sylly-iesticall method conclude vs all to be infidels but he cannot find a medium to inforce that conclusion therefore as Ixion lying with a cloud in stead of Iuno begot a Centaure neyther man nor beast so his malice breeding with a conceit in steed of learning brings forth Syllogismes neyther sound nor acute his arte beeing not sufficient to shape him a Logician nor his subtilty sharp inough to make him a Sophister So that his methode is as one of their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once spake in a like case Take it among you and this it is Whosoeuer relieth his faith vpon the ministers credite and fidelitie is an Infidell hath no faith at all But all Protestantes in England ignorant of the Greeke and Hebrue tongues relie their faith vppon the ministeâ—s credite Ergo All those in Englande ignoraunt of the Greeke aud Hebrue tongues hâ—ae no faith at all Answere It is verie base Logicke where the argument may bee returned vpon the replier as the Maior here may the Papistes beeing bound to relie their faith vpon the meere authoritie of the Church without deniall or triall which therefore they call fidem implicitam a faith inuolued and folded within the Church beleefe And it is verie meane Sophistrie where there is mendatium manifestum as in the Minor is euident and a ridiculous syllogisme where according to the prouerbe aliud Leucon aliud portat illius Asinus The propositioÌ„ to be proued being that all Protestants ignorant of the Greeke and Latine tongues are infidels his conclusion inferring this is that all ignoraunt of the Greeke and Hebrew tongues are infidels as if the Latin and Hebrew were all one idiom But bee it as it is the Maior was cut off by mee in the precedent article the summe whereof is that where faith is there cannot be infidelitie The Minor is there also answered by his owne assumption for if we builde our faith vpon our owne exposition as there hee saieth then this is false that we relie our faith vpon the ministers credite which here he assumeth and therfore a briefe answere might be that of Epimenides in S. Paule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretikes are euer liers and Mendacem Oporâ—et esse memorem that prouerbe in Quintilian But let vs view his proofes The Maior is manifest because they themselues confesse that euery man may erre and doth erre neyther haue they any warrant why the Ministers do not erre since they constantly doe defend that whole generall Councels yea the vniuersall Catholike church may erre and hath erred Aunsweare We deny the argumeÌ„t the force wherof is that they which belieue men that may erre are Infidels For not to dispute with the Schoolemen whether the Infideâ—itie of Heretikes or Pagans is the worse a knowne trueth resisted aggrauating the sinne against the conscience more then against him which knowes it not yet Saint Augustine makes this difference betweene an heretike and him that beleeues an heretike The first begets or followes an errour pertinaciously either for primacie or glorie but haeretico credens is onely caried away imaginatione veritatis so this mistaking a falshood for a truth is Satans mockerie in his angelical illusion not the parties infidelitie in crediting a sinister perswaswasion For learners caried away by their teachers though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying in ambush to seduce them Ephes. 4. in their assent are not Infidels the Apostle calling this leuitie a credulitie childish not infidelitie which is euer peeuish and therefore Aquinas saith that the teachers and masters of the Church failing in any truth diuine non praeiudicant fidei simplicium doe no way preiudice the faith of the vnlearned quieos rectam fidem habere credunt who still suppose that they will teach them nothing but truth And is it any monster of opinion either in Caluin or Luther to say that eyther men in seuerall or councels in assembly or church in generall may erre did not Dauid in an hasty passion and S. Paul with due premeditation say the same All men are lyars For councels they said not so much as Naz. who denied his presence at any Councel because he saw as he said neither good end nor happy issue of any of them nor more then their owne men who affirme that the senteÌ„ce of any councell is but as aliue mans testament ambulatoria that is alterable at the pleasure either of Pope or succeeding couÌ„cell Yea they we confesse with S. Augustine that religious Councels haue saluberrimam authoritatem their soueraigne authoritie yet not absolute integritie because as he elsewhere noteth the later haue oft times controled the former not in circumstances accidentall as Martin the Mar-testament in his Rhemish annotations would shake it oft but in essentiall points capitall eueÌ„ touching the Pope his triple crowne two councels crossing each other about the primacie and supremacie of the Romish Bishop other for baptising of heretikes for Priestes marriage for worshipping of Images for distinctions of bookes Canonicall and Apocrypha for humane traditions all matters of high controuersie And as for the Church erring the Reader may obserue how this Pamphleter shewing himselfe more busie then intelligent takes vpon him to epitomize those controuersies which he cannot anatomize for first we do not say that the vniuersall Catholike Church may erre because that parte triumphant in heauen hath no spotte in her for manners nor wrinckle for doctrine but is euery way glorious and perfect Ephes 5. maâ—ry that which is heere militant on earth being but marching on to perfectioÌ„ Heb. 6. going from strength to strength Psalm 84 cannot as yet sound out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and triumphant song of victory against all errours vntill shee come to that day of perfection as Salomon cals it Prou. 4. 