounceth a curse Quiponunt tenebras lucem lucem tâ—nebras who impose the name of darknes vpon light and call light darknes as they who esteeme naturall reason light and the doctrine of fayth darknes Vaequi sapientes estis in oculis vestris Woe to you who are wife in your owne eyes that is the eyes of naturall reason who aspire to the knowledge of supernaturall â—uth by the light of nature therefore euery Socinian is a foolish Icarus ceratis ope Dedalâ—a Nititur pennis vitree daturus Nomina Ponto His Fallacious application of this his Aduersaries Position From truth no falshood in true consequence SECT XXXII Pref. I Might lastly adioyne sayth he that you fettle for a rule vnquestionable that no part of Religion can be repugnant to reason that from truth no man can by good consequence inferre falshood which is to say in effect that reason can neuer lead any man to error Answ This is in effect and really a false glosse but rather indeed it is in effect to say that reason can neuer lead any man to error from a truth by good consequence which is all one as to say no false Conclusion can flow by true consequence from true premises as such which his Aduersary said not vnawares as this Aduocate would haue you thinke but aduisedly and knowingly and which the very walles of their Logique Schooles proclaime Pref. And after you haue done you proclaime to all the world that if men follow their reason and discourse they will if they vnderstand themselues be led to Socinianisme Answ This is indeed nodum in scirpo to seeke a knot in a bulrush as though what his Aduersary sayth were any preuarication against the former principle from truth no falshood by good consequence But this Aduocate cannot touch a line of his Aduersaries discourse but he must sophisticate it one way or other His Aduersary sayth indeed that no man can deny the infallible authority of the Church but he must be left to his owne wit and way 's must abandon all infused fayth if be vnderstand himselfe aright Is this the same as to say that if men follow their reason and discourse they will be led into Socinianisme or rather that if they follow reason hauing reiected the authority of the Church which is to follow reason where reason cannot guide or where reason is blind they will at length be led away from all true religion thenceforward to Socinianisme or whither he list The ground of which discourse may be this or the like Naturall reason as such apprehendeth not supernaturall truth because such truth is aboue reason though not repugnaÌ„t to reason yea rather euery truth is reasonable and conforme to reason truly conceauing For which cause Christian Doctrine is called by S. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationall milke and according to true Metaphysicke all truth hath consistence within the spheare of a reasonable Vnderstanding therefore no truth can be repugnant to reason yet as the Moone though otherwise light by the illumination which it hath from the Sunne by which we see by night yet if it be opposed to the Sunne or interposed betweene the sunne and our eyes becomes both dark it selfe and endarkneth the sunne to vs so Reason standing in opposition to Fayth and that diuine light of day whence it receaues that little night-light which it hath is both it self in darknes and depriues our soules of the light of fayth Whence it comes to passe that Reason thus endarkned taketh Falshood for Truth or from a materiall Truth diuine reuelation misconceaued and so not Truth inferreth an vntruth euen by good consequence Hence now from misconceauing Reason or Reason opposing supernaturall Truth springeth a mutuall
to himselfe a glorious Church hauing neither spot nor wrinkle nor any such thing And is all this come at length to a de iure not de facto to a what should be only not a what is And is this that state of beauty no lesse permanent then spotles wherein tyme which withers and wrinkles all the beauty of fields ' and flowers ' aruit foenum cecidit flos should cause no fading or impayring because 1. Pet. 1. Verbum Domini manet in aeternum that word of truth is euerlasting which as the forme and soule of beauty in this glorious spouse should neuer abandon her Now doth Christ Iesus thus sanctify his Spouse or no hath he purchast her this permanent Beauty or no If no then is he frustrate of his designe which was to espouse vnto himselfe a Church which should de facto indeed not deiure of duty only be euer Holy for though it be placed in the particular choice of euery single man to be holy or no thus and in such sort that no man is or shall be holy or vertuous of force or against his wil or not freely yet it is not in the particular choice or power of any particular man or men no nor in the malice of Hell it selfe to effect that Christ Iesus shall not haue a holy Church on earth euen to the worlds end For this was the intent of his precious death bloud-shed vt sanctificaret that he might de facto fanctify his Spouse that he might acquire vnto her a perpetuity of beauty not a duty only to preserue it And this intent can neuer be frustrate and yet it should be if the spouse of Christ should only of duty alwayes be holy but were not so indeed Or tell me is she spotlesse who should haue no spot's but hath them Is that a faire face which should be so and is not hath she no wrinkles who should haue none Rem But God hath neither decreed nor foretold that his true doctrine should de facto be alway's visibly profess't without any mixture of falshood Prom. What because he hath not foretold it to you who haue lost your eares of hearing or haue stop't them with humane reason or dwell too neere the Catadupa and the noise of waters or conuerse with bleating or bellowing cattle in fine haue your attention taken vp in the traffick care and tumult of earthly commodities that you cannot heare the musick of the Sphear's or the harmony of heauenly Truth And haue all men forfaited their eares since you haue beene deafe on the left eare or forgotten what you haue heard heretofore with the right But to other men it hath beene told and foretold in all the languages of the world they haue heard it foretold in those words of Esay Esay 35. Eterit ibi semita via via Sanctorum vocabitur hae erit vobisvia directa c. and this shall be a direct or straight way so that fooles shall not mistake it But Socinians are no simple fooles they may mistake it Now if this way be humane reason humanum est errare nothing human as such is exempt from error If the Scripture be this way the wisest may erre in interpreting it and then it is no way or at least not the way of Saints nor the true and straight way when a false interpretation hath distorted it But the doctrine of the Church is that Via Sanctorum the way of Saints wherein the spirit of truth residing according to promise interprets holy Scriptures which then becoms a way and a straight way wherin a Foole shall not erre 1. Cor. 3. Ibid. a Foole I say who hath made himself a foole that he may be made wise by Christian wisedom which is folly to the world and to Socinianisme as the wisedom of the world and Socinian Reason is madnes and folly to God and Christian Religion Againe they haue heard foretold in those words of our Sauiour Math. 28. 16. Ecce ego vobiscum sum c. and those other Et portae tuferi non praualebunt aduersus eam the power of hell shall not preuaile against it the preseruation of the Church of God from error of doctrine from all falshood of heresy They vnderstand it decreed by God Ephes and foretold by S. Paul Et ipse dedit quosdam Apostoles alios prophet as c. ad consummationem sanctorum in opus ministerij which worke of ministery necessarily supposeth visibility of the Ministers and ministred in adificationem corporis Christi for the edifying or building vp the body of Christ which is his Church the members whereof being to accede throughout all ages to this mysticall body by the Visible ministery of those Visible ministers Prelates Teachers and Gouernours inferre a necessity of true doctrine visibly taught or to be taught them by those their Prelates without which truth of doctrine they could not be the regenerate issue of the spirit of Truth They haue likewise heard the Church of God called by S. Paul 1. Tim. 1. Domus Deiviui columna firmamâ—ntum Veritatis the house of the liuing God the pillar and proppe of truth Of the house of God it is said Domum tuam decet sanctitudo Domine Psalm 92. in longitudinem dierum sanctitude becomes thy house O Lord for euer which fanctitude consistes in the rectitude of the vnderstanding and will of man rectified by truth of doctrine both in fayth and manners Ibid. And this is sure that visible house wherin S. Timothy was to be wary and to know how to conuerse for the edification and example of others who should be eye-witnesses and eare-witnesses of his doings and sayings This Church is also the pillar and proppe of Truth which proppe or pillar surely shall stand while truth hath need of a proppe which shall be in order to mankind while man is mortall obnoxious to errour and lapse in question of diuine truth To this pillar of Truth Isa 59. Johan 14.16 Johan 16.13 the spirit of God is by speciall Couenant tied to the worlds end or is himself this pillar of Truth and that spirit of truth which shall teach the Church and by the Church omnem veritatem all truth that is all necessary truth which necessary truth certainly excludes all falshood in doctrine of fayth and manners which are the points in contestation between the Catholicks and Protestants All this and much more the Fathers and Doctors of the Catholique Church haue heard and belieued as foretold and decreed by God concerning the Visible profession of true doctrine in the Church of Christ without any mixture of falshood and the continuance of such Visible Profession de facto not de iure only Nor if you can glosse these Scriptures to anothersense shall they cease for that to tell vs this truth to whom the Catholique Church doth so interpret them and who as sonnes of obedience haue learned to turne the
deafe eare to all exotique interpretation yea and to all naturall reason and discourse when it impugnes this authority as you Socinians are deafe to supernaturall truth when it sounds a note aboue the reach of your reason Wherefore since this your answere is in effect no otherwise a confutation of your first Motiue but by a flat deniall I do not see but it may moue still with as much force as euer yea and liue againe to fight against the Father and that with more equity then he fights against his Mother And all this I haue said supposing he meanes by his de facto as I vnderstand him and as I haue some reason more then euery man knows to thinke he mean's If he meane otherwise when he shall vouchsafe to come out of the Clouds and appeare in his true meaning he shall be answered otherwise II. Motiue Because Luther his followers separating from the Church of Rome separated also from all Churches pure or impure true or false then being in the world vpon which ground I conclude that either Gods promises did faile of performance if there were then no Church in the world which held all things necessary and nothing repugnant to Saluation or else that Luther and his Sectaries separating from all Churches then in the world and so from the true if there were any true were damnable Schismaticks II. Remotiue To the second God hath neither decreed nor foretold that there shall be alwayes a company of men free from all errour in it selfe damnable Neither is it alwayes of necessity Schismaticall to separate from the externall communion of a Church though wanting nothing necessary For if this Church supposed to want nothing necessary require me to professe against my conscience that I belieue some errour though neuer so small and innocent which I do not belieue and will not allow me her communion but vpon this condition In this case the Church for requiring this condition is Schismaâ—icall and not I for separating from the Church III. Promotiue Gods decree concerning the perpetuity of a Visible and infallible Church on earth to the end of the world hath bene foretold many wayes as hath beene declared in part in the former Promotiue and more fully and plainly by many Catholique writers and the contrary is heere assumed with too to great boldnes but without all proofe or possibility of proof That such separation from the Church is schismaticall is euident for schisme being the breach of vnion in Charity as Heresy violates the vnity of faith to separate from the externall communion of this Church is to shew you are fallen out with the Church with which you refuse to conuerse in Ecclesiasticall conuersation as he who flyeth the company of a man with whome he hath beene formerly familiar in way of ciuill conuersation is supposed to be fallen out with him Then againe this separation is very scaÌ„dalous as yeilding a iust presumption that such a Separant is in his iudgment an Heretique Now to scandalize wittingly and knowingly