A Defence of the Articles of the Protestants Religion in aunsweare to a libell lately cast abroad intituled Certaine Articles or forcible reasons discouering the palpable absurdities and most intricate errours of the Protestantes Religion Vt loquerentur calumniam transgressionem conceperunt et locuti sunt de corde verba mendacii Esa. 59. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius LONDON Imprinted by Iohn Wolfe and are to bee sold in Pauls church yard by Mathew Law 1601. To the Right Reuerend Father in Christ Richard by Gods permission Bishop of London my very good Loâ—d TVVo venemous worms there are which like snakes at the Palme roote doe gaster and infect the floorishing state of a setled Church Sacrilege and Haeresie which double mischiefe to the Church is principally imputed to men of the Church ambition basely yeelding to any compact for titular prefermentes feeding the sacrilegious humour factious traducing each of other for opinions different or rather indifferent opening a gap for the haereticall inchanter This last through the despite of Rome transmitting her traiterous shauelinges to seduce good subiectes disgorging loathsome slaunders to defame our Prince and State among forreners and principally dispersing their infamous libels against our religion to make it more odious to our domesticall professors hath of late much pestered and haunted this our Church and Realme the inward cause is their inueterate malice but this outrage in multiplying their blowes thus thicke and threefold pardon my good Lord if I gesse amisse is incensed by an opinion they haue conceyued that there is among vs a generall declining to Poperie aud the ruine beginning at the very groundcelles of religion our schooles of learning which God bee thancked stande both fast and sure against the strongest battery of the Romish factioÌ„ if euer heretofore cleerly voyde of all her superstitious infections yet this hot surmise though very vaine and false hath notwithstanding receiued the flame from a wilde-fire zeale of some vniuersitie men who pronounce euery position to be Popish which is not within the verge of their paper booke common places and wanting the Towne-clarke his discretion Act. 19. 36 to do nothing rashly but to referre the determination to a lawfull assembly vers 39. proclaimed that for heresy in a solemne meeting which comming to a higher and more mature examination prooued to bee so farre from Popery that it was on the contrary conuinced by the writings verdict of the greatest authors of accompt among vs to bee most sound doctrine and orthodoxall By which offensiue clamour woorse then Cham his irrision so farre carried and sorting to so smale effect of trueth howsoeuer without seuere and condigne punishmeÌ„t it escaped yet surely the whole state of this realme the vniuersitie it selfe and the particular persons thus slaunderously abused haue receiued a wroÌ„g scarcely expiable by the diuestiture of the accusers from their places The Realme because report which getteth feathers by flying will sound it out in forreine partes that our fountaines are infected the vniuersitie in that no parent of wisedome and religion will send his sonne to a place suspected the particuler men beeing iniuried in their good name impeached in their preferment discouraged in their indeuours being as readie to confront as willing to encounter as able to ouerthrow any Papist as the most forward and whotspurred challengers of the opposite enraged faction which by your Lordship and other of authoritie Ecclesiasticall being not allayed and scattered it is no marueile if the Papist take courage like another Antaeus thus redouble his strength to the preiudice disgrace of this our famous Church An instance hereof among many other is this smal pamphlet aunsweared by mee so commaunded by his Grace wherin the author taketh euery occasion to triumph in our diuisions VVhich aunsweare I haue presumed to present to your Lordship both as a testimony publike of that reuerent regard which I euer acknowledged due from my selfe vnto you principally for that I am acquainted with that most earnest desire and care which your L. reuealed at your first inuestiture into that great dignitie to haue the common aduersarie euery wâ—y answered This if your good Lordship accept and approue it is the accoÌ„plishment of mine endeuour if not the secoÌ„d part for this is but the first may bee imposed vpoÌ„ some other who with more opportunitie for leysure sufficiencie for learning may discharge it better In the meane time I commend this to your L. fauour and your Lordship to God his protection From his Graces house in Lambeth Ianuary 11. 1601. William Barlow The fiue Articles obiected concerning knowledge and faith 1. The Protestantes haue no faith nor Religion 2. The Learned Protestantes are Infidels 3. All Protestantes ignorant of the Greeke and Latine tongues are Infidels 4. The Protestants know not what they beleeue 5. The ProtestaÌ„ts haue no meane to determine controuersies abolish Heresies In the aunsweare to them these pointes are fully handled occasioned by his obiections In the first the Returne of the Article in generall vpon the Papistes Antiquitie of our particular Church Inuisibilitie of the true Catholike Church Constancie and Diffusion In the second the Qualities and nature of Infidelitie Best exposition of Scripture Publike Priuate Authoritie of Fathers In the thirde the Credite of Councels and the Church Vse of tounges Bibles translation In the Fourth the Motiues to faith not subiect vnto reason True rule of faith Authoritie of the Apostles Creede Dignitie Vse and Substance Fiue Articles of the Creed examined 1. Catholike Church therein the Definition Description of the true Church 2. Communion of Saints wherein of the Nomber of Sacramentes Presence in the Eucharist Inuocation of Saintes Prayer for the dead and Purgatorie 3. Remission of sinnes wherein of Baptisme Pennance Iustification by not imputing 4. The Deitie of Christ. 5. Descent into Hell In the fifth The fittest arbiter and iudge in decision of controuersies The differences betweene Protestantes and Puritans An aunsweare to an odde extrauagant syllogisme about the Certaintie of Saluation Et me prodes nec tibi proder is nisi perlegas Hieronym To reade as the booke opens casually not from the beginning orderly is to betray my paines and thy profite The greater faults escaped thus to be corrected Blunderus lege Bunderus pag. 20. marg In quos read In quo pa. 32. lin 8. maiestlâ— for maiestie pa. 36. lin 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 52. lin 9. 11 Cor for 1. Cor. pa. 53. marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 63. lin 2. abundance lege abundare pa. 64. lin vâ—t pag. 67. marg Durius for Duraeus mendatium for mendacium pa. 70. lin 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 71. lin 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 72. li. 14. Ephes. 42. lege Epistol 42. pa. 73 marg ius bt foris buâ— pag. 75.
