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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14357	M. le Hucher minister of Amyens in France compelled to fly from the pure word of holy write; strucke dumme; and made to runne away Vppon the subiect of the B. Sacrament of the altar. By F. Francis Veron of the Society of Iesus, encountring him with the Bible of Geneua only. In the presence of the Duke de Longueuille. VVith a briefe and easie meanes, by which each Catholike may, in like manner, put to flight any minister or sectarie. Sent from Sieur de la Tour one of the sayd Dukes gentlemen, to Sieur de Rotois, gentleman of the Kings game.; Adrian Hucher ministre d'Amyens, mis à l'inquisition des passages de la Bible de Genève. English	Véron, François, 1575-1649.; Catcher, Edward, 1584?-1624?	1616 (1616)	STC 24675.5; ESTC S107356	29,473	96

the same pure word This article therfore is of great consequence and with good reason to be beleeued ought to be found in the holy Scripture which if the Ministers should frame in the force of their owne braynes they deserue doubtles to be banished all honest company as men impudently bold which seeke to make the world renounce all things abouesaid for a proposition of their owne inuention and contradict themselues hauing before said they would only carry themselues as the organe of the wholy Scripture Let vs therfore set downe in one line first the article then vnder that the text cited in the margent for proofe thereof Article 5. The vvritten vvord is the rule of all truth or els as you commonly say Nothing is to be beleeued but that vvhich is in the vvritten vvord In the margent of this article you cite 4. textes for proofe of the contents 1. Text. You shall not add any thing to the vvorde vvhich I commaunde nor take any thing from the same Saith Moyses to the people of Israel Deuter. 4. Vers 2. 2. Text. That vvhich I commaund you that shall you doe neither shall you adde any thing nor diminish Deut. 12. Vers 32. Examen Heere is not any worde of the article in these passages for you neyther finde written word nor rule of all truth which are the two termes of the article wherfore this pure word doth not conteine that which the article affirmeth Lett vs weigh it more exactly 1. Moyses spake vnto the Iewes of that only which he ordained to witt of the Iudaicall law and of no other 2. he spake not of the written worde of which alone the article is but vniuersally of the word 3. Albeit he spake vnto Christians and of the only written word haue we increased the bookes of Moyses haue we added ought vnto them 4. Thinke you that the Prophets composing new Scriptures and ioyning them with the bookes of Moyses haue infringed this precept 5. if Moyses forbid to beleeue any thing but that which he ordayned we must neyther beleeue the Psalmes of Dauid nor the other Prophets nor the Ghospell for he ordained not that which these conteyne Perceaue you not how ridiculous a thing it is to alledge this text to verify by the pure word your article which sayth the written word is the rule if all truth The same article is prooued by an other passage Galat. 1. Vers 8. 3. Text. Although vve or an Angell from heauen preach othervvise then that vvhich vve haue preached vnto you be he accursed Examen In this text I neither read written word nor rule of all truth which are the two termes of the article wherefore the text hath not that which the article teacheth Nay it containes not one only word therof come to the examen 1. Is there in the text anie mention of the written word of which onlie we dispute and the article speakes of no other 2. Who knoweth not that the Apocalipse was reuealed and writt after that epistle of S. Paule and yet besides that which S. Paule euangelized it also must be beleeued Or is he which preacheth and beleeueth the Apocalipse accursed Or rather is S. Paule accursed who preached manie things afterward which are not in that epistle to the Galathians who is there of so small capacitie that in the reading of this chapter doth not see that the word otherwise is the same in sense with against The Apostle as it is manifest at the verie opening of the epistle crieth out against those which togeather with the law of Christ would ioyne Circumcision against the doctrine of the Apostles The wordes immediatlie going before make the matter more cleere I maruaile saith he to the Galat 1. Vers 6. 7.8 that leauing him who hath called you vnto the grace of Christ you are so soone transferred vnto an other Ghospell which is not another vnles there be some that trouble you will inuert the Ghospell of Christ But although we or an Angell from heauen preach to you otherwise then that which we haue preached to you be he accursed Is it not euident that S. Paul reiecteth that only which is against that which he had preached Then it is apparent also that this text makes nothing for that which the article contains to witt That the written word is the rule of all truth The last passage cited for the forsaid article is out of the Apocalipse 22. Vers 18. in these wordes 4. Texte I testifie to euerie one hearing the vvordes of the prophecie of this booke If any man shall add to these things