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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ghost_n	holy_a	son_n	6,613	5	5.5143	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19649	An aunswer to sixe reasons, that Thomas Pownde, Gentleman, and prisoner in the Marshalsey. at the commaundement of her Maiesties Commissioners, for causes Ecclesisasticall: required to be aunswered Because these reasons doo moue him to think, that controuersies and doubts in religion, may not be iudged by the Scriptures, but that the Scriptures must be iudged by the Catholique Church. ... Written by Robert Crovvley.	Crowley, Robert, 1518?-1588.; Pounde, Thomas, 1539-1616.; Tripp, Henry, d. 1612.	1581 (1581)	STC 6075; ESTC S109107	34,598	58

Diuell him selfe dyd alleadge scripture against our sauiour Christe and dyd applie it as rightlie as Bonifacius the eight did when after he had one day shewed him self in his Pontificalibus that is his Popely attyre and the next day in the robes of an Emperour he sayd thus Ecce duo gladij hic Beholde heere are two swordes Another of your Popes setting his foote vppon the necke of Fredericus the Emperour sayd Super Aspidem Basiliscum ambulabis conculcabis Leonem Draconem Upon the Aspe and Basiliske shalt thou walke and vpon the Lyon and Dragon shalt thou treade And surely as often as these wresters of the Scriptures doo speake vnto vs the Diuell dooth as Vincentius sayth speake by theyr mouthes c. But héere I leaue your Vincentius and you together tyll at some more leysure I may reade him ouer I can not thinke that hée dooth handle that place of Mathewe so grosely as you would make vs beléeue that he dooth But though he doo the matter is not great For there is none that hath any sence or féeling in the vnderstanding of the Scriptures but the same may easily sée that when our sauiour Christe sayde Non tentabis Dominū Deum tuum Thou shalt not tempt the Lord thy God He had a farre other meaning then that which you woulde make vs beléeue that Vincentius dooth gather of these wordes Yea Athens I dyd first write this aunswer I haue read ouer Vincentius and haue founde that you doo belye him But as one mistrusting the authoritie of your Vincentius you clap in the necke of it one sentence of S. Austine but you tell vs not where we shall finde it But if those wordes be Austines as it may be that they are they wyll and doo serue much better against you and your sort then they can against vs. And thus much to your fift Reason which I haue called Fraudulent for the cause afore mencioned ¶ The ●ixt Reason YOur sixt and last Reason most weyghtie of all is this Because if we wyll refuse the authoritie of the Churches absolute iudgement vppon the scriptures true sence We shall séeme plainely to deny the holy Ghost to be the spirite of trueth c. This Reason I haue called Fanaticall For that in making so great an accoumpt of this Reason you séeme not to be in your right wittes What bedlem would abuse the wordes written in the fowretéene of Iohn as you doo to prooue that because our Sauiour Christe dyd praye for and obtayne and dyd giue the holy Ghost the spirite of trueth to his holy Apostles and dyd promise that the same should remayne with them for euer and instruct them in all trueth therfore the same holy Ghost must néedes be and remayne styll in that Church which agréeeth with the Church of the Apostles onely in name and is no more lyke the Apostles Church in doctrine and manners then blacke is lyke to whyte and God is lyke the Diuell The Wise man sayth that Wisedome wyll not enter into a malicious soule neyther wyll she dwell in a body that is subiect to sinnes For the holy spirite of Wisedome flyeth from deceite c. And shall we thinke that the holy Spirite of trueth hath bene and wyll be styll amongst such a rabble of Popes Cardinalles and other Catholiques as your owne Histories make mencion of that haue besides theyr beastly lyfe made decrées directlie contrarie to Gods commaundements Yea shall we thinke that the Spirite of Christe dwelleth amongst those Catholiques that at this day doo in the twentie and fiue Session of the Councell of Trent pronounce all such accurssed as doo shewe them selues eyther by doctrine or otherwise to mislyke with the hauing of Images in Churches seeing the same is dyrectly contrarie to the second commaundement of God Shall we thinke that the holy spirite of God dyd guide those your Catholique Fathers when they dyd in the same Session blanche the counterfeyting of Gods Maiestie by an Image And thinke you that Esay the Prophet if he were now lyuing would allowe your applying of his wordes to such Catholiques and to theyr doinges séeing the same Prophete dooth so earnestly speake against the making of Images scorning bothe them and theyr makers and plainly affyrming that they be good for nothing The Scribes the Pharisies the high Priestes and Doctors of the lawe might as well haue mainteyned theyr corrupt Doctrine and Traditions against Christ and his Apostles euen by those words of Esay that you applie for your purpose as you may now by the same mayntaine all the corrupt Doctrines and Traditions of your Catholiques