coÌ„demn vanished not by their authoritie personall but the power of the word the principall weeding hooke that cuts vp the tares Math. 13. so were the patrons of circumcision confuted in that Councell Act. 15 by Moses lawe so the Arrians in the Nicen Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiued their deaths wound by the sword of the spirit which is the word of God Eph. 6. But the Protestants admitting of the sole Scripture as Vmpire and Iudge in matters of controueâ—sie and allowing no infallible interpretor thereof but remitting all to euery mans priuate spirit and singular exposition cannot possibly without error winde themselues out of the Laborinth of so many controuersies wherwith thâ—ey are no so inueagled and intricated Aunswedre Ignorance ioyned with malice is importunate this section concerning the authoritie and Interpretation of Scriptures hath receiued a sufficient answere ridding vs from all blame for admitting that which Christ commaundeth whose will is that we should search the scriptures Iohn 5. which are not onely witnesses of him but Iudges for him therefore called the rule of life and beleefe discerning the crooked from that which is straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saint Paul termes it Phil. 3 the one rule not partiall as Bellarmine calles it but totall perfect Else were it no rule sayth Theophylact if it admitted either appositioÌ„ or ablation the ignorance thereof is the cause of error by our Sauiour his iudgement Math. 22. the inquirie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a more exact addition thereuuto is heresie in the opinion of Basil it driueth from the Church as Christ the marchandize out of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all iarre which might engender controuersie sayth Constantine the famous Emperour by it onely were the Arrians quelled as Theodoret witnesseth to it from the Councelles Saint Austen reuoketh Maximinus the hereticke not doubting there to giue him the ouerthrow for whether shall wee goe sayth Peter Iohn 6 thou hast the wordes of eternall life which woord written teacheth all thinges that concerne both our faith the life of this our pilgrimage 2. Cor. 5. and our saluation the glory of our purchased heritage working in vs sayth Damascene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— euerie excellent vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sincere knowledge without spot or error and as the night extinguisheth not the starres it is the comparison of Zepherinus a Pope so no worldly pollution no soul heresie caÌ„ obscure or infect the mindes of the faythfull sacrae scripturae firmiter inhaerentes which holde themselues fast to the holy scriptures Other testimonies thou mayst beleeue or not beleeue according as thou shalt trust them sayth Austen but these are subiect to no humane iudgement beeing the sole and supreme iudge of all writings and decreementes saith hee else where and so the fittest Vmpire in all controuersies The same wee say of Interpretation appealing to the spirite working vppon the heart and the Scriptures explaning themselues the twoo most infallible interpretours For if that rule of the lawyers bee sound and currant Eius est interpretari cuius est condere hee may best expound the law which made it surely the speaches in holy writt being the motions and dictates of the spirite 2. Pet. 1 no expositor can be so sound and infallible as himself who best vnderstandeth his owne secretes 1. Cor. 2. and therefore Ierome thinkes that any sence which he giueth not that wrate it is an heresie Where if Bellarmine his obiection be recoÌ„menced that the holy Ghost speaketh not and that the scriptures are as the philosopher said of law bookes Mutimagistri dumme schoolemasters Iudex mortuus a dead iudge as Canus cals it that is false for God saith the Apostle spake vnto vs by his prophets now by his sonne Heb. 1 not viua voce for they were deade but by their writinges and the word of exhortation speaketh vnto vs as vnto children Heb. 12 and the law hath a mouth Deu. 17. the scripture saith Chrisostom seipsam exponit expoundes it selfe not permitting the auditor to erre and doth present Christ vnto vs being vnderstood and opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the holy Ghost saith Theophyl For the teacher may bee a latere tuo but if there bee nullus in corde tuo thou canst not vnderstand saith Austen But because the holy Ghost appeared sometime in the forme of a Dooue therfore they take it hee hath that qualitie of dooues Aspicis vt fugiant ad candida tecta columbae to delight and reside only in glorious assemblies in general councels or in the radiant dooue-cote of the Popes braine but the Apostle giues that priuiledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to euery spirituall though a priuate man â— Cor. 2. For hee respectes not persons noâ— places nam vos vnctionem habetis sayth S. Iohn you also haue the annointing those were priuate men Which annointing teacheth you all thinges neither neede you vt quis that any man or Angell or Councell or Pope should teach you and therefore the scripture beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule which cannot erre the spirite inwardly and the woord outwardly are the most infallible interpreters for exposition and by consequent the onely arbiter for controuersies beecause hee which knowes the trueth may soone discerne of a lie by S. Iohn his rule for that no lie is of the truth And they which know the truth saith Aquinas habent scâ—eÌ„tiam discernendi agnoscendi haereticos haue the perfect vnderstanding to discerne and know heretikes and by knowing them to auoide them for that cause by Dauid called a guide to our pathes by S. Peter a light in darkenâ—s by S. Austen the ballance to weigh all opinions whether light or heauie the touchstone to trie the mettall whether base or pure whether currant or counterfaite saith Chrysostome the only Ariadnees threed to extricate our inclosure within any maze of empestered errors the Alexanders sword to cut the Gordian knot of the most inexplicable ambiguities Vppon all which premisses wee conclude that the scriptures hauinge such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sole sufficiencie in themselues authoritie from the spirite thereby haue potéstatem decernendi power to iudge and for the exact knowledg they affoord haue vim discernendi faculty to discerne betwene trueth and falsehood therefore the Protestantes to bee commended for admitting them the sole Vmpiere in-controueâ—sies the most certaine interpreters of themselues Onely wee pray with Dauid renouncing our owne insight Open thou our eies that we may see the woonders of thy law viz the assistance of the spirite which both giues the sence thereof and mooues the assent therevnto saith Bernard And the iâ—reconciliable iarres betwixt them and the Puritanes in essentiall pointes of faith giue sufficient testimonie