18 and Dauid calling the Saintes generationem quâ—rentium Psal. 24. 6. and the Apostle viâ—tores trauailers Heb. 11. 14. whose perfectioÌ„ at the best ius bt a iourny ambulatoria per fidem non per aspectum walking by faith not by sight 2. Cor. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 14. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 12 in inquisition not acquisition tending and attending to that absolutenesse both for knowledge life but not attayning it no not then wheÌ„ they come to Paule his consummaui cursum 2. Tim. 4. therefore argue them subiect to errours fatales noÌ„ lethales such as follow the nature of man continually not such as separate from God finally this sore trauaile is layd vpon men to humble them therby Secondly if a man in this question of erring should aske this companion beeing himselfe both errans and erro a wanderer in true religion and a runnagate from his natiue countrie what difference between these two positions The generall Councels may erre and The Church may erre The learneder Papistes
say that when they auerre the Church cannot erre they meane that Church which the Schoolemen call Ecclesiam repraesentatiuam of which our Sauiour speaketh when he saith Dic ecclesiae Math. 18. viz. the Bishops and Prelates of the church representing the whole church in generall Councels and so these controuersies are Identicall for wee saying that the Councels may erre therein with all implie and that by their owne confession that the Churche may erre therefore thys Libeller affectinge such breuitie mighte haue spared this last clause but bold ignonorance is like Salomon his guilt potsheard Prou. 26. it will bewray it selfe shew it neuer so glorious But of this controuersie more hereafter in the fift article As for our Ministers neither themselues doe affect nor any of ours defend their immunitie from possibilitie to erre as Pighius dooth in the Apology of his Popes who as Canus witnesseth to rid Anastasius from the brand of heresie for which he was anathematized reuileth Gratian most spitefully raileth vpon the Canonists most filthily and to salue Honorius his credite that way calleth into questioÌ„ the authority of both the 6. and 7. Councels Yea wee say of our selues to our Auditors as the Apostles to them of Lystra Act. 14 Wee are euen men subiect to the like passions that yee bee But what of this are they infidels therefore which beleue vs teaching the truth Why Peter halted and erred in the right track of the Gospell Gal. 2. Iohn would haue worshipped an Aungell twise Apoc. 19. 22. The Apostles brethreÌ„ in Iudaea thought that the word of God was not to be preached to the Gentiles Act. 11. all grosse errours is therefore the assent of the whole church to their doctrine in other pointes though heerein taineted infidelitie God forbid In one word to trusse vp this Maior with a short aunsweare if this proposition be true that the relying of a mans faith vpoÌ„ the ministers credite is infidelitie the whole crue of Lay Papistes is but a rout of Infidels for by their owne rules the onely and all sufficient faith of the Laitie must bee nothing els but praescriptum pastorum that which their shauelinges teach and limit them which faith thus scanteled this fellow accomptes infidelitie and therefore the argument rather concernes them then vs who denie our faith to be lyable vpon the credite of any mortall man albeit hee auowes it in his Minor and thus would prooue it The Minor I prooue for all such Protestantes ground their faith vpon the Bible traÌ„slated into English the which translation they know not whether it be true or false whether the Minister Tindall for example erred or no eyther vppon ignorance as Broughton one of the greatest Linguists among the Precisians affirmeth in an Epistle dedicated to the LL. of the Councell or vpon malice to induce the people to Protestancie and to cause them to leaue the Catholike religion as Gregory Martin in his discouerie most pregnantly prooueth These errors I say they know not consequently cannot discerne a true translation from a false and therefore must needes relie their faith vppon the silly Ministers faithlesse fidelitie which coâ—uinceth that they haue no faith at all Aunsweare Thinke you this fellow meaneth what Moses would that as hee vppon zeale to quell Ioshuaes enuie wished that all the Lordes people could prophesy Nomb. 11 So this mate vpon compassion of the Laities ignorance desireth with S. Paule that all sortes were skillfull in the originall languages First that were not conuenient as agreeing neither with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that multi-varietie of Gods wisedome Eph. 3. 10. in disposing his guiftes not the same to all nor to all alike 1. Cor. 12. but to some aboue others as this guift of tongues nor with the church gouernement for orders beeing appointed in the church some to be pastours and teachers other to heare and learne the first haue receyued that key of knowledge to open and shut Luc. 11. such guiftes whereby they are enabled to bee both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient to instruct forcible to conâ—ute 2. Tim. 3. as the skill in tongues the helpe of artes the dexteritie of interpretation the intelligence of mysteries the vse and varietie of bookes that so they may bee as Salomon entitles them Masters of the assemblies Eccles. 