For they dyd then perswade them selues as you doo now that the promise was made to them could not but be perfourmed to them And that therfore Christe and his fauters were Scismatiks and méete to be excommunicated as by them they were in déede and as by you we be now But to our great and vnspeakable comfort our sauiour Christe hath foretolde vs of this saying These wordes haue I spoken vnto you that you should not be offended They wyll excommunicate you and the time will come wherin whosoeuer shall hyll you will think that he dooth God good seruice And that promise also that you would s●me to reioyce so much in●ia in déede as cōfortable to vs as you would haue men thinke that it is to you We knowe that the Spirite of trueth departeth not from Christe in his members the Church the true and vnfeyned Catholique Church Neyther doo the wordes that the heauenly Father put into the mouth of Christ his onely begotten Sonne depart out of his mouth the true Catholique Church and yet dare not we make that Church Iudge of that worde For they were not put into her mouth to that ende that shée should iudge them but that shée should in all her doinges be iudged tryed and directed by them As sottishe as you say our opinion is we are so farre from holding that euerie priuate man may haue leaue to be his owne Iudge in vnderstanding the Scripture that we doo not graunt it to the best learned but doo leaue it to him that béeing with humilitie of minde sought in the Scriptures wyll be found there yea euen by Crafts men such as was Peter and his fellow fisher men For he respecteth not mens persons nor Occupations And vnto them that so séeke him there whether they be many or fewe he wyll open the sence of vnderstading that they may vnderstand as much as he knoweth to be méete for them to vnderstand And such as haue that humble spirit wyll not search for nor shewe them selues destrous to knowe any more Well now you conclude vpon that which you say we must néedes graunt that is that the Church is our mother as Scripture sayth Well I am glad that you are now become a Scripture man But I pray you where is that Scripture written that sayth that your Catholique Church

An Aunswer to sixe Reasons that Thomas Pownde Gentleman and Prisoner in the Marshalsey at the commaundement of her Maiesties Commissioners for causes Ecclesiasticall required to be aunswered Because these Reasons doo moue him to think that controuersies and doubts in Religion may not be Iudged by the Scriptures but that the Scriptures must be Iudged by the Catholique Church 1. The first is for that the Scriptures are mute and dum 2. The second for that they be full of harde and deepe mysteries 3. The thirde for that S. Peter sayth No Scripture is to be taken after any priuate interpretation 4. The fourth for that to appeale to the Scriptures dooth seeme to denie all vnwritten verities 5. The fyft is for that it were a great absurditie not to haue a certaine Iudge of absolute Authoritie in the interpreting of Scriptures c. 6. The sixt is for that in refusing the Authoritie of the Churches absolute Iudgement herein we seeme to denie the holie ghost to be the spirite of trueth Written by Robert Crovvley ¶ Imprinted at London by John Charlewood 1581. ¶ To all the Pope his Catholiques in England or else where IN September last I with others was by sufficient Authoritie appointed to cōfer with such of your sort as at that tyme were in her Maiesties prisons of the Marshalsey the white Lion in Sowthwark restrained of lybertie for refusing to conforme themselues to that order of Religiō which is now publique in this Realme of England And according to our duety in that behalfe Maister Henrie Tryp and I did as we were required make our spedy repaire first to the one prison and then to the other And after some conference had with certain that were close prisoners we came to confer with one Maister Thomas Povvnde Gentleman in the lodging where he then laye And finding him altogeather vnwylling to enter into any conference by speaches because as he sayd he feared to fall into daunger of Lawe therby I aunswered that he ought to haue a better opinion of her Maiestie by whose appointment we were come to offer cōference then to thinke that she would send vs to entrap him or any other her subiects For she needeth not to seeke more aduantage against any of them then that which already by their disloyall behauiour they haue giuē her So that if she would proceede against them in rigour of lawe and not in mercie she might cut their heads from their shoulders and make no more to doo with them But being desirous by some meanes to bring to passe that they might become as obedient subiects to her as she both hath and dooth shew her selfe a louing Prince to them she would not abridge them of lybertie which for good and iust yea necessary causes shee is now enforced to doo but that shee would withal prouide that by cōferēce with such as be learned they might either be drawn from their errours or els be found to be obstinate and wilfully blinde But none of these speaches could mooue maister Pownd to like of any conference by speaches Yet notwithstanding he sayd he