impairing of Christes dignitie in preferring any aboue him is to make no Christ Now heare and tremble Iohn Baptist receiued the word of repentance from the Lord Christ but S. Frauncis receiued it from the Lord also quod plus est a Papa and which is more from the Pope Adde another betweene Christ Dominike The diuiding Christs soueraigntie with another is to make no Christ for hee will all or none because both his father hath giuen him the whole world for his possession and himselfe challengeth it Omnis potestas mihi data And therefore is he called the Lord of Lords but say they Christ indede is Lord absolutè authoritatiu◠by absolute commission but Dominike is Lord possessiuè by actuall possession yea by the ingenuous cōfession of one of their owne schollers till the time of Pius Quintus which is not aboue 50. yeares since Iesus Christ had bene banished out of Rome but that Pope thē brought him backe againe So then to giue this fellow his shortest and best aunsweare this position argues him to bee maliciously mad for a man beeing a member of that Synagogue thus execrably opinionated and knowing in his conscience the contrary to this his accusation in our Church both by our positions doctrinall our profession practicall and the worldes testimoniall thus paradoxically in the entrance of his booke to articulate Non Sani esse hominis nō sanus iuret Orestes as the Poet saith and Ierome applies it yet least hee should seeme mad without a reason thus he frames one For if they haue thē the world was with out them for 1000. yeares as they them selues must needes confesse videlicet Al that time their Church was eclipsed for 1500. as we will proue by the testimony of all records of antiquity as Histories Councels monuments of auncient Fathers Aunsweare Dum breuis esse labor at absurdus fit He promised vs syllogismes wee will shape one for him If the Protestantes haue Faith Hope Religion Christ c. then the worlde for 1000. yeares wanted them but the worlde wanted them not ergò they haue them not A fish of three dayes keeping and the consequent of this Maior may goe together for stinking new it hauing bene a stale obiectiō made by Haman against the Iewes by the Pagans against S. Paul by Celsus against Christ by the world against the Gospell by the Tyrants against Christians and by the whole cluster of Pseudocatholicall scriblers against vs that our Church and profession is but of yesterdayes breed But I aunsweare briefly euen as Aemilius Scaurus answeared Varius his accuser Varius dicit Scaurus negat vtri creditis They obiect it we deny it and not deny it onely but demōstrate the contrary that we worship the same God acknowledge the same Christ professe the same faith haue the same hope which the Patriarkes before the Law the Prophetes vnder Moses the Apostles vnder our Sauiour and the Primitiue Christians vnder the Gospell syncerely kept and professed for 110. yeres after the Ascention of Christ as Hegesippus obserued for 600. yeares after him in the soundest churches were continued by the learned Fathers were defended This challenge hath bene sounded the gauntlet cast out some one hath taken it vp and like Virgill his wolfe caudamque remulcens turnd his backe with disgrace and yet this namelesse and shamelesse Catholike thinkes to carry it away with an Hypotheticall proposition in a three halfepenny pamphlet and so hee might if he could make that good which he saith and confirme it first by our owne confession and secondly by the testimony of all ages For the first let it bee supposed that wee must needes confesse our Church to bee eclipsed yet this confession is their confutation For if our church for 1000. yeares was eclipsed then it followeth it was extant and that we had one though a little one a small flocke a few names and this is all we desire that which they so mainly deny especially Stapletō Cāpian Duraeus frō whom this libeller hath gleaned those handfuls of his for as the Sunne though it be placed in a tabernacle in the heauēs that both the light and heate thereof might be seene felt ouer the whole earth yet somtimes by clouds it is enueloped by mists fogged oft times by eclipses obscured and once euery 24. houres by the earthes shadow which is the night à bandoned yet still as Dauid speaketh both like a Giant he continues his course and force naturall like a gallant bridegrome kepes his brightnesse and glory though not alwayes visibly yet substantially So Christes church though euen from the Apostles time thorough the mystery of iniquitie and the mistes of impietie and the eclipses of Apostacie and the darkenesse of ignorance it was obscured and as it were vnder the earth in caues and holes and rockes and desertes saith the Apostle yet still she kept her course inuisibly but effectually which makes it saith Austen non vt nulla sit sed vt parum gloriosa Not that it wanted her glory at any time For glorious things are spoken of thee thou Cittie of God But the kings daughter being all glorious within it was not alwaies aspectable to fleshly eyes But might it please this challenger to set downe some inforcement of our confession We say for our Church that is for our profession with Egesippus that it remayned a pure and immaculate Virgine till the Apostles were taken from the earth and so had still continued if the Suruiuers and Successours so tearmed had remembred our Sauiours caueat of the Pharisees leauen humane inuentions or Saint Paules premonition of aliud Euangelium vncertaine traditions or that councell which Vegetius giues to common souldiers ne palustribus aquis vtantur to kepe themselues to the pure fountaine of the Scriptures without blending or corruption and by that first church we desire to haue ours examined thinking the neerer the purer whereas some of them shunning this touchstone stick not to say that the church euen in the Apostles time was but rude and vnsound in many preceptes of doctrine for exāple one sets downe an instance of Priestes marriage And for our particular English church as auncient euery day and as Christian euery way as the Romane a primor dio Euangelii saith Polidore and therefore by Faber called Semen Apostolicum being planted and watered either by Paul the Apostle of the Gentiles or by Ioseph of Arimathea as Theodoret witnesseth And for the integritie thereof one of their owne auerres that from the time of Eleutherius Bishop of Rome anno 177. of Christ Christianitas inter eos nunquam defecit And least you should thinke this Christianitie to be the Romish Religion first remember the difference of our obseruation of Easter from them kept according to the custome of the Eastern
church which for long after would not stoope any way to the Romane Bishop secondly the opposition which was made against the Monke Austen forced vpon our land as a Legate and lastly that which Platina writeth that Gregory his course which he tooke by the ministery of this his Apostle was not fidei dogma integrè tractare sed eius integritatem adulterare His second presumption is the testimony of Histories Fathers Councels for 1500. yeares This is but the cracke of an elder pipe and as the poore man said of his sow when he sheard here is great crie little wooll he might affecting such breuitie haue more shortly said we will proue it by the Pope For they equalling the Fathers with Scriptures and preferring Councels before the Fathers amounting the Pope aboue Councels in saying that the sentence of the Pope in rebus fidei is penitus definitiua but of the Councels definitionis ambulatoriae all the proofes he can bring must be from the Oracle of the Popes brest and yet there he will faile for euen their owne Popes will crosse theÌ„ Iulius the Pope for the immersion of the bread at the CoÌ„munion Clement the Pope in the challenge of both swordes Leo the Pope for their reiteration of Masses and Gelasius the Pope for their halfe Communion As for antiquitie we request it our iudg so it be that which Ignatius appealeth vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antique doctrine of Christ. For histories none rather then those written by his finger which is the Ancient of dayes For Fathers none sooner then him whome Iustine calleth Patrem Patrum that is S. Paul For Councels none more earnestly theÌ„ the consent sentence of the Synode of the Apostles And let him promise vs not to deale as Apelliconis tineae with Aristotles books to bring vs moath-eaten Fathers and counterfaite Councels mutilated depraued corrupted falsified as Clement serued Theodoret and Pighius S. Austen and the Louanistes Origen their Index expurgatorius all the monumentes of antiquitie and his challenge shall be aunsweared but he did well to take a day say we will prooue it for hetherto as great men as he haue fayled in it and till he performe it we will expect him Meanewhile let him take the aduice with him which Archidamus gaue to his foole-hardie sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to bring more strength or lesse rage for challenging without valour argues more rage then courage But vpon these â—premisses imagined not proued presumed not graÌ„ted he inferreth two corollaries proportionable first that we countenance Iudaisme secondly that we induce and support Atheisme as followeth Whereby it plainly appeareth that the Synagogue of the Iewes was more constant in continuance and more ample for place then the Church of Christ for they haue had their Synagogue visible in diuers countries euer since Christes death and passion euen vntill this day Answere Iron sharpneth iron saith Salomon and one absurditie drawes on another If constancie in the same state and visibilitie in outward apparance were the indiuisible and essentiall markes of Christes Church there might be some shew of these consequentes but for the first it hath often bene shewed that the Church is in scriptures and Fathers resembled to the Moone which howbeit nourished with earthly vapours is lightned from the Sunne and the neerer the brighter yet by the interposition of the earth hath her often eclipses so the Church of God for the bulk and greatnesse thereof consisteth of men liuing on earth but illumined by the Son of righteousnesse shining with his graces sanctified by his spirit and therfore by the Fathers defined Coetus fidelium electorum and also confirmed in the Catechisme decreed by the Councell of Trent and published by Pius Quintus yet the opposition of the earth both their owne earthly meÌ„bers which they carry about theÌ„ the lusts concupiscence which are within them subiect theÌ„ to many imperfections as the Moone is neuer without spots that they cannot continue the same tenor of sanctitie in the same vigour and of earthly men also either the tyranny or the superstition or the ignorance of the world or some or all obscuring it Constant it is for durance whether wee looke backward or forward Backward hauing her beginning in paradise founded not onely vpon the Apostles but the Prophets and therefore by Dauid called Congregatio ab initio For ex quo sancti vocaÌ„tur est Eâ—clesia in terris saith S. Austen Forward ad consummationeÌ„ seculi Matth. 