as such a Separate cannot be ignorant that this is a true cause of scandall or if he be he is wilfully ignorant is to violate the law of Charity and this especially when you separate from a Church wherein nothing necessary to Saluation is wanting as you make the supposition But if this Church wanting nothing necessary as you suppose require you to professe against your conscience that you belieue some error then say you your Separation is lawfull But either this error required by the Church to be belieued is in your conscience an error of doctrine concerning fayth or manners or no If yea then in your conscience somewhat necessary is wanting to that Church that is the contrary doctrine of truth If it be no error of doctrine concerning either of these but only some opinion held or practized as indifferent then certainly the Church will neuer vrge you to belieue it then againe you may choose whether you will belieue it or no and then lastly you should haue no cause for this to breake with the Church or deuide your selfe from her Communion If you say in the iudgment of the Church it may perhaps be held indifferent yea perhaps a necessary point of doctrine but to my conscience it is an error in faith or manners Now this I expected and this I knew you said in your hart so then I say againe in your iudgement and conscience the Church is wanting in some necessary point of true doctrine And heere now I appeale to the sentence of any sober and indifferent Christian what greater pride can be imagined then that any priuate or single man should haue a conscience repugnant and refragatory to the conference of the Church of God What sober Christian I say reflecting duely vpon such a conscience will not doome it mere insolency and arrogance True it is no pride of man can be a Paragon with the pride of formall Heresy this is indeed that Pes superbiae that foot of pride by the length and bulk whereof you may coniecture how Gigantique a monster an Heretique is For which cause all Orthodoxe Spirits haue learned to pray with the Church Psal 35. Non â—eniat miâ—ipes superbiae manus peccatoris non moucat me this foot of pride this suggestion of Sathan may it haue no accesse vnto my soule and the hand or pen of such a sinner let it haue no power to moue or drawe me from an humble beliefe Ibi ceciderunt qui operantur iniquitatem expulsi sunt nec potuerunt flare there and in that pride Apostat-Angels fell with them Apostat-Christians fall from the Church expulst and eiected thence or by reason of their pride they could stay no longer there For after this pride growing daily more in an Hereticall conscience hath at length extinguished the spirit of God stifled all his Inspirations and Motiues then the same spirit of God expulseth that Satanicall and mutinous spirit out of his family which is the Church of Christ bandites throw's him forth into the open field of professed Heresy 1. Iohn 2. vt manifesti fiant that they may be knowne for Heretiques and warred against as open rebels that their conuersation may be eschewed by weaker Christians their Herefies lay'd open and beaten downe by the more learned to be buried at last in the ignominy and obliuion of their infamous Ancestry 2. Thess 2. whom our Lord Iesus from age to age hath and will kill with the spirit of his mouth And now after their eiectmens and expulsion they pretend the equity of their separation when it is indeed their Iniquity which hath separated and expelled them qui operantur iniquitatem expulsi sunt c. As when God and the Apostate Angels by reason of their pride became two factions if I may so say the immensity of heauen was too strait to containe both Quaemare quae terras quae totum possidet Orbem Non caepit
that I doubt you will reiect or deride what I shall propose concerning the Diuels ordinary missions Otherwise I should hope to moue you to belieue that the Diuels Apostles doindeed belieue the Diuell and execute his charges and commaunds in preaching false Doctrines And as S. Paul could say Sâ—io cui credidi I know whom I haue belieued so could Luther that he was not God whom he belieued may partly appeare by that his ingenuous acknowledgment so notoriously celebrated Nec propter Deum incepi nec propter DeuÌ„definam I began not for God nor will I end for God For as the spirit of God yea and holy Angels haue their seeret immissions influxions impulsions vpon the soules of good Christians and worke them by degrees to conformity of their vnderstandings and wils to theirs in such sort that those holy Conformists deserue themselues to be called Angels as we read of S. Baptist and others by reason also of which Conformity it is said in generall termes qui adharet Deo vnus spiritus fit cum eo he who cleaueth to God becomes one spirit with him so hath the Diuell his ordinary immissions illusions and suggestions into a foule which deadly sinne wrought vp at length to the ripenes of some desperate heresy or infidelity hath opened vnto him and deliuered him the keyes of the hart and all the doores of senses who forthwith takes possession and reuels there commaunds as in his owne vntill at last by his daily and customary instigations suggestions and illusions he hath affected the like Conformity of iudgment and affection and bringeth such a man to so neare a resemblance and similitude of himselfe that he may worthily be called a Diuell as Iudas was by our Sauiour Nonâ—e ego res elegi duodecim rnus exvobis diabolus est I haue read a sentence of Trismâ—gisâ—us to this purpose Quandâ— damon in hâ—manam insâ—uit animam semina propria notiouis inspergit when the Diuell inflow's into the soule of a man he spawnâ—â— the seeds of his proper notion there and who can expect from such seed or spawne any other but a Diuellesh frye which shall resemble the parent in notions and affections and shall therefore execute his will not as aliud agentes or praeter intentionem not intending it as the Diuell oftentymes executes Gods will but with the very same intention and affection as our Sauiour not obscurely teacheth Vos quae vidistis apud Patrem vestrum facitis Ioan 8. you do as you haue seene and learned of your father And againe Vos facitis opera Patrisvestri you do the workes of your father and that they do them willingly purposely intendingly he expresseth more plainely in the words following Vos ex Patre Diabolo estis desideria Patris vestri vultis facere the Diuell is your father and you will accomplish his desires Now certainly if euer he had an obsequious child or seruant with whom he might deale confidently and openly not couertly perswading one thing and intending another Luther was the man in whom he might confide Theolog. Tigur Confest Germ. Hospinian histor Sacrament and who would run whither he would bid him goe and preach on the top of the howse what he had learned of him in his Closet and that de facto he taught false and reprobate doctrines the most learned Protestants testify These things put togeather and confidered that the Diuell is the author of lyes that he hath his false Prophets by whome he preacheth them for truths that he hath them at his commauÌ„d c. we haue reason to make the Diuels disswading the Masse and his perswading Luther to preach against it some probable Motiue as you heretofore to persist in the receaued doctrine of the Church rather then to be perswaded by the Diuell to the contrary doctrine of Protestants Rem Or the Diuell might perswade Luther from the Masse hoping that others would make his disswasion from it an argument for it as we see Papists do and be afraid of following Luther as confessing himselfe to haue beene perswaded by the Diuell Prom. You indeere the Diuell still more and more by the honour you do him First you haue made him an Apostle and preacher of true Christian doctrine as you suppose it and now you make him also a true Prophet who foresaw the Catholiques would not belieue his doctrine and so would persist in their former beliefe They do not belieue him indeed nor you who teach the same doctrine which the Diuell did And I hope Syr you will pardon our scruple our scruple I say to belieue the Diuell rather then the Catholique Church If you do not pardon vs this indifferent men will thinke you vnreasonable who expect we should pardon you who make a scruple to belieue the Church rather then the Diuell What would you haue vs do You know Syr according to the principles of Sceptiques and Soctuians opinions are carried to and fro vpon the wheeles of affections some men are more scrupulous then others and some make a scruple of one thing some of another as they are diuersly affected towards she matter of their scruples Catholiques for this is a Catholique scruple not flowing from any single or particular fancy stand affected towards the iudgment of the Catholique Church therefore according to the Sceptique way of Philosophers they make a scruple to follow the diuells doctrine and to fly from the doctrine of the Churchâ— you out of a contrary affection make a scruple to relinquish the Diuells doctrine to follow the Church Quot capitum viuunt totidem studiorum Millia Well Syr you may liue to remember you had a faire warning giuen you by your self to take heed of following him who professeth himselfe to follow the Diuell So this eight Motiue staÌ„ds yet in force and may moue others yea and will one day I dare say moone you too at least to a Phrygian repentance IX Motiue Because the Protestant cause is now and hath byn from the beginning maintained with grosse falsifications and calumnies whereof their prime Controuersy-writers are noteriously and in a high degree guilty IX Remotiue Iliaâ—â—s intra â—â—tres peccatur extra Papist's are more guilty of this then the Protestants Euen this very Author in this very Pamphlet hath not so many leaâ—es at falsications and calumnias IX Promotiue To this ninth Remotiue I know some will say Iliacâ—s intra mures mentitur extra Within and without the Treian or Roman wall 's he doth the same thing he deserues the whetstone in his owne iudgment and therfore he giues and takes it to himselfe as is manifest by the Paralell of his Motiues and Remotiues in those within in these without the wall 's Let vs first declare what we vnderstand by falsifications the same which you no doubt vnderstood in your Motiue when it moued you that is testimonies or authorities of Scriptures Fathers c. falsely alleaged Sentences or doctrines of
changes Victa racemifero Lyncas dedit India Baccho E quibus vt memorant quicquid vesica remittit Vertitur in lapides congelat aēre tacto I pray good after so much rocking and reeling he be not rock't a sleep become as deafe as a rocke nor by any wynd or storme of diuine threats or floods of reasons and persuasions any whit more moueable towards Religion Quà m si dura silex aut stet Marpesia cautes So that now to question his constancy of resolution in this kind were to question the constancy of the Moone which changeth so constantly euery moneth Notwithstanding I would haue you to take notice of the constancy of his discourse and how easily he falles of from his rocke within three lynes I know he may do so and yet be constant and true inough to his new Academiques for hauing immediatly before professed his rocky resolution vpon euident reasons not to belieue the Roman Doctrine he adioynes forthwith Pref. Neither truly were you more willing to effect such an alteration in me then I was to haue it effected Answ How standes this rocke of resolution vpon euident groundes not to belieue that is not to be altered with willingnes yea so much willingnes to be altered especially that euidence supposed by him to be such as no wynd c. no force of reason or persuasion could ouerthrow Vnles in saying his Aduersary was not more willing to effect such an alteration then himselfe to haue it effected he thought perhaps that his aduersary had no will at all to effect any such alteration as of one so often altered already that to alter him againe would not quit the cost conceauing that after another alteration he would be still more easy to be altered then euer to be setled who goes about to settle the wynd or fasten it to any one corner of the world or any thing else gouerned by the wyndes windmils or weather rocks or the like Pref. Yet because he makes shew of some desire to goe the right way to eternall happines though whether this way lye on the right hand or the left or straight forward to him it is indifferent Answ I will tell him my opinion which is that his way lyes neither on the left hand nor the right nor straight forward no nor backward though this last was not well omitted by him in his distribution as lying nearest to the right way but rather indeed straight downward as if you would settle a wether-cock in one constant positure the readiest way wil be to take it downe and place it on the ground This was the way S. Paul was put into though his alteration by the way is no Apology for this Atturneyes so often iterated reiterated alterations he changed with the change of