to his bare bragging of the TRVETH Which TRVETH not-with-standing sayeth that Father if you can show so clearlie as it can not bee gayne-sayde it is to bee praeferred to all these thinges where-by I am holden within the Catholicke Church If the name of the Catholicke Church were in this place properlie to bee taken then should Augustine's supposed Case be ridiculous For Trueth can never be found any-where els but within the Catholicke Church taken properlie Where-by it is cleare that the Catholicke Church in this and such other places is taken for the Communalitie of the visible Church which having Trueth should bee regarded But to whose Authoritie not the lesse the cleare Trueth found with never so few Holders is to bee preferred For Wee ought not to consent no not to Catholicke Bishops sayeth the same Father if they holde anie Opinion contrarie to Canonicke Scriptures Where-by is manifest both in what Sense the Fathers reasoned from the Authoritie of the Catholicke Church and what force they placed in that Argument and that how-so-ever by them and in that tyme and case of a Church it was not inconvenientlie vsed yet that now in so farre different a state still to vsurpe it in a lyke manner were extreame impudencie This Chrysostome did both fore-see and gaue warning of it that the altered state of the Church behooved to bring men to a more neare and proper Rule of Examination as in his Testimonies aboue cited is cleare In that how-so-ever before that Heresie obtayned place in the Church and the abhomination of desolation stood also in sanctis Ecclesiae locis in the holie places of the Church manie wayes were to discerne the Church as while Trueth helde place in common was Vniversalitie improperlie taken Multitude Consent Succession c yet now after that hereticall contagion hath infected the Bodie in common no manner of way is to discerne the true Church amidst the corrupted communitie of the Church but onlie the Scriptures You are greatlie deceived Philomathes if you esteeme the Church therefore to bee called CATHOLICKE eyther because al-wayes the moste parte of men shall come in to her and embrace the Profession or yet That of such as come in to her the moste parte shall al-wayes holde the Trueth But Shee is CATHOLICKE because her Gates that are nowe casten open to all Kinreds Tongues and Nations that the righteous Nation may enter in And how-so-ever that neyther most part come in neyther of such as are in her is the most part of her or saved yet all vniversallie who are saved must both bee in her and of her And how-so-ever in her most part keepe not Trueth yet no Trueth is but in her If as your Men are al-readie perceiving and there-vpon are gnawing their Tongues for sorrowe the Trueth preached by vs take in short tyme such successe as the Waters of your Euphrates shall be dryed vp and if Multitude and Consent of Nations shall bee with vs will you there-fore yeelde vs the Title of the Catholicke Church If multitude of Holders bee al-wayes a sure Marke of the true Church how sayeth the Scripture That All shall follow the Beast And you confesse That Antichrist when hee commeth shall obtayne Vniversallie Now if in Antichrist his vsurpation Vniversalitie shall bee no Note of the Church how see you not That verie vnjustlie you lay it al-wayes agaynst vs and That what-so-ever Vniversalitie you can alleadge for your Pope it exeemeth him not from beeing that Antichrist except hee cleare him-selfe by better Defences Thus I hope I haue cleared That wee neyther disprooue the Fathers reasoning agaynst Heretickes in opposing to them the Authoritie of the Catholicke Church and yet that you haue not there-fore anie eyther Right in their Argument or Ground there-vpon to make CATHOLICKE a discerning Marke of the Church So as your man's mayne Proposition so farre as concerneth this Note of Vniversalitie is still sophisticall and vayne But nowe if it were even a discerning Marke as your Men would make it yet let vs trye howe justlie your Church doeth vindicate it to her selfe and let vs examine your Man's mayne Assumption in that part Philadelphus As you haue dressed his Proposition in that part I thinke all labour agaynst his Assumption were ydle For if CATHOLICKE can bee no discerning Marke of the Church no not anie Marke at all as you haue at length and evidentlie evinced how can it bee Romes Marke Eubulus Yet Philadelphus I will omit no-thing where-by I may possiblie induce Eriphilus to take more of my counsell But in refelling this your Man's Assumption of his mayne Argument where-by hee appropriateth to Rome the Title of the Catholicke Church I must protest Eriphilus that it bee no praejudice to my matter that you doe so confidentlie call your selues Catholickes and your Companie the Catholicke Church else if you will haue this your vsurping of that name to carrie anie weight and that therefore you will haue vs to account so of you I desire of you the same aequitablenesse in our Case That because wee both esteeme and call our selues The Catholicke Church and Catholicke Men that therefore you will holde vs for such Or if you consider that an Argument à dici ad esse concludeth not and that there-fore pertinentlie the Logicians place before their Categories the Distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thinges that are sayde and of thinges that are Then let vs lay aside what eyther you of your selues or wee of our selues doe partiallie speake or arrogantlie arrogate and let vs trye what is true of vs both Philomathes Your Protestation is most aequitable For a bare Clayme except it bee instructed can make no Title Eubulus Then Philomathes in that part of your Poet's Ryme which is inscrybed CATHOLICKE and which you did lastlie reade besides the Proposition which I haue refelled hee assumeth That the Note of Catholicke or Vniversalitie conveaneth properlie to the Church of Rome Which false Assumption hee seeketh to sustayne by foure Reasons the first of which hee concludeth thus What Companie did take in hand and accordinglie first performed the publishing of the Gospell thorow the Worlde and converted all Nations to the Fayth that must bee the Companie to which the Title of CATHOLICKE or VNIVERSALITIE properlie belongeth and that Companie is the Catholicke Church But the Church of Rome onlie did both vnder-take and performe this There-fore the Church of Rome is the Catholicke Church and to her properlie that Note belongeth Now heere some Poëticall inspiration hath transported your man to giue vs such whether a definition or description of Catholicke as till now none ever heard of Wee esteemed as I haue shewed that the Catholicke Church had beene that companie of what-so-ever Tyme Place or Nation which in the communion of one and the same Spirit joyned to their Head CHRIST doe make vp the fulnesse of His mysticall Bodie whether in the Heavens triumphing or as yet heere in their course fighting