1â— all which or most of them God hath denied to the meany beeing prone inough of themselues ignorant as they are to controll the priest Hos. 4. and would much more if they had this panoplie of learning Nether is it probable that they whiche apply our Sauiour his Prouerbe to the commonaltie ne margaritas porcis making them but swine and thinke as basely of the Laitie as the Phariseis Ioh. 7. this rude people is accursed such great patrones of Scripture-ignoraunce should eyther haue Elias his zeale for the Lord of Hostes glory 1. Reg. 19. or Christes compassion for the peoples want of instruction Math. 9. or S. Peters care of the words synceritie â— Pet. 2 nor that theÌ„selues the best of them being bound vnder the pain of anathema to fetch water from that cistern of the vulgar latine which they haue canonized authenticall in their Tridentine conuenticle would turne the people to the pure fountaines of the Greeke and Hebrew nothing lesse For to a contrary purpose as the Spartans enacted that none should walke by night with lanterne torch or any light so haue they forbidden the scriptures to bee vulgarly translated least the light being put into a lanterne Psal. 119 or set on a candlesticke Math 5. to giue light to all that are in the house indefinitely the peoples vnderstanding might prooue the discouerie of those errours wherewith beâ—fore they were by their owne ignorance mizeled or by their blinde guides miss-led so that their drift is in this their quarrell mislike of traÌ„slation not that the scriptures should keepe their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2. without mixture or bleÌ„ding but that they might haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vncouth and vnperfect voyce without vnderstanding 1. Corint 14. For would they in sooth the vulgar sort should haue knowledge meanes they must prescribe it being not bonum innatum but seminatum saith Bernar because faith cometh by hearing Rom. 10. those immediate knowledges of reuelation and prophesy the one a sodaine infusion the other a successiue instinct being long since antiquated the meanes therfore is saith Aquinas either a mans owne studie and industry Eccles. 1. 13. which knowledge he calleth Scientia or other mens labor in preaching and that hee cals doctrina 1. Cor. 14. 6. to the attayning whereof there are required saith he else-where both vis mentalis the vigour of the mind which is vnderstanding and corporalis the aptitude of
haue not the knowledge of God and these can haue no desire to confirme their faith which they haue not for ignotinulla cupido the other in them to whome the trueth is manifested which with Dauid wee may call the Adders Infidelitie Psalm 58. 4. that will not heare the voyce of the charmer nor beleeue the Prophets report Esay 53. 1. but resist the holy Ghost and the trueth reuealed Act. 7. the Fathers distinguish theÌ„ with non audire and nolle audire and this beeing an opposition ioyned with a contempt of the trueth is right infidelitie and the defence of such an one his opinion is not to be called a rearing but a rasing not a building but a demolition of faith If it be obiected that he speakes not of faith in definitely but limittes it personally His faith which may be false I aunsweare that any mans faith if it bee proportionable to the generall faith receiued neede no other building then that which is allready vpon the Prophets and Apostles Ephes. 2. if exorbitant from it then it is no faith but either an erronious opinion in the conceite or hereticall in the defence and so no faith because fidei non potesâ— subesse aliquod falsum if by his faith hee meane an outwarde profession hee gaines nought by it because any mans profession is either true or false according to his knowledge And so the Maior is euery way absurd yet thus hee confirmes it by two arguments first from the nature of faith secondly from the daunger of priuate exposition 1 Because faith must bee infallible and impossible to be either erroneous or chaungeable Aunsweare Ex tuo oreâ—serue nequam If this be true in faith generally then he which buildes his faith that is ascertaines vnto himself the knowledge of trueth howsoeuer neither buildes towers in the aire nor makes by-pathes in the way idest neyther conceiues fancies easily mutable nor stablisheth errours daungerously deceiueable much lesse is an Infidell True it is that faith is an assent with an assuraunce which certitude makes it differ from opinion doubtfulnesse and suspition the inseparable pages of him whom S. Iames calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iac. 1. 8 Yet there may be in faith both assenting assuring at sometimes and in some pointes hoesitance and wauering which demonstrate mans infirmitie not to bee called infidelitie For though Christ haue prayed that the faith of his chosen may not suffer an eclipse either totall or finall Luc. 22. yet euen the saints of God haue their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defectes in faith 1. Thess. 3. 10. yea with faith especially of assent there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9. 