the whole world Ecce ego noua facio omnia in Christo neque praputium neque circumcisio est aliquid sed nona creatura and t' was his fault he changed no sooner nor was it yet indeed a change For who will say he is changed who conuertes with him who is neuer changed in quo non est mutatio nec vicissitudinis adumbratio But this way Act. 9. I say was downeward Cadens in terram audiuit vocem c. Falling flat vpon the proued lying now eauen with himselfe that is with dust earth and nothing there he hard the voyce of his direction which eauenesse of place and center of truth he euer after kept both in life and doctrine qui existimat se aliquid esse cum nihil sit ipse se seducit he who thinks he is something being indeed nothing he beguiles himselfe At what tyme also he became blind that he might see For he was rather indeed shew'n then made blind he regained his sight by the imposition of handes of Ananias without further dispute who if he would haue disputed with him he could haue done it and remained blind still with a resolution built vpon a rocke of more euident groundes then any M. Aduocate hath to build vpon He would if he had beene of his humor haue questioned the credit of all those visions as being perhaps he would say illusions or at the least not infallibly true and then what could flow from those Principles more strong and infallible then the Principles themselues And suppose they were of infallible authority well then he was to persequute no more or if he were to be a Christian too yet why was Baptisme necessary why Circumcision not sufficient why such a Christian as Peter or Iohn See would he say how many Syllogismes you are short of the Conclusion you would infer Thus might he haue vanish't away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his disputes and haue proued rather a Vessel of Contention then Election And yet after all might haue returned with this or the like glory that he was now more confirmed in his beliefe of Iudaisme then euer or with somwhat like to this Ego exprobraui agminibus Israël hodie date mihi virum vt ineat mecum singulare certamen I haue braued the hostes of Israël this day challenging the best man among then to single combat of dispute with me I haue heard of some such Braues of the new Academy who had little cause of any such glory and who haue found their match more then once but they are so wise as to make their Aduersaries silence or secrecy their aduantage And yet I verily thinke you need not goe far to match this Goliath this Pythagorique Transmigration do but match him with himselfe if he fight not with himselfe yea if be not to hard for himselfe almost in euery page in some oftner then once or twice I dare be bound to answere the forfait As euen namely in this place hauing boasted his resolution built vpon a rock not to belieue the Roman Doctrine very soone after he professeth he retaines a Trauailer's indifference which way of religion to take of so many way 's as are now in the world When will this indifferent Trauailer come to his iourneys end who is not yet resolued of his way nor know's yet whether he be in it or no Yea and if he proue true to his principles will alwayes be thus indifferent So that if he haue gone twenty miles to day on the left hand of truth he wil goe to morrow as many on the right if he meete with a more apparent or howsoeuer more preuailing reason which may be nothing else perhaps but a better friend or some greater commodity or the like The third day you shall haue him gone as far a third way the fourth a fourth way and so forth and a thousand to one after many yeares you shall find him very litle aduanced in his way Inue Academiâ vmbriferâ nitidoue Lyceo In some Colledge-groue or Cloyster there you shall haue my indifferent Trauailer disputing of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But where is now that inuincible Resolution Was it only a
such fayth besides the necessity of it cannot possibly mooue any scorne to religion Pref. but is rather most fit and congruous to beget a more honourable conceipt due Veneration of diuine mysteries in faythfull soules For those other who out of an excesse of an Hyperbolicall Pride will seeme to scorne whatsoeuer stand's without their sphere or because they are not will suppose there are no Eagles we can expect no lesse from them For this indeed is that verbum crucis pereuntibus stultitia that word of the crosse folly and matter of scorne to those who perish 1. Cor. 1. ijs autem qui salui fiunt id est nobis sayth S. Paul virtus Dei but to them that are saued that is to vs it is the Power of God And he who tell 's them which this Aduocate takes so hainously that he makes it some part of his Apology for Atheisme that they were as good not belieue at all as belieue with a lower degres of fayth Pref. meaning human fayth only sayth no more but true that humane fayth can neuer aspire to the purchase of supernatur all hopes that therefore in regard of euerlasting Saluation if it grow no higher it becomes fruitles and lost labour As if a generall pardon were proclaimed for all such who should make their personall appearance in such a Court or Pallace before the king vpon such a day or within such a space of tyme a man should say it were as good stay at home as to goe to the Court only and neuer enter or appeare in presence of the king because the pardon was granted to such personall appearance made not to such a iourney made for so likewise Saluation and pardon of sinnes is proclaimed and promised to such a fayth as should enter those adita those sacraries or treasuries of diuine hopes not to such as cannot and will not enter but stand without S. Leo Serm. 7. de Nat. in the mist of humane reasons or in the smoke of worldly wisedom vnable to ascend into that presence of Maiesty And yet there forsooth will they stand by this Aduocat's aduise nor goe one foot further or higher then they can see the way in that mist and will yet I thinke contest with diuine Wisedome yea and quarrell too if he vouchsafe not to come downe a degree lower and pardon them vpon equall termes or shew them some conuincing reason why it should be necessary to clymbe vp those staires of diuine fayth or why they should not sufficiently deserue pardon by taking so much paines in comming as farre as they could vpon the plaine and eauen ground of reason and why his Maiesty should annexe vnto his pardon such impossible and contradictory conditions as to require a voluntary and certaine assent to things in humane reason impossible that many moderate and considering men who would otherwise come readily and sue forth their pardons according to his Proclamation hearing of these conditions fly backe and belieue that there is either no such pardon to be expected and that this is but some forged Proclamation or that surely it is or should be granted vpon reasonable termes and such conditions as may sute with mens abilities that conditions of this impossible and contradictory nature are likely to make considering men scorne all pardons and all religion So they with their lower degree of fayth where I leaue them disputing with God at the foot of the staires proceed For thus is followeth The Church compared with Scripture SECT XIII Pref. LAstly I should desire you to consder whether your pretence that there is no good ground to belieue Scripture but your Churches infallibility ioyned with your pretending no ground for this but some text's of Scripture be not a faire way to make them that vnderstand themselues belieue neither Church nor Scripture Answ This Cauill or Calumny we might retort as he is wont almost totidem verbis as thus Whether their pretence that there is no good ground or rule whereby to determine what is truth in doctrine of fayth but Scripture ioyned with their pretending no ground for this but some text's of Scriptures togeather with euery mans naturall reason interpreting it which is as errant a guide and diuerse as the head 's of men be not a faire way to make men that vnderstand themselues belieue neither their doctrine nor their Scripture But what is this to him who cares not how his argument reflects vpon himselfe so it wound the Catholique who will be content like another Samson or Eleazar to be crush't to death vnder the ruine of his Aduersaries Trahere cùm pereas inuat he is cōtent that the ship be shot through and through wherein he sayles with the Catholique nay this would be his glory Solus nequis occidere nobiscum potes But what if we be deceaued all this while What if he be not the man Achylles himselfe but a Patroclus in his guise and fighting in his armour while he with his Socinian Myrmidons stands aloofe out of shot or if he fight and fall with Protestancy he will reuiue and reuenge himselfe in Socinianisme What I say if all this arguing for Protestancy against the Catholique be nothing else but a cunning vndermining to blow vp both Or what if this Switzer in religion fight only for pay To day for Holland to morrow perhaps for Spaine but if the warre and seruice grow hoat he willl serue neither he wil returne home and sleepe safe in the new Academy and in a whole skin Notwithstanding because this arrow howsoeuer flying from hart or hand only for Religion or for Pay being shot against a rock not entring there may chance to glance and wound some stander by who is neither rock nor rocky it will not be amisse to fore-arme such by fore-warning them It is false then which he presumeth Gratis that we pretend no other ground for the infallibility of the Church but some texts of Scriptures nor is our doctrine so incoherent to it selfe but as before and without Scripture the Church could truly say Visum est spiritui sancto nobis it hath seemed good to the holy Ghost and to vs So if no Scriptures were now the same Church guided by the same holy Ghost might truly say Visum est spiritui sancte nobis yea and this very doctrine that the same holy Ghost Spirit of truth speakes in the Church we are taught not only by this and those other texts of holy Scripture but à priori by the Church vpon whose credit and testimony we receaue this Scripture For thus I vrge Where was this Scripture where the whole Ghospell before it was written Was it not first in the Church in the soules and spirits of the Apostles and disciples of Christ wherin they were written by the fingar of the holy Ghost nay the presence of the holy Ghost sayth S. Austin was that Scripture or Scriptures written in their harts De spir
and goodnes are imprinted in all the workes of nature and all creatures from tyme to tyme togeather with their being receaue that stamp and impression which they exhibite to be read by all intellectuall natures in one most legible language of nature common to all nations according as it is said Caeli enarrant gloriam Dei c. So in regeneration and in the progeny of Grace the author of Grace Christ Iesus is read and vnderstood in his worke and word of Grace his creatures of grace which is the Church of Christ which by that spiritually and supernaturally creating power receaue the print and characters of Christ Iesus and his truth in their hart 's and soules first which afterward's they manifest in their liues and professions and much more in the death's whereby they proclaime him and the truth of his doctrine to all ages to all nations with the last and lowdest voyce of bloud like to that voyce of our dying Lord who crying with a lowd voyce gaue vp the Ghost O tooto dull and deafe eares which the singar of God hath neuer opened which cannot heare a voyce so lowd and those blind eyes which read not those letters that most legible Scripture of Catholique truth written in the bloud of all ages since Christ redeemed the world with his and those inominate and vnlucky birds of night who flying the triall of the day shining in the Church as in the Tabernacle of the Sunne run into couert and obscurity of darke Scriptures the common rendeuous and retrait of all Heresies which they do no lesse absurdely and preposterously then as if in question of right and title grounded in law they would appeale from the suruiuing law-maker to his written lawes as they would say giue vs your Law 's in writing and then leaue them to vs we will not learne of you the vnderstanding of them for so this euer-suruiuing Law-maker is the holy Ghost presiding in the Church in all iudgements questions of fayth from whom there neuer can be any iust appeale the Scriptures his lawes which are written primarily principally in the soules and hart 's and vnderstandings of this Church In which Scriptures no Heretique or Alien can pretend any right or title of interest at all no authority nor ability of vnderstanding them Therefore although we debate right and truth by testimony of Scriptures against the vniust vsurpers of them to take from them those stoln'e weapons and recouer them to the true titler's as euen in this claime of infallibility of the Church yet this truth we learne not immediately of the Scripture written but receaue it à