vnder Sense and so can bee no Marke at all Sophisticall for that of that which we confesse to be a true Attribute of the Church hee would conclude a discerning Marke But all Attributes are not Markes Now Eriphilus refell mine Argument or graunt mee I pray you some respite from burning for without merite you haue al-readie burned too manie vpon humour Philadelphus You could not away Eriphilus with my Sonnets but as I thinke Eubulus Syllogismes are no lesse pricking Philomathes But I pray you Eubulus how-so-ever your Reasons are subtill and I can not denye but builded vpon confessed Grounds and how-so-ever that Catholicke is an Attribute as you call it of the Church is apprehended by Fayth yet seeing that the moste approoved Fathers in their Disputations agaynst the Heretickes of their tymes doe presse them sore with the Authoritie of the Catholicke Church which they ordinarilie oppose vnto them it would appeare that they had some reason to doe so and that even Vniversalitie is in some respect a Marke of the true Church Neyther see I howe you can disapprooue our Mens Argument agaynst you brought from this Note except you will condemne those Famous and Auncient Fathers also as having vaynlie and sophisticallie reasoned for the Trueth Eubulus To cleare you Philomathes of all doubt heerein and to free our selues from anie eyther conscience of our owne guiltinesse where-fore we would reject this Reason or of anie vnreverend Opinion of those Fathers who as you truelie affirme in some Cases and Respectes did vse it the aequivocation of this word Catholicke must be opened vp where-by your Doctours willinglie illude and where-by your simple ones are vnwittinglie deceived For the Catholicke Church is of the Fathers so called eyther properlie and absolutelie or improperlie and but in some speciall Respect and Relation Absolutelie and most properlie the Catholicke Church is the whole number of what-so-ever tyme or place who haue beene are or shall bee vnited vnto CHRIST their Head and liue in Him by His Spirit whether heere on Earth fighting or hence in Heaven triumphing Absolutelie and lesse properlie the Catholicke Church is the whole militant companie heere on Earth of what-so-ever Kinred Tongue or Nation vnder one and the same common Ensigne of Christian Profession whether Hypocrites or true Professours whether pure or corrupt Worshippers whether Orthodox or Hereticall as even Bellarmine argueth Cap. 7. De Notis Eccles. In anie of which Cases shee is believed and in her Vniversalitie falleth not vnder Sense Improperlie agayne and in opposite Relation the Church is called CATHOLICKE for two Respects The one In opposite Relation to the Church of the Iewes which was limited within the compasse of one People and of one Region the Christian Church no more so confined but spread indifferentlie over all is called the CATHOLICKE CHVRCH Neyther thus because that eyther al-wayes all Peoples Vniversallie or moste parte of Men embrace the Gospell but because the Entrie is opened and offered indifferentlie vnto all The other Respect was the opposite Relation to hereticall Companies separating them-selues by Errour from the common Bodie of the Church Trueth mayntayned there-in And in this last Respect it is that al-most the Fathers cōmonlie speak of it calling the Cōmunitie of the Visible Church retayning Trueth in relation to particular hereticall Companies the CATHOLICKE CHVRCH And in this Sense opposing ordinarilie to arrogant men the Authoritie Multitude Consent Succession c. of the Catholicke Church as you haue alleadged Philomathes But in this manner of the Fathers reasoning two things are carefullie to bee marked whereby the Fathers shall bee found both pertinentlie and prudentlie to haue vsed this Argument where by your men now shall bee seene evidentlie and impudentlie to abuse it The first is that state and condition of the Church wherein this Argument hath place according as it was when the Fathers vsed it The second is what weight or moment the Fathers placed in it The state of the Church then was in common pure holding Trueth and by the force thereof purging or expelling all in-bred or accressing evils or Heresies So as then though by an improper Speach yet the Communalitie of the Church keeping Trueth in relation to a few Declyners might not impertinentlie bee called the Catholicke Church and her authoritie might well haue beene opposed vnto them But who in a plaine contrarie state and condition of the Church when Errour obtaineth in common and Trueth is afflicted and borne downe yet without consideration of the altered State and Condition would still vse the same reason from Multitude and what-so-ever or how-so-ever an obtaining State hee were a ridiculous Sophister confounding diverse and distinct times and cases To reason from the state of the Church in Ephesus where-in evill was not tollerated to the state of the Church in Smirna where-in Heretickes waxed prowde and despysed the abject state of true Professours it were sophisticall but much more sophisticall to reason from the state in Ephesus to the state in Pergamus when the true Church dwelt even where Satan's Throne was knowne to GOD though hid from the worldlie sort To reason from the Woman cloathed with the Sunne treading the Moone and crowned with twelue Starres to the same Woman lurking in the Wildernesse it concludeth not for as in the first Case the Fathers had reason and did wyselie to convince by all Advantages so whyle the Case is clearlie altered according as by Scripture was fore-tolde and Antichrist hath obtayned a Throne