was ready to confer by wryting and offered so to doo Whereunto I aunswered that we had no commission to deale that way but yet if he would write I promised to aunswer him in writing Vpon this he pulled a Pāphlet out of his bosome the copie wherof I haue caused to be set before mine aunswer called in such as he thought meete to heare it read And after he had read it he deliuered it to me to be aunswered And this was done the. 7. day of September The ninth of the same month I began to shape him an aunswer and finished the same with as much conuenient speed as I could being letted with busines besides that busines enough to occupy som mā thorowly But by Gods helpe the time was not long before the aunswer was finished But in this meane whyle I know not by what occasion Maister Povvnd was remoued to another prisō further of so that I could not come to delyuer mine aunswer to him neyther did I thinke it meete to be sent to him immediatly from me because I vnderstoode that the right Reuerend Father the Lorde Bishop of London had commaunded him to be remooued thence I did therefore reade in the hearing of as many of your sorte as I then found in the Marshalsey bothe the Reasons contayned in Maister Povvnd his Pamphlet and also mine aunswers to the same Promising that with as much speede as I might I would send bothe to my sayd Lord the Bishop with my Letters beseeching him at his discretion eyther to send mine aunswer to Maister Pownd or els to cause him to be brought back againe to the Marshalsey whether I might repaire to proceede in conference with him by writing But my sayde Lorde being oppressed with other affaires more waightie and thereby enforced to commit this busines to some other that were not so carefull for the dispatch thereof as I would they had And I my selfe also not altogether vnoccupied otherwise did not as in dutie I ought call vpon my sayd Lord but supposing that mine aunswer had beene shortly conuayed to Maister Povvnd because I heard not of his returne to the Marshalsey I rested looking to haue receyued some replie from him tyll at the last euen in the Moneth of December last I heard that the Copies of his Pamphlet were made common to many of your sorte with great brags that the reasons therein contayned are vnaunswerable Yea and some of our side were required to aunswer them euen as Maister Povvnd had required me Whereupon repayring to my sayd Lorde the Bishop I receaued my sayde aunswer againe the 4. of this Ianuarie with his allowance to publish it in Printe together with the Copies of Maister Povvnd his Pamphlet and the breefe aunswer that Maister Trippe wrote after I had finished mine as by the same may appeare And this was thought needefull to be don because the Copie of Maister Povvnd his Pamphlet is already made so common our annswers being as yet made knowne but to fewe And that you may haue that firste in sight that you like best I haue caused the Printer to place the Copy of Maister Povvnd his Pamphlet immediatly after this short Epistle Reade these Reasons for your pleasure and our aunswers for your profite And if you mislike with our aunswers replie if you can You shall finde them of our side that will deale with you faithfully and freendely too Be not obstinately and wilfully blinde least you doo thereby prouoke yea and enforce our mercifull Prince contrary to her naturall inclination to deale with you in Iustice without mercie Though we haue great cause to thinke that you all the sorte of you doo hate both our Prince and vs for that Religion which bothe she and we do professe yet I dare assure you that bothe she and all the Honorable learned of her Realme yea and all of all estates

man but as holie men of God spake it inspired by the holy Ghost yet most contrary to this expresse rule euery priuate mā shall haue libertie to interprete it to his owne peruers will after a priuate interpretation otherwise then at first it was inspired to the holy men If euer man maie appeale from the Ecclesiasticall sence of the vniuersall Churche to the Text it self as he vnderstandeth it 4 The fourth Reason is becausé by appealyng onely to the Scripture you séeme to giue men libertie to denie all vnwritten verities which wee haue receiued of the Churche either by expresse definition in generall Counsaile or but by tradition And I beleeue at my firste na 〈…〉 of unwritten verities Maister Crowley and his 〈…〉 straight waie as though all suche were 〈…〉 to temper their follie I will not saie their pride a 〈…〉 that point I aske them all this question How thei proue the Trinitie of persones in the Vnitie of the substaunce in Godheade by the expresse Scriptures Or the two distinct natures in Christe and but one person Or God the Father to be Ingenitus Or the proceedyng of the holy Ghoste both from the Father and from the Sonne as from one Fountaine or the descendyng of Christ into Hell by plaine wordes of Scripture beyng therefore of many now a daies flatly deuyed Or the custome of Baptising of Infants seeyng the Scripture soundeth rather as though thei should bee taught first their faith before their were Baptized saiyng Goe and teathe all Nations Baptizyng them