not what hee speakes but how much he can speake I demurred with my selfe as that learned Iew did in his grapple with that Granimarian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it were woorth the while to deale seriously or no Because S. Ierome his râ—le is that such open blasphemies procure deserue magis indignationem scribentis quam studium rather an aunsweare with skorne then in earnest or such an one as Lactantius gaue Aristoxenus nimirum manu pulsandus hic est but I trust by that time hee hath read this aunsweare hee will say there hath bene vsed neither dalliance nor iest vnlesse it be such sport as Abner speakes of Surgant pueri ludant the triall of our weapons at the least And this for our prolusion now we meete and behold an vncircumcised tongued Goliah blaspheming the most high God The first Article The Protestants haue no Faith nor Religion The Protestants haue no faith no hope no charitie no repentance no iustification no Church no Altar no sacrifice no Priest no religion no Christ. Answere LIngua quo vadis If Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be credited a man would thinke that eyther Rabshekah his soule had beene transported into this mans bodie their blasphemie is so semblable the one perswading the Israelites that they had neither right altars whereon to sacrifice not true God whom they did worship and this other impudently at the first dash auowing that our profession is nothing els but Atheâ—sme and irreligion or els that hee were a Lindian borne who vsing to offer their sacrifices with curses and execrable maledictions thought their holy rites were prophaned if al the time of their solemnitie vel imprudenti alicui exciderit bonum verbum saith Lactantius any of them at vnawares had cast out or let fall a good worde By which speech if he touch our professours as men liuing without Faith Hope Charitie and Repentance or as if there were neither Church nor Priest nor Christ as it is a slander for the vntruth so is it an elench of the accident in disputation to reason from the doctrine to the persons if he meane the forme and substance of the profession it selfe then either is he ignorantly blind so verifieth that speech of Esay in himselfe which in the title of his booke he hath prefixed Impegimus meridie quasi in tenebris like Seneca his blind woman that said it was darke night being a cleare sunshine day for wee professe not within the walles but vpon the house top or els the opinion of the schoolemen being sound that a contradiction of a manifest truth ex destinata malitia contra conscientiam vpon prepensed malice against a mans owne knowledge and conscience is that great sinne and irremissible he is Pharisaically blasphemous for as they being in their minds assured that our Sauiour cast out Diuels by the finger of God yet vpon a fixed malice auowed it to be coniuring therfore were condemned for blasphemers of the holy Ghost so this cursing Shemei cannot but know that wee preach Christ Emanuel God equall with his Father incarnate of a virgine crucified for man the perfection of the law the summe of the Gospell Faith both assenting with a setled beliefe of his doctrine and iustifying by application of his merites Hope the anchor of our confidence in the most daungerous surges sure and stedfast Charitie the life of both the bond of perfection binding vs to God making vs one spirite with him and to our neighbour both in affection and action by giuing and forgiuing Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrisostome speaketh as well in the coÌ„trition of heart as the reformatioÌ„ of the mind and so of the rest proportionable to scriptures He I say which knowing this shall notwithstanding thus shamelessely pronounce the contrary condemnes himself giuen ouer to a reprobate sence by turning the truth of God into a lie and therefore not farre from that vnpardonable sinne Yet this must not much moue vs thus to be censured because euen in the Primitiue state the Christians were so intituled by tyrantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away with these Atheistes Yea some of the Popish Canonists haue not doubted to conclude of the whole Colledge and companie of the Apostles to bee heritikes and infidels and also that it is an vsuall custome for the most guiltie to be the vehemeÌ„tst accusers none so ready to cry treson as Athaliah the onely vsurper For this giddie Articler which cannot see woode for trees nor in the most glorious Church true religion if he would but looke backe into his owne synagogue might he not say as hee in Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not our Church guiltie of that wee accuse them Not to examine all these particulars how they rather haue no Faith annihilating it by merite of worke No Hope weakening it by doubtfullnesse of saluation No Repentance auoyding that by Indulgence of toleration No Charitie especially towardes God extinguishing that by their heape of superstitions for perfect loue casteth out feare but where superstition is there is feare more then seruile This being the difference euen in the opinion of a Pagan betweene an Atheist and a superstitious man that the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinkes there is no God to rewarde vertue the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisheth there were no God to punish sinne No Religion neither as it is the true knowledge of the true God concealing that from the meany by casing the Scriptures in a straunge translation as the Philistines stopped â—saac his wells through enuie Nor as it is the syncere worship of one God and alone defiling the puritie and diuiding the integritie thereof by that latrioduliacall distinction of Idols adoration and Saintes inuocation onely let vs trie the last whether it may not iustly be returned vpon them that they have No Christ and that in his owne methode which in his Epistle he calleth Syllogisticall the doubting whether Christ be the onely Emanuel God and man is the negatiue of Christ but their diuines dispute whether the Pope also be simplex homo a pure man or quasi Deus participet vtramque naturam cum Christo or as God participate both natures with Christ. Againe the preferring of any man before Christ in any vertue is to deny Christ but they conclude the Pope to be clementior Christo more kind mercifull then Christ because he neuer released soule out of Purgatory as the Pope hath done many If it be said that these are but Scholasticall combates for triall of wittes no positiue conclusions and yet Saint Basil saith that such questions propounded euen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for disputation sake are blasphemies against the spirite and the poyson of religion you shall haue a Thesis in a comparison betweene Iohn Baptist and S. Frauncis The
generall Introduxit me Rex in cellam vinariam Cant. 2. 4. euen vnto me as hee expounds it hath he reuealed the vnderstanding of his mysteries And therefore both Canus graunts that vnicuique perse to euerie particuler man the doctrine of faith may bee euident if hee haue the spirite of God in him and a great Lawyer of theirs thinkes that he deserues more credite though he be vnus aliquis hauing Scripture his witnesse then the huge multitude of the aduerse part without that proofe So then grounding vppon that distinction of S. Paul in a case not farre different 2. Cor. 3. 5. a nobis ex nobis if it be an exposition giuen by a priuate man a se from himselfe by the assistaunce of Gods spirite and the annointing within him 1. Ioh. 2. 