God risen for our iustification Rom. 4. as both God and man sitting at the right hand requesting for vs Rom. 8. 34. Of the Holy Ghost the life breath of our prayeâ—s for we know not what to pray as wee ought but the spirit it selfe maketh request for vs within vs Rom. 8. 26. so that the establishing of prayer to Saintes were to subiect the spirite of God to the deuotion of men for postulare minoris est saith Aquinas it is the inferior his part to sue Wherefore the Apostle concludeth that the searcher of the hearts knoweth the meaning of the spirit qui postulat prosanctis vers 27. for the Saints not to the Saints Briefly whereas euerie prayer must be made in the name of Christ Ioh. 16. the sweetest In nomine we can sing and euerie praier not so made non solùm non delet peccatum sed fit ipsa peccatum saith S. Austen surely the prayer to saintes must needes be sinne because we must not pray to them per Iesum Christum for Christs sake for that were to make him inferiour to them and that is no maruaile in Rome for in their Canon of the masse the greasie priest requestes God the Father that hee would vouchsafe to heare his son Christ as if his orizon were more preualent with God then Christes intercession 3 They denie the Communion of the church militant the soules in Purgatory bereauing them of that Christian charitie which charitable compassion and mercifull pittie requireth and by mutuall affection the members of one bodie helpe one another Aunsweare It must needes prooue syncere religion which frames diuinitie of poetrie and fetcheth Virgils Aeneids into the Apostles creede maketh the Popes kitcheÌ„-stuffe the furnace fuell of Purgatorie an article of faith but heerein is that speech of Tertullian properly instified That Philosophers are the Patriarkes of heretickes This fancie of Purgatorie being imagined first in the dreame of Homer Plato and Virgill vpon a foolish pittie which this melting boweld traytor calleth charitable compassion that those who died in their sins which wer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venial curable though they were not woorthy to flie to heauen immediately yet not so cruelly to bee censured as to be throwne downe into Taâ—arus or Hell the iudge who ballaunced the weight of the Painims sinnes was in exorable Radamanthus but of the Catholike ghostes the indulgent Pope Among the Christians the principall founders thereof either Clem. Alexand. who was so enamored of Philosophy that hee concluded the Grecians might be thereby saued or his scholler Origen of whome it is no maruell he should thinke the soules departed might bee freed from torment sithens hee also helde that euen the damned spirites and Lucifer himselfe should in the ende bee saued The scriptures for this place by their owne confession none or obscure the Fathers in this pointe to themselues contradictorie the greatest patrones among themselues vnresolued first of the place whether in the aire or vnder the earth or the brim of hell Secondly for the scite whether extensiue as a couer ouer hell in latitude or collaterall with hell seuered by a partition in longitude or circular about hell in seuerall celles as the spottes of an apple about the quore Thirdly for the nature of the place to some it shall not be fire but tanquam ignis as it were fire as out of S. Paul they collect to other it shall bee both fire and water as out of the Psalmes they inferre to other it shall bee a lake and no water as they cite Zachary to that purpose Fourthly for the parties tormented the most wil haue them a middle sorte betweene saintes and sinners this fellow as it seemes accomptes them saintes els why brings hee theÌ„ within compasse of this article Therefore we refusing to build vpon sand leaue them to their vnletled coniectures out of the Scriptures acknowledge no Purgatorie but one the bloud of Iesus Christ purging vs from all our sinnes wherein the garments of the saintes are washed white Apoc. 7. no other clensing but that which Aquinas meÌ„tioneth velper gratiam a culpa vel per lumen doctrinae a nescÃentia either froÌ„ the guilt of sinnes by his grace or the drosse of ignorance by his word For which he hath appointed a double fire for doctrine the fire of the spirite 1. Cor. 3. to trie timber from stubble pearles from strawes for the other that which Peter calleth the fierie triall videlicet the afflictions of this life which are as fire to golde as the flaile to corne saith Gregorie But two sortes of vessels of wrath and sauour either for honour or contumelie Rom. 9. sheepe or goates for the right or left hande A double state of saintes which S. Paul resembleth to a gargarment in this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vesture of this flesh in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their inuestiture with immortalitie either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peregrination from God here or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a presence with him in heaueÌ„ For both which there is allotted a seueral burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. in this life that which S. Austen calleth onus mutuae charitatis mutuall affection and compassion in supporting each other vers 2. in the next life onus reddendae rationis the render of accompt which euery one must beare himselfe vers 5. But two places of resort Abrahams bosome the lake of brimstone two wayes thereunto the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a straightened path hardly passable the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broadway a roadway with trauailers innumerable Math. 7. Two rewardes in the ende the crowne of righteousnesse eternall life 2. Tim. 4. the wages of sinne euerlasting death Rom. 6. which S. Austen calleth ignem aeternum and regnum aeternum Cyprian refrigerium iusti supplicium iniusti the atchieuement of both in this life in the other neither remission nor redemption saith Austen this beeing the time of working that of reward saith Nazianz this of striuing that of crowning saith Chrisostome The 3. Article is Remission of sinnes for they acknowledg no such effect in the Sacrament of Baptisme but onely accoumpt it as externall signe of a praereceiued grace of fauour of God by his eternall predestination against the expres word of God which therfore calleth the Sacrament the lauer of regeneration for that in it the soule deade by sinne is newly regenerated by grace Aunsweare This fellow purposed from the beginning Asellius his profession which P. Africanus said was malitia and nequitia to bee not onely a libeller but a liar that argues his mind to bee malitious this bewrayes his cause to be bad both make him shame lesse and all spring from ignorance either making report his ground or partiall
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
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
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