even in the Temple when the Evill or Gangrene in the bodie and having even over-gone the Bodie in common will contende agaynst the healthsome remnant then are wee both to leaue improper Speaches and wyselie to distinguish deceitfullie-confounded Tymes and Cases and properlie to pleade That the Gangrene in the Bodie and even affecting and over-going the Bodie in common yet is but an Adherent or accressing Evill in but not of the Bodie and That the healthsome remnant retayning the Lyfe of the Head and by vertue there-of resisting the over-going Gangrene is the true Catholicke Church And this altered Condition of Tyme and of the Church in tyme which maketh the Argument some-tyme pertinentlie vsed to bee nowe ridiculous besides that both SCRIPTVRE hath fore-tolde it the FATHERS did see the working on of it and wee haue aboundantlie often prooved and still offer to prooue it It is cleare also by that other Poynt which I propounded to bee observed in this reasoning of the FATHERS namelie What Weyght or Moment they placed in that same Argument VVhere-in they even professe That they vsed it not as an infallible demonstratiue Marke but as a Motiue vvhich beeing joyned with cleare TRVETH was worthie to bee regarded but which eyther without TRVETH or agaynst TRVETH should carrie no Credite This is evident by Augustine vsing this same Argument agaynst Faustus Manichaeus and opposing the Authoritie of the Catholicke Church Multitude Antiquitie Succession c.
this Argument as I vprightlie protest in the Presence of HIM Whome I serue in the GOSPELL of HIS Sonne That laying aside the verie selfe cleare and infallible Groundes of Trueth delivered in Scripture where-vpon agaynst all eyther Probabilities or Praesumptions our Fayth may and must solidlie relye there is no Reason in the Worlde so effectuall to assure my Soule of the Veritie of our Religion and that wee are of CHRIST His true Church as are the verie chiefe thinges which our Adversaries doe object agaynst vs. Neyther anie so pregnant a Motiue to perswade mee laying aside the consideration of their playne haereticall Opinions that they are the Antichristian Bodie as even those things where-in they doe chiefelie and most insolentlie glorie Which to cleare vnto you at such length and in such evidence as I well could and the Matter al-so requyreth it were a longer Speach than this short Occasion of Conference affordeth vs. But if you list to take paynes you may reade what I haue at more length written heereof in my DISPVTATIONS FOR OVR CALLINGES and in my COMMENTARIE on the REVELATION VVhich with the little that I haue nowe sayde when you haue more deeplie considered then if you remayne yet vnsatisfyed how-so-ever I neyther loue to contende vvith the Humourous nor to multiplye Babling vpon Blockes yet I vvill at your Desyre not sticke to take more paynes vpon your Ingenuitie Philomathes I will GOD willing reade those Bookes where-vnto you haue sharpened mine Appetite by that which you haue nowe spoken having there-by so filled mine Heart with great Doubts of such things as I accounted inexpugnable poynts that I can not choose but to insist till I bee setled as it shall please GOD to informe me in that which is the right Way of His Feare Philadelphus How invisible so-ever wee bee Eriphilus and how short so-ever you bee of sight yet I hope you may now perceiue your owne foyle in the chiefe Flowre of your Forces so as Eubulus hath not as you presumed evanished in Invisibilitie but hath made all your long and vaynlie vaunted of Visibilitie to vanish in a vayne Smoake What 's visible but there-to Visibilitie In common doth though not a-lyke conveane Why should the Bryde without all Probabilitie Visible hers then singularlie wiene Thinges visible attour are not aye seene And thinges ev'n seene yet will escape Perception Of lightned Men and what perceived beene Mules agaynst that will madlie make Exception The Church was aye seene visible perceived Of cleare but no of rakie Eyes that raved Philomathes Whether wee haue anie such Foyle as you alleadge or you such Victorie as you presume Philadelphus you are al-wayes readie to sing your owne Triumph But now al-be-it wee haue indeede al-readie passed thorow these Markes where-in wee esteeme our selues strongest and that Eubulus hath I must confesse answered more than I exspected yet I pray you let vs heare what he hath to say agaynst the rest The next Marke is VNITIE and thus our Poet speaketh of it CHAPTER VI. UNITIE THis is another Marke truelie The Church must haue VNITIE As our Saviour hath fore-tolde One Shepheard and one Sheep-folde One is my Spouse one is my Loue One is my Darling and my Doue This is His House and at some-tyme Hee doth resemble it to a Vine HIS Father is the Husband-man A Branch is everie Christian. This is HIS Bodie mysticall The which HEE doth HIS Kingdome call Where-of Saynct Peter had the Keyes And his Successours haue all-wayes This is the Pillar and the Ground Where-in all Trueth is to bee found So lyke-wyse Saynct Paul sayeth One Baptisme and one Fayth And one LORD IESU Haue no Dissention amongst you Shew mee anie Companie That in all Poyntes doe agree Except the Holie Church of Rome Then will I bee converted soone Eubulus That which as I thinke I haue evinced of all your Man 's former Marks I affirme of this also That it is impertinentlie yea falselie produced for a proper Marke of the Church in so farre as it is a common condition of manie thinges yea all thinges that are hoc ipso quod sunt anum sunt even in that they are they are in that same one as all Schooles acknowledge The Devils are vnited for Satan's Kingdome is not divided against it selfe And Briggands banded to robbe and sheede Blood are one So as still you see that your Man's mayne Proposition of his mayne Argument is vayne and sophisticall Neyther will VNITIE in all poynts ever conclude more of the Church of CHRIST than of the Antichristian bodie except VNITIE in all poynts be modified and of an indefinite VNITIE it be defined an VNITIE in all poynts of Trueth To which only demonstratiue Marke as I haue shewed of all the former so this of VNITIE must bee reduced also if there-on you would builde anie sure Conclusion For of the Antichristian Companie the holie Ghost hath