AN ANSVVERE TO WILLIAM ALABLASTER his MOTIVES By ROGER FENTON Preacher of Grayes Inne AT LONDON Imprinted by FELIX KYNGSTON for W. Aspley dwelling in Paules Church-yard at the signe of the Tygers head 1599. THE CONTENTS OF THE seuen Motiues 1. Of the stay of the minde in doctrine of faith 2. Of the last resolution of religion 3. Of the rule of interpretation of Scripture and of necessitie of workes 4. Of the multitude of communicants in the catholike faith 5. Of alteration and reformation of religion 6. Of the power promised to the Church for discerning of truth and of the meanes of deciding controuersies 7. Of markes to discerne heretikes by and of innouation TO THE RIGHT WORSHIPFVLL HIS SINGVLAR GOOD PATRONES THE REAders of Grayes Inne RIGHT Worshipfull I craue your patronage and pardon both at once I haue stolne from my daily duetie vnto you vnto whom I owe both my selfe and all duetie certaine waste houres which I haue imployed about this discourse If my paines haue been fruitfullie bestowed yet they must craue pardon because they were bestowed without your leaue if idlie then I must craue pardon twise once for them and next for my selfe Howsoeuer I am sure my best desert must pleade pardon which I most humbly beg at your hands submitting my selfe and thaese stolne meditations to your milde censures Which if I finde fauourable I shall be encouraged with more alacritie to applie my studies in my ordinarie duties and with better content as well to amend what you shall finde amisse in this as also to prepare my selfe to some greater taske And so with my dailie prayers to almightie God for the happie and flourishing estate of your Honourable societie I humbly take my leaue At my chamber in Grayes Inne this 24. of Nouember 1599. Your daily bounden Orator ROGER FENTON The Author to William Alablaster prisoner in the Tower wisheth health of soule and bodie ALbeit Aarons body mysticall whereabout we contend might iustly occasion a much hotter conflict then that dead bodie of Moses for which Sathan stroue with Michael thereof to make an idoll yet haue I rather chosen beloued Alablaster to offend by ouer much mildnes in this generall suruey and discouerie of your grounds then any wise in bitternes of spirit vnderpretext of zeale to gaule and disgrace an aduersary Onely to the ende this slender taske imposed vpon me might finde the better intertainement euen at your hands I haue weighed your inducements with all indifferencie vrged the force of them so fully as I am able to conceiue and examined them by the touch and triall of your owne grounds VVherefore since by this time I hope the seething of your feruencie is well nigh ouer you become more staied then before and able to containe your selfe within some limits of moderation my heartie wish and desire is that you would vpon this new occasion take a sober reuiew of your owne worke more aduisedly consider the premises whereupon you build and as God shall moue you accordingly shape your resolution VVhich thing although I haue small hope my labour should be so happie as to effect in you yet least these your popular fallacies should insinuate themselues into the mindes of the more vnstable I am the rather induced to publish this briefe answere for the vse of such tender iudgements as shall in that kinde neede the same So committing to almightie God the happie successe hereof and submitting my selfe herein to the censure of the learned I bid you farewell from my Chamber in Grayes Inne Nouember 24. 1599. R. F. THE FIRST MOTIVE AS the moist and vnstable bodies because they are vnbounded in themselues neuer cease from motion vntil they be staied in some other bodie which hath stay in it selfe so the vnderstanding vnquiet by nature passeth through all formes of opinions vntill he resolue his assent vpon some principle that standeth onely vpon his owne ground ANSVVERE THat principle which stayeth the vnderstanding in humane knowledge containeth a truth firme in it selfe manifest to the light of nature shining in vs knowne to euerie man of meane vnderstanding carying euery proofe and vpholding each conclusion which reason is able from thence by discourse to inferre So that the vnderstanding passing through so many formes of opinions by discoursing at randome is therefore vnsetled because he cannot reduce those fareftcht conclusions to the first principle and examine all opinions by that truth which standeth vpon it owne ground MOTIVE THerefore when the question of truth in controuersie of faith is turned too and fro in the throng of so many particular quarrels it is best to goe aside and single out the two grand Originals and foundations from the which all other factions arise that by taking the iust estimate of the strength of eyther our iudgemēt may leaue to the stronger part Al particular controuersies in thēselues stand vpon their yea and nay but vnto vs require proofe which proofe is linked by reason which reason is chiefely groūded vpō scripture which scripture is authorised not in the letter but in the sense because it is doubtful in the varietie of apprehensions some leading others drawing many writhing their text to their seuerall factions The question is at last remoued frō the text to the interpreter frō the scripture vnto the men So that a mind studious of truth is now come to his last care to determine of the worth merit authority of these that are the exposit our ANSVVERE YOu passe from formes of opinions to controuersies of faith from an vnquiet vnderstanding by nature to an vnstable faith in religion which inference is not greatly amisse if rightly taken For as these two kinds be diuerse in nature so be they alike in proportiō For the principles of religiō differ from the principles of reason so doth this of faith from that of nature Hence an vnstable vnderstanding is not fixed vpon one and the same ground in both kindes They be alike in proportion thus as nature hath her principles written in the hearts of all men so religion hath hers reuealed from heauen to al faithfull men Secondly as the glimmering light of nature still shining in vs enlightneth her principles and maketh mens minds fully assent vnto them So the spirit of God enformeth all Christian minds with a supernaturall light of faith and full assurance of the first principles of religion Thirdly as the principles of nature are presented to our vnderstanding out of the booke of nature the volume of creatures and visible things of God together with many mysteries in part vnfolded by the wise Philosophers in their comments vpon nature so the first common principles of faith are euidently expressed in the booke of God besides many high mysteries in part reuealed vnto vs by the learned and holy men of God from time to time Fourthly as the naturall vnderstanding the further it is remoued from the first principles by discourse and tract of consequence the more vnstable