God shall adde vppon him the plagues vvritten in this booke And if anie man shall diminish of the vvords of the booke of this prophecy God shall take avvay his part out of the booke of life and out of the holy Citty and of these things that be vvritten in this booke Neither do I reade in this passage written word of the entyre Bible of which only the Article intreats nor rule of all truth wherfore the text sayth not that the pure word of the entire Bible is the rule of all truth as the Article auerreth rather the text consents not in one only terme with the article Examine it 1. Is it not manifest that S. Iohn spake not but of the word conteyned in the Apocalipse which the Ministers will not allowe to be the rule of all truth to what purpose then for proofe of that Article That the pure word of the entire Bible is the rule of all truth do they bring out this text 2. if S. Iohn sayd that nothing must be added to that word of the Apocalipse in this sense and after this Ministerial paraphrase that nothing must be beleeued which is not therin contained then he which should beleeue the Ghospell the Epistles of S. Paul of S. Iohn and others and the old testament should be accursed Where were the Ministers witts thinke you when to proue that nothing must be bleeued but that which is in the Bible they alledged this passage 3. To adde to the Apocalipse is to thrust in somthing as part of that sacred booke doe we doe so What frantik people are your Ministers and you o Caluinists how grossely doth your Confession of fayth abuse you which treats you in such a fashion as if you had not eyes to reade nor iudgment to vnderstand the signification of one pure text How many Ministeriall glosses ar heere wanting to make these textes speake that which this article contaynes Lett vs go on Whence haue you that the bookes of the old and new Testament are holy Scripture how know you that these bookes are Canonicall By the inward persuasion of the holy Ghost so you aunsweare in the 4. article That he makes vs decerne them from other Ecclesiasticall bookes It is not then by the holy Scripture that you know this for your inward persuasion is not the written word Consequently it is false That the pure word is the rule of

night for respite and to thinke vppon it but the Father denied him he alleaged he was suddainly surprised the other replied that he had had all the night and morning before for his proofe of that consequence It was not neede to take pitty of the Minister for his fellow Sectaries had sufficient cōmiseration of him all of them round about me beganne to change coulour the Elders and Superintendents stood as it were astonished cōfounded You may coniecture easily whether we were ioyfull thereat or no Alas said one the poore Minister wants a Chirurgian to open him a vayne This victory was more notorious by this which followeth The conquerour exacted of the vanquisshed to subscribe to the Acts of this conference according to the accord made between them A lamentable case that the ouercome must subscribe to the actes of his owne condemnation He refused to performe his promisse The Father after many instant vrgings of him in vaine turned towards my Lord and demaunded iustice that the Minister signe according as he had promised The Minister desired fauour beseeching him often that he would not cōmaund him to subscribe after many prayers adding these wordes I know how much it stands me vppon not to signe for if I do so all will be published and the Churches you vnderstand his meaning at least his lamenting voice discouered his intention the poore congregations he should say of the pure reformation will be scandalized therat The Father hauing before desired one of ours to shutt the doore least the Minister should runne away bid him consult with his Elders and Superintendents whether it were expedient to signe the actes or no for which cause drawing them apart it was resolued that he should not signe them I will send you shortly more at large this debate which lasted three quarters of an howre In fine with the consent of the Father they graunted him this fauour that he should not subscribe but with these two conditions the first that he should subscribe the morrow after the second that he should continew the dispute By this refusall to subscribe vnto the Actes it is apparent how notable the victorie was on our parte In the third encounter our Champion gott a third victory but in an other kind will you knowe what The Minister shamefully rann away He was not willing to be laid againe a gasping as before and therfore thought it better not to inter into the listes as I will declare afterward It was giuen out that the Superintendentes had expreslie forbidd him to venture himselfe with him who before had vsed him so vnmercifully for they well saw the confusion like to follow therof to the great detriment of their Churches Your Religious minde makes me presume you take great delight in this chace I will therfore giue you the whole narration But yett before hand I wil shew you a new māner of hunting which though you be most skilfull in that sport is perchance vnknowne vnto you The fashion is speedy with little paines and most effectuall by