in playne Tearmes fore-tolde These haue one mynde and shall giue their power and authoritie to the Beast and a little after For GOD hath put in their Hearts to fulfill his will and to doe with one consent for to giue their Kingdomes to the Beast vntill the wordes of GOD bee fulfilled And this is indeede that VNITIE where-of your Men so much glorie even a Conspiracie in Errour and no true VNITIE in Trueth as their manifolde and shamelesse Shiftings in a cleare evidence of a selfe-accusing-guiltinesse from subduing their doctrine to just examination by Scripture the sole Rule of Veritie make more than manifest Now Satan never yet envyed VNITIE in Errour or ZEALE in Superstition Philomathes Well to let this goe with you of VNITIE which you haue indeede evinced of the former that it is no proper Marke yet as I sayde and you also admitted of the others so you can not denye of VNITIE but that it is a true Attribute of the Church and that therefore our Man's Argument for the Church of Rome concludeth verie clearlie thus The Church of CHRIST must bee a Companie keeping Vnitie in all Poynts But onlie of all Companies the Church of Rome keepeth Vnitie in all Poynts There-fore the Church of Rome is the onelie true Church of CHRIST Eubulus I will not quarrell the forme of your Syllogisme for that your Assumption hath the nature of a negatiue Position I say your Proposition is sophisticall and your Assumption shameleslie false where-by your Conclusion commeth to nought As for the Proposition though you shold modifie your indefinite all Poynts to definitlie all Poynts of Trueth yet hath it in-folded a deepe Deceit For if it bee vnderstood of All Poyntes of Trueth so absolutelie as who keepe not Vnitie in all and everie poynt there-of bee excluded from the Title of CHRIST HIS Church then is your Proposition perniciouslie false And your Man would but frauduleâ—…tlie put foorth a bloodie Table of Proscription where-by cruellie to forfault manie good Christian and Church from the Communion of the Bodie
them or reading of their Bookes and that how-so-ever some coole-mynded Men can not brooke it thereis great reason of ridding away and dispatching out of the Worlde even by all meanes of such pestilent and pernicious Men vvho except they bee quyte razed out will not fayle to subvert the whole state of the World For I see Philomathes that by your giving Eare to their charming Speaches you are all-readie put in the Stayes yea halfe over-turned For me when-so-ever I heare ought of them to which I can not make Aunswere I then make the Signe of the Crosse over my Person and I turne myne Heart and Eares another way So as let them speake wryte or preach what they please how true playne and infallible so-ever it appeare yet I determine with my selfe That it is false and I rest vpon the Authoritie of holie Church whose Doctrine I count it sinne once to put in question Philomathes Agaynst an vndoubted Light and clearlie convincing Trueth it were in-deede high sinne once to deliberate much more curiouslie or carnallie to make question But for attayning to Knowledge and Resolution in doubtfull Matters to enquire humblie soberlie and sincerelie wee not onelie well may but all-so are of duetie holden And who without Light are carried vpon anie Man's Credite in Matters of Salvation I thinke they more resemble senselesse Blockes than wyse Christians As for your other Opinion of ridding away out of the Worlde by what-so-ever meanes those you call Haeretickes I am sorie to heare it of you and so much the more if you haue vttered it not onelie out of Passion but all-so out of a setled judgement And to speake freelie to you in this I thinke this Doctrine in manie of our Men bewrayeth evidentlie what Spirit they are of And for mee I not onelie can account them no Christians but even no Men at all or worthie of humane Societie who vnder anie Praetext of Zeale doe shake all Bandes of Pietie and Civilitie And it will bee assuredlie seene Eriphilus that this Tragicall and bloodie Wisedome where-by Men nowe are begun to thinke that the Catholicke Fayth must bee mayntayned shall bee the Meane to hasten the Ruine of the Romish Church vvhyle all the Worlde shall bee wakened by their owne Perill and cleare Sight of such monstrous Inhumanitie to destroy the Destroyers of the Earth EVBVLVS and PHILADELPHVS a-part EVBVLVS YOU did tell mee verie rightlie at our first Discoverie of these two Gentle-men that all-bee-it both of them Papistes yet they were of a much contrarie Disposition for so wee haue in-deede tryed them I loue this Philomathes his Towardnesse and I hope well of him The other's Waywardnesse and bitter Disposition I dislyke as farre Philadelphus You remember how even before our encountring of them I was wishing you to make some Answere to these Questions of this Ballader and Theriomachus was all-so of my judgement Now though you refused to doe so yet let mee intreat you thus farre as to wryte but a short Record of this our Dayes Conference Eubulus Though even that piece of Paynes were in my Opinion but ydle and vnprofitable yet it is too small a matter where-of to refuse you whom for manie respects I am holden both to loue and honour For other-wayes to wryte eyther at length or of purpose anie Answere to such things so often and so learnedl◅e confuted I neyther thinke it expedient for anie so ◅o bus◅e him-selfe and for me in so manifolde Distractions which you know I haue and a daylie Employment in the matters of my Calling together with such imbecillitie of Bodie as can not endure great Paynes I were even greatlie blame-worthie so to waste eyther Tyme or Travell There-fore hence-foorth let no Man put mee to businesse GOD grant wee may earnestlie studie to our owne Sanctification and according to that great Dispensation committed vnto vs wee may labour to worke the same carefullie in the Heartes of others and not to delight in contention of Disputations about Questions which but ingender Stryfe and doe more feast ydle Humours than they edifie Godlie Soules Illuminate O Blessed LORD of Lights The syled Eyes of simple ones to see Disclose the Deepnesse so of Satan's Slights That straying Sheepe may turne agayne to THEE Sling Babell as a Mill-stone in the Sea And let the NEW