27. it is sound by that rule of the Apostle The spirituall man discerneth all thinges 1. Cor. 2. and by the iudgement of a learned Cardinall such an one his sence concording with the text is to be warranted against the whole current and torrent of the Fathers and the councell of Nice put it in practise in preferring the sole iudgement of Paphnutius before so many of a contrary concord but if it be ex se of his owne braine and inuention like the spiders webb Esa. 59. wrought out of her owne substance we denie it neither relie wee on it And therefore wee say that a mans priuate exposition may be allowed so it be not his owne priuate that is of his own wit and reason without ground of Scripture yet he confirmes his Minor by a prosyllogisme Either they builde their faith vppon their owne priuate opinion in expounding the Scripture or the Church or the Fathers or Councels but not vpon these three ergó vpon their owne Aunsweare The argument is vnsound being fallacia diuisionis for there is another building which Christ calleth the Wisemans founding not vpon men they are but sand but vpon the rocke which is Christ his doctrine the Beraeans building expounding scriptures by coÌ„ference of scriptures which S. Austen calleth the rule of faith Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most exact ballance to weigh the trueth Cyprian originem Euangelicam fontem Dominicum the springing fountaine that neuer failes vs whereas the Fathers and Councels like the waters of Tema especially in exposition deceaue vs at our greatest neede all of them hauing many errours confessed by themselues manifeâ—t contradictions obserued by others diuerse â—arres in great pointes of faith as hee might demonstrate too plainely which would play C ham his part in discouering their nakednesse yet we read them note them admire them quoate them profite by them praise God for them refuse them not in any Romish controuersie rest not on them but imitate that wisedome of trauailers in Plutarke his iudgement who passing by many goodly cities view them take delight in them yet settle theÌ„selues in one principall where they may haue more certaine profite with lesse daunger For should not a people enquire at their God saith Esay whose oracle is the Scriptures which Christ coÌ„maunds to search Ioh. 5. they being that more certaine word of prophesie to which we doe well if we attend saith Peter yea by their owne coÌ„fession vltima resolutio fidei the last repose of our â—aith must not be either vppon the church that is too generall nor vpon the Fathers that is more rusticall then diuine iustici â—otius quà m Theologi videamur for so do the Saracens vppon their maisters the Iewes on their Rabbins the Gentiles on their Philosophers much lesse vpon the Pope that were too Pythagoricall Ipse dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Prouerbe too Poetlike who when in their Tragedies they are come to an exigent which they cannot extricate they haue a God in an engine whome they turne downe with a deuice to make vp the matter The last and safest refuge is therefore which Esay prescribeth ad legem testimonium Esay 8. 20. to the law and to the testimony for whether shall we goe saith Peter here are the wordes of eternall life that so wee may say of the Fathers and Councels as the Samaritans to that woman Iohn 4. Now we beleue not because of thy saying for wee haue heard him our selues and know that this is indeede the Christ the Sauiour of the world But here is the question who shall interprete them S. Iohn will answeare you neede not that any man teach you the annointing within you teacheth you all thinges 1. Ioh. 2. But this is priuate exposition nothing lesse a swâ—rne Notary though a priuate man yet his hand and testimony alone passeth for authenticall and publike The holy Ghoâ—t the principall Register of the Trinitie the hand of God wherewith the Law was grauen the Lordes arme wherwith the Gospell is made powerfull the finger of God which wrought all miracles warranted the penne-guide of the Euangelists the tongue of the Apostles the suggestor of trueth vnto the faithfull though he be as S. Austen cals him internus magister and speaketh within vs yet beeing the Spirite of trueth and knowledge and counsell Es. 11. 2. his sole testimony counteruailes the authoritie of all outward and ministeriall witnesses The Church Councels Fathers are no better then the Apostles who confesse themselues to bee but ministers per quos credimus 1. Cor. 3. he is the Doctor câ—i credimus Ephes. 1. 13. and fides in infusa by coÌ„fession of schoolemen which is the operation of the spirite must preuent fidem acquisitam which commeth by hearing and the ministerie of men for Lydias hart must be opened before shee can profite by hearing Act. 16. and he which hath the Key of Dauid Apoc. 3. 7. hath this prerogatiue before them that haue the keyes of knowledge Luc. 11. 52. and therefore the order of the holy Ghost is by some of them obserued in saying The people beleeued God and his seruant Moses Exod. 14. 31. not Moses before but first the Lordâ— and then his minister The principall act of faith is assent to those things that are credibilia saith Aquin. all which amounting the reach of mans reason naturall it must be wrought by a supernaturall cause within and that is Gods spirite alone not our selues that is gentilisme and denied by S. Paul Eph. 2. not party perpale first our selues and then God that is Pelagianisme and confuted by S. Austen not by a miracle seene or men perswading those are outward inducementes no sufficient inforcementes and yet we say with Paule that faith commeth by hearing Rom. 10. that is by Fathers Councels and Church testimony distinguishing as Gorram one of their own doth by them praeparatiué by God effectiué therefore no reason we
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
the body which are the sences two in number of the eare and the eye which both Philosophers and diuines call sensus disciplinarios beecause knowledge accreweth vnto men ether by hearing or reading In which case God hath excellently prouided to his people for the eare viuam vocem 1. Cor. 14. 10 the preacher to instruct for how can they heare without a preacher Rom. 10. 14. for the eye viuum sermonem Heb. 4. 12. written for our learning Rom. 15. 4. which all promiscuously are enioyned to read both to accomplish his desire who would that all men should be saued and come to the knowledge of his trueth 1. Tim. 2. 4 for the atchiuing our owne happinesse which then is greatest when wee are likest to him which likenesse saith Basil without knowledge is not effected nor knowledge without doctrine nor doctrine without speech nor speech without his partes woordes and syllables so that all are commaunded if it be possibel to reade if not to heare Now then the old rule holding true Oportet discentem credere the learner must beleeue here ariseth the question what if his doctrine bee vnsound a remedy is prescribed by Esay his direction by the Beraeans practise Act. 17. trie it by the word written but that perchance is vntruely traÌ„slated either through ignorance or malice and so the vnlearned may be deceaued doth a Papist make this supposition Tute Lepus es who presenting to the idiotes the Bible in a straunge tongue neither mooue the eare nor outward sence vnlesse it bee with ratling in the aire 1. Cor. 14. 