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
grounded vppon a wrong sence not from the text and letter it selfe and this made Origen to say that heretickes vrging scriptures turned stones into bread feeding themselues with that which choaked them and ouerthrowes them the reason is giuen by Hilary quia scripturas sine sensu loquuntur they number but misconstrue them either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. cogging a sence deceitfully or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rackinge them peruersely or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a botch sewing a newe peece to an old garment by adding to the Texte that which was not there originally the three principall properties noted by Ruffinus amonge Heretickes And yet as Hilary excellently closeth vp that point malè sanctis rebus praeiudicatur c. it is a bad argument and a greater iniury against holy writinges beecause some men haue profanely abused them that therefore they should not be vsed at all Yea rather as else where hee speaketh Vesaniam ignorantiaÌ„ haereticorum properamus expraeconijs propheticis Euangelicis confundere wee make more speede to confute heretikes by them For the deuil encountred our Sauiour with scripture text Mat. 4 but Christ made him recule with the same weapoÌ„ better handled The Arrians pretended scripture for their blasphemy but the scriptures reioyned prooued their ouerthrow the reason giueÌ„ by Theodoret their allâ—gations were but literall but the opposition was out of the scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 religiously vnderstood and faithfully applied Briefly for this point of heretikes alleaging scriptures the philosopher said excellently Nihil est tam manifestae vtilitatis quin in contrarium transferat culpa and Dauid imprecates it for a curse and God inflictes it for a plague vpon reprobates that the thinges which should be for their wealth proue vnto theÌ„ an occasion of falling Therfore as healthfull bodies are not to refuse good meates because men discrased of ill stomacks and worse liuers tourne the best aliment into bad humours so though heretikes tortuously peruert scriptures for their owne defence yet we must not cease to relie vpon them and recourse vnto them and as S. Basil wisheth to confirme all matters of faith by their testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for the establishment of the sincerely affected and the discomfiture of the heretically infected The three other obiections following are meere calâ—mniations for concerning the contempt of Councels First there is an ignoraunce in the comparison betweene the Arrians and vs for they regarded and vrged councels and so had good cause to doe their blasphemy hauing ben supported by so many And it seemeth by S. Austen his appeale froÌ„ Councels to scriptures that Maximinus the Arrian much insisted vpon the councel of Arimine then a slaunder against our professors because though we make not Councels the groundcels of our faith yet we reuerence embrace them except before excepted For albeit a priuate man indued with the spirite of God and girded with the sword that is with the word of the spirit may confound an hereticke yet in a publike assembly the sentence is more solemne the consent more weightie stil adding this withall that the iudgement awarded by them is but ministeriall and instrumentall but the law according to which they iudge must be the word written And thus wee regard Councelles so farre forth as they bee directed by the spirit of Councell Esa. 1â— for if wee receiue the writings of men the testimonie of God is greater Ioh's the other for priuate interpretation hath had his repulse before we challenge it not to our selues but refer it to the spirite of God say with S. Bernard cognoscite Dominum in fractione panis for the bread of life which we breake vnto the people though it be nostris manibus yet it is Dei viribus it is done by our hands but with his strength And for the Laitie Canus often confesseth that the anoynting teacheth euerie priuate man in whom he is easily to vnderstand whatsoeuer is properly necessarie for his saluation in the scriptures If heretickes should not arrogate the spirite vnto themselues there should bee no verie great vse of that excelleÌ„t gift discretio spirituum the discerning of the spirits to trie whether they be of God or no. 1. Iohn 4. As for the third of the little flocke it is a fancie of his owne dreame no claime of ours Perhaps against that vaine flourish of visible vniuersalitie whereof the Church of Rome so boasteth we haue obiected that it is no certaine note of Christs Church because many as Vegetius speaketh in this militant state march promilite which are not milites nor all are Israell which are of Israell Rom. 9. that Christ in the mustre of his souldiours findes many tâ—multuarios et euocatos such as are good for a push and away many called but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a few enrolled billed Apoc. 3. that in the suruiew of his heards there are many pinfolds store of sheepe-skinnes yet but a little flocke Luk. 12. that though there bee many thousandes to bee saued yet in comparison of the millions damnable they are but few Luk. 13. that sullen pride of factious humours who will sequester themselues from the multitude as the purer because the fewer wee condemne and disauow Our number we doubt not but it is as great as theirs and that euen in the Court of Rome there are which loath the abominations of Rome That bragging vaunt of vniuersalitie wee account to bee the raskales reason in the Poet Nos numeras sumusâ— which esteeme of voyces by number not weight the Pagans clamour for Dianaes shrines whom all the world worshippeth Act. 19 Constantius his argument for Arrius against Athanasius that all the world had receyued that opinion and the whore of Babilon the Church of Rome the Chimaera of hethenish superstition in her ceremonies of hereticall positions in her religion her challenge though most false that her wine hath been drunke iu all corners of the earth what sayth Saint Austen Turba premit Christum pauci tangunt there are many which croude Christ there are but fewe touch him and for the last clause of thrusting vs into the number of damned heretickes if I should trace his steppes it were easie to demonstrate that as the Nabis in Egypt hath the shape of diuers beasts and Hanniballes armie consisted ex colluuie omnium gentium of the very baggage of all nations so the whole body of Poperie is nought else but a verie amassed lumpe of Pagan rites and olde heretickes dregges as in their Purgatorie Idolatry sacrifice for the dead holy water free will challenge of the Church merite of workes renouncing of scriptures c is euident to an vnpartiall scholler but being not so proper to the scope of this Article I conclude the whole in this manner that sithence by Austens