IERUSALEM All-Glorious Twelue Ports of Pearle cast vp for Entrie free To All who in the Lambs Blood are victorious Bring downe that Beast of all this Evill th'Enacter His Name his Number and his curst Character FINIS A PASTORALL ADMONITION TO REPENTANCE WHat wonder though they haue so small successe All Enterpryzes by vs vndertaken Wee meschantlie haue re-admitted Messe Which happilie was frō our sholders shakē Thus having foulie then our Faith forsaken All our Endevours duelie GOD deludeth HIS Choler kindleth still and can not slaken HEE justlie still our sinfull Sutes secludeth Nor shall our Foes but daylie vexe and wrong vs Till once wee put all strange Gods from among vs. No loue of Messe had ever ledde vs to it This Groundes was on Politicke Praetences But no Fraetence had driven vs to doe it If in our GOD wee had plac'd all Defences But from HIS Word so strayed haue our Senses In Humane Helpe wee our Repose haue placed And there-fore GOD vs rightlie recompenses Our Designes fayle our Doinges are disgraced To Asa King what GOD spake by Hanani Concerneth vs much more than him or anie From Syrian's King Asa succour sought And hyred them with State and Temples Treasure Wee vayner helpe at dearer ◅ate haue bought Of Asa's Sinne exceeding much the measure And doubled thus haue on vs GOD'S displeasure On-drawing vndeclynable Destruction Repent wee not whyle wee haue anie leasure It 's cleare by vndenyable Induction Some Wages Asa war'd out on that Nation Of Babell wee bring in th'Abhomination Prowde Ammons King with Iabesh was contented For to conclude a Covenant of Peace So being beastlie that they had consented To vnder-goe a singular Disgrace That pulling out their right Eyes from their Face All Israel hee might so make ashamed But much more ignominious is our Case Our Beastlinesse and much more to bee blamed Our Parties Pryde surpasse◅h that Exemple To Molech wee must re-erect a Temple Then let vs turne agayne to GOD who smytes vs And doubtlesse Hee will vnto vs returne Slyding abacke so long as it delytes vs Wee never shall misse Matter for to mourne It 's senselesse Pryde agaynst the Pricks to spurne Take counsell then while CHRIST vpon vs calleth His kindled wrath begin it once to burne Woe to the Wicked in His Fangues that falleth Will wee but put all strange Gods from among vs And all the World will bee too weake to wrong vs. With Pittie LORD respect Thy People poore In IESVS CHRIST who gracious and good Salvation to Sinners did procure By sheeding on the Crosse his Sacred Blood HEE is our Solace and Coelestiall Food Vs nursing vp in hope of endlesse Glorie
true Church and the Synagogue of Satan calling themselues Iewes and yet are not And who for concluding of this would bring the common notes of that hee were a doting Divine and a no lesse ridiculous Logician than hee who for discerning a man from a beast would bring the common properties of a living creature for how-so-ever the common notes of Christians good or bad of Orthodox or Heretickes of CHRIST or Antichrist will distinguish the common bodie in which all these are from Forraigners yet to discerne betwixt the true bodie and the inherent evill betwixt lawfull and adulterous worship betwixt the Bryde and the pretending Whoore both of them in though not both of the bodie there is none other sure note or marke of discretion but the Scriptures onlie When you shall see sayeth Chrysostome vngodlie Heresie which iâ—… the Armie of Antichrist standing in the holie places of the Church then let them who are in Iudea flee to the Mountainest that is they who are of Christianitie dresse them-selues to the Scriptures because from that Heresie hath once obtayned place in the Churches there can bee no tryall of true Christianitie neyther anie other refuge for Christians willing to know the veritie of the Fayth but the divine Scriptures And in that same place Before manie wayes were shewed which was the Church of CHRIST but now no manner of way hut by the Scriptures For sayeth the same Chrysostome or who-so-ever was the Author of that imperfect worke vpon Matthew if men looke to ought else they shall stumble and perish not vnderstanding which is the true Church and shall fall there-by in the abhomination of desolation which standeth in the holie places of the Church Wee thinke it not equitable sayth Basilius that such custome of speach as hath taken place with them should bee helde for a Law and Canon of right Doctrine for if custome were of force anough to prooue right Doctrine wee might also imitate them heere-in Let vs stand therefore to the decision of Scripture inspyred from GOD and with whome are found heades of Doctrine consonant to the divine Oracles let Veritie bee al-to-gether adjudged vnto them Non oportet sayeth Ireneus quaerere apud alios veritatem cum Apostoli quasi in dives promptuarium plenissime contulerint omnia quae sunt veritatis that is Wee must not seeke Trueth else-where seeing the Apostles haue most plentifullie as in a rich Store-house put together all thinges that belong to Trueth Non haec autilla sayeth Augustine alteri parti suspecta objiciantur sed communia arma sumantur Scripturae that is Let not such things bee objected as are suspected of eyther partie but let the common Armour the Scriptures bee taken I might bring manie moe such Testimonies of the Fathers where-by your man his vnnecessarie nycenesse Philomathes in making so great a Question how Trueth and the true Church may bee discerned from Lies and hereticall companies bewrayeth evidentlie what vpright affection hee hath eyther to fynde the true way him-selfe or to leade others there-in Philomathes When all that you haue sayde is granted so as not onlie those be the true Sheepe which heare CHRIST His voyce but that His voyce also bee determined to bee the holie Scriptures yet the Question remaineth vnsolved For as all Sects acclaime the Title of the Church and professe the hearing of CHRIST His voyce so doe they all alleadge Scripture for them And this was not obscurelie implyed in the Question in that all rehearse the common Creede so as nothing appeareth to bee yet brought of you which will rid the Debate Eubulus To this I answere First al-be-it all pretende Scripture yet all pretende not Scripture onlie