waigh together the spouse of Christ with Luther Caluin Melancthon aecumenicall counsels with priuate opinions the reuerend and learned fathers with Arius Aetius Vigilantius men alwaies in their time burned for heretikes the harmony of Churches with the iarring of conuenticles of them that are in as great brawle with themselues as with the catholikes The vniforme practise of 1500. yeares with the often change of others The tradition of the Apostles with the dregs of heretikes Now let any man though ouerbalanced by affection consider with himselfe whether of these should be beleeued in expounding the scriptures and consequently in the truth of the controuersies which relyeth vpon the sence ANSVVERE THis is right the wise man of Athens who thought all the shippes his owne which came to hauen Church councels Fathers Apostolicall traditions all yours And we poore soules turned ouer to a few single spirits Luther Caluin Melancthon c. If I might be so bold with you as Sir Thomas More was in like case with a protestant it were time to put you in minde of one Caius who encountring with a scholler would needs haue his first demaunde graunted to wit whatsoeuer had two eares was a foolish beast For els he could not so gallantly haue come vpon him as otherwaies he had ment Your demand is alike reasonable For you assume no more as graunted but the iudgment of the Church the definition of councells the consent of Fathers the harmonie of Churches the practise of all ages the rule of Apostolicall tradition Which if we giue you and leaue our selues a few particular mens expositions indeede I confesse you may conclude at your pleasure But it is wel knowen we doe no further relie vpon those learned mens assertions then they be authorized by the forenamed witnesses Which testimonies so confidently alledged for your parte I hope you are not ignorant how that all along in our apologies defences and answeres they be brought against you by our defenders especially those witnesses of more ancient times vnto whom we are content to appeale as most indifferent iudges and more sincere then any of later times being neerer to Christ and further from these factions To put you out of doubt I will set downe our owne words Quam ea die Iuellus vocem verissimam ac constantissimam emisit quando ad sexcentorum annorum antiquitatem prouocanit vobisque obtulit vt si vel vnicam ex aliquo patre aut consilio claram dilucidam sententiam afferretis non recusaret quin vobis palmam concederet ea est nostrûm omnium professio idem omnes pollicemur fidem non fallemus THE SECOND MOTIVE THe mysteries of religion do so far exceede the narrow straites of our vnderstanding that because they cannot be comprehended by reason God hath therefore appointed faith to entertaine them which faith is built vpon diuine and vnfallible authoritie the minde yeelding obedience in stead of discourse receiuing indifferently the truth of doctrine vpon the credit and affiance of the teacher Therefore that religion which doth not stay the assent of the scholler and hath not irrefragable authoritie in all matters of faith hath neither merit of beliefe in it selfe nor others But such is the discipline of the protestants that they affoord their schollers no other but humane and mutable authoritie whereby to beleeue the number and dignitie of the scriptures with the sense and interpretation of them in which consisteth the summe of all religion ANSVVERE THe mysteries of religion doe far exceede the narrow straites of our vnderstanding for without controuersie great are those mysteries to wit God is manifested in the flesh iustified in the spirit seene of Angels beleeued on in the world and receiued vp into glorie Amongst which the schollers assent to those misteries is accounted one beleeued on in the world which you haue well expressed appointing faith not reason to entertaine them The mind yeelding obedience in steed of discourse receiuing indifferently the truth of doctrine vpon the credit and affiance of the teacher This teacher you haue determined to be the inflexible testimonie of the catholike Church of whome we receiued the forenamed principles of religion yea the scriptures themselues And surely that minde which would not yeeld obedience to the testimonie of this generall voice were in all sound iudgments most vnreasonable For doth not reason her selfe tell vs That which most men and wisest agree vpon is most true doth she not adde further Those men be wisest next God that are most deare vnto him Then that religion which is professed and taught by the most holy and catholike Church which is venerable for antiquitie certaine for succession comely for order admirable for vnitie approued by experience allowed by prouidence confirmed by miracles rooted in so many kingdomes neuer doubted of but by heretikes is in the very eye of reason to be imbraced How thinke you Is not this reasons discourse And a sound discourse You must not deny it for it is your owne If reason then build vpon Church authoritie how place you faith in reasons roome If this be reasons discourse what is that yeelding obedience in stead of discourse Where is that great mysterie of godlines beleeued on in the world which captiuates the vnderstanding to the obedience of faith Let me helpe you out with a schoole distinction that wee may cleere the way before vs. The schollers assent to the Church testimonie is called faith I confesse but such a faith as the schoole termeth Acquisita fides faith gotten by discourse testimonie of the holy men of God a faith caried along by reason grounding vpon sufficient witnes and conuincing the vnderstanding by euidence of demonstration a faith incident not to wicked men only but the diuels themselues But the schoole diuines haue taught a more diuine faith which they call Infusa fides immediatly inspired by the holy Ghost from heauen informing the minde inclining the will to entertaine the principles of christianitie with all perfect obedience in stead of discourse For the begetting of which faith in the hearts of men that former testimonie of the Church and discourse of argument doth wonderfully dispose and prepare the minde but y t which giues the stroke and addeth life vnto it is the celestiall motion of Gods spirit which Saint Iohn calls the witnes within vs opposing it to the Church testimonie without vs. This is that true faith which Aquin affirmes neuer to bee found in diuels which Scotus aueres neuer to be void of christian charitie which Bellarmin proues and Trent defines neuer to be obtained without diuine reuelation and inspiration of Gods spirit vpon which it is built as vpon diuine and vnfallible authoritie the minde yeelding obedience in steede of discourse and receiuing indifferently the truth of doctrine vpon the credit and affiance of this teacher Hereupon doth our religion stay the assent of the scholler and hath irrefragable authoritie in the
principles of faith wherein consisteth the summe of all religion These first principles of religion assented vnto by this infused faith as the principles of reason by the light of nature haue taken a deeper impression in the mindes of the faithfull than the voice of the Church or an Angell from heauen could haue made For if we saith Paul the Apostles of Christ nay if an Angell from heauen confirmed in the state of happines should preach any other Gospell that is lay any other principles of religion then be all readie layd let him bee accursed Then somewhat there is of more certaintie to vs then Peter or Paul or any Angell Sinos aut Angelus Thus farre therefore you must of necessitie yeeld vnto vs except you withstand the streame of your owne Doctors that albeit the voice of the Church be a witnesse of this truth without exception yet aboue and beside this the minde of a beleeuing Christian is stroken with a lightning from Heauen inspyred with diuine reuelation enformed with that infused faith which farre surpasseth that former faith gotten by discourse and testimonie of the Church without vs. This is the last resolution of our religion into a principle that standes vpon his own ground to wit into an vndoubted assent of the minde informed by true faith fixed by the holy Ghost vpon the Axioms of Christian religion All that I would say to this point is by your Doctor Stapleton well concluded in one period Fideles enim omnes per vocem ecclesiae inducuntur ad fidem inducti autem lumine inspirationis diuinae illustrati non iam amplius propter Loquelam ecclesiae sed propter Lumen illud diuinum credunt But for more remote conclusions drawen from principles by discourse and tract of consequence because therein to rely vpon speciall reuelation were dangerous we most willingly imbrace the voice of the Church in manner as we haue said to your first motiue alwaies acknowledging Gods spirit to be more fully resident in holy assemblies then priuate braines promising