8. nor affect the vnderstanding leauing it without fruite vers 14 but why should ignoraunce or malice bee more feared in our English editions or rather preiudice our peoples assent thereunto then either the Greeke translation of the 70. interpreters so diuinely magnified especially by S. Augustine and Epiphanius or those of Aquila Symmachus Theodotion so oft cited by S. Ierome and a relique whereof yet remaines in the Romish bibles and that of Lucian the martyr in the Church of Antioch remembred by Athanasius Or if some of them which Theodoretus affirmeth were translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peruersely and guilefullye yet the vulgar translation the authour whereof is vncertaine and S. Ieromes both into the Latine and into the Sclauonian language as also that of Vlphilas into the Gottish tongue and Chrysostomes into the Armenian besides that famous worke of Origen his exaplus are as lyable to these imputations the most of these interpretors being tainted with some errours and therefore by this Pamphlâ—tors rule their translations are subiect either to ignorance or malice as well as ours or admit we that they were more exquisite in the tongues then we yet not to speake of the Brittish translations English also in the time of Beda what should hinder Tindals or the Geneua translation into the English not to deserue as much credite with our Laitie as that Rhemish ridiculous version into the same idiome with their Catholike idiots his aunsweare is with a witnesse because Broughton auoucheth ignoraunce and Gregory Martin findeth malice in our vernaculer translations Accipit glebam erro according to the prouerb he is neere driuen that hath no better choise For want of Kinges and Queenes he trumps about with the short-skirts a Precision and a Papist mali thripes mali ipes saith Diogenian a woorthy couple the one growne mad with his selfe-louing phrensy the other possessed with a Popish lunacie both of them runnagates from their naturall countrey For that worthy martyr and learned man Tindall in this respect we say as some of theirs of S. Bernard non vidiâ— omnia and he of himselfe to his readers as S. Origen in the like Medicente quod sentio I speak what I think vos decernite doe you iudge and examine whether it be right or no and for all our translations we obtrude them not vppon the church as the Trentish councell doth that vulgar edition as scripture authentike as Sybyllaes leaues not any time to bee examined not any part to be disauowed both these argumentes of ignorance and malice for Lex quae probari se non vult suspecta est sayth Tertullian nor make them as Sixtus V. the Pope his Vatican edition 89. vinculum pacis fidei vnitatem charitatis nexum c. the bond of peace the vnitie of fayth the knotte of loue the rule of trueth the loadstone in errours the irrefragable compounder of controuersies Onelye wee by them doe cracke the shell that the kernell may lie open to the sight taste of any that haue appetite thereunto Indeede Gregory Martin hath in his Pharisaicall discouerie compassed sea and land trauersed much grounde mounted himselfe vppon euery molehill ransackt all corners to descry our translatours ignorance and malice and when all is doone it is but the suruay of dronken zebull Iud. 9. a shadow of mouÌ„taines for a band of souldiers like the African tumult about S. Ieromes escape â—edera for cucurbita Iona. 4. so that any Collatour indifferent and learned in the Originals comparing ours with theirs wil borrow Moses his speech and apply it more truely then Bellarmin doth Their editions are not like ours euen our enemies beeinge iudges For not to speake of SS Ierome Augustine and Hilary who complayned of many wantes and escapes in that translation called by some of theÌ„ vulgata by others Itala by Gregory vetus eueÌ„ among themselues Pagnine for the olde Budaeus for the new Andradius and Arias Montanus for both the testamentes haue acknowledged and found therein not onely wordes but sententiam etiam euen the right sense meaning of the holy Ghost to be peruerted yea Sixtus aboue named in his preface prefixed before his Bible intituled ad perpetuam rei memoriam saith that before his Vatican edition which was but anno 1589. this vete of theirs their vulgar translation had prooued schismatis haeresis inductio dubitationum fluctus inuolutio quaestionum discordiarum seges piaâ—um mentium implicatio the occasion of heresies the sea of douâ—tes the Labyrinth of questions the seede of contentions and a snare for religious minds So then this imputation scommaticall of faithlesse fidelitie fastened vpon our translatours by this Libeller may in their owne mens censure bee branded vppon themselues and this whole argument returned vpon this articler hâc formâ Whosoeuer relieth his faith vpon a corrupt and vncertaine edition is an Infidell But all Papistes are bound to relie their faith vpon a corrupt edition ergô All Papistes are Infidels haue no faith at all And this for his third Article The Fourth Article The Protestantes know not what they beleeue The Protestantes know not what they beleeue nor why they beleeue Aunsweare THe white of an egge without salt is flash and
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.
of the law that it was the writing of his own finger Exo. 32. 2. of all the Prophets as he said to Moyses os tuum sed verba mea their mouth but his wordes Exod. 4. for no prophecie is of priuate motion 2. Pet. 1. 3. of the whole Scripture that euery addition or substraction is hie treason against his maiestie as counterfaiting his Pattents Apoc. 22. 18. and therefore the Fathers expound the first Credo Deum for the vnitie of essence Deo for the veritie of his woord and in Deum for the assurance of his loue Secondly the Creede proues not Baptisme to be a Sacrament yea but Augustin is of opinion that whatsoeuer concernes omne Sacramentum suscipiendum is therein contained S. Hierome thinkes that euen in that one article of the resurrection of the flesh omne Sacramentum Christiani dogmatis concluditurâ— and in trueth the Sacramentes are as I may so speake a reall Creede acting that which the other enacteth performing in deede which in the Symbole we professe in word and are rather seales then articles of faith For Baptisme whether by immersion or aspersion exemplifieth Christes death confirmes that article of remission of sins and the Eucharist presenteth the effusion of his bloud ratifieng that article of his death and passion Summarily for Baptisme S. Augustine concludes omne Sacramentum Baptismi in hoc constat vt credamus resurrectionem corporum remissionem peccatorum nobis a Deo prâ—estanda and so it is reduced to two articles But whether will we reduce or how can we proue by the Creede the presence of Christ by faith in the Eucharist â— Surely much more easily then they which defend his bodily carnall presence for this crosseth both the whole Creede beecause corporall presence must needes bee visible and palpable Luc. 24. 39 and so the obiect of the eie not of faith for fides est eoâ—um quae non vides and speciallyo ne principall article of his ascent into heauen there â—itting at the right hand of his father Wherefore S. Bernard as they write tooke another course for when one of his monkes could not bee perswaded either by the Creede or the word that Christes body should be in the Eucharist really and carnally so forbore a long space the communion at last the good Abbot cals him and I charge thee quoth hee vpon vertue of thy sworne obedience vt mea fide vadas communices and thus not the Apostles Creede but S. Bern. faith must inforce that presence As for the Sacramentall presence by faith it may be reduced to all those articles which acknowledge Christ in his two formes as Paule speaketh for he willeth vs so ofte as wee do celebrate to doe it in remembraunce of him videlicet of him in the forme of a seruant incarnate iudged crucified dead and of him in the forme of God in assurance of his comming to iudge both quick and deade Lastly for the Creede it selfe we are no otherwise tied vnto it then the Fathers who vsed other as well as this both the Nicene which is called Symbolum patruÌ„ Athanasius Creede more large theÌ„ that and S. Basils in words differing from them all We vse it as the epitome of our profession not as the perfect rule of faith which title we appropriate to the written word onely by which all mattere of faith are to be tried and squared as the quadrant stones of Salomons building 1. Reg 6 and conclude with Eusebius that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either the leauing of this rule or abusing it with Hosius as a Lesbian leaden rule hath caused so many ruinous