which both by Scripture and by cleare Testimonie of Orthodox Antiquitie I haue prooved in the Case heere questioned to bee the onelie Rule for your Church of Rome joyneth and equalleth with Scripture her owne Canons and Traditions and there-by declareth evidentlie all her worship to bee vaine Hoc nimis doleo sayeth Augustine quia multa quae in divinis libris saluberrime scripta sunt minus curantur tam multis praesumptionibus plena sunt omnia ut gravius corripiatur qui humanas illas traditiones negligit quam qui mentem vinolentia sepeliverit that is I much lament for that manie thinges which in the holie Scriptures are most healthsomlie written are little regarded and all things are so full of manifolde presumptions as he is more grievouslie punished who neglecteth those humane Traditions than who hath buried his mynde in Drunkennesse If that holie Father did finde such matter of lamentation for those small beginnings in comparison which the mysterie of your Antichristian Iniquitie at that time not so farre as yet advanced had come to what had beene the measure of his griefe if hee had seene it in the toppe of Presumptuous Impietie Eriphilus What Eubulus will you make vs therefore to heare another voyce than CHRIST'S because wee heare the voyce of the Church Is not the voyce of the Church CHRIST'S owne voyce sayeth Hee not in Scripture Hee who heareth you heareth Mee and bee who despyseth you despyseth Mee Eubulus Too great heate Eriphilus maketh you to over-reach your selfe and so to stumble both in Logicke and in Divinitie Your Errour in Logicke is that you take that for an Argument which is the verie Poynt in Question All our Dispute is what Companie of so manie Acclaimers is the true Church of CHRIST In this Question proponed to vs by your Poët wee are come thus farre That who heare CHRIST'S voyce and His voyce onlie Wee haue layde also this ground That the Scriptures are onelie to bee helde for His voyce Vpon which ground I challenged your Church as adding to her owne Now here for your defence that your Decrees must bee counted CHRIST'S voyce and that even by Scripture you assume that you are the Church and where the Sheepe are to bee tryed by the voyce which they doe heare you will therefore justifie the voyce because you forsooth doe heare it And by such Logicke as this what may you not conclude You might with more credite tell vs in plaine Tearmes That you will not haue it put in question but that you are the Church than appeare to put that poynt in tryall and incontinent to take it for a Principle which is the verie Poynt controverted Now as this is your fault in Logicke and that exceeding chyldish so in Divinitie you misse and more dangerouslie Because the LORD affirmeth That who heareth the Church heareth Him and who despyseth them despyseth Him if Pastours vnder the pretext of this Power should presume absolutelie to impose on Consciences what they please binding Christians indifferentlie without proving to admit all it were an impudent yea an impious vsurpation For these speaches of CHRIST haue alwayes this implyed Condition That Pastours speake nothing but the wordes of the Great Shepheard For the words of
but first in health healthsom vigour next by degrees contracting sicknes at length heavilie infected affected afflicted with that disease whereof you Eriphilus are dangerously sick Philomathes hath somwhat tasted also now is convalescing through the Medicine of the Word Spirit and alyke in all these cases was ever is visible seen also according to her distinct conditions in diverse tymes Neyther haue wee another Church or a new Church as your Doctors would perswade the Simple but the same Church a renewed Church Neither haue we forsaken the Vnitie Cōmunion of the Church within which wherof we stil are but we haue forsaken Babel in the Church which hath ◅firmed her selfe agaynst al Cure For howsoever the sicke Bodie was the Church yet the Sicknesse oppugning and wasting the lyfe there-of was never the Church and al-be-it in it yet never of it Now Eriphilus you see I am farre from dallying and am come to more playne Dealing than perhaps well pleaseth you Philomathes Verilie Eubulus I can not denye but your Reasons are sound and solide and your Distinctions are subtill But it seemeth exceeding strange that anie such Case and so long a tyme should haue befallen the Church of GOD which maketh mee yet to suspect that your Argumentes are more out of subtiltie of Logicke than according to the Veritie of the Matter and that how-so-ever they evince indeede clearlie a Possibilitie of such a Case yet that anie such Case in trueth was they will not conclude And it were a rash Conception so to thinke of holie Church So that according as I sayde before you seeme still to reason but A posse ad esse from Possibilitie to Reall existence which will not necessarilie follow Eubulus I confesse Philomathes that the Case is and will seeme strange to anie not acquaynted with the cleare course of Scripture and the LORD His wyse and wonderfull Dispensation clearlie fore-tolde there-in and fallen out accordinglie For the workes of GOD are wonderfull and Hee is marvelous in the Case of His Saynctes As great is the Mysterie of Godlinesse so al-so is that of Iniquitie And without true illumination to know the Scriptures of GOD none ever shall attayne eyther to the healthsome Knowledge of the one or happie Discoverie of the other But Philomathes seeing you confesse That I haue clearlie evinced the Possibilitie of such Apostasie in the Church as where-by Errour may take place in common and that yet not-with-standing GOD may verie well preserue Trueth and true and lawfull Worship and Worshippers al-be-it in common vnperceived and considering the manie and capitall Poyntes where-with so manie famous Churches now so long tyme charge your Church of Rome I aske you If in this Case you thinke her well defended with the pretended Impossibilitie of Erring Or if shee hath not great reason both to suspect what possiblie might befall her and carefullie to descende to an exact Tryall whether it hath so befallen her or not Philomathes Certaynlie I thinke the weyght of so great Poyntes as are in Controversie to-gether with the Challenge of so manie Churches requyre no