28. therefore by the Prophet intituled Requies domini in sempiternum Psal. 131. properly resembled to a vine Psal. 80 the more it is pruned the further it spreadeth herein differing because the vine if it bleed it dieth but the churches bleeding is her breeding Constant for assurance both of his protection of her saluation beeing predestinate in Gods prescience sealed with the indelible character of his election Nouit Dominus qui sunt sui accompanied with his graces whose gifts and calling are without recalling guarded by his power for nenio rapiet eas de manibus meis regarded by his prouideÌ„ce stray they may as sheepe perish they cannot ascertained of his fauour louing them to the ende whome he once begins to loue assisted by his spirite which beeing semen 〈◊〉 1. Ioh. 3. 9. dwelleth in them prayeth with them pleadeth for them assured of their glorie one lincke drawing on another for whome he hath predestinate called sanctified he cannot but glorifie This constancie of continuance by succession of time we acknowledge in the churche it beeing Gods generation neuer fayling but not in vnchangeable successe either for state or place being a flock distressed and dispersed ouer the whole earth sometimes so great that we may say to it with Esay dilata locum tentorio tuo sometimes so small that we may 〈◊〉 with the Apostles Domine pauci sunt qui saluantur As for Vâ—sibilitie it is an externall ornament no necessarie argument of Christs church which we are taught to beleue not to behold it is Catholike vniuer sale intelligitur saith Boetius singulare sentitur the winde bloweth where it listeth and wee know not whence it commeth nor whether it goeth but where the spirite is there is the church otherwise this argument would aswell befit Bethel where Ieroboam his calues had more concourse then the Templeat Ierusalem and might iustifie the Ephesians clamour Great is Diana of Ephesus whome all the world worshippeth and serue Turkie as well as Rome their church being as apparant in shew as ceremonius for rites as superstitious in deuotion as glorious in temples and as auncient for succession as the Romish Synagogue since that faithfull citie became an hailot both of them beginning about the time of Phocas anno domini 65 6. And good for the
Arrians who measured the church by multitude not qualine saith Nazianz. But let the church speak for her selfe I am blacke ye daughters of Ierusalem Let Sâ— Iohn describe her a woman fled into a desert Let stories hieroglyphically depaint her Noas arke Abrahams progenie Iobs familie Eliahs complaint Nabuchodonosers furnace the Apostles latent with the doores shut the Christians couchant when their liues were sought the priuate Liturgie in the time of Traiane and those antelucani hymni which Pliny mentioneth But admit that successiue continuance and conspicuous amplitude were the true notes of the church yet neither maketh this for Rome which hath had her many eclipses Duraeus confesseth that from the time of S. Peter til the inuestiture of Pope Syluester the Bishops of that sea had no certayne place of aboade but were inforced to performe their holy rites in cryptis coetibus piorum in corners and priuate assemblies of the godly so Ciruetus Doracensis that the Eucharist was offered occultè sine pompa and before the Nicene councell the church of Rome was little regarded as Pius the secoÌ„d witnesseth Neither againe would this Catholikes argument follow it being no sound conclusion in Logike to reason from a locally scited Synagogue to a church vniuersally diffused that because the Iewes haue had a congregation visible therefore it is to be preferred before Christs church dispersed In deede visible it hath bene but miserable seene and scorned acknowledged but detested Orbis ludibrium opprobrium in so much that some stories record and trauailers report that those places into which they are remaunded carry with theÌ„ such a noysome strong smell as may be compared to the remainders of Sodome destroyed But haue not the Protestantes particular churches beene as conspicuous as Rome it selfe View Denmarke Polonia Boeme Russia Germany Flaunders Scotland and principally Albion truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 England I meaneâ— so splendently appearing these 60. yeares together onely a quinquenniall Eclyps dreadfull and bloudie excepted that the glory thereof hath inraged Sathan and his complices with furious discontentments the beautie allured straungers from farre desiring to approache it that they might say with Dauid Sicuti audiuimus Sic vidimus we with him Sic videntes admirati sunt yet still he goeth on Which is the onely path to lead men into Atheisme as though Christ were not as yet come into the world whose admirable promises are not accomplished whose assistance hath failed in preseruinge his church vnto the worldes ende whose presence was absent many yeares before the finall consummation consequently they open the gap to al Machiuellians who say that our Sauiour was one of the deceiuers of the world promising so much concerning his Church and performing so little Answere Cytharoedus Ridiculus chorda qui semper oberrat eâdem Where a man makes his shadow his combatant or appointeth his enemie his weapon the victorie is easie still he supposeth that weegraunt the church must bee visible or els this his second Corollary must be true wherein he would conclude that the inuisibilitie of Christes church is the gap to Atheâ—sme 1. denying the certainetie of Christes first comming 2. the accomplishment of his promises 3. the assistance of his protection 4. the presence of his power The coÌ„trary were true Fortake the proportion of the body by the head his first aduent being altogether in obscuritie his conception reuealed onely to his mother his birth made knowne to a few shepeheardes his lodging allotted in a cratch in accompt so base that he was reputed as Bernard speaketh pro despicatissimo vernaculo immò vermiculo his inward glorie so great that the prophesie was verified Speciosus prae filiis hominuÌ„ in outward shew so meane that Esay his description was fullfilled In quos nec species nec decor which was the Iewes stumbling blocke who admitted no good out of Galilee and Nazareth and the disciples scandall who still expected his Imperiall Diademe so his body the Church begun in a few not known to the world or if known persecuted euen as her head Christ quem viderunt oderunt His second comming shall bee maiesticall and the church triumphant shal be conspicuous therefore this argument inuerted is the sounder videlicet The state of the body being proportionable to the apparition of the head ascertayneth to the world his first comming but the inuisibilitie of the Church militant on earth is proportionable to Christ his personall appearance in his first aduent ergo it ascertaineth that he is already come So for the second scilicet The accomplishment of his promises The more â— Catholike the church the more those promises by Christ warranted by Esay prophecied by this Pamphleter alleadged are in trueth accomplished and our new Romaniâ—â—es dealing with the church as the olde Romanes with their Goddesse Victoria clipping her winges and chayning her to Rome do both faâ—sifie the Prophete prediction and pâ—nion too straightly the large donaâ—ue of Christ. The prophecy was That the church gate should be open continually that the riches of the Gentiles and their kinges might be brought in and the nations standing out should perish Therefore to restraine this vniuersall subiection to Iewry alone as the Apostles once ignorantly supposed and the Iewes afterward arrogantly contended or to Rome which all her champions haue so challenged were to abridge most presumptuously those bountifull promises which Dauid prophecied that Egipt Babylon Tyre Aethiope and Palestina should be borne in her and to her and that redemption which the Elders confessed with ioy out of euery tribe nation and kingdome for the church is not gathered ex vna gente sed ex vniuersis mundi partibus reges paritura saith Austen not of one people but of all the partes of the world bringing foorth kings which shold be as Esay prophecied Foster Fathers and Queenes to be nursing mothers to the church preresembled in those three kings or sages which came from farre to do personall homage vnto her head and king at Bethleem and long before that in S. Austens opinion prefigured in the Queene of Saba her long iourney to Salomon And albeit in the primitiue nonage of the church this promise of kinges allegiaunce thereunto was not so fully à ccomplished because in those dayes that prophesie of our Sauiour was rather verified You shall be brought before kings for my names sake by them to be persecuted euen to death The best of the kings for a long time reaching but to king Agrippa his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slender inclination to religion And the firstâ—king christened that euer we read of Lucius the k. of Englandâ— which was 180. yeares after Christ and Alexander Seuerus the I. Emperour qui bené de Christianis sentire coepit which was 230. yeares after yet
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