to leade the Church into all truth to be resident where two or three are gathered together in his name which spirit for his part will neuer be wanting if the Church for her part be not defectiue But whether these promises made be absolute or with condition that is suppose the Church will not be led whether the spirit will perforce driue her into all truth Suppose her chieftaines assemble themselues with preiudicate and sinister affections not with that sinceritie which is required whether the spirit will therin assist them Or whether these suppositions be possible that God in regard of our sins will suffer such corruptions to creepe into Synodes as may lead thē into errour in some ages more in some lesse though euermore preseruing life in the principles of religion is the point in question Vpon which issue we denie such a power of not erring to the Church militant as should enforce the mind to giue assent to counsell decrees in the same kind and degree of faith as to the articles of beleefe which remaines more fully to be shewed out of your owne groundes MOTIVE FOr they affirme that the authority of the Church and ministerie of whom their followers receiue the sacred scriptures and their expositours be humane and such as may goe aside into errour and sometimes doe So that of necessitie whosoeuer standeth in the integritie of their opinion either haue no faith at all or else onely humane and errant For they that haue a possible impotencie of erring in one point of faith what assurance can they make of distinction that they doe not erre in all ANSVVERE WE affirme the authoritie of the Church and ministerie to be humane in the same sense as Saint Iohn cals it the testimonie of men If we receiue the testimonie of men the testimonie of God is greater Which testimonie of men was by all consent the testimonie of the Apostles themselues who ioyntly were witnesses of the resurrection of the Lord of life Then if the testimonie of the Apostles be humane I hope in the like sense we may call the authoritie of the Church humane I come at the last to that grand motiue whereupon all the rest depends the omnipotence of not erring Wherein that I may quickly touch the point I spare to proue what is granted for we go along certaine steps together without iarring First it is confessed that any counsell particular or general may erre if it be not confirmed by the Pope Secondly that Pope and counsell may erre in any by matter beside the definitiue sentence principally intended Thirdly that they may errein application of scriptures in illustrations in sequel of argument drawne from scripture to inferre that definitiue sentence Fourthly the definitiue sentence it selfe may be erronious if it be defined onely as a probabilitie not as a point of faith Fiftly though it be concluded as a matter of faith yet there may be errour in the proprietie of speech by superfluitie or want of termes by displacing of wordes or such like Only the verie bare maine sense of the conclusion it selfe is cocke sure from errour Into this narrow straite they confesse themselues to haue been alreadie pursued the consideration of which point me thinkes should cause an indifferent mind to pause a little and thinke it strange at the least that the euident truth of the Church testimonie whereupon all catholike faith must depend that the first principle standing vpon his owne ground into which all religion is to be resolued as into a pure element should be put to so many shiftes and hunted into such a narrow roome But further to vrge you with your owne I demaund from whence a counsels definitiue sentence doth receiue her infallibilitie Either it must be immediately from the spirit of God or else by means of consequence from the text of scripture or article whereupon it groundeth The first is by your selues denied for it is the first and speciall difference Bellarmine putteth twixt counsels Canons and canonicall scripture that the word of God is authorized by immediate reuelation from the spirit but counsels deriue their conclusions by discourse from the word Your champion answered me to this point that indeed God would haue his Church to vse those meanes of discourse and testimonie yet at the vpshot the spirit doth fortifie the conclusion and lets the rest go So I hope Paul did apply his bookes and parchments vsed the meanes of studie and discourse though that which he resolued vpon to put in writing was by the immediate motion of the spirit Therefore still this makes no difference at all Then belike if Bellarmine stand it is the discourse sequele of argument which the conclusion must rely vpon for her certaintie but that also proues a broken staffe euen in your owne iudgements Bellarmine saieth it is erronious and Stapleton resolues vpon it that from erronious arguments counsels doe
inferre vndoubted positions from weake and false premisses infallible conclusions Omnipotent power that makes the conclusion stronger then the premisses whereupon it is grounded But I will spare this sore because Doctor Stapleton saith it is a sinne to touch it Thus it is quoth hee but we must not enquire the maner how it is that were curiositie Happily it is a mysterie and it were safe for your Church it were not looked into The consequence of your argument if any impotencie of erring in one then in all is too too weake there is a meane betwixt all and none at all you run altogether vpon extremities all errours be not at once disclosed nor all truthes alike necessarie to be knowne What say you to your Doctor Stapleton who limits the Church with a condition of determining such points onely as be necessary to be beleeued or belong to the verie substance of faith else she may erre both in discourse and definitiue sentence a condition which would be looked vnto if not quite put out of his workes for it shaketh many a decree Nay what say you to Bellarmine who acknowledgeth there be some true catholikes which hold that the Pope in a general counsel may erre when he giueth not all diligence Which generall condition if it be truly obserued in assembling the synod without partialitie in selecting points of moment and necessitie in consulting with all simplicitie with such like included vnder all diligence doubtlesse Gods spirit for his part will neuer be wanting See now if you would be reasonable we might happily shake hands in this point but you presently runne backe to an absolute omnipotencie of not erring in any one point and so shall we neuer meet I aduise you though doe not take it for an article of your creed but remember Bellarmine his rule That is not to be held as a point of faith against which some catholikes do hold being reputed catholikes of the Church and not condemned for heretiks But some catholikes hold the Church may erre quando non adhibet omnem diligentiam therefore resolue not all your faith vpon this point but alas we haue your resolution MOTIVE COntrarie the Catholikes auouching the inflexible truth of the Church as the voice of Christ and direction of the spirit doe stay the mindes of the faithfull from doubt and wauering But the other making an head from the bodie of the Church are rightly punished both with beleefe in errours and vnbeleefe in truth ANSVVERE SEe now your conclusion which buildeth not vpon that point alone we haue alreadie sifted but assumeth with all a farre more slipperie ground that that Church you haue lately plunged your selfe into is the onely Church we haue talked of all this while the onely true vniuersall visible Church vpon the earth Which two vncertainties wel examined and laid together will I feare me make but a sandie foundation to build vpon and an vnstable principle to stand vpon it owne ground and vphold all religion Yet this is your only sanctuary wherin you secure your soules of all sound beliefe which standeth vpon these two main pillers first that the Catholike Church