priori from the originall of the holy Ghost written in that one composed of many homogenious by fayth and charity that one soule I say and vnanimous spirit of the holy Church of all ages For as in our natural body one the same in diuisible soule informeth and enlifeneth the daily new acceding and aggenerate matter of nourishment so this spirit of truth informeth as it were and animateth with the spirit of Grace and truth not only the whole mysticall body of Christ all at once or once for all but successiuely euery acceding and new-borne member of the Church As therefore in processe of naturall growth we do not properly learne that we are reasonable ereatures but by the very hauing a reasonable soule and the vse thereof we know it so Catholiques do not properly learne that the Catholique Church is inerrant or infallible but by being Catholiques we belieue it For of this truth I do not see but in a true sense I might say Est hac non scripta sed natalex quam non didicimus accepimus legimus verùm ex naturâ ipsâ arripuimus hausimus expressimus ad quam non docti sed facti non instituti sed imbuti sumus A truth not written for vs but borne in vs which he haue not learned nor acquired nor read in bookes but by a second nature of Grace we are instantly possest of we haue suckt it and exprest it for which we haue beene made not taught indued with it not schooled to it Therefore I should not doubt to auouch though the whole rable of flesh bloud and heresy reclaime that it is vnderstanding it in equality of proportion no lesse innate and connaturall to a Catholique man as such to belieue that the Catholique Church is indued with infallible authority then it is naturall to a reasonable man as such to know he is endued with a reasonable soule Therefore as he should be thought an absurd and senseles man who should goe about to persuade a man by reason that he hath not a reasonable soule so is he worthily iudged an impertinent pratling Sophist who endeauours to argue a Catholique out of his beliefe of a Catholique infallible Church which stone notwithstanding I know this Aduocate neuer ceaseth to rowle and I could wish he would reflect how he may haue deserued that Sisyphian pennance howsoeuer thus I vnderstand Saxum sudat voluendo neque proficit hilum He rowles the stone and sweats for his paines not those texte therefore of Scripture which this Sisyphus presumes but the visible Church the spouse of Christ his purchase of bloud not a lease for terme of yeares according to the tenure of seruile Agar and her issue which became voyd but an euerlasting in heritance according to the tenure of Couenant made with the progeny of Sarai the house of Israel and the house of Iuda an vnabrogable and term'les decree firme and durable as the constitutions of Nature Hierem. 32. In quam traditi estis c. Rom. 6.17 as the course of sunne and moone This spouse I say hath deliuered vs this truth or rather hath borne and bred vs in it we haue suck't this milke from hir brest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationall and fraudlesse milke conformable to reason though aboue it and therfore consummating reason and extolling it food for the Children of Obedience vt in eo crescamus that we may grow by that in stature of grace and Christian perfection from which brests and milke of Christian simplicity no errant Sophister shall be of power to remoue vs though he attempt it neuer so confidently or impudently by adiuring vs Thus he adiured a certain Catholique as we will answere at the last day arrainged I trow at the Socinian Barre to be tried by certaine select Iudges or a grand Iury of Pyrrhonian Sceptiques or the new Academy who will neuer pronounce any arrest or sentence at all but what to suspect the doctrine of the Catholique Church to question her authority to call those so many Doctours the starr's and light 's of all Christian ages who haue alwayes taught and supposed this truth so many martyrs who haue obsigned it with their bloud to call them all to their answere forsooth for their holding or teaching this doctrine and to giue this Switzer a meeting and conuincing so that
not able to giue a particular reason of euery article of this Creed The Socinian will say he is bound to belieue no more What sayth Mâ—Ch whome in this Treatise of his we suppose a Christian vntill he declare himselfe a little more expressely a very litle will serue the turne But let him forme his discourse out of this text of S. Peter Euery man is bound to giue a reason of his beliefe or Hope Ergo Euery man is bound to giue a particular reason for euery point of his beliâ—fe or Hope when will he make good this illation by his neuer failing rules of Logick Againe if euery Christian were charged with this obligation to giue a reason to euery one requiring it what kind of reason should that be Must it need 's be a conuincing reason and satisfaction not only in it selfe but respectiuely in regard of the requirers vnderstanding or disposition What if he be a Iew or Infidell or Socinian shall I belieue no more then that wherof I can giue a conuincing satisfactory reason to a Iew Infidell or Socinian Let him tell vs what kind of reason he requires that we may know the obligation he layes vpon vs. In the meane tyme I doubt not to auerre and proue that the meanest Catholique is able to giue a more satisfactory account of euery point of Catholique faith then the most learned Protestant can of any one As thus why do you belieue three Persons one God because sayth the Catholique I belieue the Catholique Church which teacheth me so to belieue And so of the rest Now because no Protestant giues or can giue this reason in coherence with his Protestant principles of necessity he giues a worse if any For whether his reason be his owne or any other humane discourse whatsoeuer independant of this authority of the Church or secluding it or be it Scripture yea Canonicall Scripture interpreted by himselfe or any priuate Spirit he giueth no better an account then an Arrius Eutychius Donatist c. hath or might haue giuen in defence of their Heresies Thus much concerning the abused authority of S. Peter VVords of our Sauiour fallaciously abused SECT XXIII HEnce he proceedeth with some pretty Rhetorique method of blasphemy if you marke him as hauing first prophaned the testimony of S. Iohn after him S. Paul next S. Peter the Vicar and Viceroy of Christ in the Christian world Iam proximus ardet Vcalegon the very next house is a fire it was not probable he could stay himselfe in this precipice Lastly therefore he prophaneth Christ himselfe so truly may it be said of Heresy Inclinata est ad mortem domus â—ius ad inferâ—s semitae eiâ—s Prou. 2. Her howse is hanging towards death and her path's lead to hell Our Sauiours words are these Luc. 12. When you see a cloud rising from the West you say we shall haue raine and so it happen's And when the Southwind blow's you say the summer appreaches Hypocrites know you to discerne the face of heauen and earth and do you not discerne this tyme of my presence or comming But why also do you not discerne what is iust by your selues That is as if he had said you who are so skilfull as to read the prognostick signes of the heauens and by them foretell future euents of weather or seasons why do you not by your selues that is by those internall signes and tokens of your soules remorse of conscience secret inclinations and other the like indicatures of what is iust or vniust why do you not by these discerne what is iust And what affinity hath this discourse of our Sauiour with this Aduocates application that therefore euery man must of himselfe examine and try by his owne discourse or Scriptures interpreted by himselfe what is true doctrine in points of supernaturall beliefe What tokens or prognosticks haue men for these What light of naturall reason or what indicature of inward motions or naturall inclinations shew the truth of supernaturall mysteries And not without some Fallacy hath this interpreter made choice to translate Fallacy iustum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right rather then iust why of your selues iudge you not what is right because right hath a more apparent reference to matter of doctrine in this positure of words of which doctrine he would haue euery man to be his owne iudge then iust hath which rather implyeth a relation to morall actions Another sentence of our Sauiour abused SECT XXIIII TO as litle purpose and with asmuch violence and irreuerence are those words of our Sauiour If the blind lead the blind c. applied by him For whether in probability follow the blind they who follow the Church of God as their guide to which is promis't the spirit of truth or they who follow either their owne priuate spirit or naturall reason and discourse or the Scripture interpreted by these which is to them as blind as the interpreters of it But by these goodly expositions and applications of Scriptures you see how substantially they are furnish't for examining and trying spirits and doctrines of fayth by Scriptures and naturall discourse and neuer-failing rules of Logick And Good Syr would a man euer wish that any man should make himselfe more ridiculous then to take neuer-failing or infallibility from the Church of God and giue it to Logick-rules This is to robbe Peter indeed but sure it is not to pay Paul His false Logick or misapplication of Logick-rules SECT XXV OBserue now forth with in the close of misapplyed Scripture his fallacious misapplication of Logick precepts and Dialectique forme of discourse Great confidence no doubt he had in the ignorance or negligence of his Reader He hoped to lye hid in these brakes of thorny and intricate Paralogismes to appeare only in gay flowers of soft language Mollit sermones suos extranea Pron 2. so Heresy is wont to soften and file her language Howsoeuer he giues me a warrant by his example to syllogize his loose Periods shape them into Logicall-formes Which for my part I professe to do with much more fidelity then he doth wherein I will appeale to the iudgement of other men yea and especially of those his more learned and more sober Co-academiques Thus then he argueth Discourse truly so called misguideth no man Drawing conclusions out of Scriptures by good consequence is discourse truly so called Ergo drawing Conclusions out of Scripture c. misguideth no man To this I answere that although Discourse truly so called misguideth no man ex vi formae by that forme of lawfull discourse yet ex vi materiae in regard of the matter it often doth But drawing of conclusions out of Scripture by good consequence is discourse truly so called this I distinguish Drawing them out of Scriptures formally taken that is truly vnderstood and this by good consequence is discoursetruly so called I yeild Out of the Scriptures taken only materially that is out of
in any College of the Vniuersity The two former he should hold affirmatiue the third negatiue For according to all those who truly belieue there is a God all food and nourishment of bodies hath subsistence and being from him nay rather it is God that feedeth and nourisheth in all sortes of viands but in the way of Socinians God himselfe hath no subsistence according to whose principles all that concerneth God or Deity is doubtfull and vncertaine or only apparence and imagination But in this doubtfulnes imagination c. there is no reality or subsistence of truth what remaineth then of God and consequently what feeding remayneth but only vpon second Incentions vnreall notions c And certainely he may seeme very insatiable whome all that God is with him cannot satiate therefore he ought to be satisfied with second Intentions therefore he cannot in equity complaine if his Colledge send him to the Logick or Metaphysick Schooles to take vp his Commons in Notions and second Intentions Adde vnto this that it is directly against the first intention of the Founders of Colledges that any Socinian should haue Commons there therefore he must feed vpon second Intentions The Antecedent I proue for those Founders indowed their Colledges with meanes and maintenance only for such who belieue in God yea and in Christ too as themselues all belieued therefore it is contrary to their intentions which were real intentions that Socinians should haue any Commons there at all Ergo Chymara bombinans in vacuâ— debet comedere secundas intentiones His geering of Schoole-termes and Angells vpon the needles point SECT XXXV COncerning the place of Angels or the coexistency of more Angels in the same materiall place though much mâ—ght be said in a more high way of Theory Acroamatique abstractions and tenuity of Notions and sublimity of Speculation whereby I could shew that the man only raues and geeres his owne Ignorance yet both because I seeme now to know his diet that he feeds more grossely and also because he insinuates some weaknes of braine least I should be accessory to the vtter exterminating of his reason though it seemes to me a strange matter to