opinion no errour from which Bellarmine rids him by this distinctioÌ„ In which positioÌ„ if ther be either Arrianisme as Genebrard wil haue it or Puritanism as this mate scornes it or Mahumetisme as Duraeus will inferre it or Manicheisme to which Canisius referres it then euen Genebrard himselfe is that way guiltie who oft so distinguisheth then was Pope Innocentius a Puritane who definitiuely concludeth for Lombard against Ioachimus the Abbat with authoritie and consent of the Councell of Lateran wee belieue and confesse that there is vna quaedam res one certaine thing incomprehensible and ineffable which truely is the Father Sonne and holy Ghost and euerie of these three persons is illa res that thing viz. the substance essence and nature diuine and illa res that thing is neither generans nec genita neque procedens neither ingendreth nor is begotten nor doth proceed but it is the Father which begetteth the Sonne is begotten the holy Ghost proceedeth that so distinctio sit in personis vnitas in natura there may be a distinction of the persons but an vnitie in essence theÌ„ is Bellarmine a Puritan for he alleadging Simlerus his confession non negamus filium habere essentiam à Deo patre sed essentiam genitam negamus wee denie not the sonne to haue his essence of the Father but we deny that the essence is begotten the very opinion for which the Puritans are challenged seeth no reason cur haec sententia catholica dicenda non sit why this position should not bee catholike and orthodoxall Then is Epiphanius a Catharist who calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect of himselfe God of himselfe and Origen also who calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life of himselfe which is all one for idem est Deo esse viuere say the schoolemen it is all one in God to be to liue Briefly the mystery is intricate in quo humanum laborat ingenium saith S. Augustine intangling the wit exceeding the speech of any man this obiection no controuersie but a slaunder long since vnaunswearably rebutted by vs into their teeth sauing that with the poet their malice so either delighteth or deceiueth them that they had rather continue a cauill vainely contumeliously Quà m sapere ringâ— And now from heauen like Lncifer hee glides to hell 5 Finally they denie the dâ—scention of Christ into hell and desperately defend that he suffered the paines of hell vpon the crosse whereby they blaspheme most horribly that sacred humanitie as if Christ had despaired of his saluation as if God had hated him and hee had hated God as if he had beene afflicted and tormented with anguish of mind for his offences for which hee was depriued of the sight of God and eternally to bee depriued all which horrible punishmentes are included in the paines of hell and whosoeuer ascribeth them to Christ blasphemeth more horribly then Arrius who denyed him to bee God for lesse absurditie were it to deny him to bee God then to make God the enemy of God Aunsweare What Puritans denie or affirme the Church of England whome this libell principally attainteth meaneth not to defend which to cut off all factions in opinions about religion hath ioyntly concluded the whole summe of her profession within the compasse of forty articles the third whereof is this As Christ died for vs was buried so withall it is to be beleeued that he went downe into hell which it inioyneth vs to beleeue not so much beecause it is an article in the Apostles Symbole so called for it is notorious that this article was not admitted into the Creede 300 yeares after Christ neither by the East nor West churches omitted also in the Nicene Creede nor any where extant as Aquinas confesseth in Symbolo patrum in the articles which the auncient fathers doe recompt but as being grounded vpon manifest scripture Psal. 16. and Act. 2. The exposition thereof not onely in moderne times but euen presently after the admitting thereof diuers and different euery part of the proposition hauing a diuerse acceptation in the scriptures For the proposition beeing this Christ descended into hell the subiect Christ is sometimes put for his person sometimes for the efficacy of his death his person somwhere for his Diuine elswhere for his humane nature his humanitie in some places for his body onely in other for his soule alone and sometimes for both his person and his office The copula descended signifieth either a locall motion from a higher to a lower place or some more speciall preâ—ence and effectuall power shewed more in one place then another as God saying in Genesis that he wil go downe and the holy Ghost descending in the Baptisme of Christ Math. 3. The praedicate Inferos Hell either the graue or the place of the damned or the miserablest state which may befall a man either by immineÌ„t perils pursuing him which was Dauids Hell Psal. 18. or anxietie of mind tormenting him which was Annaes Heâ—l 1. Sam. 2. 6. or both ioyned together which was Ionas Hell in his bodie distressed being deuouted of a whale in the deepe sea in his mind feeling Gods high displeasure vppon him for his disobedience Ion. 2. From which varietie of sence there issue fiue seuerall interpretations of this article none of them exorbitant from the scriptures tracke or erring from the analogy of faith 1 That Christ his bodie was laid in the graue 2 His soule separate from the bodie went to the place where were the soules departed 3 His Deitie exhibited it selfe as it were present in the lowest pit to the terrour of the deuils and further despaire of the reprobate 4 That the efficacie and power of his death did euen thether stretch it selfe 5 That Christ suffered those extreme anguishes and torments which for our sakes by his father appointed he was to endure There is also a sixth which passeth most rife among thâ— Fathers who taking Inferi for Abrahams bosome expound it that Christ weÌ„t thether ad liber andum liberandos to conuay the Fathers deceased before his resurrection into the place where nowe they are but not returning as the grosse Papistes expresse him like another Hercules Thoseus with a flagge and a crosse Saint Austen confesseth he could not satisfie himselfe with any exposition thereof especially of that place of Saint Peter which seemes most to confirme it Cyprian or Ruffinus approue the first that hee lay in his graue The schoolmen mightilie trouble their heades 1. into what place of hell hee went Thomas includes all the parts of hell as they haue diuided it that as an haruenger he scowred Limbus patrum and rid all from thence as a conqueror he presented himselfe in Tartarus for the terror of the damned as a visitor he surueyed Purgatory promising them remission 2. Howe
Math. 23 but in heauen is his chaire from whence he teacheth by his spirite Againe he reuoketh vs to Church and Councels foure times repeated within foure leaues to which because we will not stand with out due examination or iust coÌ„tradiction therefore hee inferres that we haue no meanes to settle faith to determine controuersies to abolish heresies all which haue beene aunsweared in the former articles wherin we appropriate these especial meanes vnto the spirite of God and the holy scriptures for the first the scripture saith Isidore worketh in vs faith not obliquely hoouerly ambiguously but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmely amassed and compact deepely setled qui ne branle point as the French speake not mutable not nutable for that which onely ingendreth faith is the principall meanes to settle faith which are onely these twoo the word and the spirite because all faith by the confession of the schoolemen is either acquisita which is the effect of the woord read or preached or infusa which is the operation of the spirite without which the word is not effectual for nunquam Pauli sensum Ãngredieris nisi Pauli spiritum imbiberis a man shall neuer vnderstand Paul his meaning vnlesse hee haue beene touched with Paule his spirite saith Bernard for which cause both the Gospell is called the ground and stablishment of faith Colos. 1. and the Apostles and Prophets the foundation of our beleefe Ephes. 2. which was not spoken personally but as Aquinas well interprets it of their doctrine writings this being no derogation to Christ his priuiledge who is the principall fundament beecause as the Apostle speaketh of himself they hauing sensum Christi do preach nothing els but Christ and him crucified 1. Cor. 1. so that whereas other writers are to be read cum iudicandi libertate with libertie to censure them as wee please with choise whether wee will beleeue them or no the scriptures must be read cum credendi necessitate and therefore Canus confesseth that vltima resolutio fidei the last resolution of faith must bee vppon the spirite his inward operation And Aquinas that fides non debet inniti our faith must not be settled vpon any other writinges or decrees then the authors of the Canonical bookes haue set downe Whereupon the Bishop before named makes this conclusion proper to our purpose Nulla igitur alia c. no other principles of diuinitie no other doctrine of any diuines except of Christ the Prophets and Apostles fidem ecclesiae fundat doth ground or settle the faith of the church Secondly for the determining of controuersies wee appeale to the Princes Deputie the Vicar generall of Christ not the Pope whome in this case they deifie wee defie him but Vicarium Domini as Tertull. calles him the holy ghost and to his sentence viz. the scriptures wherein there is that vicaria vis Spiritus Sancti that power delegate of the Spirit and thus put the case with S. Augustine Ista controuersia iudicem requir it doth this Controuersie require an vmpire Iudicet Christus let Christ be he which hath those three perfections required in a Iudge confessed though ironically yet truely by the Herodians Math. 22. giuing a true sentence wherein we are assured there is no error absolute admitting no appeale vpright without bias of partialitie Iudicet cum illo Apostolus and with him ioyne the arbitrement of the Apostle because Christ himselfe speaketh in the Apostle Excellent is that place of Optatus are their Controuersies in poynts of Christianitie Iudges must bee procured to reconcile theÌ„ not Christians they will bee partiall on each side not Pagans they are not capable of these mysteries not Iewes they are sworne enemies against the truth from earth wee appeale to heauen sed quid pulsamus ad Caelum but why stand we knocking there cum habeamus hic in Euangelio since here wee haue him in the Gospel where if wee knocke the doore shall be opened by him whome Theophyl calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the porter of the Scriptures And so for that point we conclude with S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the holy scripture determine betweene vs for there we haue controuersiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deuoyement dissolution of all controuersies said the noble Emperour Constantine in the Councell of Nice For in Gods matters who more fit to iudge then God himselfe Idoneus enim sibi testis est qui nisi per se cognitus non est The same we say of the third for abolishing herefies the scriptures beeing as proper and sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound an heresie as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to found a veritie For which cause both the spirite and the woord are compared to fire The spirite 1. Cor. 3. discerning betweene straw and siluer stubble and gold The word Ier. 23. disgregans heterogenea seuering the