cannot erre which is not so dangerous if rightly conceiued as hath been said Secondly that this Romish Church whereof you professe your selfe a member is that Catholicke Church Which second branch must be yet further resolued into other vncertainties presupposed by you as vndoubted truthes whereupon the frame of your religion doth rest it selfe to wit first that this present Romish Church doth not degenerate from the ancient Catholike but soundly and sincerely professeth that same faith which was established in the primitiue by the Apostles continued in the ancient Romane Church in the time of the Fathers for the space of 600 yeares Secondly this being proued and made manifest you must adde further that this Church of Rome is not so Catholike as was the Church of Corinth Galatia c. that is not as a member communicating in the faith of the whole Catholike but that it selfe is the whole entire Catholike Church thereby excluding all other Churches in Christendome as hereticall which doe not acknowledge themselues subiect to the Bishop of that Sea Which thing you must defend not against protestants onely who proue you rather to be an Italian faction then the Catholike Church which Iohn Hart doth ingenuously acknowledge to be more probable then he was aware of but euen against your owne Doctors and Cardinals must you arme your selues in this point who complaine there is nothing decreed in counsels but what the Italian Nation liketh of as Ludouicus Cardinall of Arle complained at the Councell of Basil and Claudius Espencaeus a Doctor of your owne in Paris witnesseth for Trent Haec est illa Helena qua tridenti nuper obtinuit c. speaking of the Italian Nation Now if any of these pointes faile you which me thinkes be verie tickle then is not the voice of your Church euermore the inflexible truth of Christ and direction of his spirit which you presume to be the first ground of Christian Religion that doth stay the minds of the faithfull from doubt and wauering in all the rest THE THIRD MOTIVE THe infinite waies of errours draw themselues in their originall into two heads opinion and affection which as two cankers breed the one in the vnderstanding the other in the will for our iudgement is easiest deceiued by those things we esteeme truest and our inclination by what we loue best There is nothing of more manifest presumption then the truth of the Scriptures nor fuller of desire then securitie of happinesse therefore these two being left vnlimited the one of Canonitall exposition the other with necessitie of meanes are a direct method of indirect consequence Such is the practise of the later religion they teach that nothing is to be credited but what is warranted in holy bookes and giue not infallible rules of interpretation but such as at last must be ouerruled by priuat opinion for conference of places propriety of phrase acceptations of wordes can make no other conclusion then euery ones conceit will aforde So that of an infallible proposition and arbitrary assumption must needes insue a dangerous conclusion though not euer in the matter which is concluded yet alwaies in the manner of concluding ANSVVERE TO let slip your philosophicall introduction sparing in this short discourse to catch at by matters you haue pitched your motiue vpon the two maine partes of a christian soule The vnderstanding of diuine truth and the desire of true happines assuming to your selues and denying wholly to vs both sound iudgment for the triall of the one and necessarie meanes for the enioying of the other Our iudgment is impeached for resting it selfe wholly vpon the written word being depriued also of the infallible interpretation of the same For the first point we doe indeede maintaine the written word as the most perfect worke of God to
whole body This is a marke Saint Paul willeth vs to aime at and indeuour to attain the perfection of it But you as if your Church had alreadie attained it and were perfect in this vnitie of faith haue fansied to your selfe such an vniformitie in religion and such an infallible meanes to enioy the same as doth expell all differences in iudgements and opinions remoue all occasions of doubt and reply and vnto which perfect obedience is tied By this cognisance haue you discerned and noted the onely true catholike Church and thereby cut of al protestants from that body So did Tully describe an oratour who neuer yet was knowen either at Rome or Athens so did Plato imagine a commonwelth collected of the select perfections of all societies and so hath your chymicall phansie conceited a Church in her state here militant which by triall will proue a meere Eutopia not to be found vpon the earth For you might easily conceiue euen in reason that albeit vnitie be essentiall to a bodie and consequently the vnitie of faith to the Church of Christ yet as there be many degrees of perfections in the church so be there likewise of vnitie in faith Concerning the very bodie of religion and more materiall pointes of faith there is in our Church an vniforme accord and agreement though in other branches some differences as amongst your selues how manie iarres betwixt Aquin and Scotus and y e rest of that scoole scarce three of thē saying one thing How many errours cōdemned in your Cardinal Caietan by Melchior Canus and Bellarmin The Iacobins and the Cordelians could neuer agree about the Virgin Mary her conception In a word it cannot bee denyed but so many orders of fryers almost so many sectes in opinions and deadly quarrels euen at this day Wherefore before this your peremptorie conclusion of deposing Churches it had bin a point verie requisite first to haue defined what degree of vnitie were necessarie and what kinde of differences brings the Church of Christ to vtter dissolution so that it remaine noe longer to bee a Church But you taking a course most easie to deceiue your selfe and others discourse aloofe in generalities and take the perfection of vnitie at the highest pitch to make a more glorious shewe So then the weight of this your argument resteth it selfe vpon these two poyntes First that the prouidence of God hath prouided for his Church militant a perpetuall and infallible meanes of vnitie in faith and such a vnity as takes away varietie of iudgments and opinions remoues all occasions of doubt and reply and vnto which absolute obedience is tyed Secondly that this meanes is to be found in the Church of Rome and not els where Let vs briefly examine the first ground which if it proue sandie the whole frame of this your building falles by it owne weight Saint Paul his argument in the fourth to the Ephesians from whence you haue raised this whole discourse in your owne sence makes directly against you For as from vnitie of Gods Church hee buildeth the vnitie of faith so doth he likewise the vnitie of spirit in the bond of peace Then if from the defect of vnitie in faith you will goe backward to deny the Church you must deny it likewise by vertue of the same text vpon any quarrels or contentions ciuill or eccleasticall which doe impeach the vnitie of loue in the bond of peace But I wot you will be better aduised and graunt there may be a visible Church though the vnitie of peace be not in perfectiō And may there not be one also amongst vs in some differences of iudgments yea much more since varietie of opinions rise commonly from ignorance and weaknes of iudgment whereas those other quarrelles proceed rather from malice and enuie and therefore are lesse veniall and more likely to take away the possibilitie of dependance vpon God Let vs then leaue to straine at gnattes and ingenuously acknowledge thus much at the first that all differences doe not take away the nature of the true Church Next that all vnitie doth not proue a Church For there may be aswellconspiracie in errour as vnitie in faith Yea the kingdome of Sathan is at vnitie with it selfe Or els saith our