exterminate or banish that which dwels no where as a Socinians reason hath no residence nor can indeed be resident any where a shrow'd property and adangerous obstacle to be interposed betweene any such pretendent and a Bishopricke or a Chaire yet I will not venture to perplexe him in such mazes and labyrinths of intricate subtilities Yet here I could not choose but wonder at the inconstancy of the man that he who professeth so much honour to Logick who relies vpon it with such confidence that he attributes more infallibility to Logick-rules then to the Church of God should so slight and auile second Intentions and Notions which either as mentall or vocall are the very style and idiome and mother-tongue of Logick For what other thing are Predicables and Predicaments Syllogismes and Enthememes Categoriques and Hypothetiques and the like Nay what one of all the seauen liberall Sciences can subsist or vphold it selfe in due honour or disuulgar it self without those proper and seuerall notions and termes of art And are the notions of Scholastique Diuinity the only notions that signify nothing What if they signify nothing to him that vnderstands them not do they cease by that to be significant If the Sunne in the clearest shine discouer no colours to the blind is it not therefore retectiue of colours to those that vse eyes I would gladly know of him those notions or any of those in common vse of Catholique Schooles that signify nothing If he haue met with any such or rather any by him supposed such he might haue done well before he threw his Censure head long to aduise with the Doctour of the Chaire who would haue instructed him in their true signification whose patience and modesty of condescendence to this Aduocates Ignorance I cannot but take notice of who wold dissemble such adisparagement of his faculty in Schoole-diuinity and his vse of such termes and notions proper to such schooles Howsoeuer these are not the webs wherewith we pretend to eatch soules No. We rather employ S. Peters nets to this end to whome and the rest of the Apostles it was said Faciaâ—â— ves fieri piscateres hominum I will make you fishers of men which nets are the doctrines of Christian fayth and manners tyed to his chaire which are the nets indeed wherein not flyes but birds yea euen Eagles haue beene and are caught in euery Region vnder the sunne But the doctrines of Heretiques and disputes of Socinians are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thin and weake cobwebs wherein only flies 2. Pet. 2. light and weake spirits instabiles anima irresolute soules are intangled and whom so taken in the webbe the skulking spider that all enuenoming spirit suddainly inuades kill 's with his poysonous doctrine For they are Heretiques and Socinians who hauing suck't from the most fragrant and soueraigne flowers of holy Scriptures the hony which they conuert to poyson spinne it out of their owne braines and bowel's their owne naturall reason and discourse and weaue it into nets wherwith to catch such soules But such nets are cast in vayne before the ey 's of birds those Orthodoxe spirits who fly aboue or euen through them carrying away together both the webbe and webster dissipating both into the ayre by discouering them And truly though all Heretiques may be called Spiders their doctrine Cobwebbs yet most of all Socinians with their not doctrines but doubts Vpon whom therefore were the Goddesse Minerua to pronounce againe sentence of execution she would not doome them to hang till they were dead no but as when she condemned her Emulatresse Arachne Viue quidem pende tamen improba dixit Liue but hang for the life of a Socinian is wholy pendant in opinions alway's hanging and no better worth You haue seene his purgation how effectually he hath vindicated his Deuines from the pretended Calumny euen so as I haue related but that in his very transition from this Paragraph he hath left behind him the impression of a Socinian pride Pref. But I haue too much honour'd saith he the poorenes of this detractation to take notice of it Answ Whence also as from many other the like traict's you may conceaue in what spring he hath washt his face who thinks he honours whersoeuer he daignes to take notice If content be riches he needs to purchase no more rich already and happy inough who doth so easily please himselfe only poore and vnhappy in this that he hath no riuall in his Authadie His Calumny and Fallacy concerning the declining of Protestancy intimated by his Aduersary SECT XXXVI HEnce he passeth from a pretended Calumny to not so much as a pretexible or colourable Accusation but somthing which he fallaciously phrazeth Accusation and is no such thing For what foole can thinke any man accuseth or
falshood spring originally either from the frailty and ignorance of man or from the malice of the Diuell whose worke all Heresy and Falshood is To dissolue which worke of the Diuell the consubstantiall Word of the Eternall Father became man that man in him might become victorious ouer all falshood and Heresy which is the doctrine of flesh bloud the schoole and Iesson of the world which makes a party against Christian Religion Pref. Againe What if saith he the names of Priests and Altars so frequent in ancient Fathers though not in the now Popish sense be now resumed Answ I would fayne know when he will be so good as to shew vs the different sense of these names in the vse of ancient Fathers from the now Popish sense Neuer But at the least by this nominall Conformity the Church of England is put in a state by this regard more iustifiable against Bapists then before being hereby enabled to say to Papists whensoeuer these names are obiected we also vse the names of Priest and Altars and yet belieue neither the corporall presence Pref. nor any proper or propitiatory Sacrifice Answ But to omit that the ancient Fathers most frequently mention a Proper sacrifice too yea and a reall and corporall presence of Christ his body and blood in that sacrifice of the Altar wherin the Priest is sacrificant that all these things names are equally frequented by the vse of ancient Fathers it were well to consider whither this euasion will lead vs to wit into the very Hell of Sonanianisme Will you proue the Fathers belieued the Trinity Why Because there is frequent mention in them of three Persons Father Sonne and the Holy Ghost We Socinians also vse these names and yet we belieue not the Trinity in the now Popish sense nay they might apply this euasion to whatsoeuer mystery of fayth now generally belieued by Christians and of frequent mention in the holy Fathers Pref. Lastly sayth he what if Protestants be now put in mynd that for exposition of Scriptures they are bound by a Canon to follow the ancient Fathers which whosoeuer doth with sincerity it is vtterly impossible he should be a Papist Answ There spake a Iewell Behold the Phenix newly hatcht in his ashes already flush now this was well flowne surely he was resolu'd to strike home And an Hyperbole flyes from him with as great facility as an euen Truth but I know his shift that the Fathers had some priuate opinions which the Church hath antiquated and Catholiques now hold not orthodox therfore they who follow them will this Aduocate say cannot be Papists But this consequence is not worth a rush for those Fathers neuer held those opinions in opposition against the Church but were alway's ready to follow what the Church would determine in those points of doctrine as then vndefined like as they most readily imbraced all her doctrines already defined By which two Catholique properties their actuall conspiring in things defined and preparation to conspire in things to be defined they were truly Papists and whosoeuer follow 's those Fathers in this it is vtterly impossible he should not be a Papist The rest ensuing in his vindication of English Deuines is partly nothingelse but animosity of deniall and offering as it were to course sense with reason to proue by reason that the eyes of men see not what they see or see what they see not partly meere impertinences nothing to disprooue that change and alteration which his Aduersary describes but neither censures nor reprehends at all as this Sophist would make men belieue which done then after his solemne manner of conclusion he triumph's sicut exaltant victores captâ predâ quando diuidunt spolia as victor's are wont to exult hauing gotten some booty when they deuide the spoyles For euen so he deuides his presumed victory amongst his friends giuing euery man his share Pref. And thus my friends I suppose are clearely vindicated from your scandal's and Calumnies Answ No doubt as clearely as those were truly Calumnies and scandal's which were either none or they were his and of his owne making as I suppose I haue clearely proued His Answere to some personall Imputations SECT XXXVII Pref. IT remaineth now that in the last place I bring my selfe fairely off from your foule aspersions Answ Thus the Aduocate now his owne Clyent But by his leaue if this method can stand with the order of Charity which they say begins at home sure it doth not with the order of good Rhetorique according to which order he should first haue remoued his personall preiudices that he might be heard more fauourably in the behalfe of his Clyents or friends God himselfe may seeme to haue prescribed this order Peccatori autem dixit Deus Psalm 49. quare tu enarras Iustitias meas God said to the Sinner why dost thou preach my righteousnes God himselfe would not be iustified by a sinner Which very words of the holy King when that great Origen after his lapse moued by some intreaty of friends to say something out of the Chaire had chanc't to fall vpon them at the first ouerture of the booke are reported by some to haue drawne teares from his repentant silence insteed of speach of explicatiō By this rule then he should not in the last but rather in the first place haue iustified himselfe that so all rubbs of exception against his owne Person being taken away his iustification of other men might haue found a smoother way to the acceptāce of indifferent iudgments But I can as easily pardon his fayling in the rules of Rhetorique as of Logick of which he makes so loud profession and which he hath taken for his Cynosure in Religion in place of the Church of God yet if he affoard vs but truth in any method or order whatsoeuer for my part I can be satisfied Let vs now behold how he wipes off those foule aspersions They are only a number of false and impious doctrines petty charges which he saith he will not name in particular in that professeth his owne discretion and prouidence not to assist his Aduersary in spreading of his owne vndeserued defamation And yet for all that some man would thinke so many and mighty imputations should deserue an Apology Now in one word and that a word which no Socinian cares for he answers all Pref. Whosoeuer teaches or holds them let him be Anathema Againe The summe of all those charges cast vp by your self is this Nothing ought or can be certainely belieued further then it may be proued by euidence of naturall reason whosoeuer hold's so let him be Anathema Answ You haue his Laconique Answer to all Now Syr if the man be yet a Socinian as the presumption that he is is very graue and grounded what hath he said in saying let him be Anathema What waight hath this imprecation in the Socinian schoole Truly as much as a feather blowne to and fro by