c. Or why we should kéepe the Sondaie now at all and not the Saterdaie rather whiche was the Iewes Sabothe daie that the Scripture speaketh of to be sanctified Although your Puritanes which goe to plough vpon all the Churches Holydaies seeme not yet to know the Sondaie for any of their makyng or why we should not abstaine now still like Iewes from strangled meates as the Apostels once decreed in the Acts and by no expresse Scripture againe abrogated Yea then why maie not any Hereticke denie al our thrée Créedes both the Apostles Créede the Nicen Creede as it is called the Creede of Athanasius seing neuer a one of these is written in Scripture expresly but all lefte vs by tradition onely vpon credite of the Churche Marke you not how these Bedlem Scripture men would shake all the foundations of our Christian faith by binding vs to beleue nothing but Scripture Do not these blinde guides thinke you leade us a trim daunce towarde infidelitie Thus muche of the fourth Reason 5 The fift is because that without a certaine Iudge for interpretatiō of Scripture absolutely this absurditie would followe y t God which is the Author of al perfectiō and disposeth euery thing in swete decent order had left his vniuersall Church in yearth in this confusion y t when soeuer any doubtfull question should arise vpō construction of his holy will there were no prouision at all ordained by God for deciding of such strifes and preseruation of concord among his people and then certainly the kingdome of Gods Churche were not so well prouided for in their gouernment as euery ciuill kindome is by pollicie of carnall men amōgst whom none almost are so barbarous but that thei haue Counsellers for gouernment of their state Iudges for expounding executing of their lawes aswell as lawes written or els it were ridiculus would not he be counted a very wise man thinke you in one of our Parliamentes whiche should steppe vp like a graue Burgesse and perswade all his fellowes that for asmuche as thei had a noble and an auncient Lawe written vnto them the Realme should haue no longer neede henceforthe of any Prince nor any Rulers nor Peeres nor Iudges nor Iustices nor ciuill Magistrates but euery man vppon his worde for the warrant would bee content to gouerne hym self orderly by the lawe written whiche as his wisedome thinkes is plaine enough And truely no wiser be thei but muche more to bee laughed to scorne whiche will haue the Scripture to bee the onely Iudge for euery man to appeale vnto and refuse all authoritie of the Churche in expoundyng thereof for who knoweth not that the Arrian Heretickes brought fortie places of Scripture for their horrible Heresie more then the Catholikes had against theim but all falsely vnderstoode whiche when it is so misunderstoode and misapplied then S. Augustine calleth it the Heretickes howe wherewith they shoote out their owne venemous arrowes And Vincent Lir. saieth it is then the Sheepes cloathyng whiche the Wolfe doeth shroude hym self in because that when a simple bodie feeleth the softnesse as it were of his fliece he should not mistrust the Tyrannie of his teethe That is to saie of his false construction of Scripture wherwith he would deuour his saule So did the Deuill hymself alleadge Scripture vnto Christ and as oft as any Heretikes aleadge Scripture to vs against the Catholike faith So oft saieth Vincentius we maie be out of doubt the Deuill doeth speake vnto vs by their mouthes and saieth vnto vs euen as he saied vnto Christ Si filius deies mitte te deorsum as much to saie If thou wile bee the sonne of God and professor of his holy Gospell cast thy self doune from the high authoritie and tradition of this Catholike Churche whom if wee aske againe why we should so doe then saieth Vincentius he commeth out with Scriptum est enim because it is written saieth he in the holie booke from thence thou must learne a newe lesson of me how to be a right Christian man To whom we must saie then Vade Satan non tentabis c. Auaunt Sathan c. and that with greate feruencie of faith for more perillous is the temption of such a flatteryng Serpent saieth S. Augustine then the roaryng of an angrie Lyon because the one wee flee from with feare but the other with entising maie come the nerer to sting vs. 6 The sixt reason most waightie of all is this because if you will refuse the authoritie of the Churches absolute iudgement vppon the Scriptures true cense you shall seeme plainly to denie the holy Ghoste to be the Spirite of truthe whiche vppon the Apostles and all the faithfull was sent doune with visible signes and with his Church is promised to remaine vnto the worldes ende by these wordes of our Sauiour I will aske my Father and he shall send you an other comforter to tarie with you for euer the spirite of truth And a little after thus The holy Ghoste the comforter whom my Father will sende in my name shall teache you all truthe Loe the Church is the surest Iudge and none shure but the Churche for all men in doubtes of Scripture because it hath a promise that it shall neuer erre in iudgement whiche is notably confirmed by the Prophet Esay saiyng This is my couenaunt with them saieth our Lorde my spirite whiche is in thee and my worde which I

haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seede nor of thy seedes seede now nor euer to the worldes ende O most comfortable promise that the Spirite of truth shall neuer departe out of the Churches mouth O fit Iudge appointed to be Iudge of Scripture for our profites without presumption Remember then I praie you what a sottishe opinion this is which is held to the contrarie that euery priuate man whom belike you wil imagine to be one of the Church shall haue good beleue to be his own Iudge in vnderstandyng of Scriptures as your Craftes men are and yet that the authoritie of the whole vniuersall Churche shall not presume to ●ake any iudgement vpon them Grauntyng this as you must needes that the Church whiche is our Mother as the Scripture saieth must needes teach all her children at first to beleeue in God seyng faithe must come by hearing and also to know the Scripture and yet that the same Church being the piller and sure staie of touch shall not be absolute Iudge imperial Scholemistresse to teache vs all how to beleue in God and how to vnderstande the Scripture For the blindnesse of your hartes I maie saie as iustly to you as Sainct Paule saied to the Galathians O Insensati c. O ye foolishe fellowes who hath bewitched you not to obeye vnto the truthe Which euen of Infantes and suckyng babes as it were is discerued as cleare as the Sunne So that you must not disdaine Maister Trippe to be tripped in this matter for a silie seducer to maintaine as ye doe all so grose all opinion beyng the forrest in deeds for al suche Foxes to litter their whelps in Therefor 〈…〉 to conclude this Assertion acquite your selues as well as you can why you maie not all bee iustly suspected to denie the descendyng of the holie Ghoste vnto the Churche for as muche as you refuse the Churches sentence in iudgement with whom the holie Ghoste is promised alwaies to remaine and in truthe to directe them Haec est fides mea quia est Catholica This is my faith because it is the Catholique faith Thomas Pownde The Aunswere to Pownde His sixt Reasons TO the six Reasons that you set doune to proue that to prouoke to be tryed by the holy Scriptures onely in the controuersies that maie arise aboute Religion is no orderly waie I might in fewe wordes aunswere thus The first Reason is fonde the second is false the thirde is foolishe the fowerth is fantasticall the fift is fradulent and the sixt is fanaticall Thus might your Pamphlet bee aunswered in sixe wordes as before you did reade it before so many witnesses as it pleased you to call to the hearyng of it I told you that I thought it might But least you should triumphe after your manner and saie that not beyng able to aunswere your Reasons at large I shifte you of with shorte sentences I will bestowe some more tyme whiche I could bestowe muche better in aunsweryng your rude Reasones I hope so that neither you nor any of your side shall be able reasonably to replie The first Reason FIrst you saie that suche controuersies maie not bée tried by the holie Scriptures because thei be mute and dumbe vttering to vs from the booke nothing but onely the wordes and not the sense wherein the life as it were of the Scripture doeth consist Howe fonde this Reason is I thynke your self should see For what sence can there bee in woordes that can not bee vttered by woordes Or what wordes can any manne vse in openyng the sense of woordes written but that the same beeyng sette downe in writyng maie as well open the cense as thei might beeyng spoken and not written you seeme to imagine that we would haue the holy Scriptures as thei bee written in bookes enclosed in coueringes to be Iudge of suche matters as you speake of for otherwise how can you call them mute and dumbe The Prophet Ieremie was commaunded to write all the wordes of the Lorde against Iuda and Israell and all other Nations in a booke and to cause the same to bee reade in the hearyng of all the people and so he did as appeareth in the .26 of his Prophesies that euery manne might bee turned awaie from their owne moste wicked waies and so the Lorde might be mercifull to them After this manner would we haue controuersies iudged by the Scriptures Not as thei bee written and kepte secret in hookes but beeyng reuereudly read wayed and considered with the circumstaunces of person tyme and place with all other necessarie circumstaunces so that the Readers beyng willyng to haue their controuersies ended dooe submit them selues to that iudgement that thei shall finde in the Scriptures so read waied and considered As for your Opinatiue man and wrangler that you speake of if he will stande still in his opinion as you your self doe notwithstandyng that it is made manifest by the holy Scriptures that his opiniō is not right he must bee taken for an Hereticke and after one or twoo warnynges reiected beyng subuerted as one that synneth euen condempned by his owne conscience The seconde Reason Your second Reason I doe call false for that you doe falsely reporte that the holie Scriptures are full of harde and deepe misteries And for that you do falsely affirme