lesse than that Matters bee condignlie tryed and examined and that a prowde Denyall will not justifie anie in such a Case Eubulus Well Philomathes and in so clearlie evinced a Possibilitie of Apostasie as requyreth a condigne Tryall whether thinke you is it the surest way to put the stable Trueth of GOD revealed in His Worde to this inaequitable and vnsure Condition as eyther to approoue it selfe by the Multitude and Continuance of Holders who yet may erre or then to bee rejected Or rather to laye for a sure Ground That seeing it is Trueth there-fore it ought to subdue all Myndes and take place agaynst all Praejudices of Praescription Praerogatiue of Holders Tymes Places or Persons Because it dependeth not on the vnstable Humours of Men who are but naturallie Liars and may bee deceived But is in it selfe so cleare as beeing admitted purelie to pleade for it selfe it will sufficientlie approoue and justifie it selfe agaynst all howe stronglie so-ever grounded Errour and all eyther Qualitie or Multitude of Mayntayners or Praescription of Tyme In short Philomathes whether ought the Trueth of GOD to bee subject to Men or ought all Men to bee subject vnto it And which of these two Reasons conclude strongest and on which may a Christian Soule best rest This hath long had place and Approbation with most Men and there-fore is the Trueth Or this is GOD His Trueth there-fore it ought to haue place even agaynst all praejudice what-so-ever And how-so-ever it hath appeared to haue beene perished from amongst Men yet certaynlie it hath remayned all-wayes Philomathes Verilie I can not denye but that it were a sacrilegious remeritie to subject the Trueth of GOD to Man al-be-it agayne in the Question what is that Trueth I thinke the judgement of the Church and what hath long bene held of Her should be much regarded and not rejected without great and verie cleare Reasons Eubulus That I yeeld you Philomathes and truelie if in the present Poynt of our Disputation we had or could bring no more but as you alleadged the Possibilitie of the case where-of no Evidence might bee produced that accordinglie it had fallen out And if my Reasons and Distinctions in this Matter were but from quirkes of Logicke and not according to clearelie-fore-tolde and accordinglie fallen-out Events you had the lesse reason to regard them But besides the Possibilitie which I haue evinced besides the vndoubted Trueth it selfe so clearlie delivered in Scripture as may sufficientlie certifie a Soule that accordinglie the Case hath fallen The holie Ghost for our farder Resolution hath also according to both the Possibilitie and the event in effect agreeable so clearlie fore-tolde the whole particular Case and Course as I may boldlie say to whom it appeareth strange They are yet great Strangers in the written Word of GOD and in such great measure of Light as now in GOD'S singular Mercie is revealed who disdayne to learne what even Artificers in such open and large offer of Grace are holden to know they are worthilie blynded in GOD'S just indignation Wee are not onlie fore-warned by the LORD Him-selfe in the dayes of His flesh and agreeablie there-after by the Apostle Paul of such a common Apostasie in the Church as where-by Antichrist should obtayne a Throne even in the Temple of GOD but also most amplie particularlie and delightfullie vnder most goodlie and significant Types in the Booke of the Revelation the whole course of Storie is plainlie and at length expressed So as Philomathes I haue not alleadged what probablie might be but what the holie GHOST hath playnlie and particulie fore-tolde and fore-warned vs should come to passe and which accordinglie wee see clearlie performed Yo◅ Men are deceived because they knowe neyther the ◅criptures nor the Power of GOD. And I am so farre from seeking subtill Evasions in
HEE hath remooved all that vs with-stood HEE comforts vs gainst all may make vs sorie Since here-to nought but Mercie miere did moue THEE Should wee not LORD with all our Soules then loue THEE FINIS The Author his Meditation on the 63 Yeare of his Age now 〈◊〉 〈◊〉 THis is I know my Climactericke yeare And where-in if it shall please GOD to take mee What profit or what pleasure haue I here So louelie as the loue there-of may make mee Affect frayle Lyfe which must at length forsake mee Which is of Illes but a Succession Sphericke Where-of each houre I count my Climactericke On â—…irier Hopes my Soule it selfe heere stayeth I neyther loathe nor loue long heere to liue Long byding heere my Blessednesse delayeth Heere vnder Sinne I doe but groane and grieue Heart-broken but that firmlie I belieue My Death an Ende shall set to Sinne and Sorrow Gladlie come on then gratefull Guest to morrow Meane whyle my GOD with Thy good Sprite direct mee So as I never wander from THY Wayes And by THY Potent Power so protect mee As stable I may stand gaynst all Essayes Discowrage not THY Servaunt with Delayes But how-so-ev'r it shall please THEE to proue mee Still let me feele my LORD that THOV dost loue me Each moment teach mâ—…e of my Dayâ—…s to number To Wisedome whollie that myne Heart applying I never sinke downe in a senselesse slumber But Lusts and all vngodlinesse denying And on THY loving Promises relying In all Assaultes I may haue Hope and Hearting And last to THEE a peaceable Departing I seeke not Peace with Sinners or with Sinne But Peace which passeth vnderstanding all Which New-birth heere doth in our breasts begin In that mee keepe till hence LORD Thou mee call From Fayth Hope Loue LORD let mee never fall But fighting out this good Fight by THY Grace Aeternallie syne let mee see THY Face There shall I fynde that inexhausted Fountayne Of endlesse Blisse there shall my Soule bee filled With sight of Thee there setled on my Mountayne I shall haue more than Heart ev'r wisht or willed In Booke of Lyfe there shall I see mee Billed Sacietie of Ioyes lyes there-in Store And vnperturbed Pleasures ever-more Passe vp then Soule possesse that pleasant Place Onlie for GOD'S peculiar Ones prepared Goe in to Glorie by the Gate of Grace Where never more in Sinne thou shalt bee snared What wee shall bee there shall it bee declared I long to know the Cafe which never Eye Here saw Eare heard Heart thought what that may bee FINIS ESCAPES IN PRINTING Pag. lin for reade 10 35 exceding opportunitie exceeding opportunâ—…lie 11 22 Thessalonian Thessalian 12 5 Thessalonian Thessalian 27 8 to her owne of her owne 37 26 Mamackes Maniackes 41 22 are seene are not seene 46 30 Gates that are Gates are 66 3 and no part as no part Ibid. 9 notiue nociue 70 31 his is this is 71 5 cleareth you cheareth you Ibid. 13 Mules Moles Ibid. 15 at a lite not a little 78 3 separablie separatelie 88 16 Mules Moles 97 19 in doing is doing 113 24 a gayne a Game 127 31 cloze all clozeth all 128 21 ingeniouslie ingenuouslie â—…51 18 to bee a separate to a separate I. II. 1. Cor. 15. 