and deformed heapes such heresies and schismes in the church of God But now doubting to preuaile this way he shewes how this rule is cut short by fiue inches Others deny some articles of their Crede also for the Protestantes denie three articles of our Creede and the Puritans fiue Aunsweare This diuision of Protestantes and Puritans as it argueth the bitternesse of his malice so it maketh good that parable of our Sauiour that Gods fielde wiâ—l haue both tares and wheate Math. 13 that position of ours the church militant hath her rebellious members as the perfectest bodie noxious humours that speech of S. Bernard velis nolis habitabit intra fines tuos Iebusoeus the â—ebusite will dwell in the land to be thornes in our sides and prickes in our eies Nomb. 33. yet this is our comfort that we may truely say with S. Ierome Ostendimus tales discipulos non fecimus But this slanderous challenge of our denying some articles of the Creede reueales a conscience seaâ—ed with impudency and a tongue set on fire with hell as Iames speaketh What true Protestantes deny hath hetherto and shall bee still maintained against the whole rout of Pseudocatholikes as for the Puritans if hee meane such as haue made either Corah his separation from vs in contempt of authoritie or a Pharisaicall secession in maiorem puritatis erenium as Bernard speaketh in opinion of greater integritie saying in the spirite of pride Stand a part for I am holier then thou Esa 65. Iob his builders in desolate places Iob 15. taking themselues to be the oracles of wisedome Prou. 26. as if the word of God had come onely to them or should proceede from them alone 1. Cor. 14 such as the Puritano-papistâ— Loyala his schollers among them the Iesuites yesterdaies vpstartes who preferre themselues both for diuinitie and puritie farre aboue all the Romish clergie regular secular for these I say as the parents of the blinde man Ioh. 9. aetatem habent let them speake for themselues I meane not to be their aduocate yet as the Poet said Improbé facit qui in alieno libro ingeniosus est it is a leaud part to miscontrue mens writings a diuelish thing to belie them but were it so I doubt not but that wee haue as good authoritie to abridge the Creede of some articles as any of their sideto enlarge it with more which to be lawfull not only their schoolemen dispute and conclude that the Pope de iure may doe it but de facto they haue doone it one of their Popes hauing framed a third article of Transubstantiation annexuit Symbolo saith AlphoÌ„sus hath foisted it into the Creede And now let vs see what articles we denie 1 The first is the Catholike church Credo Ecclesiam sanctam Catholicam I beeleeue the holy Catholike church the which in verie deede they do not beeleeue Aunsweare Which of the Protestantes beleeue it not I am assured that we all professe there is a Catholike church of Christ not a Platonicall vtopia no where extant but a company of Gods chosen euery where scattered not a Cyclopicall anarchy which the Poet describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as an absolute monarchy in
Libeller being his owne Whosoeuer beleueth a particular church to be the Catholike denyeth that article But the Papistes avow and beleeue Rome to be the Church ergò The Papistes denie that article But that I promised at his request to aunswere seriously I might play with him about his wheate tree and aske him where he was borne and how corne growes I haue read in S. Basil that coales readie burnt haue growne vpon trees but that corne hath bulkt into a stemme and branched out into armes non me pudet fateri nescire quod nesciam I neuer heard or read but let his folly passe we will follow him to the second article denied as hee saith by vs. 2 The second article is the Communion of Saintes the which they deny many waies First by not beleeuing that Christ hath instituted seuen Sacraments wherein the Saintes of his church communicate Aunsweare The Protestantes denie that Christ instituted seauen Sacraments ergó They denie the Communion of Saintes The argument is denied as beeing arena sine calce an inâ—erence without any coherence there beeing no semblable relation betweene fiue of those Sacramentes and this article of the Câ—eede Yet the Anabaptistes reason more properly who beecause we detest their Platonicall communitie as accompting Meum Tuum to be more consonant to Gods law and all Christian policie do thereby inferre that wee deny the Communion of Saintes But to this purpose for the article we beleue and confesse that among the saintes on earth though distant in place or different in condition or aliens by nation there is an vnitie in religion an vnanimitie in affection a sympathie in affliction a mutuall charitie for reliefe each of other either comforting the mind if vexed or supplying the wantes if distressed or supporting the weakenesse if vnsetled or reforming the ignorance if blinded or praying for deliueraunce if oppressed falsifying that Heathenish and vncharitable prouerbe Amici qui degunt procul non sunt amici This is our faith without breach whereof notwithstanding we denie seauen sacramentes to bee Christes ordinaunce If he meane of them which denie al the seanen he should say somewhat but not touch vs who acknowledge two which ratifie this article most Baptisme an initiation or entraÌ„ce into this Communion and the Lordes Supper which by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and speciall priuiledge is intituled by S. Paule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communion But if the force of this argument lie in the septenarie nomber as it seemeth by the Tridenrine anathema it must then all the auncient fathers some of their owne doctors are as obnoxious to this imputation of denying this article as we The obiections by our men out of Iustine Tertullian and Augustine in diuers places are triuiall and stale but especially out of Ambrose who of purpose writing a treatise of the Sacramentes â—eckons but two Isidore and Gregory excede not three As for the Sacrament of Matrimonie grounded vpon an ignorant translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 5. Canus citeth the infinite differences and digladiations of the schoole doctors there about Lombard the first hammerer of this seuen folde shield by a close consequent denieth it to be a sacrament because it conferreth not grace as all Sacraments must doe by their diuinitie Erasmus constantly affirmeth that in S. Ieromes time it was accompted no sacrament Durandus minceth it with an vnivocé and stricté saying that it is a sacrament after the larger size not properly But Alexander Alensis the ancientst schole man of credite concludeth that Christ instituted but two sacramentes which hee proueth both by Christs side pierced out of which issued water and bloud and also by that triple testimonie agreeing in one the spirit water and bloud reliqua per ministros Ecclesiae ordinata the rest were the inuentions or additions of church gouernours And Petrus a Soto coÌ„fesseth that the elementes woordes and effectes of foure sacramentes cannot be proued by the scripture Compendium Theologiae is forced to say that the element which in all sacraments is an externall substance and materiall is the action and humiliation of the partie penitent and the woord adioyned to make it a full Sacramente is the Priestes absolution S. Bernard puts in the Maundie of Christ for a Sacrament and so makes eight others and aboue the rest Dionys. Areopag leaues out matrimonie and so finds but sixe But will you see two foxes tied by the tailes and their heades turned counter this hood winckt libeller saith wee