which practise our Huntsman hath so happily seazed on his pray and by the same I assure my self that euen we whose profession is to be better at our weapon then our penne may chace out of breath any Minister soeuer and make any Sectarie see how grosllie he is abused This I haue compiled as a thing I knowe to be true and wherof I meane to serue my self on all occasions In this Conference I haue had experience of this practise for therein was held no other methode to satisfy your desire who I knowe are curious to learne this new manner of hunting you may read this which followeth the like wherof was sent vnto the Minister as a letter of defiance Read it seriously To me it seemes most efficacious and as easy Wee shall all prooue hunters of these black beastes the Ministers I meane of the pretended Religion I would to God we could so chace away not their persons but their errours that we could purge all France thereof This I now send you laid downe at large you shall shortly haue the particulars of the conference aboue mentioned in which you will see it practised A BREEFE AND EASIE meanes by vvhich each one though ignorant of deuinity may by the sole Bible either of Geneua or any other shevv apperently to any Minister hovv farre he is deceaued and to each Caluinist hovv in all and euery point of the pretended reformation he is abused ENCOVNTRING a Minister or anie other Caluinist you shall proceed in this manner You haue in the 31. article of the Cōfession of your faith these words In our dayes in which the estate of the Church was dissolued God hath raised men after an extraordinary manner to repaire of new the Church which was ruinated and desolate Thus you say your Religion comes to reforme our errours In the 5. article are these words The word which is contayned in these bookes he spake of the bookes of Holy Scripture is the rule of all truth containing all that is necessary for the seruice of God and our saluation Neither is it lawfull for men no nor for Angells to adde diminish or change VVhence it followeth that neither Antiquitie nor Customes nor Multitude nor humane wisdome nor Definitions nor Inhibitions nor Proclamations nor Decrees nor Councels nor Reuelations nor Miracles may be opposed to the said holy Scriptures but on the contrarie all thinges ar to be examined ruled and reformed by them These are the wordes of this article So that in the one and the other article mētioned togeather you say that you or your Religion or your Ministers take your choise are raised and sent from God to illuminate vs with the light of truth to shew vs our errours and that by the sole and pure word of God contained in the holy Scripture 1. First I might examine the conditions of these Reformers you thrust vpon vs. And vntill you shew me your letter patents and commission I may iustly refuse to submitt my self to be reformed by you What body politicque will allow the title of Reformour of their Lawes and Customes according to which they haue hitherto proceeded in their gouernment in one who should say he was sent from the King for that purpose but had no Commission to shew for the same Notwithstanding in curtesy I do freely admitt you to the dignity and title of a Reformer am content to be instructed by you in the truth and to be reformed in whatsoeuer I do erre I would know of you 2. According to what rules by what line doth it please you to straighten me to shew my errours and illuminate me with the truth of the Gospell You make me answeare in the 5. article aboue cited that you will do all this according to the pure word of God sett downe in Holie writt laying aside All Antiquity Customes Multitude humane VVisdome Definitions Inhibitions Proclamations Lawes Councels Reuelations Miracles I could

article that IESVS Christ only Aduocate Let vs come to the 20. Article These are the wordes Article 20. VVe beleeue that vve are made partakers of that iustice to witt Christian by faith alone Textes cited in the Margent of this Article Man is iustified by faith vvithout the vvorkes of the lavve Rom. 3. Vers 28. Man is not iustified by the vvorkes of the Lavve but only by the faith of IESVS Christ Galat. 2. Vers 16. Before faith came vve vvere kept vnder the lavv shut vp vnto that faith vvhich vvas to be reuealed Therfore the lavve vvas our Pedagogue in Christ that vve might be iustified by faith but vvhen that faith is come novv vve are not vnder a Pedagogue Galat. 