Sauiour it could not possibly endure If this policie be the strength of his kingdome no meruaile if the same be found amongst his instruments as the prophet Nahum speakes of the enimies of Gods people the Assyrians comparing them to a firre bush or heape of thornes twined or folden one within another Your next shift will be that differences of iudgments among catholikes before definitiue sentence giuen bee neither damnable nor concerne matters of faith but after the Church hath giuē her voice vnto which perfect obedience is tyed then such a truth so determined is presently to be imbraced without reply or further enquirie Which conceite seemes to make voide the ende of that diuine dispensation by which you affirme some sediitons and factions to spring in the kingdome of God Which in his wisedome be not onely permitted but disposed and ordered to the exercise and more full triall of the faithfull To which purpose wee are often vrged in the text to search the scriptures trie the spirits proue all things but here is a shorter cut for a catholike Onely these two poynts First in any doubtfull question vndetermined either let him suspend his iudgment or if he lift to take a side it is not daungerous vntill the Church haue defined and then secondly after definitiue sentence let him imbrace it as a matter of faith without further examination Me thinkes this triall is too too easie that a catholike should put himselfe into such complete armour as y e Apostle biddeth as to haue his loines girt with veritie his feete shod with the preparation of the Gospell to take vnto him the shield of faith the sword of the spirit to make such search and examination for the truth of God and when it comes to the point so he keepe himselfe within compasse of the visible Church which is verie spacious he may safely fight on which side he list without daunger and when sentence is past yeelde consent with securitie Which position I must needes confesse hath the aduantage of mans nature farre aboue the other For that which we desire and wish for we are easily induced to beleeue wherefore euery man naturally affecting to enioy securitie with all facilitie and ease that may bee doth willingly perswade himselfe of this and the like plausible conceites euen by the sway of his owne inclination Which thing makes it no whit lesse suspected of errour but rather much more because euery naturall motion and desire arising out of the inferior part of the soule must by the kingdome of Christ be either quite subdued and rooted out or at the least so crossed and qualified as it seldome remaines the same So then to draw this whole poynt to a
it is subiect to errour being not able so steadily to looke backe frō euery conclusion to the first ground so the minds of Christian men holding the same commō grounds by them vnfolding difficulties and from them raising conclusiōs according to the variety of iudgements and apprehensions doe shape so many formes of opinions and controuersies of religion Thus farre I hope we haue gone hand in hand without crosse or variance in any poynt at all It remaines them since the vnderstanding euen of a christian man is weake and vnstable in his discourse and apprehension that we seeke the meanes to establish and confirme the same so far forth as may stay the conscience of one studious of truth in matters of religion Your aduise is that notwithstanding all truth in controuersie of faith be grounded chiefely vpon scripture yet the sence of scripture being diuersly taken by diuers therefore to vs vncertaine the question at last must be remoued from the text to the interpretour from the scripture to the men God forbid the question should euer be remoued from the ground of truth which truth is contained in the first principles which principles be euidently expressed in scripture not diuersly taken but agreed vpon of all Churches As that Christ is come in the flesh Christ is the sonne of the liuing God his second comming to iudgement the resurrection and such like the analogie of which truths is an infallible rule for expounding more obscure places and a sure ground to build vpon These principles being not doubtfull in varietie of apprehensions like other places of greater difficultie there is no shew of reason why a christians mans mind should in any controuersie be remoued from them no more then naturall reason will in any case forsake her common grounds notwithstanding any sect of Philosophers whatsoeuer but still labour to trie and examine all opinions by her first rules Thus much I will presume vpon as graunted if any exceptiō be taken I appeale to your own words It is best to goe aside and single out the two grand originals and foundations from the which all the other factions arise that by taking a iust estimat of the strength of either our iudgement may leane to the stronger part I demaund then when your selfe went aside to single out the two grand originals by what rules did you take a iust estimate of the strength of either If religion be to you a matter of conscience you must needes confesse that your rules of reason or religion or both did sway your mind and make your iudgement leane as you thinke to the stronger part So that euen by your own euidence that last remoue of the question from the text to the interpreter from the scripture to the men if it cary any shew of truth it must be interpreted verie tenderly First you meane not frō that plaine scripture wherein the first principles bee euidently authorized but onely from those obscure textes whose sence is doubtfull to vs in such varietie of apprehensions Secondly the remoue is not made from the scripture altogether to the men but so as still we keepe our sure footing vpon the first grounds in the strength and euidence wherof diuine truth both in it selfe and to vs is euermore established Now further to proceede because the Apostle commaunds vs not alwaies to sticke in our first principles we must needes confesse that the vnderstanding of priuat men vnsteedie in discourse and feeble in iudging such high and waightie matters is of it selfe aswell in expounding scripture as setting downe conclusions subiect to manifould errors and heresies And therefore besides those premised groundes from which we take our rise we must be confirmed by such meanes as Christ hath besides prouided for the members of his Church militant here vpon earth Which meanes are braunched into the assistance of Gods spirit within vs and the testimonie of the Church and holie men of God without vs. These speciall helpes God hath prouided for his Church ouer and aboue humane helpes common to Christians with the sonnes of nature The former of these I meane the assistance of Gods spirit for enlightning our vnderstanding and inabling our iudgments is purchased 1. by feruencie of prayer 2. religious exercise 3. holines of life and 4. studious indeuour Yet notwithstanding because both reason and religion ioyned with humilitie will easily perswade that Gods spirit is more fully resident in holy assemblies then priuat mens braines that spirit is to be suspected of singularitie which will not with all reuerence imbrace the testimonie of the Church So then a Christian man studious of truth doth rest his conscience vpon these three witnesses First the euidence of our first principles expressely propounded in scripture and written in the tables of our heartes by the holy Ghost Secondly the assistance of Gods grace and holy spirit promised to euery faithfull soule for confirming his iudgment so far forth as may leade to happines and performe the dueties of that place whereunto he is called Thirdly the testimonie of the Church and holy men of God And these three agree in one But in your last remoue of the question From the text to the interpreter from the scripture vnto the men passing ouer the two former you haue resolued your selfe wholy vpon the worth