32 III. â—…atth 1â—… 16. â—…lesiast 1â—… 13 â—…sal 49. 〈◊〉 IV. V. VI. VII I. II. III. IV. V. VI. Iohn 1â—… Iohn 14. 2â—… VII Iohn 5. â—…9 â—…7 〈◊〉 2. Tim. 3. 17. Matth. 15. 9. Cant. 1. 6. In Mich. In Matth. Hâ—…mil 49. In Matth. Hâ—…mil â—…49 Ep. 80. ad Eâ—… sta Medic. Lib. 3. cap. 4. Ad Maximin lib. 3. cap. 13. VIII Ep. 119. ad lanuar IX Eccles. 12. 11. De Unitat. Eccl. cont â—…il Ep. 166. cap. â—… Ad 〈◊〉 cont Ep. 〈◊〉 â—…ib 2. dâ—… Bapt. cont Doâ—…t cap. â—… 1. Iohn 4. 3. 1. Cor. 12. 3. Matth. 7. 21. Iudg. 14. 18. Lib. 31 cap. 3. Lib. 3. cap. 2. Acts 17. 11. X. Iohn 5. â—…9 2. Pet. 1. 19. 2. Tim. 3. 16. Psal. 119. â—… Exod. 32. â—… De Doctrin Christian Lib. 1. Cap. 37. 1. Cor. 2. 14. Matth. 13. 11. Iohn â—… 17. Iohn 10. Proverb â—… â—… Prov. 13. 6. 2. Cor. 4. 4. De doct Chrâ—… lib. 2. cap. 6. â—… XI Cont. Epist. Fundamâ—… XII Lib. de vtilitâ—… De 〈◊〉 â—…el cap. 1. XIII XIV XV. Boni Cathâ—…ci sunt qui fidem integram borâ—… mores servant August toâ—… 4. in Quâ—…stion super Maâ—…th Idem Augustin Tom. 1. lib. dâ—… vâ—…ra religion cap. 7. Coâ—…endar Ecclesia cathâ—…lica sociâ—…tatem qua lumen Christiaâ—… Religionis Scripturarâ—… Regulâ—…que Veritatis 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 non abolâ—…tur seipsâ—… postcritatâ—… cogi Papaâ—… prâ—… Antichristo Romaâ—… pro vera Babylonia agnoscere Bernardus super Psal. 91. lib. 4. ad Eugeâ—…m â—… II. Heb. â—…1 1 III. Revel 2. Rev. 12. â—… Thess. 2. Contr. Ep fund De Vnitat Eccl. contr Paâ—…l In Math. homil 49. Revel 16. 12. IV. V. Rom. 15. 1â—… XII Malach. 1. 11. Rev. 1. 6. Hosca 14. 3. Rom. 1â—… 1. Heb. 13. 16. Philip. 4. 18. Heb. 7. 27. â—…el 2. 28. â—… 19. 19. XIII Rom. 10. 1â—… Iob. 1. 7. and 1. Pet. 5. 8. Matth. 23. 1â—… â—…ut yet in it â—…l beâ—… a tenth it shall reâ—…e and shall eaten as a â—…-tree and as Oake whose stance is in â—… when they â—… their leaues â—…he holie seed â—…ll be the subâ—…ce there-of â—…sai 6. 13. â—…onsuetudo â—…tre non debet â—… minus veritas consuetâ—… 〈◊〉 veritate vetuâ—… est errorâ—… 〈◊〉 propter 〈◊〉 errore sequâ—… veritatem Cyprian ad Pompeâ—… Nova et pâ—…grina censenda sunt quâ—… Christâ—… non docâ—…it nec omnia qua vetera sunt admitâ—…s debent Ibidâ—… I. II. III. IV. V. Revel 13. Revel 1â—… and â—… Revel 2. 13. ad vincâ—… 〈◊〉 48. Revel 18. 7. Isai. 54. 1â—… Revel 12. Revel 13. Revel 8. and Revel 14. and Revel 7. 9. Revel 11. Revel 14. Revel 1â—… 12. Revel 18. â—… â—…es 2. â—…l 13. â—…l 14. VI. VII â—…vel 11. â—… Neque 〈◊〉 〈◊〉 resâ—…e 〈◊〉 non potest 〈◊〉 Christianâ—… â—… 〈◊〉 〈◊〉 vâ—…ra si 〈◊〉 〈◊〉 〈◊〉 pâ—… times 〈◊〉 tatiâ—… ab 〈◊〉 bus sâ—…pscrit 〈◊〉 illâ—… 〈◊〉 〈◊〉 〈◊〉 Arnâ—…ius 3. adversus â—…tes â—…reger Naâ—…n orat 21. dâ—…â—…d Athâ—…nasii â—…ee who proâ—…eth one and â—… same Doâ—…ne of Fayth â—… fellow-partâ—…er of the same â—…ayre but who maintaineth a â—…trarie â—…eth is to bee â—…ounted an â—…versarie alâ—…it even sitting the Chayre â—…d this inâ—…de hath the â—…ne but that â—…er hath the â—…e matter and â—…eth of Succesâ—…n I. II. Defeâ—…e of Sect. 4. Defence of Sect. â—…3 III. Eccles. lib. 3. cap. 15. IV. â—…l 13. 11. V. VI. â—…vel 3. 1. Reveâ—…â—… VII Rev. 14 I. â—… 11. â—… 21. Rev. 11. â—… 2. King 6. IX X. â—…I w 24. â—…l 2. Revel 11. and 14 Chrysost. Homil. 46 in Matth. Hee goeth not out of the Church who goeth out bodilie but he who spirituallie leaveth the Fundaments of Ecclesiasticall Trueth Wee went out from them in regard of place but they from vs in regard oâ—… Fayth Wee haue left with them thâ—… Fundamentes oâ—… Walles but they haue left with vs the Fundaments of Scriptures Speciosum quâ—…dem nomen est pacis pulchra est opiâ—… vnitatis sed qâ—… ambigat 〈◊〉 sâ—… Ecclesia atque Evangeliorâ—… vâ—…tam pâ—…ceÌ„ esse quâ—… Christi est Hilar lib. contr 〈◊〉 alios Arriâ—…s Hand illâ—…â—… Ecclesia pacâ—… discâ—… imò 〈◊〉 conseqâ—… fidei loadeâ—… qui a 〈◊〉 perfidia sa segregaâ—… 〈◊〉 tagio crimiâ—… discodâ—… Cypr. 〈◊〉 de Uâ—…tat Ecclâ—… â—… 25. â—… 14. verse â—… II. 5. â—…h 3. 1. III. 2. Kings 3. 1â—… ltiwne who â—…nge â—… â—… a 〈◊〉 de â—… Iâ—… II. â—…th 23. 29. V. â—… I II IV. V. â—… Vâ—… VIâ—… 1. Tim. 4. 3. IX 〈◊〉 ad Himeâ—… cap. 7. X. XI XII XIII XIV XV. XVI Iohn 1â—… 2â—… Matth. 27. 6. Iob 1 â—… Rom. 3. XVII When thâ—… wicked ryse hyde themsel but when thâ—… perish the Riâ—… teous increasâ—… Prov. â—… â—… †Caput nostrum est in coelo sed nâ—… putes quod sit separatum caput a corpore Discretum est enim lociâ—… sed junctum â—…ffectious Angnstm. in Psal. 91. Chrysost. homil 35. in Matth. cap. 20. Who-so-ever hee bee that affecteth Primacie in Earth shall finde confusion in Heaven neyther shall hee come in the couÌ„t of CHRIST'S Servantes who maketh businesse about Primacie XVIII XIX XX. XXI Revel 9. Thess. 2. and Revel 11. â—…evel 14. and 7. and 9. 4. Thess. 2. 7. 1. Iohn 4. 3. Matth. 13. 2â—… Revel 13. XXII Revel 2. 13. â—…evel 11. 3. Revel 12. 6. 14. â—…evel 14. 1. â—…evel 13. 10. â—…nd 14. 12. â—…evel 11. 8. â—…evel 17. 6. â—…evel 17. 3. Exod. 3â—… Exod. 32. 26. 1 Kings 19. 24. 1 Kings 18. 13. 1 Kings 1â—… 1â—… Defence of Caâ—… Sect. 19. Rev. 1â—… and 2â—… XXIII XXIV XXV XXVI Revel 11. 2. XXVII Revel 2. 4. 14. 20. and 3. 1. 15. 〈◊〉 54. 11. Cant. 5. â—… Revel 12. 1â—… Revel 27. XXVIII Revel 14. 1. Revel 13. 3. 8. 1â—… XXIX Revel 2. 13. XXX Revel 14. 1. Revel 11. XXXI XXXII Lake 11. 5â—… Matth. 23. â—…3 XXXIII XXXIV XXXV â—…vel â—… 2. 2. Sam. 15. 11. Chapter 13. XXXVI XXXVII â—…evel â—…1 Revel 14. Acts 11. 26. Revelâ—…ion 20. Revel 13. 2. Revel 1â—… 3. Revel 13. 1. Revel 17. 3. Revel 2. 14. Revel 2. 20. XXXVIII â—… Thâ—…ss â—… 15. Eâ—…ra 1. 7. 1. Saâ—… 6. â—… XXXIX XL. XLI 〈◊〉 11. and 14. I. II. III.