24. which must bee translated incredulitie for want of that full perswasion which S. Paule calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 22. not ininfidelitie which beeing an obdurate pertinacie he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 4. 19. and therefore some of their owne writers ventilating the title of Alphonsus Dubius in fide infidelis est are bold to say that this is but iuris fictio not reiveritas vnlesse with that doubting there bee ioyned pertinacia For subscribing to an heresie affectu alliciente non errante intellectu though in the suspition of the Law it be infidelitie yet in truth and properly it is not so saith Canus His second argument followeth 2 But faith which is builded vppon priuate exposition of Scripture is subiect to errour and change and consequently vpon better aduice consiration may be altted Aunsweare His meaning of priuate exposition wee will examine in the Minor onely here in a word let vs trie whether faith builded vpon publike exposition be vnchangeablie true and may not be altered By publike exposition wee meane as they the Church Councels Fathers or in truth the Pope only For so Canus will haue it because to him alone was giuen Priuilegium infirmitatis not to erre in his definitiues of faith in decreto fidei I demaunde therefore beginninge with S. Austen the opinions which hee once held and after retracted were they built vpon priuate or publike exposition if vppon his owne priuate then by this fellowes Maior he was at the same time both a Christian an infidell if vpon publike then a faith so builte also may bee chaungeable The sentences of Councels are publike expositions is faith vnfallible grounded vpon them alteration must be when expositions are contradictory and these haue bene often seene in Councels that speach of S. Austen holding true Plenaria Concilia soepé priora a posterioribus emendantur As for Popes the obseruation hath beene well made that since the time of Stephen the VI. it hath bene the custome of Popes rising either from enuie or vaine-glory the succeeding Bishops acta priorum aut infringerent aut omninó tollerent would either narrowly empale or vtterly repeale the decrees of their predecessors And that the sea Apostolike may erre in faith not our men alone but very many of theirs cited euen by Canus himselfe doe dispute and conclude So then my short conclusion is against this proposition first that he which buildes his faith is no Infidell Secondly that the mutabilite or errour in matters of faith is the euent non expositionis priuatae but depranatae not the singuler interpretation of any maÌ„ but that which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distorted corruption of the text whether publike or priuate His Minor followeth 2 But all Protestantes builde their faith vpon their owne priuate exposition of Scripture Aunsweare If by priuate exposition he meane as Moses speaketh Nombers 16. 28. a mans owne fancie without Gods direction wee deny this assumption we say with S. Peter that no Prophesie whether of the olde Testament for prediction or of the new for interpretation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any priuate explanation but holy men in the Law forespoke and in the Gospell expound as they are moued by the spirite We say with Paul that the naturall man cannot perceiue the thinges of God 1. Cor. 2. yet that phrase of his withall must be remembred alij datur interpretatio sermonum 1. Corr. 1â— to some one particular man a thing may bee reuealed vnknowne to the rest 1 Cor. 14. In the exposition of Scripture it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must carrie it Ephes. 4. 14. neither a sence cogd or numbred that as in dicing from that game the woord is borrowed the more spots the better cast so in expounding the more voyces the sounder sence For not the Spouse onely that is the whole Church but Tu quoque saith Bernard euen one singular partie finding that in himselfe which Dauid did in meditationibus meis exardescit ignis Psal. 39. 3. the assistaunce of Gods spirite in his studies may boldly pronounce of himselfe particularly as the church in
to theire Creed saying that nothing ought to be beleued which is not in the Apostles Creede But then I would demande of them whether wee ought to beeleeue that the Scripture is the word of God that Baptisme is a Sacrament that in the Eucharist is the bodie of Christ by faith to what article should these be reduced seeing they are not contained in the Creede or how shall wee know infallibly how these be matters of faith since they are not contained in the Creede Aunsweare Were the Law of India and Persiagenerally infortiat that he which was thrise taken in a lie might be perpetually sileÌ„ced this fourth article had perished in the Libellers lunges the three former beeing shamelesly false but sithence he is of his nature whome the poet describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath neither grace to speake trueth nor power to holde in his chatt Artoxerxes law will fitte him better as hee punished a liar with fastening three nailes into his tounge so to choke him with three argumentes conuincing him of manifest vntrueth in saying that it is manifest we haue no rule to know what is matter of faith First the holy Ghost praescript haec scriptasunt vt credamus Ioh. 20. Secondly our writers indesinent challenge prouoking with