that S. Austen did sharpely reboke Honoratus for rushyng so boldely into the holie Scriptures where as he would not be so bolde as to take vpon him to vnderstand suche a Poet as Terence was without a Maister Firste I would wishe you to weigh well the wordes of S. Paule written to Timothie Doe thou saieth S. Paule to Timothie continue in those thynges whiche thou hast learned and are committed vnto thee knowyng of whom thou hast learned them and that thou hast known euen from thine Infancie the holy Scriptures which are sufficient to instructe thee to saluation through that faithe whiche is in Christe Iesus Euery Scripture that was written by diuine inspiratiō is profitable to teache to correct to reproue and to instructe in righteousnesse that the man of God maie be perfectly instructed to euery good worke If all Scriptures bee so full of harde and deepe misteries as you haue saied then can not any Scripture bee so profitable to teache c. As Sainct Paule telleth Timothie That all Scriptures be neither can the man of GOD bee thereby perfectly instructed to euery good worke We reade that our Sauiour Christe did sharply reprehende his two Disciples as he walked with them towardes Emaus for that thei were so dull and harde to beleeue that whiche the Prophetes had so plainly spoken Ought not Christe ꝙ he to sufter these thinges and so to enter into his glorie As though he should haue saied are you so doltishe and blockishe that you vnderstande not so plaine speeches as the Prophets haue vsed concernyng the sufferyng es of Christe And

is our mother It wyll be harde for you to finde it I wryte not this as one that would deny the Church that is the Spowse of Christe to be the mother of Christians in that sence that she is the Spowse of Christe But I write thus to let you sée that I lyke not with your manner of concluding vpon this being once graūted That this mother of ours that must néedes teach all her chyldren fyrst to beléeue in God for that faith commeth by hearing and also to know the Scriptures and is the pyller and sure stay of trueth must néedes be the absolute Iudge and imperiall Schoolemistresse to teach vs all how to beléeue in God and to vnderstande the Scriptures This geare hangeth together lyke Iermans lyps as the prouerbe is If you had sayde thus The Church being the spowse of Christe is our mother and hath receyued commission from her husband and our father Christ to teach vs all those things that he hath taught and commaūded her to doo to teach vs his children to doo wherfore if we shall not hearken to her as to our chéefe Schoole mistresse vnder her husbād and our father so long as she teacheth nothing but that which our father hath commaunded her to teach vs we shall dispise him because we despise her as it is written Qui vos spernit me spernit He that despiseth you despiseth me If you had written thus a man might haue made some sence of your wordes But as you haue written you séeme to make the gray Mare the better Horse And to spoyle our Father Christe of all his power that our Mother his Wife may not be found with out absolute power I sée not therfore why I may not for this blindnesse of your heartes say as iustly to you as S. Paule dooth to the Galathians O insensati c. Oh you foolish fellowes who hath bewitched you not to obey vnto the trueth which euen of Infants and sucking Babes as it were is discerned as cléere as the Sunne So that you must not disdayne though Maister Trippe doo tryppe you in your owne turne as a séely seducer to maintaine as you doo all so grosse an opinion béeing the forrest in déede for all such Foxes to litter theyr whelpes in And héere you séeme to haue had one fling at Maister Foxe also because you vnderstoode that he is one allowed in the Kéepers warrant to haue conference with you I meruayle howe Maister Turnebull escaped your frumpping pen. But to conclude this assercion Acquite your selfe as well as you can why you should not all be suspected to be Antichristians for as much as you doo so stowtly mayntayne that man of sinne that setteth vp himselfe aboue all that is called God and sitteth in the Temple of God and boasteth himselfe as though he were God Whome the Lord shall destroy euen with the breath of his mouthe And that worde that you woulde haue to be iudged by your Antichristian Churche shall iudge bothe Antichriste and his Church And that holy Ghost that came downe from Heauen vpon our Christes Apostles hath remayned and dooth still remaine and to the ende of the world shall remaine with his Catholique Church That is with that Church which beléeueth holdeth and protesteth that Catholique Faith that Iesus Christe commaunded his Apostles to teach Catholiquely to all Nations and sortes of peoples in all parts of the world Promising that the holy Ghost should alwayes remaine with the faithfull to direct them in all trueth and godlinesse of lyuing Thus hauing first considered the wordes of our Sauiour in sending vs to the Scriptures saying Searche the Scriptures c. I haue founde that the conclusion that you make vppon the manner of speach that our Sauiour vseth in that place of Saint Iohn his Gospell is not Secundum