merit and authoritie of those which are the expositors So that according to your aduise hauing singled out the graund originals and foundations of our two religions and taking as neere as I can a iust estimate of the strength of either I find the odds three to one of our side For although these three witnesses bee so linked togither as rightly taken they be neuer seuered yet least singling them out one from another we should mistake any wee lay fast hold of all three conferring examining and confirming to our selues one by another You contrariwise leane your selfe and rest your conscience onely vpon the third the testimonie of the Church as vpon an infallible ground of all the rest Which if it proue a broken staffe by your mistaking of it either in taking the testimonie of some portion of the visible Church for the whole catholike or secondly an vnsound part for the sound or thirdly misconceauing the churches of former times it will not only deceiue you but the shiuers thereof wound your erronious and naked conscience which easily may befall such a one as is of no longer time or deeper studie then you and I are well knowne to be MOTIVE THe catholike part for the strength of their interpretation alledge the iudgment of the Church the definitions of councels the consent of fathers the harmonie of Churches the practise of all ages and the rule of Apostolicall tradition left by succession as the light through the heauens The Protestantes bring forth the seuerall founders of their sects Luther Caluin Melancthon and others of that straine whose exposition they cleaue vnto Lay this in the ballance and
to the stoole ANSVVERE IF you respect repentance good works I wonder you regard christian charitie no more but so apparantly to slaunder vs against the generall voice of our writers who protest themselues herein greatly iniuried and vrge as great necessitie of good workes as you doe or can desire secluding them onely from the act of iustification not from the meanes of securitie euery where teaching that the keeping of a good conscience in true faith doth worke in vs that certaintie of hope for saluatiō which is the rest only peace of conscience in this life Notwithstanding whē we haue done what we can in Gods seruice since we are vnprofitable and our workes vnperfect it is not any way safe to trust in our selues or rely vpon them but onely in Gods mercies and Christes merits in which poynt Bellarmine himselfe doth most ingenuously ioyne with vs. Tutissimum tamen est propter incertitudinem propriae iustitiae periculum inanis gloriae totam fiduciam nō in opeirbus nostris sed sola dei misericordia benignitate reponere This is all I can find in our writers that giues any shadow of occasion to this vncharitable slaunder which in the iudgment of a cleere minde will easily vanish as a miste before the sunne Your simile I confesse is too strong and may easily ouercome me and modestie biddes me spare to encounter it MOTIVE THese are the two fallacies whereupon Luther built his rebellion and wherein all the heresies of our time conspire though otherwise at difference with themselues for there can bee no fitter baites to beguile simple men then opinion and sensuall men then ease because euery one lieth open to decay in his owne vices ANSVVERE THus are you taken in the snare which you layd for others For the power of God in our ministery being to encounter with those two vglie monsters of nature ignorance and sensualitie it is the ende of our whole profession both to make the simple wise to saluation in such pointes as be meete for their conceites and expedient for their seuerall callings as also to conuert the sensuall vnto newnes and holines of life Thus we professe and thus we teach neither feeding the one kinde with opinions nor promising ease vnto the other Therefore if you either perceiuing some loosenes of life in the laitie doe ascribe that to our doctrine or obseruing the due execution of this ministerie to be wanting in some of the clergie shall therfore condemne the whole do ye not plainly see the two grād fallacies wherein you beguile your selfe and whereupon you haue built this Apostasie THE FOVRTH MOTIVE AMongst many loadstones that which hath the preeminence of vertue in proportionable distance winneth the Iron from all the rest So Christ being lifted vp in the abasing of his passion promised by his attractiue vertue to draw vnto his seruice all men from all religions For what rebellion of nature cannot he pacifie vnto the vnitie of Faith when he pleaseth to come within compasse that hath vnited humane nature into Gods hypostaticall vnion Therefore to gather vp the effect as a threed to leade to the cause the greatest multitude in consent of communion among the diuerse parcels and rentes of those that beare the liuery of Christ his name is a sufficient demonstration of the true and naturall loadstone which must of necessitie drawe more vnto it then the rest because it effecteth by his owne vertue when all the rest worke onely by the touch thereof ANSVVERE THat I may the better finde you in this discourse I will expresse your meaning more distinctly which you carie in a cloud of generalities the easier to deceaue For when I enquire what kinde of beleeuers they be whose number you endeuour so far to enlarge and extend beyond others me thinkes the resemblance of the loadstone and that attractiue vertue of Christ his passion out of the 12. of Iohn doe import not so much an outward calling to the profession of the catholike faith which makes a visible Church as an inward and effectuall drawing to the power thereof proper onely to the liuely members who make a mystical and inuisible bodie not discernable in the eye of man yet so it falleth out that this number of elect and sanctified persons is not by you intended For many are called into the visible Church but few chosen into the number of the Saintes many clensed in the fount from originall leprosie scarce the tithe shewing due thankfulnesse in the residue of their liues Wherevpon that I may take you right I vnderstand you meane a visible companie of catholikes that is professors of the Apostolike faith And then must you shake hands with Christ his attractiue vertue resembled by your loadstone which is taken in the former kinde to signifie not so much the outward calling of men into the visible Church as an inward and forcible drawing of them into the fellowship of the sonnes of God And so hath Christ and doth still by his death and passion draw vnto him men of all conditions from all the quarters of the world Further if you take that visible companie of professours at the largest for all those that beare the liuerie of Christ his name vnder which liuerie saith Barnard many doe seruice vnto Antichrist then doe you make both the Church of Rome and ours to be members of one visible Church al professing one Lord that is Christ giuing the name to all christians Secondly one baptisme without rebaptization of either hand Thirdly one faith as it is summarily premised in the counsell of Trent and professed dayly in our Church Thus far be we knit togither by a triple bande of vnitie which is not easily broken And so farre is your note of multitude common to both and therefore not to the purpose of this motiue It remaines then in the third place that the middle way be taken twixt these two vnderstanding the companie of sounde beleeuers and orthodoxall professors of Christs truth for in these three seuerall sences is the Church taken by diuers The first that is the companie of Saints is too narrow for your purpose the second containing all professors is too large and for the third that is the companie onely of sound and orthodoxall professors if you proue that that is and euermore hath been preeminent for multitude euen in persecution and inundations of heresies I shall much meruaile MOTIVE THis populous inheritance of such as professe the communion of his doctrine was giuen him as a royaltie in the 2. Psalme And after his resurrection he sent his Apostles to take possession of the dowrie of his Church from Hierusalem vnto the ends of the world and the prophets who from their high tower of speculation might ouerlooke more then the compasse of 2000. yeares and therefore tooke the draught of Christ his kingdome could perceiue no signe more glorious and visible then a multitude reaching from the East to the