the Prophet Esa. 8 ad legem testimonium Thirdly their owne continuall clamours crying out vppon vs for making the Scripture alone the rule of life beliefe the sole iudge in coÌ„trouersies Therfore let him know that we know our selues to bee citizens subiect to a prince by whose law we are directed which as the great Philosopher in humane policie we with Tertullian call regulam veritatis the 〈◊〉 of trueth with Cyprian regulam doctrinâ—â—um the rule of all learning with Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule of right with Aquinas regulaÌ„ intellectus nostri the rule of our vnderstaÌ„ding with Carthusian regulaÌ„ credendorum agendorum the rule of contemplation and action For doctrine wee say with Esay If any speake not according to this rule it is beecause there is no light in them for manners with S. Paul as many as walke after this rule peace be vpoÌ„ them and mercy and so conclude with Cyrill that our faith is not deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 froÌ„ the inuention of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the demoÌ„stration of Gods writ It is their dunsticall glossary that prescribeth in the discord of the foure Doctours to take Augustins rule in disputationibus Ieromes in translationibus Gregories immoralibus forgetting S. Ambrose and therfore Ambrosius Spiera for names sake preferre his rule in iudicijs But we say with S. Augustine Sacra Scriptura doctrinae nostrae regulam figit the holy Scripture frames the rule for our faith and profession This is their torment that we will not say to their Pope in sooth which S. Augustine spake to Faustus the Manichee in a scoffe ergo tu es regula veritatis and so acknowledge his definitiue to be the why and what the forme and matter the rule and frame of our faith and beliefe That which followeth of confining our beleefe to the Creede and accompting all other thinges extrauagant from faith not combined within the Apostles Symbole is this Tatlers fancie not our practise For first wee doubt not but it is an Apostolicall collection agreeing with and deriued from their doctrine yet resolue not that it was the Apostles frame Secondly wee acknowledge it Canonlike but not Canonicall squared according to that rule the holy Scriptures but not the rule it selfe Thirdly we vse it being Christs souldiers as the Romanes their Tessera communis in warres as a short placard wherin is comprehended the summe of our profession for that cause called as S. Austen writeth Symbolum either in respect of the Authors arguing their vnitie in faith euery one casting in his seuerall share or of vs it being the Christians Shibboleth distinguishing Gilead from Ephraim a true trained souldiour from a rude nouice or counterfaite intruder or open pagan And giue that wee made it either the Limitation of our faith it is no more then the Fathers haue done Ambrose calles it S. Peters key strong inough to open and shut the gates of heauen Austen cals it certam regulam fidei an vnfallible rule of faith And so doth Leo in his sermons de passione or if wee call it the perfection of all faith it is no other then the same Augustine hath done who intitles it the abridgement of both testaments totum continens com pendio breuitatis and els where comprehensionem fidei nostrae perfectioneÌ„ the simplicitie thereof helping the rudenesse the shortnesse assisting the memory the fulnesse perfecting the doctrine of the professours nor then S. Hierome who accomptes it the absolute breuiary Christiani dogmatis no more then the Schoolemen who call it summam credendorum containing in it the whole matter of faith vel explicitè vel implicit éeither directly or respectiuely for whatsoeuer thinges are credenda saith Aquinas are referred either ad esse naturae and so respecte the whole story of the creation and consequently the articles of the three persons each of them hauing an hand in that great worke as Basil elegantly obserueth or ad esse gratiae which the Creede presentes vnto vs in the articles of our redemption or ad esse gloriae which we expect by beleeuing the bodies resurrection and the eternitie of life Briefly our faith resting vpon that double couenant of God vnto his chosen the first I will bee thy God is dilated in the former and larger part of the Creede teaching his omnipotency in the creation his mercy in our redemption by his Sonne and the assistance of the holy spirite the other and they shall be my people in the last part from the Catholike church vnto the ende And yet for all these glorious prerogatiues of this Apostolicall abstract none of our writers haue made it the non vltrá of our faith or the listes of our beleefe But did wee so what followes an horrible sacriledge insues and threefold that is There is no article to make vs beleeue the Scripture to be Gods woord that is fals for beleuing in God the Father we acknowledge both his essence his prouidence in esse diuino saith Aquine are included all those properties which wee beleue to be in God eternally wheron dependeth vita beatitudinis and amongst them his trueth infide prouidentiae all those thinges are comprised which he hath temporally dispensed for mans saluation which leade him in via beatitudinis among these is the dispensation of his woord which in our Creede wee acknowledge to be his in professing him to be a God and therfore true for God is not as man that hee can lie Nomb. 23 but himselfe hath testified 1.