denie seauen but Duraeus the Schottish champion for Campian findes that Caluin Beza and Melancthon agree vpon the full nomber of seauen both alike true for we denie but fiue hauing the authoritie and precedent of 500. yeares but for two onely and none of ours euer allowed of the whole seauen And therefore I conclude this point first that if our denial of iust seauen bee a blot to that article wee are not the first the Fathers after the Scriptures directing vs and â—ounder schoole-men of their owne agreeing with vs. Secondly when he shall bring for those fiue pseudo-sacramentes either the institution of Christ to authorize them or any commaundement to vse them or any promise of remission annexed to them or any element by God appointed for them we will with reuerence embrace them but their greatest clarkes hauing failed heerein wee may not expect it at the hands of this sneaking atomite And seeme they neuer so zealous in defence of their sacramentes Saintes communion how basely they esteeme of them one case in their Cannon law will demonstrate which I singled as concerning this purpose fitly It happeneth that one in iusting and torneament is cast his horse falling vpon him bruiseth him mortally it is permitted vnto him to communicate of the Eucharist to be annointed with oile and to doe pennaunce there are three sacramentes and yet after all this hee must bee denied Christian buriall First note the absurditie to preferre buriall aboue the chiefest sacrament then the vncharitablenesse to forbid his bodie to sleepe among Christians who died in their sight a Christian which is a kind of deniall of this article Christian buriall bein some respect a communion of Saintes And specially the true and reall presence of our Sauiour Christ in the Eucharist by which all the faithfull members participating of one and the selfe-same body are made one bodie as all the partes of a mans bodie are made one liuing thing by participating of one soule Aunsweare To discourse of this double controuersy de modo essendi edendi of the manner of Christes beeing and our eating him in the sacramente consideringe how their schoolemen leauing the simple trueth of Gods word haue verified that prouerbe Mendacij multiplex est diuortium and are at daggers drawing among theÌ„selues would aske more time then I
offer vp our bodies sacrifices we vse pennance or repentance as the Priestes sacrificing kniues to mortifie our earthly members Colos. 3. to kill those beastlike passions and affections which rage within vs applying it as an wholesome chastisement not vsing it as an holy sacrament it hauing neither visible signe nor diuine institution The Trentish conuenticle confesseth that it was no sacrament in the olde testamente whereby we inferre that it is no sacrament at all for Peter Act. 10 and Paul Act. 26 professe that they preach no other doctrine of repentance then that which the Fathers and rophets beefore had taught Neither was it â—ay the Trentistes a sacrament before Christes resurrection but after it was then first the repeÌ„tance which Iohn Baptist preached Math. 3. and our Sauiour published Math. 4. both which places the Rhemistes haue translated Doe pennance was no sacrament Secondly it crosseth an other assertion of their owne when they say that Pennance is no sacrameÌ„t beefore Baptisme put the case in those which beeing conuerted and hauing repented vpon Peter his sermon Act. 2. were after baptized which was after Christ was risen and ascended by the first opinion then it was a sacrament it was beefore their Baptisme by their second rule then it was no sacrament Lastly by this concession of theirs all the examples and testimonies which they inforce for satisfaction our of the olde testament either of Miriam Dauid or Manasses are friuolous and superfluous And therefore the glosse of their Canon law concludes it is better to say that it was rather an vniuersall tradition of the church then any scripture institution and one of their great schoolemen is peremptorie that the agnizing of the fault desert of punishment together with the recognizing of Gods mercie and fauour causeth remission of the sinne as for confessioÌ„ and satisfaction it is the church imposition Trueth it is loth they are to giue too much to Gods grace therefore because in Baptisme wee receiue remission of our sins freely without our worke concurring they haue inueÌ„ted for falles after Baptisme Pennance wherein temporarie satisfactioÌ„s shal be meritorious As for vs we confesse ingenuously that by reason both of that originall taint which Cyprian calleth virus paternum Adams guilt our naturall corruption which Dauid calleth virus maternum our mothers conception Psal. 51. and the reliques thereof which S. Paul clepeth the law of the emembers Rom. 7. â—eueling in our bodies rebelling against the spirite till it haue gotten from peccatum babitans to peccatum regnans Roâ— 6. as S. Iames saith in many thinges wee euery one offend euen the iustest man seauen times a day Prou. 24. the treacheries of the deuill the lustes of theflesh the allu rements of the world working vppon that corrupt inclination sometimes praeoccupate vs with slips of ignorance through infirmitie oft-times thâ—ough malice precipitate vs into hainous enormities euen those which the schoolemen call vastantia conscientiam which without repentance faith cannot be remitted And therefore we detest the Anabaptistes who establish a perfection after Baptisme more absolute then Adams was in his integritie For as Augustine noteth his was posse non peccare a libertie if hee would not to sinne but they will haue it coelestiall non posse peccare to haue no possibilitie to sinne this is Pharisaicall arrogancie much more the Nouatians who denie to those that relapse after Baptisme any hope of remissioÌ„ froÌ„ God or intromission into the church this is the gulfe of dispaire And to them we 〈◊〉 the Enthusiastes who thinke God will be reconciled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mediatioÌ„ by prayer or ministerie of the word or assuraunce of faith or sorrow by repentance this is Epicurish securitie but in defiance of them all we preach with S. Augustine repentance to be arra pacis the earnest of our peace with God with S. Basil that it is the physicke of the soule and as in Phisicke there are three partes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surgerie by incision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by purgation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by diet so herein first contrition which is the phlebotomie yea the cutting of the very hart-stringes Act. 2. which Dauid calleth the acceptable sacrifice Ps. 51. secoÌ„d confession as the vomit casting out before God and men to our confusion and their example the filthinesse of our sinnes as the Scolopendra turneth her entrailes outward to scoure them pleading as Gregorie speaketh nostras causas apud Deum causam Domini aduersus nos acknowledging our sinnes against our selues Psal. 32. with shame of countenance with remorse of conscience priuately if we be burdened publikely if we be inioyned Thirdly fasting and weeping Ioel. 2. which is the diet to keepe the bodie vnder and tame it by subiection 1. Cor. 9. not onely as a preuention of sinne but as a punishment for sinne Psal. 69. 