pretious from the vile the mettall from drosse being both index vindex the discrier of heresies the destroyer of them the boke of God by the power of the spirite being as Dauids sling and stones able to prostrate Goliah and repell the Philistines therefore though Councels assembled for confounding heresies yet the speciall artillerie wherwith they battered those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lofty imaginations of rebellious heretikes were fetched from the tower of Dauid Cant. 4 this armory of God For if the high priest discerne not of the leprosie or crime secundum legem according to the law though his authoritie were great yet his sentence was frustrate it beeing not free in matters of religion for men to determine or condemne what they will but iuxta leges so farre forth as the law prescribes theÌ„ saith a Papist on that place otherwise it might proue a tyranny ouer the conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Lordes ouer the faith of men to inforce them without scripture So then we conclude this point with that precept of the wise maÌ„ His amplius fili mine requiras seeke no farther nor other meanes then these the spirite and the scriptures for the true Catholike church admittes of no other howsoeuer that Church thus nick-named the whore of Babylon enamored with strange louers doth boast herselfe of traditions and councels and fathers For our Sauiour Christ by his diuine prouidence did foresee that heresies were to arise in his church as his Apostle S. Paule doth warne vs the which as plagues were to infect his flocke and therefore he not onely forewarned vs of them but also gaue vs meanes how to preuent and extinguish them Hee willed vs to heare his Church if wee would not be accounted as Ethnikes and Publicans He ordained Pastors and Doctors least we should be carried away with euery blast of vaine doctrine He promised vnto the
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
haue not the knowledge of God and these can haue no desire to confirme their faith which they haue not for ignotinulla cupido the other in them to whome the trueth is manifested which with Dauid wee may call the Adders Infidelitie Psalm 58. 4. that will not heare the voyce of the charmer nor beleeue the Prophets report Esay 53. 1. but resist the holy Ghost and the trueth reuealed Act. 7. the Fathers distinguish theÌ„ with non audire and nolle audire and this beeing an opposition ioyned with a contempt of the trueth is right infidelitie and the defence of such an one his opinion is not to be called a rearing but a rasing not a building but a demolition of faith If it be obiected that he speakes not of faith in definitely but limittes it personally His faith which may be false I aunsweare that any mans faith if it bee proportionable to the generall faith receiued neede no other building then that which is allready vpon the Prophets and Apostles Ephes. 2. if exorbitant from it then it is no faith but either an erronious opinion in the conceite or hereticall in the defence and so no faith because fidei non potesâ— subesse aliquod falsum if by his faith hee meane an outwarde profession hee gaines nought by it because any mans profession is either true or false according to his knowledge And so the Maior is euery way absurd yet thus hee confirmes it by two arguments first from the nature of faith secondly from the daunger of priuate exposition 1 Because faith must bee infallible and impossible to be either erroneous or chaungeable Aunsweare Ex tuo oreâ—serue nequam If this be true in faith generally then he which buildes his faith that is ascertaines vnto himself the knowledge of trueth howsoeuer neither buildes towers in the aire nor makes by-pathes in the way idest neyther conceiues fancies easily mutable nor stablisheth errours daungerously deceiueable much lesse is an Infidell True it is that faith is an assent with an assuraunce which certitude makes it differ from opinion doubtfulnesse and suspition the inseparable pages of him whom S. Iames calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iac. 1. 8 Yet there may be in faith both assenting assuring at sometimes and in some pointes hoesitance and wauering which demonstrate mans infirmitie not to bee called infidelitie For though Christ haue prayed that the faith of his chosen may not suffer an eclipse either totall or finall Luc. 22. yet euen the saints of God haue their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defectes in faith 1. Thess. 3. 10. yea with faith especially of assent there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9. 24. which must bee translated incredulitie for want of that full perswasion which S. Paule calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 22. not ininfidelitie which beeing an obdurate pertinacie he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 4. 19. and therefore some of their owne writers ventilating the title of Alphonsus Dubius in fide infidelis est are bold to say that this is but iuris fictio not reiveritas vnlesse with that doubting there bee ioyned pertinacia For subscribing to an heresie affectu alliciente non errante intellectu though in the suspition of the Law it be infidelitie yet in truth and properly it is not so saith Canus His second argument followeth 2 But faith which is builded vppon priuate exposition of Scripture is subiect to errour and change and consequently vpon better aduice consiration may be altted Aunsweare His meaning of priuate exposition wee will examine in the Minor onely here in a word let vs trie whether faith builded vpon publike exposition be vnchangeablie true and may not be altered By publike exposition wee meane as they the Church Councels Fathers or in truth the Pope only For so Canus will haue it because to him alone was giuen Priuilegium infirmitatis not to erre in his definitiues of faith in decreto fidei I demaunde therefore beginninge with S. Austen the opinions which hee once held and after retracted were they built vpon priuate or publike exposition if vppon his owne priuate then by this fellowes Maior he was at the same time both a Christian an infidell if vpon publike then a faith so builte also may bee chaungeable The sentences of Councels are publike expositions is faith vnfallible grounded vpon them alteration must be when expositions are contradictory and these haue bene often seene in Councels that speach of S. Austen holding true Plenaria Concilia soepé priora a posterioribus emendantur As for Popes the obseruation hath beene well made that since the time of Stephen the VI. it hath bene the custome of Popes rising either from enuie or vaine-glory the succeeding Bishops acta priorum aut infringerent aut omninó tollerent would either narrowly empale or vtterly repeale the decrees of their predecessors And that the sea Apostolike may erre in faith not our men alone but very many of theirs cited euen by Canus himselfe doe dispute and conclude So then my short conclusion is against this proposition first that he which buildes his faith is no Infidell Secondly that the mutabilite or errour in matters of faith is the euent non expositionis priuatae but depranatae not the singuler interpretation of any maÌ„ but that which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distorted corruption of the text whether publike or priuate His Minor followeth 2 But all Protestantes builde their faith vpon their owne priuate exposition of Scripture Aunsweare If by priuate exposition he meane as Moses speaketh Nombers 16. 28. a mans owne fancie without Gods direction wee deny this assumption we say with S. Peter that no Prophesie whether of the olde Testament for prediction or of the new for interpretation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any priuate explanation but holy men in the Law forespoke and in the Gospell expound as they are moued by the spirite We say with Paul that the naturall man cannot perceiue the thinges of God 1. Cor. 2. yet that phrase of his withall must be remembred alij datur interpretatio sermonum 1. Corr. 1â— to some one particular man a thing may bee reuealed vnknowne to the rest 1 Cor. 14. In the exposition of Scripture it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must carrie it Ephes. 4. 14. neither a sence cogd or numbred that as in dicing from that game the woord is borrowed the more spots the better cast so in expounding the more voyces the sounder sence For not the Spouse onely that is the whole Church but Tu quoque saith Bernard euen one singular partie finding that in himselfe which Dauid did in meditationibus meis exardescit ignis Psal. 39. 3. the assistaunce of Gods spirite in his studies may boldly pronounce of himselfe particularly as the church in
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
sylly-iesticall method conclude vs all to be infidels but he cannot find a medium to inforce that conclusion therefore as Ixion lying with a cloud in stead of Iuno begot a Centaure neyther man nor beast so his malice breeding with a conceit in steed of learning brings forth Syllogismes neyther sound nor acute his arte beeing not sufficient to shape him a Logician nor his subtilty sharp inough to make him a Sophister So that his methode is as one of their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once spake in a like case Take it among you and this it is Whosoeuer relieth his faith vpon the ministers credite and fidelitie is an Infidell hath no faith at all But all Protestantes in England ignorant of the Greeke and Hebrue tongues relie their faith vppon the ministeâ—s credite Ergo All those in Englande ignoraunt of the Greeke aud Hebrue tongues hâ—ae no faith at all Answere It is verie base Logicke where the argument may bee returned vpon the replier as the Maior here may the Papistes beeing bound to relie their faith vpon the meere authoritie of the Church without deniall or triall which therefore they call fidem implicitam a faith inuolued and folded within the Church beleefe And it is verie meane Sophistrie where there is mendatium manifestum as in the Minor is euident and a ridiculous syllogisme where according to the prouerbe aliud Leucon aliud portat illius Asinus The propositioÌ„ to be proued being that all Protestants ignorant of the Greeke and Latine tongues are infidels his conclusion inferring this is that all ignoraunt of the Greeke and Hebrew tongues are infidels as if the Latin and Hebrew were all one idiom But bee it as it is the Maior was cut off by mee in the precedent article the summe whereof is that where faith is there cannot be infidelitie The Minor is there also answered by his owne assumption for if we builde our faith vpon our owne exposition as there hee saieth then this is false that we relie our faith vpon the ministers credite which here he assumeth and therfore a briefe answere might be that of Epimenides in S. Paule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretikes are euer liers and Mendacem Oporâ—et esse memorem that prouerbe in Quintilian But let vs view his proofes The Maior is manifest because they themselues confesse that euery man may erre and doth erre neyther haue they any warrant why the Ministers do not erre since they constantly doe defend that whole generall Councels yea the vniuersall Catholike church may erre and hath erred Aunsweare We deny the argumeÌ„t the force wherof is that they which belieue men that may erre are Infidels For not to dispute with the Schoolemen whether the Infideâ—itie of Heretikes or Pagans is the worse a knowne trueth resisted aggrauating the sinne against the conscience more then against him which knowes it not yet Saint Augustine makes this difference betweene an heretike and him that beleeues an heretike The first begets or followes an errour pertinaciously either for primacie or glorie but haeretico credens is onely caried away imaginatione veritatis so this mistaking a falshood for a truth is Satans mockerie in his angelical illusion not the parties infidelitie in crediting a sinister perswaswasion For learners caried away by their teachers though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying in ambush to seduce them Ephes. 