was from the law of nature to the subiection of the law written The second from the seueritie of the law vnto the obedience of the Gospell Christ being the summe of all but with difference For in the state of nature he was discerned a farre of as a bodie In the law he was distinguished neerer as a man In the Gospell he is seene face to face Both these chaunges were restitutions of the former but with some perfection For Moses restored the decalogue sacrifice worship of one God circumcision tenths sabbaths and such like which were in the state of nature but arbitrarie for harmonie In the Gospell Christ the interpretation of the law which was corrupted and the three great parts of religion iustificaon by faith which was exemplified in Abraham the sacrifice of himselfe which was figured in Isaack and in the Pasca the mysterie of baptisme which was instituted in the deluge and redde sea and the Eucharist which was acted by Melchisedech For like as when Thamar the daughter in law of Iuda brought forth her twinnes Zaram and Phares Zaram first put forth his hand and the midwife tied a red threed about it and he pulled it in againe and his brother Phares was borne afore him So the Sacraments of the Gospell which are bound about with the redde threed of Christ his passion did first shew their hand in Abraham and Melchisedech but the Sacraments of the Iewes were borne before them So that these two be not chaunges but restitutions and these are two earthquakes registred in the scripture prophecied of before expected by the Church brought in with prodigious signes confirmed by the visible presence of God in miracles and one more we expect which shall chaunge all things temporall into eternall at the ende of the world Besides these neither the scripture mentioneth any more neither the iudgement of the Chuch and fathers did expect other For what prophesie either in the old testament or in the new made way for this reformation after 1000. or 1500. yeares What prodigious signes gaue the world warning of Luthers comming which of the creatures out of course gaue attendance at his birth with what extraordinarie power was he garded with what miracles was his doctrine graced That a religion venerable for age certaine for succession comely for order admirable for vnitie approued by experience allowed by prouidence confirmed by miracles rooted in so many kingdomes that neuer was doubted of but by heretikes neuer saw change but by her enemies should vpon one mans and such a mans credit and authoritie without greater cause nay without any cause fly the world leaue her kingdom and royalty at the dispose of one Apostata and Monke and an incestuous Monke ANSVVERE THose two memorable varieties one restoring nature by the moral law adding withal a vaile of shadowes and religious ceremonies the second remouing that vaile changing the moonelight of the law into the sunshine of the Gospell haue the preeminence before all other changes whatsoeuer neither is there any past or herafter to be expected cōparable to these two Notwithstanding besides these there haue been many restitutions of the Church from errours and heresies in al ages you discern none at all Yet of all others I wonder you spied not that of the morning starre Iohn Baptist so conspicuous aboue the rest so consonant to your owne notes Registred in Scripture prophesied of before expected by the Church brought in with prodigious signes who made a memorable varietie not onely by way of restitution in the doctrine of repentance but also by addition in his watrie baptisme The rising of which starre was the moone-set of Moses and the Prophets making a period of the law For so saith the text The law the Prophets lasted till Iohn Baptist who shined till the son of God appeared and then ceased Oportet illum crescere meautē minui Moreouer besides these three lights if I should take vpon me to reckon the lesser lights of the Church which haue restored it from darkenesse and corruption in all ages I might as well number the starres in the firmament Were not Abraham and Lot lights to expell the mistes of that idolatrous age Did not false gods after so farre preuaile that they entred into the familie of blessed Iaacob and possessed all that were about him till he rose as a starre in his brightnes to cleere his whole family and make restitution of his former religion in Bethel How many relapses in the time of the law not onely the congregation of Israel adored a calfe but euen the Priest himselfe was vrged to consent as you confesse Pope Liberius was to Arrianisme Did not all Israel after the death of Ioshua and that good generation runne after Baalim In the time of Saul the Arke of God was neuer sought for till that glorious starre of Israel king Dauid restored it againe How many Idols were after erected by the kings of Ierusalem and Iuda All the abhominations of the nations and the whole host of Heauen worshipped in Israel carued Images seated in the temple of God yea the booke of the law lost by the priestes Yet notwithstanding as their backslidings were many so was there manifold restitution made by the lightes of Israel the Church still reformed againe by the Prophets and holy men of God And can you spie neuer a reformation besids those two grand ones of Moses and the sonne of God This was the condition of the natural branches the Iewes and no lesse is to be expected of the Church of the Gentiles in this state militant but that it be sometimes darkned eclipsed as wel in abuse of practise as error of doctrine in some ages more in some lesse again by diuine prouidence raising vp some of notable learning and extraordinary spirit enlightned and restored to her first integritie so farre forth as truth can preuaile with corruption of the time such were the Catholike Bishops that restored her from the deluge of Arrianisme Neither is it to be expected that any of the creatures should be out of course to giue the world warning of such reformers For it is well knowne these reformations be of a farre other kind then those former made by Moses Iohn Baptist the son of God For those were euer with some addition of perfection not reuealed before Therefore no reason the world should take notice of them without diuine confirmation by signes wonders For had Moses Iohn Baptist or the Messias himselfe borne witnesse of themselues without the testimonie of miraculous workes or former prophesies there being neitheir Canon of Scripture to proue them nor diuine reuelation to discerne them by no reason in the world nor religionin the Church could possibly haue entertained them But sithence the last perfection is now reuealed by the Gospell and that absolute Canon of Scripture giuen to the Church to which nothing must be added in paine of eternall plague of