vnanimen consensum Patrum that is According to the agréeable consent of the Fathers and therefore condempned by your Fathers in the Councell of Trent in the fowrth Session Saint Austine dooth accoumpt acurssed whatsoeuer is taught other then out of the Scriptures of the Lawe and the Gospell Lib. 3. Chap. 6. Against the Letters of Petilian And in his booke of Christian doctrine and the .37 Chap. He saith that without the authoritie of Scripture our Faith dooth but stacker or stumble And againe in his .166 Epistle he sayth That bothe Christe and his Church are learned to be knowne in the Scriptures Basill sayth that whatsoeuer is taught without the holy Scripture is sinne Chrysostome in his second exposition vppon Mathew sayth that the true Church cānot other wise be known then by the holy Scriptures Homilia 49. Yea Saint Austine in his first booke that he wrote against the Epistle of Parmenianus and the second Chap dooth accoumpt it to be rashnesse to giue credite to any that dooth not prooue by Scripture that which he affyrmeth I dare not therefore giue credite to that which you haue written tyll you prooue it by Scripture As for your sixe Reasons that you stay vpon I haue conceyued and doo vnderstand what they be And as in the beginning of your Pamphlet you desire so haue I taken Pen in hande and haue done what I can to confute them And as I thinke haue doone it sufficiently If you can replie doo you take pen in hande againe and doo what you are able I wyll not refuse to trie the trueth of these matters with you or with the best on your side Haec est fides mea quia vera Christiana Catholica Apostolica This is my Faith because it is the true Catholique and Apostolique Faith Robertus Crowleus Subscripsit Henricus Trippe Hijs quae à Domino R. C. responsa sunt ¶ A breefe Aunswer to Maister Pownds six Reasons Written by Maister Henrie Trippe MAister Pownd hauing perused the aunswer of Maister Crowly to your sixe Reasons and finding them sufficiently aunswered by that godly Father whome you thinke not to be worthy naming as you write to me I thought good rather to subscribe to his aunswer then to frame an other How be it to take from you the aduauntage of glorying which I thinke you will easily take against me as not being able to answere you I wil breefly vrge you in some pointes wherein I sée he hath spared you And first I must néedes shew you that all your Reasons are set one a tottering foundation because y e Iudge her selfe is not cleared of suspition for you take it as a thing graūted that the Churche of Rome is the spowse of Christ which thing is in cōtrouersie betwene vs. It had bene therfore an orderly procéeding to haue dealt first with that matter and to haue put it out of doubt that your Reasons in appealing to her iudgement might haue bene the stronger Pighius one of your owne men confesseth that the question of the Church ought first to be discidid Thus you builde vpon a false principle and ouerthrowe the force of your owne

Reasons if happily they had any force Secondly that which you bring out of y e fift of S. Iohns Gospell to prooue the scripture to be but witnes bearer to y e truth and not the Iudge though it haue some shew of reason yet being well wayed it well vanishe for you imagine because you finde the worde witnesse which is Verbum forence That by by you must haue a pitched Court a iudgement seate where shall be presented many persons in seuerall places one to be witnesse an other to be Iudge and perhaps some to be iustified and some to be condempned But if you had wayed other places of scripture you shoulde haue séene that the holy Ghoste admitteth no such straight collctions but framing his writing to our capacitie Useth some time one phrase and sometime an other And you might haue found where the worde is called a Iudge as in the twelfth Chapter of the same Euangelist If any man heare my wordes and beleeue them not I iudge him not c. He that refuseth me and receyueth not my words hath one that iudgeth him The word that I haue spoken shall iudge him in the last day For I haue not spoken of my selfe c. Now iudge you how soundly you haue gathered it is witnesse therefore not Iudge or not rather bothe a witnesse a Iudge So might you reason of the diuerse Metaphors giuen to the word which is called Bread Wine Oile Milke Hony Water Raine Light Fyre Golde Siluer Pearle and Iron rod Scepter Sword the breath of the Lords mouth Now were it not a fonde Reason to gather because it is the breath of the Lordes mouth therfore it is no Sword because it is a sword or Iron rod therfore it is not Gold c. Or because it is Gold therfore it is no bread when as the holy Ghost hath set downe those sundrie Metaphors to expresse the power dignitie and commoditie of the worde But this is none of your six Reasons and therfore the weight of your cause lyeth not vpon it yet in pronouncing your Treatise before witnesse you gaue it a greate force ¶ Now to your Reasons YOur first Reason is groūded vpon a false principle for you imagine our church to be without a Ministerie to teach and open the Scriptures which is not so yea rather your Préestes are mute and not onely that but