4. in their assent are not Infidels the Apostle calling this leuitie a credulitie childish not infidelitie which is euer peeuish and therefore Aquinas saith that the teachers and masters of the Church failing in any truth diuine non praeiudicant fidei simplicium doe no way preiudice the faith of the vnlearned quieos rectam fidem habere credunt who still suppose that they will teach them nothing but truth And is it any monster of opinion either in Caluin or Luther to say that eyther men in seuerall or councels in assembly or church in generall may erre did not Dauid in an hasty passion and S. Paul with due premeditation say the same All men are lyars For councels they said not so much as Naz. who denied his presence at any Councel because he saw as he said neither good end nor happy issue of any of them nor more then their owne men who affirme that the senteÌ„ce of any councell is but as aliue mans testament ambulatoria that is alterable at the pleasure either of Pope or succeeding couÌ„cell Yea they we confesse with S. Augustine that religious Councels haue saluberrimam authoritatem their soueraigne authoritie yet not absolute integritie because as he elsewhere noteth the later haue oft times controled the former not in circumstances accidentall as Martin the Mar-testament in his Rhemish annotations would shake it oft but in essentiall points capitall eueÌ„ touching the Pope his triple crowne two councels crossing each other about the primacie and supremacie of the Romish Bishop other for baptising of heretikes for Priestes marriage for worshipping of Images for distinctions of bookes Canonicall and Apocrypha for humane traditions all matters of high controuersie And as for the Church erring the Reader may obserue how this Pamphleter shewing himselfe more busie then intelligent takes vpon him to epitomize those controuersies which he cannot anatomize for first we do not say that the vniuersall Catholike Church may erre because that parte triumphant in heauen hath no spotte in her for manners nor wrinckle for doctrine but is euery way glorious and perfect Ephes 5. maâ—ry that which is heere militant on earth being but marching on to perfectioÌ„ Heb. 6. going from strength to strength Psalm 84 cannot as yet sound out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and triumphant song of victory against all errours vntill shee come to that day of perfection as Salomon cals it Prou. 4. 18 and Dauid calling the Saintes generationem quâ—rentium Psal. 24. 6. and the Apostle viâ—tores trauailers Heb. 11. 14. whose perfectioÌ„ at the best ius bt a iourny ambulatoria per fidem non per aspectum walking by faith not by sight 2. Cor. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 14. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 12 in inquisition not acquisition tending and attending to that absolutenesse both for knowledge life but not attayning it no not then wheÌ„ they come to Paule his consummaui cursum 2. Tim. 4. therefore argue them subiect to errours fatales noÌ„ lethales such as follow the nature of man continually not such as separate from God finally this sore trauaile is layd vpon men to humble them therby Secondly if a man in this question of erring should aske this companion beeing himselfe both errans and erro a wanderer in true religion and a runnagate from his natiue countrie what difference between these two positions The generall Councels may erre and The Church may erre The learneder Papistes
say that when they auerre the Church cannot erre they meane that Church which the Schoolemen call Ecclesiam repraesentatiuam of which our Sauiour speaketh when he saith Dic ecclesiae Math. 18. viz. the Bishops and Prelates of the church representing the whole church in generall Councels and so these controuersies are Identicall for wee saying that the Councels may erre therein with all implie and that by their owne confession that the Churche may erre therefore thys Libeller affectinge such breuitie mighte haue spared this last clause but bold ignonorance is like Salomon his guilt potsheard Prou. 26. it will bewray it selfe shew it neuer so glorious But of this controuersie more hereafter in the fift article As for our Ministers neither themselues doe affect nor any of ours defend their immunitie from possibilitie to erre as Pighius dooth in the Apology of his Popes who as Canus witnesseth to rid Anastasius from the brand of heresie for which he was anathematized reuileth Gratian most spitefully raileth vpon the Canonists most filthily and to salue Honorius his credite that way calleth into questioÌ„ the authority of both the 6. and 7. Councels Yea wee say of our selues to our Auditors as the Apostles to them of Lystra Act. 14 Wee are euen men subiect to the like passions that yee bee But what of this are they infidels therefore which beleue vs teaching the truth Why Peter halted and erred in the right track of the Gospell Gal. 2. Iohn would haue worshipped an Aungell twise Apoc. 19. 22. The Apostles brethreÌ„ in Iudaea thought that the word of God was not to be preached to the Gentiles Act. 11. all grosse errours is therefore the assent of the whole church to their doctrine in other pointes though heerein taineted infidelitie God forbid In one word to trusse vp this Maior with a short aunsweare if this proposition be true that the relying of a mans faith vpoÌ„ the ministers credite is infidelitie the whole crue of Lay Papistes is but a rout of Infidels for by their owne rules the onely and all sufficient faith of the Laitie must bee nothing els but praescriptum pastorum that which their shauelinges teach and limit them which faith thus scanteled this fellow accomptes infidelitie and therefore the argument rather concernes them then vs who denie our faith to be lyable vpon the credite of any mortall man albeit hee auowes it in his Minor and thus would prooue it The Minor I prooue for all such Protestantes ground their faith vpon the Bible traÌ„slated into English the which translation they know not whether it be true or false whether the Minister Tindall for example erred or no eyther vppon ignorance as Broughton one of the greatest Linguists among the Precisians affirmeth in an Epistle dedicated to the LL. of the Councell or vpon malice to induce the people to Protestancie and to cause them to leaue the Catholike religion as Gregory Martin in his discouerie most pregnantly prooueth These errors I say they know not consequently cannot discerne a true translation from a false and therefore must needes relie their faith vppon the silly Ministers faithlesse fidelitie which coâ—uinceth that they haue no faith at all Aunsweare Thinke you this fellow meaneth what Moses would that as hee vppon zeale to quell Ioshuaes enuie wished that all the Lordes people could prophesy Nomb. 11 So this mate vpon compassion of the Laities ignorance desireth with S. Paule that all sortes were skillfull in the originall languages First that were not conuenient as agreeing neither with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that multi-varietie of Gods wisedome Eph. 3. 10. in disposing his guiftes not the same to all nor to all alike 1. Cor. 12. but to some aboue others as this guift of tongues nor with the church gouernement for orders beeing appointed in the church some to be pastours and teachers other to heare and learne the first haue receyued that key of knowledge to open and shut Luc. 11. such guiftes whereby they are enabled to bee both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient to instruct forcible to conâ—ute 2. Tim. 3. as the skill in tongues the helpe of artes the dexteritie of interpretation the intelligence of mysteries the vse and varietie of bookes that so they may bee as Salomon entitles them Masters of the assemblies Eccles. 1â— all which or most of them God hath denied to the meany beeing prone inough of themselues ignorant as they are to controll the priest Hos. 4. and would much more if they had this panoplie of learning Nether is it probable that they whiche apply our Sauiour his Prouerbe to the commonaltie ne margaritas porcis making them but swine and thinke as basely of the Laitie as the Phariseis Ioh. 7. this rude people is accursed such great patrones of Scripture-ignoraunce should eyther haue Elias his zeale for the Lord of Hostes glory 1. Reg. 19. or Christes compassion for the peoples want of instruction Math. 9. or S. Peters care of the words synceritie â— Pet. 2 nor that theÌ„selues the best of them being bound vnder the pain of anathema to fetch water from that cistern of the vulgar latine which they haue canonized authenticall in their Tridentine conuenticle would turne the people to the pure fountaines of the Greeke and Hebrew nothing lesse For to a contrary purpose as the Spartans enacted that none should walke by night with lanterne torch or any light so haue they forbidden the scriptures to bee vulgarly translated least the light being put into a lanterne Psal. 119 or set on a candlesticke Math 5. to giue light to all that are in the house indefinitely the peoples vnderstanding might prooue the discouerie of those errours wherewith beâ—fore they were by their owne ignorance mizeled or by their blinde guides miss-led so that their drift is in this their quarrell mislike of traÌ„slation not that the scriptures should keepe their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2. without mixture or bleÌ„ding but that they might haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vncouth and vnperfect voyce without vnderstanding 1. Corint 14. For would they in sooth the vulgar sort should haue knowledge meanes they must prescribe it being not bonum innatum but seminatum saith Bernar because faith cometh by hearing Rom. 10. those immediate knowledges of reuelation and prophesy the one a sodaine infusion the other a successiue instinct being long since antiquated the meanes therfore is saith Aquinas either a mans owne studie and industry Eccles. 1. 13. which knowledge he calleth Scientia or other mens labor in preaching and that hee cals doctrina 1. Cor. 14. 6. to the attayning whereof there are required saith he else-where both vis mentalis the vigour of the mind which is vnderstanding and corporalis the aptitude of