3. Vers 23. Examen I reade not one word in all these textes of the workes of Christian faith of which alone and of no others we speake and hold necessary to iustification It is manifest that this pure word alledged speaketh of workes of the Iudaicall religion styled commonly by S. Paul by the name of the Lawe and not of the workes of Christian Religion These passages therfore say onlie that Christian faith without Circumcision and other ceremonies of the Iewes doth iustifie Who denieth this is this all one or as much as to say that Christian faith without the workes which proceed from the said faith in IESVS Christ as is penance doth iustifie Which is that the article teacheth Wherfore this pure worde seconds not that which the article sayeth I am amazed at the impudency or ignorance of the Ministers S. Paul discoursing so largely in fiue whole chapters of that epistle to the Galathians against those which would ioyne with Christian faith Circumcision and other workes of Iudaisme and the very titles of those chapters in the Geneua translation noting the same yet the aduersaries will alledge these against them who hold that Christian workes are necessarie to iustification Open but the epistle and thou wilt detest such abusers the whole epistle sheweth that which I say It shall suffise for proofe heereof to cite the words of the. 5. chapter 2. verse Behold I tell you that if you be circumcised Christ shall proffit you nothing and I testifie againe to euerie man circumciding himself that he is a debter to doe the whole law you are euacuated from Christ that are iustified in the law You are fallen from grace for we by faith exspect the hope of iustice In IESVS Christ neither circumcision auaileth ought uor prepuce but faith working by charity Do not you falsefye doth not S. Paul teach in these laste wordes the contrarie to your article The Apostle opposeth Christian Religion which is called faith in Christ vnto the Iudaicall religion which is named the lawe and teacheth that this later is not necessary to iustification but that the former suffiseth and doth not oppose Christian faith to Christian workes The last texte cited for the foresaid article hath as little energy as the precedents it is this of S. Iohn 3. Vers 15.16 As Moyses exalted the Serpent in the desert so must the sonne of man be exalted that euerie one vvhich beleeueth in him perish not but may haue life euerlasting For so God loued the vvorld that he gaue his only begotten sonne that euery one that beleeueth in him perish not but haue life euerlasting The word only of which only is our variance and which is in your article teaching that faith only iustifieth is not in this text wherefore this vnles you add thereto the word only makes nothing to your purpose and how often doth this speech to beleeue in IESVS Christ signifie to professe the Ghospell and liue according to the same for faith saith S. Iames in the 1. chapter 17. verse If it haue not workes is dead Doth not S. Paul Galat. 5. Vers 6. say that that which iustifieth is faith working by charitie Doth not our Sauiour pronounce this sentence if thou wilt enter into life keepe the commaundements But I am not bound to prooue that faith alone without Christian workes doth not iustifie it is you that are engaged to prooue by the pure worde that that alone doth iustifie alone I say for of that alone doe we dispute In the 11. article it is said that Article 11. Originall sinne after Baptisme is still sinne as it is a fault hovvbeit the condemnation thereof is taken avvay in the children of God vvho of his mercifull goodnes doth not impute it vnto them In proofe of this is alledged one only place in the margent Rom. 7. Vers 7. Texte VVhat shall vve say then is the lavve sinne God forbid but sinne I did not knovv but by the lavve for concupiscence I knevv not vnles the lavv did say thou shalt not couet Examen Here is not in the text one word contained in the article wherefore this Confession promising to say nothing but by the pure word abuseth vs in this point Go on Let vs examine the 36. and 37. articles which speake of the B. Sacrament which since it is obscurely spoken of for more perspicuity I will borrow somewhat out of your Catechisme The 1. clause of the 36. article VVe testifie that the Supper is a testimonie of the vnitie vvhich vve haue vvith IESVS Christ vvhose body you say in your Catechisme in the 53. lesson or Sunday is not included vnder the bread nor his bloud vvithin the chalice that vve must not seeke him in these corruptible elementes For proofe you alleadge this texte Text. The cuppe of benediction vvhich vve do blesse is it not the communion of the bloud of Christ and the bread vvhich vve do breake is it not the communion of the bodie of Christ for being manie vve are one only bread and one only body for vve all partake of one only bread 1. Corinth 10. Vers 16.17 Examen I reade not in this text testimony of the vnity with IESVS Christ the text therfore agrees not with the article But I reade communion of bloud communion of body which is a different matter from testimony of vnity with IESVS Christ and sheweth that the body of IESVS Christ may be founde in these corruptible elements vnder the accidents of bread and wine which this article denieth An other clause of the same article In the supper are Signss which testify that the body and bloud of IESVS Christ serueth no lesse for the soule to eate and drinke then bread and wine doth for the body These Articles say not in expresse termes that the body of IESVS Christ is not in the Eucharist to couer with obscurity theyr errour to disperse this darknes I must borrow some light from theyr Catechisme in the 53. lesson we must not sayth it vnderstand that the body is inclosed within the bread nor the bloud within the chalice but contrariwise to haue the verity of this sacrament we must lift vp our hartes on high to heauen where IESVS Christ is and not seeke him in these corruptible elements For this