vnderstanding men comparing this Admonition with the profession and function of the Admonisher will interprete it a duety or a necessary Charity They I say who shall consider that the prudence of Almighty God ouer his Church hath for all tymes deputed certaine men to the charge and office of Gardian of Watch of Sentinell according to that of the Prophet Jsa 62 Super mures tues Hierusalem constitui custodes c. Vpon thy wals Hierusalem I haue placed watchmen will not only hold them worthy pardon but prayse too who discharge this office faythfully which followeth in that place Totâ die nocte non tacebunt c. Day nor night they shall not be silent And if men of that charge and prefecture be worthily honoured with the appellation of Angels to them most fitly may be applyed what the other Prophet sayth Angelis suis Deus mandauit de te c. God hath charged his angels to guard thee c. Yea were the Incumbent of such a Ministery neuer so meane of quality yet the obligation fals vpon him with his function to signify the approach of the thiefe or enemy Ezech. 33. and they who shall heare this sound of signification are likewise bound to take notice and stand vpon their Guard And yet if there be any who shall hold either their owne or other the like watchments silence or conniuency in these occasions of impendent dangers their greater prudence or discretion yet euen this their prudhominy or caution may be so much the more exensable if their stilnes be supplied by the barking of others And for this cause they will I thinke at the least excuse if not cherish such who by discharging them vndertake the whole burden of Enuy and perill vpon themselues But to such a minister who hath apostated and reapostated from Religion take which you will who hath delegated any such authority Vnles he will take it for his warrant which is written in the Canticles Posuerunt me custodem in vineis Cant. â— Vineam meam non custodiui they haue appointed me a keeper in the vineyards my owne Vineyard I haue not kept surely almighty God gaue him no such keeping And howsoeuer he think's the preiudice of his Person so often false and faultring in Religion should in equity be no disparagement to his doctrine or disaduantage to his Plea yet it is certainly so great and iust a preiudice that it dischargeth all men from giuing eare or credit to his reasons whatsoeuer they be and whatsoeuer he argues to the contrary in this place might as well Apologize for the Diuel who no doubt could vrge as strong and pressing Reasons against any profession of Religion as this Adnocate hath either learn't or can learne of him and yet I suppose no man is bound with indifference to heare Reason from the Diuell no although he preach Ghospell Yea I dare presume to say had Christ himself beene preiudged in the opinions of indifferent and vnderstanding men by the like presumptions so strongly and clearely made good against him the not acceptance of the Iewes had beene at the least excusable Which he himselfe not obscurely fignified by his appeale to themselues Quis ex vobis arguet me de peccate Who of you can charge me with any sinne as supposing that a sufficient warrant of their recusancy if they could iustly charge him with any sinne much more if they could haue charged him with so grieuous a crime as Infidelity or Socinianisme For who can belioue him who is presumed not to belieue himself For be his reasons neuer so strong yet he will be supposed able to answere them since he belieues not the doctrine built vpon those reasons No. Syr it cannot it must not be otherwise this preiudice must in reason staue off all beliefe vntill it be remoued And if either Bellarmine could haue beene proued a Iew or Peron an Atheist as easily as credibly as this Minister-Aduocate who by these base adiections seeltes to fly-blow their worthily memories with suspition can be proued a Socinian Calumny which is implicitely both Iew and Atheist their works and writings would haue as litle credit and authority as themselues fayth and religion Wherefore the Christian Reader that the streame of this Ministers discourse turned another way may serue to good vse Vt cursum mutaâ—it iniquum fragibus amnis Doctus iter melies knowing that his Saluation depends vpon his impartiall and fyncere iudgment of these things now to harken to Orthodoxe and seriously Christian Doctors rather then to Renegado's and Tâ—aitorâ— to all states of Religion and to bend a more inclinable eare to Vertue then to Vice is no partiality at all will guard himself I hope from such impostors and will regard the person also not only his reasons and who it is speaks to him not only what he speakes knowing that if the Diuell vtter some truthes euen in those truthes he conceales a false and diuellish meaning and after that he hath gained credit by the attractiue splendor of some true doctrines he will hope to be belieued euen when he lyes and so howsoeuer appearing first in the inuesture of light and truth he will proue an Angell of darknes and Imposture It hath beene the vsuall Practise of all hereticall writers to embellish their discourses with as many verities as they could possibly inculcate without apparent contradiction or repugnancy Euen this deuise begot not a little esteeme to the Answerer of Charity mistaken he had employed his care to make his work popular and taking by the intermedling of many Catholique truth's this was it which so much commended it to the vulgar Reader whose capacity could not sound the incoherence and inconsistency of those truth 's with the fashood's which he principally intended to bring into credit by consorting thom with those therefore when he heard his worke so popularly applauded he might haue said with great truth and modesty as she who hearing her self highly praysed for the hayre she wore said Nescis quam pro melaudat nunc iste Sicambram The rest which followeth in this Prefatory Answere to the Direction and immediatly precedeth his Conclusion is a briefe recollection as it seemes of what is scattered in his ensuing Volume trust vp together with a number of points fastned all to one chiefe point and maine head of Doctrine which is indeed a most false Principle in the sense he pretendeth That all things necessary to Saluation are euidently contained in Scriptures Whence it will follow that the beliefe of the B. Trinity is not necessary to Saluation as which in this Aduocates opinion as I haue noted heretofore is not euidently reuealed in the Scriptures And yet grant this principle true it will follow that the authority determining Controuersies of fayth cannot be the Scripture but the Church for it is notorious that some Her eticall doctrines haue beene grounded vpon some ineuident passages of Scripture and those vented as doctrines of
fayth and therefore as necessarily to be belieued or at the least not reiected by an expresse misbeliefe Againe some parts of Scripture may haue an euident construction to one which to another may be darke and obscure then the doctrine inferred vpon that euidence will be of fayth to him to whom it is euidently contained in Scripture to another who will deny the euidence because he see 's it not it will not be so What authority then other then the Church shall determine the true sense of this part of Scripture euident and ineuident especially which may often fall out if no other more euident Scripture can be brought in as a witnesse of greater authority to cleare the doubt Heere then the doctrine of Fundamentalls and not Fundamentals will be good for nothing but to bring in more Fayths yea contradictory Fayths since all points of Fayth are Fundamentall so as necessarily to be belieued by him to whom they are euidently contained in Scripture and none fundamentall to him to whom they are not euidently contained in Scripture and therefore not necessary to be belieued And if you say that such points euidently contained in regard of some vnderstanding not euidently to another are none of those which are coÌ„maunded to be preached to all men which euasion this Aduocate may seeme to haue reserued how will this be proued since our Sauiours commaund is in general termes this Praedicate Euangelium hoc omnicreaturae Preach this Ghospell to all the world he sayth not these or these points of the Ghospell and no more And yet againe Quod aeudistis in aurem praedicate super tectae what you haue heard in secret preach it publiquely But especially when any controuersy concerning doctrine of fayth ariseth and some Heresy is authorized by some supposed euidence of Scripture then the contrary truth is to be preach't and publish't to the whole Church least that Heresy should be imbraced for a truth of Fayth or the word of God yea God himselfe pretended the Author of that vntruth or Heresy which pretence is a very high and low'd Blasphemy By which may appeare the grosse and palpable absurdity of this Ministers doctrine legitimating as it were all Adulterate and suprious Doctrines and Heresies by saying Nothing that is obscure can be necessary to be vnderstood or not mistaken Which is indeed one of his capitall Principles and a chiefe support of his doctrine For I aske Is not the mistaking or misinterpreting of some parts of Scripture the very source of some Hereticall doctrines and those Scriptures the greatest strength and colour that giueth credit and countenance to such Heresies Is not then the not-mistaking of such Scriptures necessary euen as necessary as it is that such doctrines should not preuaile or win credit by the authority of those Scriptures For though the true vnderstanding of some obscure parts of Scripture be not necessary yet it is necessary that such obscure parts be not so mistaken as to warrant Heresy by their authority If therefore out of that first principle by this Minister presumed a thousand other absurdities follow such as those by him deduced howsoeuer for I will not examine the regularity of those deductions what is this to the matter in hand For this was not the Direction or Caueat giuen him by his Aduersary that he should not answere out of this principle of Protestancy but that he should not out of those other specified by his Director those Socinian principles which euen Protestants abhorre The Conclusion of his Preface with his fallacious Apology for himselfe SECT XLIII HE concludes after his self-plauding manner as I haue often noted before Pref. And thus your Venome against me is in a manner spent Answ Which words I take notice of also heere that you may obserue with me the spirit of his style perpetuate throughout his whole worke and with all the difference betweene it and his Aduersariâ—s Pen and then tell me whether this be not the spirit of a Spider indeed which findeth venome euen where none is whome therfore that is Aduocare and Spider I shall not doubt to ioyne in one and the same Word which mall be this for the tyme. Inueniam aut faciam I will find it or make it Pref. Now only two litle impertinenties remaine the first that I refused to subscribe the Articles of the Church of England the second my mortues which first induced me to forsake Protestantisâ—â—e Answ So he and to the first he answer's in effect this Pref. That the doctrine of the Church of England is so pure and Orthodoxe that whosoeuer belieues it and liues according to it vndoubtedly he shall be sauâ—d That there is no error in it which may nocesutate or warrant a man to disturbe the peace or renounce the Communion of it Which acknowledgment he is persuaded is the only thing intended by subscription Answ By this you see he hath now leueled his way to Ecclesiasticall preferment so that if hereafter you heare he hath accepted any such commodity you many know he did it vpon better consideration The scruple he had concerning subscription is vanish't into the aire whither the rest of his scruples will follow in their turnes It may be that scruple was but a melancholique Dreame such as he conceaues Luthers conference with the Diuell might be He is now Materia prima for any benefice Chayre Prebendary Chanonry or what yee will you may coniecture who hath had the tempering and working of this pliable clay he was a Maister in that feat you may assure your selfe if not a Doctor and this his Maister-peece To the second impertinency concerning his motiues he answere's Pref. That it is more impertinent and friuolous then the former Vnlesse sayth he it he a iust exception against a Physician that himselfe was sometymes in and recenerâ—d himself from that disease which he vndertakes to cure or against a Guide in a way that at first before he had experience himselfe mistoâ—ke it and afterwardâ— so and his error and 〈◊〉 it That 〈…〉 Michaâ—â— de Montaigne wassurely of a farre different mynd for he will hardly allow any Physician competem but only for such diseases as himself had passed through and a farre greater then Montaigne Answ I pray you by the way take notice of this as not spoken by chance or without due reflection least any man should question whether authority were of greater waight in the Socinian balance Iesus Christ or Michael de Montaigne Pref. Euen he that said Tu conuersus confirma sratres tuos thou being conuerted confimre thy brethren giues vs sufficiently to vnderstand that they which haue themselues beene in such a state as to need conuersion are not thereby made incapable of but rather engaged and obliged vnto and qualified for this charitable function Answ He might haue added to this that the Hollander's men say make speciall choyce of such men for Pilot's and Maisters of ships who haue formerly wrack't many ships