vnsauery sayth Iob and malice without arte is vnarmed bitternesse and a distempered folly and therefore as those iangling rudesbies titular Doctors in S. Paules time knew not what they spake nor whereof they affirmed so saith IeroÌ„ Heretikes cum disputare nesciant tamen litigare non desinunt though they cannot reason yet they will wrangle and for want of Logicke they will chop Logicke His syllogismes are wasted now hee comes to profound diuisions of why and what and the Protestantes ignorance in both which he inforceth by a double reuiew That they know not why they beleeue I haue shewed before For that the ground of their belefe iâ— not the authoritie of the Scâ—ipture of Councels of Doctours nor of the Church but their owne fancie Aunsweare Both these reuiewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are returned with a remaund semblable the first where he hath shewed it I haue aunsweared and there let him search it the second with Nazian that Tautology is no meanes of breuitie which hee so affectes in pretence and request But what diuinitie is this to call a Christians beliefe to a why vidâ—licet to calculate the mysteries of faith by proofe of reason a thing countercheckt by all the Fathers especially Clement Alex. in generall and particularly by Eusebius in the Antemonistes who weighed all the articles of Faâ—th by Logicall Syllogismes For some which haue faith saith S. Augustine haue not copiam defendendi fidem not the skill to apologize their faith or render reason thereof and hee which hath this skill doctior est non fidelior is the greater clerke not the â—ounder Christian therfore his rule elsewher is not to discusse the diuine mysteries but to beleeue them non rationem requirere sed fidem simpliciter exhibere And the Apostle S. Peter when he wils vs to be ready to satisfie euery man poscenti rationem desâ—e that asketh a reason of our hope meaneth that neither we should be ashamed of our faith in our publike confession nor to shame it by a depraued conuersation For to giue a reason of matters of faith is not possible they beeing supernaturall and mans reason in that knowledge but a beast saith Ieremy neyther were it so is it a faculty generall but sapientum tantum saith Aquinas And they which desire by questioÌ„s to be resolued in the deepe mysteries of faith doe it not as Anâ—elme speaketh vt per rationem ad fidem accedaâ—t that by reasons or resolutions they might be induced to beleeue sed vt â—orum quâ— credunt ontemplatione delectentur For articles of faith are the obiectes of admiâ—ing contemplation not of Logicall demonstration saith Basil. yet to follow this fellow his absurde methode wee can shew him a tâ—iple why three reasons of our beliefe the cause why the meanes why and the ende why the procatarcticall or first moouing cause the grace and power of the spirite inclining our hartes to beleeue the demiurgical or instrumentall meanes the word of God read or preached the teleioticall or finall cause eternall life which wee by faith expect the first for this purpose called spiritus fidei 2. Cor. 4. 13. the second verbum fidei 1. Tim. 4. 6. the last finis fidei 1. Pet. 1. 9. so then the Protestants why is that which the Schoolemen call sufficiens inductiâ—um not onely doctrina diuina the holy scripture sed quod plus est saith Aquinas interior instinctus dei inuitantis the inward inspiration motioÌ„ of the spirite Let the case be in that article of our belefe the incarnatioÌ„ of Christ demand of a ChristiaÌ„ why he belieues this his answere wil be because the Scripture recordes it but reply vpon him why he beleeues the Scripture his reason exceedes a why it is the finger of God opening his hart els when S. Peter handeled those great mysteries in his sermon Act. 2. why had some of them compunctionem spiritus vers â—7 the pricking of the spirite whereby their hartes were moued to beleeue but others of them spiritum compunctionis Rom. 11. their hartes pricking against the spirite resisting it partly by doubting vers 12. partly by scoffinge vers 13. the same Scripture opened to theÌ„ all but the same spirite not working alike in all If any aske a why of this beliefe S. Paule will crie out not aunsweare O altitudo Rom. 11. non est disputationis sed stuporis saith Ambrose it is a matter of amazemeÌ„t not of argument And therfore the scholemen define credere to be an acte of the vnderstanding assenting to the diuine trueth ex imperio voluntat is a deo motae per gratiam at the commaund of the will so mooued by the grace and spirite of God a resemblance familiar will make this euident There are in euery man three parts 1. Thes. 5. 23. flesh soule and spirite or rather three men in one man 1. Cor. 2. the carnall naturall the spirituall man and each of these hath his seuerall eye that Chrystalline humor for the body the reason for the soule and faith for the spirite Now then as the eie of the body thogh it be the caÌ„dle of the body Math. 622. yet the apple in the eie is the eie of that eie saith Philo and as the eie of the minde is reason Eccles. 2. 14. yet the eie of that eie is the vnderstandinge sayth Aquinas so the eie of the part regenerate is faith but the eie of that eie is the spirite of God for in his lighte doe wee see light Psal. 36. 9. therefore as in the bodily sight shine the Sunne neuer so glorious be the aire neuer so cleere and the medium neuer so transparent yet if the apple in the eie be vnsound the sight will faile and deceiue for he that lookes through a miste saith Basil seeth a misse so be the media of our beliefe optimé disposita the Scripture perspicuous the church testimonie euideÌ„t the torrent of Fathers euery way concurrent the decrees of Councels vnalterably constant yet if the spirite of God qui sensum dat assensum mouet saith Bernar. worke not vpon the wil forcing the assent thereto all the other are in vaine Wherefore if wee bee asked why we beleeue our aunsweare is that we ascribe the cause to Gods inspiration and the meanes to the words ministration As for this Cuckow-like Palinodie of Councels Doctours and Church beeing the fa-burden of euery article hetherto it argueth the barrennesse of his conceite and the badnesse of his cause but deserues no other aunsweare then hee hath receiued before And now wee must come to his second profunditie of what we beleeue And that they knowe not what they beleeue is manifest beecause they haue no rule wherby to know what is matter of faith and what is not Some will limit their beleefe
respect of one head Christ so a policie Aristocraticall administred by select gouernours no pompous synagogue aspectable in grosse to mortall eies because God onely knoweth all that are his 2. Tim. 2. for he is not a lew which is one outward Rom. 2. neither are all Israell which are of Israell Rom. 9 not as Noahs familie with a Shem and a Cham or as his Arke with a crow and a doue though this bee true in visible particular churches where are some straglers not yet called some weakelinges not fully confirmed some hypocrites not easely discerned some wicked ones not to bee auoided but as Clem. Alex. defines it au elect company into which are gathered the faithfull and iust predestinate by God beefore the worldes creation for this cause called an holy assembly while millitant on earth holy in affection when triumphant in heauen holy in perfection in both states holy by Christes imputation This is the harmony of our profession and the true sence of this article which euen Aquine their Angelicall doctor conâ—â—meth concluding that infidels are not members of the Catholike church whereof Christ is the head in acte but inpossibilitie noâ— so neither except they be predestinate to life before the worlds foundation and all their Catechistes insinuate so much in making the Catholike church and the communion of saintes all one article But heare his reason of our deniall Because Catholike is vniuersall a profound note so the Church of Christ which we are bound to beleeue must bee vniuersall for all time comprehending all ages and vniuersall for place comprehending all nations but that Church which the Protestantes beleeue was interrupted all the ages beetwixt the Apostles and Luther which was 1400. yeares or in very deede was neuer seene before Luthers dayes therefore that Church they beleeue cannot be Catholike Aunsweare A fit aunsweare to this would cause the reader crie out with that prouerb Date mihi peluim this tedious iteration rather prouoking a vomit then edging the appetite it being the full scope of his first article where he receiued his aunsweare therfore since he requestes breuitie heere onely obserue in this phrase interrupted either his blasphemous vntrueth if he meane of the existence of the Catholike church which wee beleue to bee perpetuall for the head neuer wanted his bodie nor the Sunne his beames nor the bridegroome his spouse nor Christ his church but as Irenaeus obserueth ab initio assistens plasmati suo filius reuelat omnibus patrem it begunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first foundation and shall not ende 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the finall dissolution of the worlde The church beefore Christ incarnate and this since he was glorified being one the same coÌ„sanguinitate doctrinae saith Tertullian or els his Caiphas-like veritie speaking the trueth against his will if hee meane that the glorious conspicuitie or sincere professioÌ„ of the Catholike church was of long interrupted for that is true in the olde testament by the worldes deluge the Aegyptian bondage the Idole groues and the Babilonish captiuitie in the new at the aduent of Christ by the worlds blindnesse the Phariseis pride the Iewes obstinacie and the deuils malice after his ascent by that threefold persecution which S. Augustine mentioneth violent by tyrantes fraudulent by hypocrites and heretikes both those together after the eleuation of Antichrist But if interrupted after Christ and his Apostles then was it begun by him and continued by them and that is it which Cyprian said we oft repeate we neither seeke nor reke what was doone ante nos before vs but what he commands to be done which was ante omnia beefore all times and aboue all men therfore that church which had the fouÌ„dation by Christ the source by the Prophets and Apostles the frame and iointes by the Scriptures we beleeue in that article to bee continually Catholike alwayes extant not alwayes radiant euery where dispersed elsewhere distressed pergit nebulo still he goes on Neither is it vniuersall in place beeing contayned within the narrow bounds of England which is accompted but as a corner of the world For the Lutherans in Germany the Hugonots in Fraâ—nce and the Guiues in Flaunders detest there religioÌ„ almost as much as the Catholikes neither will they ioine issue with theÌ„ in diuers especiall poiÌ„ts And therefore the Protestants church which they beeleeue can no more bee Catholike and vniuersall theÌ„ England the vniuersall world or KeÌ„t the Kingdom of England or a pruned bough a wheate tree or a dead finger a man or a rotten tooth the whole head Aunsweare Medusaes ill fauoured countenance turned men into stones and such brasen-faced ignorance would make any man astonished Who euer said except the Romane proctors for their Babylon that a particular congregation was the Catholike church we haue cried it at the crosse and recorded it in our bookes that as the golden candlesticke was multiplied into many braunches Exod. 25 and Aarons rod burgened into many blossomes Nomb. 17. so Christes church was parceled into many particuler churches among which this of England to the fretting despight of Romish rennagates the famous renowne of our Soueraigne and the eternall glory of his name God hath selected as among all flowers the Lilly among all fowles the Doue of all trees the Cedar of all the nations Iudea of all the mountaines this Zion to be a sanctuarie for his chosen an oracle for his woord an habitation for himselfe howsoeuer this viperous scorner in contempt calles it a corner of the world a nooke it is in deede but such an one as Aegina to Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eiesore thereof so is this to Rome the hartsoare thereof Why Bethleem was the smallest among the thousands of Iâ—dah Mich. 5. yet the sonne of righteousnes sprong theÌ„ce and the glorious starre directed thether Math. 2. The Iewes an handfull in comparison of the other nations and yet in Iury was God knowne his name was great in Israell Psal. 76. a diamond of true lustre though set in brasse is of more accompt value then a counterfaite byrall or a Portingall perle fastened in golde Wee feare not the Lions paw the Spanish crueltie much lesse the scratch of a strumpet the Libellers of Rome the braine of a Fox the schismes of hypocrites wee contemne As for this visible church of ours we accâ—mpt it as the arke of Gods presence not beleeue it as an article of our faith it is the Romish opinion and it was well placed among the extrauagantes as a position extrauagant from all learning reason and diuinitie that a particular Synagogue should be the Catholike church that a filthy sincke should be the holy church yet such a citie is Rome and such is the diuinitie of the Popish clergie and therefore wee conclude this article with a Syllogisme inuerted vpon this
to the bread videlicet shed for many in remissionem peecatorum for remission of sinnes and so making them demi-saintes are more guiltie of annihilating this article of the Communion of Saints then we which exclude none and giue the whole But to conclude if the real and carnall presence of Christ be the onely cause of the Saintes vnion vnto him and their communion among themselues what then doth S. Augustine meane when he saith that in receiuing of the sacrameÌ„t some do eate panem domini and other some panem dominum if it be bread then it is not transubstantiated into his bodie if some do eate the bread of the Lord other the bread the Lord what makes the difference if it be his bodie really then is it alike to all for Christes bodie cannot bee changed if to some it be bread and to others Christ the difference is in the receiuer not in the sacrament summarilie in the holy supper there is sacramentum res sacramenti the first the twoo elementes the second Christ himselfe they are tasted with the mouth and chewed in the teeth this must haue as Basil calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the inward man which is faith The sacrament is receiued by some to life by others to perdition but the thing it selfe Omni homini ad vitam nulli ad mortem saith S. Austen If therfore Christ be there carnally present then indefinitely quicunque eius particeps fuerit whosoeuer good or bad shall participate eateth vndoubtedly his owne saluation and so becomes one with Christ a consequent necessary but most impious Seondly they deny the Communion of the church militant triumphant by exclaming against inuocatioÌ„ of Saints by which holy exercise those blessed Saintes in heauen and wee in earth communicate wee by prayer glorifiing them and they by meditation obtayning our requests Aunsweare This distinction of saintes into militant and triumphant we allow that there is but one tribe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them both wee acknowlege Eph. 3. We on earth sub pellibus lying in campe vnder sold pay fighting as souldiers 2. Tim. 2. the celestiall in rest and glory hauing coronam repositam impositam 2. Tim. 4 the crowne laid vp for theÌ„ put vpon them raigning as kinges Apo. 1. That communion with them wee maintaine which the primitiue church allowed both by imitation of their vertues in our conuersation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by celebration of their praises in panegyricall orations by the example of the Apostle Heb. 11 in reuolution of their annuall memories at solemne feastes authorized by the church We detest the Cainans and Eunomians for contemning the Saintes departed accounting a liuing dog better then a dead lion Eccles. 9. with S. Augustine we honor them charitate non seruitute hauing receiued prohibition to be seruants of meÌ„ 1. Cor. 7 with loue not feare in admiration of their liues not adoration of their images nec templa sicut dijs sed memorias vt hominibus dicamus saith Austen we reare not temples vnto them as Gods but record their memories as of holy meÌ„ there being a difference betweene sepulchra aedificare Math. 23 simalâ—chracolere betwene dignifieng them as Saints by celebration Deifieng them as Gods by inuocation this combâ—ning of heauen and earth together by prayer to them being rather a mutinous rebellion and conspiracy against God then a mutuall communion or societie of saintes grounded vpon an heathenish superstition the chiefe authors beeing Plato and Apuleius who formed mediators Doemonicall and Heroicall both those spiritual essences which they call Doemones and the soules departed which they called Heroes as the popish clergie Angels and Saintes continued by supposed aparitions of walking ghostes and miracles wrought at martyrs monumentes and confirmed by some ambiguous irresolutions of a few fathers for whether they procure vs any good euen Origen makes it a question thinkes it not to bee chartulae mysterium a written veritie but an vnknowne secrete and they which were that way in such affections most passionate slaked their heat in this case with a Si or a Qnasi as S. Basil with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianz. as I thinke am perswaded not resolued by the scholemen what their knowledge or their power is whether their knowledge be matutina or vespertina and whether they procure vs any good either impetratiuè by mediation of their prayers or interpretatiuè by valuation of their merits No where euen by the confessioÌ„ of Eckius authorized in scripture by any example or precept not in the old testament because the people were to prone to Idolatrie as in the Calfe was seene the saints were theÌ„ in Limbo not glorified not in the new least the Gentils couerted shold returne and worship men for Gods as the Lycaonians did Paul and Barnabas Act. 14. not in the writinges or preachinges of the Euangelists and Apostles least they might be suspected of arrogancy as purueyors of their owne prayses in proclayming themselus an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a future glory among meÌ„ after their decease this saith Eckius although both Duraeus will needes fetch it from the very crosse of Christ in this manner Our Sauiour in his passion cried out Eli Eli and the people thought hee had called for Elias ergo Inuocation of Saintes was vsed among the Iewes and this pamphletor as you see wil haue it an article of faith which caÌ„not be whether we look vnto the matter of faith which is the word or the obiect of faith which is Christ. For nothing may bee an article of faith which is not squired by the rule of faith the scripture Neither is prayer to be made vnto any but on whome we beleeue Rom. 10. no Christian dare say that wee must beleeue in Saintes It was said of Cesar that in the renewing Pompey his statues which were ruinated he erected his owne here it is contrary for this gloriâ—eng of the Saintes is the disparagement of the whole Trinitie of God the father beeing the principall obiect of our prayers by his owne precept Psal. 50 Call vpon mee by Christes auaunt to Sathan Math. 4 Eisoli him only thou shalt serue by his soueraigntie of place beeing our king of olde Psal. 74. 12. nec benè cum socijs regna-manent saith the Poet. Of the Sonne beeing the vnus mediator the alone mediator betweene God and man 1. Tim. 2. 5. the still suruiuing priest making intercession for vs Heb. 7. 25 without whome there is no accesse vnto the Father Ioh. 14. who onely as Ambrose saith hath that double office of a mediatour imperare vt deus visitare vt homo as man compassionating our infirmities Heb. 2 as God supplying our wants as man dying for our sinnes as
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