1â— which repentaunce or penaunce notwithstanding wee doe not say with the Pseudocatholikes to bee a second plancke to saue vs a new meanes of our remission eleuating thereby or annihilating the vigour and force of Baptisme the effect whereof I said beefore wee tied not ad momentum to the very instant of the celebration as if any sinne after ensuing might abolishit for that were too much to weaken the efficacie of so mightie a sacrament and to repeale too sodeinely the force of so strong a couenant and to deiect most basely the authoritie of so great a seale especially the holy Ghost hauing called it an aeternall mercie an vnmoueable league Esa. 54. and as a continuall current for all times saluos fecit for the time past he hath saued vs by the lâ—uer T it 3. saluos facit it doth saue vs for the present state 1. Pet. 3. and for the time to come he that beleeueth and is baptized saluabitur shall bee saued Mar. 16. And that which passeth all in absurdity is to denie that our sinnes are perfectly forgiuen but onely not imputed and as it were veyled or couered with the passion of Christ all the botches and biles the filth and abomination of sinne still remaining and as it were exhaling a most pestiferous sent in the sight of God Aunsweare Dauid seemes mad but to whome saith Austen regi Achis id est stultis ignorantibus to king Achis that is to fooles rudesbies so to Pharisaicall Catholiques destroying grace to reare vp merites the diuinitie both of the greatest Prophet and the chiefest Apostle will seme absurditie To the point Blessed he cannot bee which is not fully remitted but Dauid pronounceth him blessed to whome sinne is not imputed Psal. 32. Christes righteousnesse imputed is the perfect remission of sinnes saith Ambrose in Rom. 8. for our iustification is nothing els but our sinnes remission saith Oecumenius because whome he
churche the assistance of the holy Ghost in such sorte as they which would not heare her would not heare him Aunsweare Vmbratilis lucta as the prouerbe is all this we yeelde acknowledginge that â—ruth must bee planted that heresie must bee extinguished that the teachers and pastours must bee authorized that Councels may bee assembled that the Church must bee obeyed yet with prouisoes that the trueth bee no other then the Gospell wee haue receyued Nothing counted heresie which is religion sincerely professed Act. 24. that those Pastors haue the Vrim the Thummim Deut. 33 science and conscience feeding their flocke diligently and holesomely 2. Tim. 4. that councels bee lawfull assemblies Act. 19 congregated by command of Princes not hurried by the Pope not a rabble of illiterate Friers not a banded rout of preiudiciall priestes not a factious bench of partiall vmpieres not ouer-swaying the scriptures by authoritie and nomber but ouer-awed by the scriptures admitting that sence quem ex dictis retulerint non attulerint which they can worke out of them naturally not inferre vppon them peruersely Lastly that the Church haue roometh vniuersally extended not confined to Rome straightly pynioned But that place out of Math. 18. dic Ecclesiae is here a guest though boldly inuited yet not lawfully arrayed that precept commaunding a reference and obedience to church gouernours in quarrels personall not questions Theologicall for reconcilement of mutuall offences not determining spirituall controuersies Wherein if either party be found auther malitiously implacable or vnreuerently obstinate hee is to bee cast out as an Ethnike and Publican vnfit for the company of Christians whose character is charitie Ioh. 13. whose duetie is obedience Heb. 13. The Catholikes therefore beleeuing certainely that the Church cannot erre that the generall Councels cannot deliuer false Doctrine that the Pastors and auncient Fathers with ioynt consent cannot teach vntruethes when heresies spring vp presently with the voice of the church pluck them vp euen by the rootes and so euer hath practised and after this manner hath ouerthrowne all encounters false opinions and errours which the deuill by his ministers euer planted or established in the world and so they haue bene freed from all braules and quarrels in matters of religion Aunsweare Those verily are the meanes wherein al the pseudocatholickes concurre for decision of controuersies all which haue before beene satisfied therefore the present aunswere is easie and not necessarie easie for those meanes are mens meerely humane the practise of the church the custome of men the definition of councels the iudgemeÌ„t of men the senteÌ„ce of the fathers the censure of meÌ„ partiall in affection preiudiciall in opinion changeable by repeale of a second sentence challengeable by appeale to an high iudge lawfully to bee reuersed by a sounder though a lesse nuÌ„ber whereas the arbitrement of the scripture which is ours is the infallible rule of truth and uerdict of the holy Ghost none more direct more constant more absolute Easie againe it hauing beene often shewed that both the fathers of Which they so vainely bragge Saepe loquuntur non quod sentiunt sed quod necesse est sayth Saint Ierome That the Church so called by them and the councelles which represent that church haue verie often beene deceiued Some confirming the blasphemie of Arrius no les theÌ„ ten in number others establishing rebaptization of hereticks in the concurrence of three councelles sayth Pamelius with the consent of huge assemblies saith Eusebius and among the rest the councell hee here nameth in the margent the first Nicen some prohibiting second mariage as that in Neocaesaria others disauowing returne to warre others rearing vp Idolatry and giuing Angels and the soules of men bodyes as the second Nicen and in this theme might be infinite but I shut it vp with that speech of Saint Augustine Sed haec humana iudicia deputentur circuuenire c account no otherwise of these then of mens iudgements either circumuenting by false glosses or circumuented by corruptions for which cause Pelagius the Pope delt wisely who would not stand to councelles for the prerogatiue of his place but fetched it from the Gospel Not necessary this differeÌ„ce about authoritie of councelles and soueraintie of the church being but a muster no skirmish no disputation but a shewe for when Bellarmine hath runne himselfe out of breath by putting out all his reasons in the behalfe of Councelles and Stapleton ingaged his whole credite with putting in his 15. CautioÌ„s about the iudge of controuersies all their Items are at last closed vp within the Pope his Ephod or his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his papall soueraigntie or his sentence peremtorie for hee is lex animata in terris the liuing law vpon the earth containing all lawes with in the compasse of his breast his authoritie by his flatteres proclaimed to bee greater then the Angelles Councels are shadowes in foure things the iurisdiction the administration of the sacraments in knowledge and in reward by whome not onely the Bookes and writings of all authours are to be approoued or disauowed but euen generall councelles haue their efficacie and confirmation and the interpretation of the sayde councelles subiect to his determination because the iudgement of Councels and persons beeing meerely humane may foure waies be corrupted by feare by fauour by malice by largesse Onely his sentence is to be admitted as from Peter his owne mouth God himselfe and he the Pope hauing but one consistorie without whose countenance and authoritie the scriptures are but as Aesops fables in the opinion of Hermannus Hosius the Councels but conuenticles their decrees like liuing mens wils and the fathers no body wherefore as the orator sayde that pronuntiation had the first second and third place in Rhetorick so in definitiues of Religion the erection of fayth the compoundinge of controuersies the abandoning of heresies is wholly the Popes the rule of fayth what the Pope alloweth the interpretation of the fathers which the Pope followeth the definition of councelles which the Pope confirmeth the practise of the Church what the Pope auoweth But bee it the Popes omnipotence or assembly of councelles or consent of Fathers or tradition of the Church wee say with Saint Augustine that none of these are to be preferred before Christ cum ille semper veraciter iudicet sithence his iudgement is alwayes true and irrefragable Ecclesiastici autem indices sicut homines plerunque falluntur but ecclesiasticall iudges as men are often deceiued whereby we nothing impaire the dignitie or necessitie of Councels acknowledging them with Saint Austen to bee saluberrima most soueraigne antidotes against the poyson of heresies yet wee subiect them to the spirit and the scriptures which alone haue this priuiledge non errare for the heresies which the Councels he specifieth did