Counsell sought into the auncient copies thereof sent for from Constantinople Alexandria and Rome the next yeare conferred examined nothing found Whereupon the Bishops of that Counsell writ to the Pope that in the Nicen Counsell nothing was decreed tending that way but rather the contrarie to wit that he should keepe himselfe within his bounds as other Metropolitans did and therefore aduised him to content himselfe with his owne charge To this subscribed 230. fathers If you come to latter times when his ful and most complet supremacie was defined at the Lateran Counsell vnder Leo the tenth presently vpon it the Vniuersitie of Paris appealed to another Counsell and condemned that former So may ye finde other Vniuersities to haue done in the like cause as Louan Colen Uienna and the rest So in these and the like poynts concerning the externall face of the Church more conspicuous consequently more subiect to gain sayings the repugnance and reiecting of them might easily bee shewen to be ancient as the allowance of them is But there be other questions concerning faith and opinion which be of a far different kinde from the former Much like vnto those tares in the parable scattered by the enemie in the seede time of the Church the better to plead antiquite yet are they not at the first espyed though till they haue sprung vp and laid claime to the ground as well as the most pure wheate Whereof there be many causes concurring one is because they be little seedes at the first and therefore lesse regarded of men De minimis non curat lex aut ratio And not onely from little euils but euen from indifferent beginnings as the deuotions and naturall affections of men doth the enemie take occasion to bring in grosse superstition Whereof the wise man giueth instance in that grat sin of idolatrie among the heathen For when a father mourned grieuously for his sonne that was taken away suddenly he made an image for him that was once dead endeuouring after a sort to preserue him aliue in the eye and memorie of man Which affection in the father had it proceeded no further were not greatly to be misliked but after he worshipped it as a God ordained ceremonies and commaunded his seruants to sacrifice vnto it Thus sayth the text by processe of time this wicked custome preuailed and was kept as a lawe Secondly as the beginnings be small and therefore lesse conspicuous so doe they breed inwardly and take deepe roote first in the minds of men before they bee published in the Church as the seed is first couered with earth before it spring vp To this purpose doth our Sauiour compare the false doctrine of the Pharisies vnto leuen which a woman takes and hides in a barrell of meale So by this meanes a little leuen in time will sower the lumpe Thirdly as the beginnings of errors so likewise their growthes and proceedings are vnsensible because they doe not sprout vp like Ionas Gourd in a moment but like ordinarie plants by little and little Non crescere cernis frutices sed crenisse The same reason which is of the growth of error is likewise to bee applied to the decay of pure religion which being not put downe at once but mouldering away in time is not so easily perceiued For had the Figge-tree which the Disciples saw suddenly withered and flourishing ouer night dryed vp in longer space it had not been so subiect to their obseruation Besides these impediments we must presume that the enemie being wise will take all fit oportunitie y t may be then since all ages haue not been alike furnished with able and vigilant pastors that also addeth some aduaÌ„tage to this purpose For it is obserued that when men slept the enemie sowed tares so the darke nights of ignorance and times of securitie bee fittest to entertaine heresies without resistance But in other ages againe when it pleased almightie God to raise most glorious lights in his Church such as were most of the ancient Fathers they were presently set a worke with some graund heretike or other which so possessed them as they could not so wel intend those lesser enormities which by that meanes gathered strength more and more For they were to gather all their forces and encounter with such heresies as did aime at the soule of religion and maine pillars of christian faith some taking away the diuinitie of Christ some mangling his humanitie some confounding his natures some renting his person thus the Dragon setting vpon the Lorde of life and ready to teare in peeces the very person of our blessed Sauiour it was then no time to stand brushing his garment hauing such huge beames to remoue it was vnseasonable to pecke moates though they also hinder the eye sight and become dangerous in time to the very apple of Gods eye as the Church is called So then to conclude as in diuers questions controuersed the repugnances may be shewed to haue been auncient so there is good reason you should pardon vs for some others Thus haue I briefelie examined these few motiues not any waies extenuating so farre as I can conceiue but rather vrging them with the aduantage which if I haue in any reasonable sort satisfied my next endeuour is humble prayer to almightie God so to moue your heart as this your resolution be no more peremptorie and strong then the Motiues whereupon it buildeth are in reason able to enforce Amen FINIS Heb. 6. 1. 2. Psal. 73. 16. Luke 24. 31. Ioh. 7. 17. Stringe meÌ„tem dabit intellectum Origen D. Whit. against Camp rat 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Timaeo Motiue 5. Thom 2. 2â— q. 2. ar 4. Scotus in 3. sent dist 23. Caietan in locum Aquin. Durand in 3. sent dist 22 1. Ioh. 5. 10. Qui credit infillum testimonium habet in se. Thom. 2. 2ae q 2 art 4. in 3. sentent dist 22. de gra libero 〈◊〉 â—6 ca. 2. 〈◊〉 6. can 〈◊〉 Gal. 1. 8. Princ. doct l. 8. cap. 22. 1. Iohn 5 Bel. de consil author lib. 2. ca. 11. ca. 12. Ibid. Bel. Sia princ doc lib. 8. ca. 15. Bel. ibid. Bel. ibid. Bel. de cons. auct lib. 2. ca. 12. Consilia ex co per ratiocinationem deducunt conclusiones De consil autho lib 2. cap. 12. lib. 8. cap. 15. a Quo peccati genere peccant illi qui c. prin lib. 8. ca. 15. infine b Bonus ecclesiae filius docenteÌ„ ecclesiam securus tutus audiet nec solicite laborans an idonea media ad doctrinam suam tradendam ecclesia adhibuerit nec curiose inquirens an in medijs ipsis debitam diligentiam impenderit c Quando de huiusmodi inquam questionibus vel consulitur vel obiter disputat ecclesia aberrare aliquaÌ„do poterit velassereado vel etiaÌ„ concludendo prin l. 8. ca. 15. initio d Ea solum de causa noÌ„ assirraamus hanc propositionem side catholica esse tenendam quod authores qui contrarium sentiunt nondum videamus ab ecclesia damnatos pro Hereticis de cons. auth lib. 2. ca. 5. e ca. 2. Espencaeus in comment in Titum ca. 1. August de Doct. Christiana lib. 2. Cap. 9. Lib. 3. Cap. 27. Cap. 28. Motiue 1. Hier. Epist. 19. inter Aug. Confess Aug. in praefat ad Lect. D. Reinold against Hart. Campian rat 2. Stapl. princ doct l. 10. ca. 11. Confes. August art 20. Caluin Insti l. 3. cap. 16. Cemnitius exa Cons. Trid. ses 6. Luther lib de visit saxoni Brent catechis Bellarm. de iustificat l. 5. ca. 7. propos 3. Stapl. princ lib. 2. cap. 9. Concil Trident. sess 3. Stapl. D. princ 〈◊〉 lib. 2. Cap. 4. Cap. 2. Cap. 49. Luke 18. Vincent Lirin cap. 39. Initio Orationis In 〈…〉 Lib. de Synod aduersus Arrianos ibid. ca. 16. Stapel prin doct lib. 2. ca. 13. Cap. 6. Luke 1. 17. Esa. 40. 3. Luke 1 64. Luke 16. 16. Iohn 3. 30. Gen. 35. 2. 3. Iudg. 2. 10. Chro. 13. 3. Apoc. 22. 18. Vincent Lirin ca. 2. 41. Mark 3. 24. Nahum 1. 10. Motiue 4. Ephes. 6. 15. 16. 17. Ioh. 5. 39. Mat. 16. 18. Mat. 3. 9. Mat. 3. 1. Septa Synod Constantinop Act. 13. 2. Synod Nicaena 2. Act. 7. 3. Synod 80. Constantinop sub Adrian 2. Act. 7. Gal. 3. 7. Iohn 8. 39. Rom. 11. 19. Pasil ep 52. ad Athanas. Nazian 2. Epi. ad Procopium Propter multitudineÌ„ hereticis fauentium infaustum exitum habueruÌ„t omnia consilia illis temporibus qualia fuerint Selâ—usiense Tirense Ariminense Mediolanense Smyrnense c. Mat. 7. 15. 2. Pet. 2. 1. Mat. 24. 28. Vers. 24. Mat. 5. Mat. 19. 8. Motiue 14. Cap. 39. Dilatae inueteratae haereses nequaquam hac via aggrediedae sunt 〈◊〉 quod proâ— temporum tractu longa 〈◊〉 furandae veritatis patuerit occasio Sola scripturunt authoritate Nisi paeucis desperatis perditis minor videtur esse authoritas Episcoporum in Africa c. Cap. 28. 98. 116. 123. Faustinus Philippus Asellus In fascicul rerum expetend fugiend Apeliat vniuers Parisiens à Leone decimo ad futurum consilium Wisd. 14. 14.