of difference betweene vs and you which point held by you in opposition to the Roman Catholique hath euer beene countenanc't by any least miracle of our Sauiour or his Apostles or the opposite doctrine of Catholiques confounded by the like testimony For if you make not this appeare by your sunne of Euidence those diuine and supernaturall miracles what will remaine for your confirmation but ignis fatuus I know your Sanctuary when you haue tost turned all your creditable records and euidences you will shew vs forsooth that those points of fayth which you haue receaued and hold of the Catholique Roman Church though the tenure be merely Hereticall that is of voluntary choice because it pleaseth you to hold some such as import no restraint or that some face of truth may appeare like the face and song of Siren's to draw men vpon your rock's of pernicious Heresies those I say you will proue to haue beene attested and confirmed by those miracles of our Sauiour and his Apostles which will help your cause nothing at all but rather weaken it when by such testimony of miracles you can confirme no other doctrine but what you haue receaued from vs. Neither yet are those doctrines yours which you can proue to haue beene so confitmed I say no otherwise yours then those things which you haue stolne or keep by force from the right owners therefore they are with you as children rauish't from their mothers bosome and the company of their brethren by the Turket or Mâ—ret with whome they remayn so sequestred perforce daily testifiyng by their sighes and grones the tyranny of their restraint and their defire to returne to their Mother brethren After this violent manner are those Catholique doctrines with you and thus are holy Scriptures in your not custody but captiuity both of them entertained by you to no other end but to be slaues and seruants to your owne children the peculiar dâ—â—trines of your Schisme to carry torches before them to gaine â—ome reputation of light to those workes of darknes Although for Scriptures as I haue said before and say againe no Heretique hath them properly that is as they are the word of God which they are not but as truly interpreted for which truth of interpretation he can pretend no warrant or title at all For the Scriptures are not only the word of God but the word of the Church which hauing first conceaued them by the holy Ghost the spirit of truth brought them forth to light and bequeathed them from age to age to the children of her obedience made partakers of the same spirit and therfore they only can discerne them to be the word of God which is only discernable to those to whom it is spoken or reuealed by the same spirit which is only in the Church of Christ the one mysticall body of Christ which is also called the spirit of Christ and therefore is not to be found in any other Body or Society of men for then Christ should be the head or heads of more bodies which is absurd blasphemy And as the Church of God alone is endued with this spirit of discretion whereby she discernes what Scripture is the word of God so this Church alone hath the spirit of interpretation of Scriptures and she alone can certainly say this is the sense and meaning of this Scripture who can truly say this is Scripture as only that Daniel cold declare the interpretation and meaning of Nabuchâ—donozors dreame who could tell him what he had dreamed which none of those Wizards or Sorcerers or Enchanters could do who yet professed they would interprete the dreame so he would tell them what he had dreamed But the wise King belieued them not qua sunâ— per Allegoriam dicta But heere good Sir I must tell you as a friend I am ashamed to sâ—â— a man of your expectation hopefull promisings to come forth in this thred-bare liuery of old Heretiques this appeale from Church to Scriptures There was neuer so putide an Heretique which hauing once cast off the authority of the Church could not find some refuge or sanctuary in the darknes of Scripture hauing also togeather with that authority excussed taken to himselfe the freedome of interpreting Scriptures Belie us it Syr. it is and euer will be a maine presumption that you draw â—nder the same yoke with former Heretiques when you can not get out of the same Cart-rout which they haue track't before you Et monstrata diâ— veteris trabis â—rbita â—ulpa For first you haue gone out of the Roman Catholique Church so they from the authority of that Church you appeale to Scriptures so they then you interprete Scriptures according to your single vnderstanding without any other liuing guide or Vocall authority so they being gone out you turne all your power of Pen-gall against that Church whence you went forth so they But neither you nor your patrons nor Apostles conuert any nation to Christian fayth nor they You reduce few sonles from sinfull courses to better life nor they In the whole number of your Patriarches you cannot name one Saint nor they I see how you haue consociated your self and your Clyent 's with the knowne Heretiques of former tymes I would gladly know someone distinctiue signe by which you discerne and vindicate your selues from the formall character or character 's markes or brands of ancient Heretiques In the meane tyme let vs examin the remnant of this Remotiâ—e Rem This booke c. foretell's me plainly that in after ages great signes and wonders shall be wrought in confirmation of false doctrine Prom. But hath it fore told you that in after ages no true miracle shall be wrought in confirmation of true doctrine If not it hath foretold you nothing to the purpose you pretend Rem And that I am not to belieue any doctrine which seemes to my vnderstanding repugnant to the first Prom. Wâ—â—ch seemes repugnant c. to your vnderstanding Most ridiculâ—us 〈◊〉 no such thing was euer foretold you by the Booke of Gods Word you dreamed it But that doctrine is not to be belieued which to an infallible vnderstanding which is the vnderstanding of the Church which is guided by the spirit of truth is not only seemingly but really repugnant to Apostolicall doctrine But still you put vs in mynd of your Character your appeale to your owne vnderstanding you will not out of this Cart-rout Rem But that true doctrine should in allages haue the testimony of miracles that I am no where taught Prom. Are you any where taught the contrary Or that the testimony of miracles promised by our Sauiour is confined within a certain compasse or period of tyme Hath the Church only a lease of miracles for terme of yeare and if it hath when expired that terme or lease Vnles you can tell vs this for ought you know it is yet in being Now the promise of our Sauiour being conceaued and exprest in plaine words
and those of an indefinite and interminate signification without all limitation to tyme or place by what authority presume you to confine it with in the malignant bounds of your vnderstanding or assignement The words of our Sauiour are these Amen Ioh. 14. Marâ— 16. amen dicâ— vobis c. Verily verily I say to you he who belieues in me shall do the works which I do yea greater then these The very like hath S. Marke and elswhere Remâ—t Besides setting aside the Bible and the tradition of it there is as good story for miracles wrought by those who liued and died in opposition to the Doctrine of the Roman Church as by S. Cyprian c. as there is for thâ—se that are pretended to be wrought by the meÌ„bers of that Church Prom. It is false that S. Cyprian dyed in opposition to any then defined doctrine of the Roman Church Secondly proue that any of those miracles were wrought in confirmation of any such doctrine as opposed the doctrine of the Roman Church otherwise you say nothing Remot Lastly it seemes to me no strange thing that God in his instice should permit some true miracles to be wrought to delude them who haue forged so many c. Prom. Now certainly you are a strange Aduocate and will shame your Clyents do what we can In truth by what I haue heard blasphemies are no strang things with you who swallow them with as much ease as Mithridates was wont to take poyson and as easily they come from you Yet first I note your illiterate manner of expression in saying that God permits some true miracles as though true miracles were wrought by Gods permission only not by his positiue concourse and direct intention by reason of which positiue concourse it is truly said of euery true miracle digitus Dei his est the fingar of God is heere as being his worke alone so his alone that no power or force of nature hath any naturall influence into it and wherunto nature may seeme to affoard nothing else but a certain non-repugnance and submission to the prerogatiue power of God which therfore rather Nature thou God may be said to permit And tell me now good Syr seemes it not strange to you that God should positiuely and directly worke a true miracle in confirmation of a falshood for if it be in confirmation of a truth then it deludes not that God should truly lye in the language of fact and reality saying by his miracle This is true doctrine which is false or this is Vertue which is Vice or the like For although Almighty God may permit the abuse and wicked application of some supernaturall worke whereunto he concurreth positiuely as when he concurs positiuely with the Priest consecrating to some mischieuous end if we will imagine so great impiety yet it followeth not that God can concurre positiuely to other miracles with him who intends imposture or confirmation of false doctrine by them For the power of consecrating giuen to the Priest is a permanent resident and consistent power like vnto the naturall faculties of man wherewith as by vertue of a former pact and law of nature God concurreth positiuely in order to the naturall efficiency or exercise of those faculties and to the Physicall entity of their effects howsoeuer oftentymes morally and formally sinfull which law and couenant supposed the abuse of such naturall power is the sole worke and attribute of man only permitted by God But the power of other miracles not appropriated to function or Character or such as to which God hath not obliged himselfe by any former compact with any man either to conserue that power in him or to concurre with it to any miraculous effect is in no man resident but rather flâ—ent and errant as holden of God by a free arbitrary and inobligatory tenure therefore without breaking or frustrating any preeedent Couenant or decree God may withdraw his concurrence to such miracles especially if at any tyme maliciously designed and in this case since he may withdraw himselfe me thinkes it stands not with his iustice and goodnes not to do so And here may seeme to haue place that saying of the ancient Qui non vetat peccare cùm potest iubet For to this kind of miracles if God should concurre positiuely he should seeme to concurre directly to the abuse of the mischieuous application which God forbid we should euer say or thinke with Caluin But now seemes it not strange to you that of a mere delusion and imposture it should be truly said digitus Dei hic est Could any voyce of mortal man reach to so high a note of blasphemy but a Socinian which reacheth euen from Hell to Heauen Though now againe it seemes to me no strange thing that God in his iustice and prouidence should permit such blasphemies to fall from the pens of such Aduocates that the manifestation of them may disabuse the world and awake their negligence and security who suffer themselues to be guided in the affaire of their Soule-saluation by such godles and graceles Blasphemers IV. Motiue Because many points of Protestant doctrine are the dâ—â—ned opinions of Hereticks condemned by the Primitiue Church IV. Remotiue All these were not Hereticks which by Philastrius Epiphanius or 2. Austine were put in the Catalogue of Heretiques IV. Promotiue What kind of answere is this All those were not Heretiques c. Ergo it is not true that many points of Protestant doctrine are the damned opinions of Heretiques that is of some Heretiques condemned by the primitiue Church Or thus Some doctrines are not Heresies which Philastrius numbreth with Hâ—resies for so Bellarmine hath noted De Script Eccles Ergo these doctrines of Protestants are not Heresies or no doctrines of Protestants are Or thus Ergo those doctrines of Protestants which you in your Motiue obserue to haue beene the damned opinions of old Heretiques or those very Heresies which Philastrius supposeth to be Heresies and are not Now is there any ayre or rellish of true Logicke either naturall or Scholasticall in these Paralâ—gicall consequences V. Motiue Because the Prophecyes of the Old Testament touching the Conuersion of Kings and Nations to the true Religion of Christ haue been accomplished in and by the Catholicke Roman Religion and the Professors of it and not by Protestant Religion and the Professours of it V. Remotiue Kings and Nations haue been and may be conuerted by men of contrary Religions V. Promotiue Kings and Nations haue been and may be conuerted by men of contrary Religions Ergo it is not true that the Prophesies touching the conuersion of Kings c. haue beene accomplished by the Catholique and not by the Protestant Professors This inference euery Logician or man of common sense sees hath no force at all But againe the force of the Motiue consists in this That those Prophesies concerning Conuersions haue beene actually fulfilled in and by the Catholique Roman Church which is