that they will neuer haue end or can haue an ende holdinge those groundes of opinion which they obstinately defend Aunsweare Hypocrites vse to see extramittendo Math. 7. but if this Lamia would keepe his eies in his head wheÌ„ he is at home as he puts theÌ„ on going abroad hee might there behold the iarres and differences of Thomist and Scotist of Franciscan and Dominican of regular and secular of Iesuite and Priest among theÌ„selues in matters very essentiall capitall There he might see Pighius taxed about Adams fall Chisamensis censured about the death of the bodie for sin which he denied Catherinus vexed about the assurance of grace Durand snaped about originall sinne and merite in the workes of grace Caietan much molested about the sufficiencie of scriptures and so I might goe on whereas the iarres among vs though vnkinde yet not in this kinde onely for ceremonies externall no pointes substantial that fire 1. Cor 3 hath tried theÌ„ to be but stubble and straw controuersies the word of God hath appeased them and will confound them if malice and preiudice make not men irreconciliable And albeit some like hedgehogs as Pliny reports of them who beeing loaden with nuts fruite if the least filberd fall off will fling downe all the rest in a pettish humour and beat the ground for anger with their bristles will so leaue our church and remaine obstinate for trifles and accidents things in themselues indifferent though the princes authority haue now made them necessary Yet this is our comfort first that the Gospell preached among vs like that fire in the mount Hecla recorded by Surius which drinkes vp all waters deuoures al wood cast vpon it but cannot consume flax and tow hath dispersed the grosses heresies of Popery superstition though these flaxen rags of ceremonies shewes lie glowing in the embers of some malicious and hot spirits not consumed Secondly that we make the scriptures the sole iudge not appealing to Councelles nor relying vppon mens authorities which hauing doone we conclude with Paul Siquis secâ—s if any bee otherwise minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will reueale it and pacifie them and if obstinately minded we wish his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God will reuenge them and cut them off The truth is the Puritanes snarling hath fed the Papists humor and stufâ—â—◠〈◊〉 bookes with reproches who otherwise had wanted matter to vpbraide our Church withall if the other had learned of the God of peace to haue kept the vnitie of the spirite in the bond of peace And finally they haue no argument to proue that they haue the true church true religion true faith which all hereticks which euer were will not bring to condemne the Church of Christ as well as they For example they alleage scripture so did the Arrians they contemne Councels the Arrians did not regard them they challenge to themselues the true interpretation the same did all the Hereticks to this day and to conclude they call themselues the little flocke of Christ to whome God hath reuealed his truth and illuminated theÌ„ from aboue all which the Donatists with as good reason better arguments did arrogate vnto theÌ„selues The â—ame I say of the PelagiaÌ„s Nestorians Eutichians with all the rable of the damned hereticks Answere The Church in this land hauing the two principall notes of a visible particular Church the worde diligently preached the sacraments duely administred is more absolutely perfect and more gloriously renowned then the Romish Synagoge notwithstanding that Bozius the strumpets herald hath charged her eschucheon with a fielde of 57 coates and displayed them in his standard as the ensignes of Christs Catholicke Church for that rule of Saint Ierome being sounde that Ecclesia ibi est vbi fides vera est the church is wher true faith is which cannot bee planted without the word therfore the most certaine note of a true church is where the scriptures do sincerely sound Ciuiâ—atem enim Dei dicimus cuius Scriptura testisest sayth Austen the primitiue church was known by continuing in the doctrine of the Apostles Act. 2. the Lords field distinguished from others by the good seede sowne in it Math. 13. the children of the kingdome that is of the church bred and fedde by that seede 1. Cor. 4 the law of God read and heard among the Israelites was the glorie of their vvisedome ouer all nations and the speciall note of Gods church and his presence among theÌ„ Deut. 4. yea but hereticks also alleadge scriptures first that is false for if hereticks were brought to that passe sayth Tertullian Vt de solis Scripturis quaestiones suas sisterent stare non poterant to be tryed for their questions by scriptures onely they were not able to stand and therefore they haue principally indeuoured to abolish or falsifie them Dionysius Bishop of Corinth proues it by a coÌ„sequeÌ„t that they which would abuse and corrupt mens writings for at his they had beene nibling much more would depraue and falsifie the Scriptures Saint Austen found it in them that they would deface scriptures prosua libidine as themselues list to serue their lust pro voluntatis suae sensu non veritatis absolutione sayth Hilary Instances they giue both in Marâ—ioâ— Montanus Photinus Sabellius and others as for the Manichees they insisted more vpon their inspired Manes then the authoritie of holy Writte And Ruffinus reasoneth thus though by a contrary argument yet to the same purpose with Dionysius aboue named and thinketh it no maruell for hereticks to abuse the writings of that famous scholer Origen sithence they could not withhold impias manus theyr prophane hands from the books of God Secondly admit they number and quote Scriptures yet it is but either apishly as Chrysostome compareth it by fond imitation of true professors or peruersely by corrupting the alleadged places mentiuntur sayth Hilary Origen will tell him that there is quaedam castitas diaboli that heretickes will bee exceeding holy both in the deportment of their life and in the amoncelment of scripture texts thereby to insinuate their errors more plausibly into the mindes of men yet else where he will distinguish to this our purpose properly there is a difference betweene Euangelizare bona bené the want of an aduerbe as it marres a good action so a sound interpretation accumulating of scriptures is not all one with the right vnderstanding and the proper applying of them it being not in this case as in Arithmeticke where two are more then one and three more then two but as in Gedeons army Iudg. 7 non numerus sed virtus not the coaceruation of places but the true alleadging which supports the truth and distinguisheth heretickes froÌ„ sincere professors â—am de intelligentia haeresis est non de scriptura saith Hilary heresie growes and is