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
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
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
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
should build onr faith vpon them beeing but mediate witnesses not immediate causes And so wee coÌ„clude with Aquin as in his own words Innititur fides nostra reuelationi Apostolis Prophetis facta Our faith is built vpon the doctrine of the Prophets and Apostles And with Canus alludinge to that speeche of Quintilian for grammer that the Canonicall writ is that foundation on which vnlesse we build our faith quicquid superstruxeris corruâ—t whatsoeuer we reare will fall And now his syllogisme is concluded his article might haue ended but his after wit telling him that his reasons examined would proue but scopae dissolutae the article and the argument not agreeing that proclayming only the Learned Protestantes Infidels this coÌ„cluding that all Protestants are so and the reason of both because they refuse the Fathers expositions he now turnes Zenoes fist into a palme and leaues his Logike for a figure in Rhetorike which they call Correctio dicti Campian belike hauing rubd him by the elbow and telling him that Some Protestantes allowe the Fathers and their expositions so farre forth as they agree with Gods worde and no further but this is nothing but to delude the world Aunsweare In deede Thucydides neuer spake it more truly then we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herehence haue risen both the mortall spite of Rome against vs and also this title of Infidelitie because we make rectum to be Iudex sui obliqui for vsing the Scriptures as a fanne for the Fathers to winnow their chaffe from their graine for vrging that place of the Prophet Esa 8. of all writers both auncient and moderne if they speake not according to this rule there is no light in them which is no other thinge then the Fathers themselues wish and require Tertullian reiects any mans arbitrium suum vnlesse it bee according to the doctrine taught by Christ and preached by the Apostles Cyprian regardes not quid hic aut ille but what Christ did or spake it was not parentum or maiorum authoritas which made S. Ierome to stoope but onely Dei docentis imperinm Not to speake of Nazianz. who peremptorily avoweth that our doctrine is Pythagoricall dixit dominus without reason naturall or Fathers aâ—thoritie but Austen cries away with our papers codex domini prâ—cedat in medium and excellently to this present purpose els where there are bookes saith he quos non licet iudicare sed secundum quos alij iudicandi videlicet the bookes Canonicall which we are not to iudge but according to which other Doctors are to be censured no other thing then the sounder schoolemen doe auouch in admitting onely that to bee the church doctrine quae procedit ex veritate prima in sacris literis manifestata No other briefly but what the Apostle inforceth that if we receiue the witnesse of men the witnesse of God is greater For let God be true and euery man a liar Rom. 3. Neither is this a delusion of the world but a religioÌ„ to our God our reuerence to his word an appeale from men subiect to ouersights and affection vnto the holy spirite perfect and vnpartiall in making the Scriptures the touchstone of their writings especially hauing to deale with such Romish impostors S. Basill cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupting all the Fathers and counterfayting many of them dealing in the first as Procrustes with his guestes in his bed eyther hacking them off or racking them out as may fit their fancies in the other as Caligula with Iupiters idole tooke off the Gods head set his owne in place thereof citing Fathers that were neuer extant but as the Poet saide Nil mihi vis vis cuncta licere tibi our reuoking the Fathers to Scriptures touch is delusion but when some of their own say that the Fathers are no Fathers if they swaâ—ue from the church doctrine that is Rome or the Pope as Duraeus doth and others that both the church and Pope haue authoritie aboue Fathers and against scriptures as Canus discourseth at large an opinion which is the verie male-engine of all sound diuinitie this is plaine dealing allowable Marrie Saint Chrysostome is so farre from counting it a delusion the course we take that he thinkes it a grosse absurditie among Christians to be so warie that in paiment of monie we will not credite men but numero calculo committere tell it after them cast the sums number the poundes weigh the golde yet in the grand pointes of faith we wil rest vpon the bare sentence of Fathers simplie without due triall especiallie hauing so perfect a touch and ballance as the word is to trie them by And now from arguments he falles to questions 4. in number 1 For what meane they when they say they will allow them so farre forth as they agree with Scripture Answere If in this question hee aske what hee knowes it is ironicall hypocrisie if not it is ignorant follie our meaning hath bin oft expressed to be that of Saint Austens to preferre Saint Paul himselfe before all and aboue al Doctors his expositors not concording with the text that as we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so peremptorie and selfe louing to take vp that olde verse Nostra haec sunt veteres migrate coloni vtterly to omit the fathers so we admit of them as Canus himselfe doth reade them and alledge them with reuerence yet with choyce iudgement their soundnesse making vs more learned their corruptions more wary least taking the chaffe with the wheate as the Prophet speaketh that of Lyrinensis prooue true Absoluuntur magistâ—i condemnantur discipuli whereas if you take the pâ—ecious from the vile you shal be according to my word saith the Lord Ier. 15. 2 Meane they perhaps that if the Fathers bring Scriptures to prooue any point of Religion now in controuersy to allow that point as true Aunsweare We doe with this prouiso of S. Paule that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they march in a squadron agree without difference in that point 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Scriptures they alleage be canonically warranted regularly vnderstood and rightly applyed Who shall iudge of this the prouerbe is Lapis aurum probat aurum homines The stone tries gold and gold tries men so the spirite of God trieth betweene the Scriptures Canonicall and Apocryphall the Scriptures trie the Fathers whether their sence bee sound or adulterate 3 If so why reiect they then S. Austen other Fathers who bring Scripture to proue prayer for the dead yea and all controuersies almost in religion the Fathers prooue by Scriptures when they dispute vpon them Answere In promptu ratio est our answere is readie and briefe first to Augustine and the other fathers in this case which