ye close vp the booke of God will not let it be read to make the Scriptures wholy mute least they might bewray your corruptions But God be thanked God hath opened the mouthes of many by the Scriptures to witnes agaynst your errors and so iudge you by the same wordes if you amend not Your second Reason pretendeth that the Scripture is verie full of hard déepe mysteries surely I confesse that the Scripture hath his harde Misteries and hard places but hath it not also his easie familyar doctrines Is there not meate for all Estates Milke for babes and strong meate for good stomacks But I dare be bolde to auouch that it was Sathans policie to robbe the people of the whole vse of the Scriptures vnder pretence of ambiguitie as though the whole Scriptures were nothing else but Rydles As for the tryall of harde places the learned haue set downe two excellent rules which I meruaile you can reiect the one is conference of Scripture with Scripture the other is begging of wisedome of God who giueth it to the Babes lyttle ones and hydeth it from the wise in their owne conceyte who stumble at playne places not being dyrected by Gods spirite But howsoeuer they labour to trie the spirites or whatsoeuer knowledge they doo attaine they leaue the suueraigntie of the iudgement to the word Your thyrde Reason grounded on Saint Peters testimony 2. Peter 1. Erreth in not considering what the Apostle meaneth by priuate or not priuate you séeme to place it in the multytude of personnes that giue the interpretation but the Apostle placeth it in the authoritie of the Author of the word Therefore one Prophete speaking in the Lordes name being truely sent from the Lorde is more to be beléeued then the whole packe of Préestes resisting of mallice or ignorance and they being many are priuate and one Prophete being but one is not priuate Secondly you pretende that euerie man may interprete the Scriptures as he lysteth which is a false charge But we desyre them and allowe them to reade the Scriptures and to sée whether those thinges which we teache them be so or no according to the example of the faithfull Acts. 17. And as they are commaunded by Christe and the Apostle 1. Iohn 4. In your fowrth Reason whyle you went about to temper our pride as you say it séemeth you distēpered your own wits in putting downe so many things in y e name of vnwritten verities which notwithstāding are written you aske of the matter when I suppose ye meane y e termes brought in by the Fathers to expresse the doctrine more plainlie As the word Trinity person and other to make plaine the doctrine against the Arrians Héere you were foully ouerséen And you would make as beléeue that the Church hath authoritie to poynt vs new● Articles of faith without warrant of scripture she was wont to challenge some liberty in Ceremonies indifferent things but you giue her power in Articles of faith Your fift Reason stumbleth on the false principle whereon you grounded your first Reason where you iudge no gouernment to be in our Church because we giue the highest rule to the worde gouerne thereby as by a most perfect lawe after which no newe Parliament néede to be called to adde or diminishe from it but all men of all estates ought to put to theyr hands to sée it executed and kept for the which cause if they at any tyme assemble the worde written is theyr direction Against your sixt Reason I auouch that he that appealeth to the iudgement of the written worde dooth yéelde a most waighty Reason to ratifie the sending of the holy Ghost to his Church and that it is the spirite of trueth For 〈◊〉 the Apostles were so mightely endewed with the spirite that they bothe taught and left in writing the whole Coūcels of God enough to make the man of God perfect c Then the Church that challengeth the promise of that spirite wherewith they were endewed must subscribe to that trueth which they haue lefte written for whatsoeuer is not agreeabl● thereto commeth from an other spirit opposing it selfe against the spirit of God which is neuer contrarie to it selfe Thus I haue bréeflie layde down 〈…〉 which I could haue done more at large but Ma●ster Crowley hath giuen you matter enough and yet more then eyther he or I can wryte is set downe by Chemnicius and others whose Treatises you might doo well eyther to reade for your learning or to impugne if you be able ¶ Your well wyller H. T. FINIS Iohn ● The first Reason The secōd Reason The third Reason 2. Pet. 1. d. The fourth Reason The fift Reason The sixt Reason Titu 3. 2. Tim. 3. Luk. 24. 1. Cor. 2. 2. Cor. 3. Aug. de verbis Domini ser 13. 2. Pet. 3. 1. Tim. 3. Tom. 6. Mark 16. Phil. 3. Epist 15. De Bapt. Libr. 2. Cap. 2. Ephe. 6. 1. Cor. 11. De Trini Libr. 15. Iam. 1. 1. Cor. 11. In. 1. Iohn Epist Cap. 2. 2. Pet. 1. Sessio 4. Lyranus in 2. Epi. Peter Psal 110. Math. 22. Tom. 3. Ephe. 3. Iohn 15. 20. 1. Pet. 3. Ieroni Tom. 4. Mark 10. 1. Cor. 7. Mark a. Apoc. 1. Collo 2. Acts. 15. Luk. 11. 1. Pet. 5. Tom. 1. Disti 16. An. 956. Vorat Plat. Plat. Volat. Volat. Plat. Psal 119. Esai 5. 1. Cor. 2. 1. Cor. 14. Luke 22. Psal 91. Alexan. 3. An. 1174. Math. 4. Sap. 4. Tom. 4. Esai 59. Esai 44. Iohn 16. Luke 10. In Asceticis