indeed a waighty inducement to belieue that to be the true Church foresignified by the spirit of God wherein those signes wherewith God hath fore-marked and predesigned the true Church are euident to be seen then contrariwise if those signes and markes of the true Church are not to be found in the Protestant this ought in reason to induce a man to belieue that the Protestant is not the true Church For where the connexion betweene the signe and the thing signed is indiuisible there the inference is good proceeding from the destruction of the signe to the destruction or deniall of the thing signed or signified As to say heere is not the indiuisible signe Ergo heere is not the thing signed This I say supposing such infallible Connexion which in this case ought to be supposed such deuine prediction and the veracity of God being presupposed which tyeth the signe and the thing signed togeather by an inuiolable and indissoluble knot I say further that it is false that Nations haue been conuerted to the true Religion of Christ by men of contrary Religions which thus I demonstrate Those contrary Religions or Professions of Religion though they might be both or all false yet both or all could not be true as the Roman Orator sayth well pronouncing vniuersally of dissenting opinions Now of the true Religion conuerting men to the true there is no question but of the contrary or repugnant to the true Thus I argue Either the Professors of a false Religion taught and preacht ' according to their false principles or doctrine and then by those they neuer conuerted any to the true Religion or else they taught true principles and true doctrine of Christian fayth If so then if by those true Principles c. they conuerted men to Christian fayth though themselues were not true Christians yet they conuerted as agreeing and consenting with the true Religion not as opposers or as men of a contrary Religion As if a heathen should baptize by applying the matter and forme of baptisme with intention to do what Christians are wont to do by the like application then not Heathenisme but Christian Religion baptizeth by a Heathen Nor can this Argument be retorted by the Protestant for it will easily be made to appeare that Catholiques haue conuerted Nations to and by those doctrines wherein they dissent from protestants whereas neither Protestants nor any other oppugners of the Catholique will euer be found to haue conuerted Nations by preaching the doctrine wherein they disagree from the Catholique but moreouer as for the Protestants they neuer conuerted any neither by their disagreeing nor agreeing doctrines Nay euen this confirmes if at any tyme it so fall out the truth and efficacy of Christian Religion and the accomplishment of those prophetique Predictions when euen the alien or opposer of true Religion who can achieue no one Conuersion to Christianity by his owne repugnant doctrine can and doth effect it by vertue of Christian Truth which I say this supposed that any such Precedent may be cited out of antiquity of some Conuersion to Christian Religion wrought by an alien Professour though the entire Conuersion of a nation by any such separate instrument I belieue hath no Precedent in ancient memory For the reasons which I haue touched heretofore and in a word according to the ordinary and connatuâ—all course of diuine proceedings in such affaires Non hos elegiâ— Dâ—minus See the Examples commonly alleaged answered also in Authours God is not went to make choyce of such men to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul and after him S. Denis speakes his cooperators or coâ—diâ—tors in the reduction of soules This is too great an honour to be coserred vpon an alion or enemy of Religion So then your fifth Motiue stands yet fast and irremoued by you like to some pillar which raised in the Church by some Architect stands there fix't and firme euen when the workman is gone farre away yea now perhaps dead and rotten or as while many a weary person leaning vpon that pillar findeth case and rest the drunken Artist receaues no ease at all from it but reeles stagger's in the wide field vntil he fall dead drunke vpon the ground or into some ditch c. Iust so M. Aduocate Hac à te non multâ—m abludit imago this is no bad picture of your selfe VI. Motiue Because the Doctrine of the Church of Rome is conformable and the doctrine of Protestants contrary to the doctrine of the Fathers of the Primitiue Church euen by the confession of the Protestants themselues I meane those Fathers who liued within the compasse of the first 600. yeares to whom Protestants themselues do very frequently and very confidently appeale VI. Remotiue The Doctrine of Papists is confess'd by Papists contrary to the Fathers in many points VI. Promotiue Nether will this Motiue be remoued with so weake a push which thus I confirme It is vntrue that any learned Papist confesseth that the doctrine of faith of moderne Papists is contrary to the doctrine of the Fathers in any point of faith theÌ„ defined by the Church If from some they differ in some point now defined then not defined this is no formall contrariety in points of faith that is as they are points of fayth obligatory to belief which they are not before they be defined by the Church which being the sole infallible interpreter of diuine reuelation by propounding any point of doctrine as diuinely reuealed makes it now formally the obiect of necessary beliefe which was before only materially such But neither againe in regard of such differences is this contrariety of some opinions betweene the moderne Papists and some of the ancient Fathers any formall opposition For since they so held those disserent doctrines then vndefined as being ready to let them go when the Church should define the contrary euen in vertue of this readines or preparation of mynd they held implicitely and in a sort equiualently the very same which we now hold after the definition of the holy Church But the Protestants Appeale to those Fathers of the first 600. yeares is a very brag and imposture of a Iewell not worth one barley corne Campian Neque hoc sibi suisque vulnus inflictum Laurentius Humfredas tacuit For since in this vno tertio in this middle terme of submitting all our iudgmeÌ„ts doctrines to the authority decision of the Catholike Church we ioyne with the Fathers both of those 600. all succeeding yeares eueÌ„ to this present age we caÌ„not but meet in the coÌ„clusion of whatsoeuer doctrine of faith As contrariwise for want of this concurrence in one third or middle terme all hopes of Protestants or any Sectary whatsoeuer euer to ioyne with those Orthodoxe Fathers is spes Hypocritarum a vaine presumption rather then any solid hope as of such who couet to make some shew of agreement with those Peeres of Christian Religion thereby to procure
after the vulgar sense and acceptation of words run far wide and short of his meaning when we thinke we are at his heeles For if I be not much mistaken he is euen now closely lurking in Socinianisme while we follow him in the knowne way of Protestancy Now in good Socinianisme or true Atheisme all Heresy as supposed criminall and in the odious and ordinary acception of the word is only a colour and pretence hauing in it selfe no reality or substance of crime For these Nullifidians as they know no such vertue as Fayth so they acknowledge no such Vice as Heresy For in their Sceptique or Pyrrhonian way all assensions are but opinions all Visa are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Vision but Apparition Will you haue the Character of a Socinian Take it in briefe and for this tyme in part He is a thing that neither see 's nor hear's nor smelles nor feeles nor tast's any thing nor vnderstands any thing but is only so affected as though he saw heard felt c. He is therefore a quasi animal and a quasi man and a quasi Christian nothing without a quasi or a quasi nothing and a quasi any thing He will giue no iudgment at all of any thing he will not say the Crow is blacke to day for feare he may say to morrow this a swan nor that hony is sweet to day least it may seeme gall to morrow For all obiects affect their senses not by what they are in themselues but as the senses are formerly affected which affection or disposition may vary daily which variance or mutation because they foresee not therefore they can promise you no opinion of theirs for to morrow no more then the Wether-cock can tell you which way it shall stand when the wind blowes next They deny as peremptorily as they can that there are ten Predicaments for whatsoeuer may fall vnder sense or vnderstanding belongs to one Predicament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing but relation So Fayth then with such men is but a Fancy as the obiect that beget's it but a phantome a thing not so but only seeming so Aske him then what he think 's of any Christian doctrine whether he belieue three persons one God the Sonne of God Incarnate or that he was borne of a Virgin c rather then he will seeme headlong or a spend-thrift of his iudgment rather then he will be thought so vnwise he will as a lesse disgrace be thought no Christian therefore he will answere you so very readily as you shall see he doth it easily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ti 's no more so then so Or neither so nor so With this briefe sentence of absolution they quit all Heresy nor will it be prophane in them to whom nothing is holy to say to Heresy smiling sweetly vpon her as she stand's at the barre mulier vbi sunt qui te accusant nemo te condemnauit woman where or who are thy accuser's and her to answere nemo Domine none but Papists my Lord no Socinian my Lord Neque ego te condemno nor do I condemne thee thou art as true to me as the most Orthodoxe opinion of Christianity Vade in pace Fallacy of Diuision SECT XIX ANother Fallacy I meet with euen in this place which we may rank with Fallacies of Diuision For where his Aduersaries discourse hath his Arguments or reasons of proofe in ioynt connexion and immediate subsecution of his Position there this Sophister seuer's and deuides the proofe from the Position disioynting and dismembring them into so many senerall and disparate propositions without any relation or discursiue consecution of the one from the other which Fallacy though it may seeme to fall naturally from the spring and spirit of Heresy and Schisme which in their very Notion and Etimology import diuison yet I make no doubt but it was voluntary heere and of choyce hauing in it the Authors ends which were I doubt not to weaken his Aduersaries discourse as if he would vnty the faggot the more easily to breake the single stick 's which in the whole faggot he could not do His aduersaries position was this The doctrine of Protestants followed closely and coherently to it selfe induceth Socinianisme and particularly their doctrine denying infallibility of the Visible Church of Christ This proposition he proueth immediatly For if the infallibility of such a publique authority be once impeached what remaineth but that euery man is giuen ouer to his owne wit and discourse c. This reason he sorth with declaring and confirming by other reasons with close compacture and consistency of discourse because it was strong Pede pes iunctusque viro vir he fraudulently dissolues and discomposeth hoping perchance by a semblable sleight and finesse the like fortune and successe of that one suruiuing Roman Champion against the three Albane Curiaty whome by a guilefull flight hauing deuided by competent distances he return's vpon them so singled slew them one after another whom in ioynt combat he durst not deale withall Which hope notwithstanding hath frustrated this Champion nor could he indeed in reason expect the happy successe of the Roman combattant who fight 's against Rome against whose Fayth the power of hell shall not preuaile Do but cast your Eye if you please vpon these reasons euen as they lye apart and loosely and of purpose scattered by this Aduocate Inuenies etiam disiecti membra Quiritis you shall find in euery limbe a Catholique verity too strong for him to breake though single As where his Aduersary sayth for if this infallibility be once impeach't c. he omits the connecting particle for importing a reason of the immediately preceding position thus You say againe confidently that if this infallibility c. Pres Againe when his Aduersary adioyneth in confirmation of this reason For if the true Church may erre c. we are still deuolued either vpon the priuate spiret or else vpon naturall wit for determining what Scriptures contatuâ— true or false doctrine c. He hath it thus You say thirdly with sufficient cousidence Pref. that iâ— the true Church may erre c. Where his Aduersary addeth in further confirmation of this And indeed take away the authority of Gods Church no man can be assured that any booke of Scripture was written by diuine inspiration c. this man thus Pref. You say fourthly with conuenient boldnes that this infallible authority of your Church being deâ—yed no man can be assured c. Where you may also obserue a false trick by the way to make his Aduersaries words carry a more odious sound to Protestant eares for he sayth not take away the authority of our Church but take away the authority of the Church of God which he therfore the rather sayth God's Church then our Church because he takes not that here as granted by the Protestant that our Church is Gods Church but only shew's heere the necessity of an